ori)/" %o i t^ 1 IxNSTITvflON OF CHRISTIA]^ kELIGION, WRITTEN IN LAt|nE BY M. lOHN CALVIN E, AND TRANSLAtED INTO EN- glifh according to the authors laft edition^by THOMAS NORTON. Hereunto are newly added [iindry Tables tofinde theprm- cipa/l matters entreated of in this hooke , cotitaimng by order of commonplaces the fummeofthe rrholc doEhtne t aught m the fame, and alfo the declaration of places of Scripture therein expounded. • Imprinted at London by Thomas Vautrollier forHumfreyToy, 1578. /^ f 1 / N. THE TRANSLA- TOR TO THE READER. Ood Kfader, here « tiov ojfredyau the fourth timep-m" htdmEnglifhey M. Caluines boot{eof the Ififiitution of Chriftian Keiigion,a book^ of great labour to the author^ and of ^ eat profit to theChttrch of God.M.Caluine firji wrote it whe he was ayong man^a bookie offmall volume, and jince thatfeafon he hath at fundry times publifhed it irith new encrcafcs^ jtill frotejiingat euery edition himfelfe to be one of thofe qui fcribendo proficiunt, & proticicdo fcribunl,ir/;/<:/> rvtth their writing do grov in profiting^ and with their profiting doprocede in vriting, jit length hauinge in many his other worses trauaiUd about expofition of fundry books of the Scnptures,(^in the fame finding occafion to difcourfe of fundry commonplaces and matters ofdochine^ which being handled ac- cording to the occafios of the text that were ojfred him ^ not in any other mct'jodeywere notfo ready for the readers ipfe^he therefore entredinto this prn-pofcyto enlarge this booke of Inftitutions ^theremto treate of all thofe titles and common places largely, with this ententythat whenfoeuer any oc- cafiofellin his other booh^sto treate ofanyfuch caufe,he would not newly ampUfie his bool^es oj Commentaries and e xpofitions therewith^ butreferre hit reader wholly to this fiorehoufe andtreafure of that fort ofdiuine lear- ning. As age andweakoncffe ^ew vp9n him,fo he haftenedhis labour ^and according to his petition to God, he in maner ended his life with his worke, far he liued not long after.So greaf a iewell wxs meete to be made mofi be" ncficiail, that is to fay, applied to mofi common vfe. Therefore in the i/«rj» beginning of the ^eenes Maieflies mofi ble(fedreigne,l tranfiated it out oflatinc into Englifhe,for the commoditie of the church ofchrifi, at the fherialireejuefi of my derefrendes of worthy memory I{cginald f^f^olfe ^ Edward f^f^hhchurch , the one her Maieflies Tnnter for the Hcbrewe, Gi e^e, ^ Latine tongs.the other her Highnet Printer of the bool^es ofco- man Trayer. I performed my worl^ in the houfe of my fay dfr end; Edward f^yhitchitrchya man veil l^ow en of upright hart and dealing,an auncient s determination , tofollowc the wordesfo neere as the phrafe of the EngUfhe tonge would fnffcr me, Vl^'hich p4rpofe Ifo performed,that if the Englifhe boo\e were printed in fuch paper and letter as the Latine is , it fi^oiild not excecde the Latine in quantity, f'Yhereby^befi.de all other com' moditics that afaithfull trai-ifiation of fo good a worl^c may bring, this one benefit is moreouer p*'ouidid frfuch as are dcfirous to attaine fome hioW' ledge of the Latine tongue (which Is at thtstime to be wifhedin many of thofe men for whofe profeffi':n thps bookie mofi fitly ferueth) that they fh all notfinde any more Englifi) than fhallfuffice to conjhrue the Latine withal, except in fuch fewe places, wh ere the great difference ofthephrafes of the languages enforced me.fo that comparingthe one with the othcr^they (IjoU both profit in good matter, and fsrnifhe themfelues with 'vnder flan ding of thatj^eachtwhcrin the grcmefin-eafures ofh^owledge are difclofedJn the doing The Preface doing hereof, 1 did not only truji mine orrne reit or ahility:, hut examined rtiy whole doinge from [entente to fcmence throughout the whole booke mth conference & ouerlooking offuch learned tnen,as my vranflatlon being al- lowed by their iudgement , / did both fatisfe mine orvne conference that I had done truly, ^ their affrotung of it tnigh: b^ a good n^ arrant to the rea^ dcr,that nothing (hould herein be delivered him bt-.t found "ynmim-Ud and 'vncorrupted doBrinyCue in fuchfcrt as the author hi/nCelfhadfrp f, anted it. AUihat I wrote, the graue, learned <^ vertuoiis ma. M.Dauid y i^^hhe- hed(vcihom I name with hcnotable remembr ate )did among other :>cornpKre with the Latine, examining euer}'fentence throughout the whole booJ^e.Bc' fide ail thisyl priuately required many, ^generally all men with whom I e~ uer had any talke of this matter ^that if they fcund any thing either not tru- ly tranflatedyor notplainly Englifhed,they would enforme me thereof pro- mi/tnge either tofatiifie them or to amende it. Since which time I haus not bin aduertifed by any man of any things which they wcuid require to be al- tered. Thither had 1 myfelfe, by reafon of^ny prcfefjion beinge othcrw-fe occupicd,any leafure toperufc it, ^nd that is the cai^fe^why not cnly at the fccond ^ third time but alfo at this imprefjtun^you haue no change at aliin the workeMit altogether cts it was befwe.ln 4ede Ipcrceiued many nie wet minded t^fiudious of this booke, to require a table for their eafe and fir- therance. Their honeft dejire I haue fulfilled in thefecond editicnt^haue added thereto a plentifull table y which ps alfo here infert ed which Ihaus tranftated out of the Latine^wherin the print ipall maiieisdifcour/fed in thps bookie are named by their due titles in order of Alphabet^ and yndcr euery title is fet forth a briefe fumme of the whole dj&rine taught in this booke, concerning the matter belonging to that title cr comon place:and therwith is added the Boul^e, Chapter,and Secuon or diwfion cfthe Chapter, where the fame dcSfrine is more largely expreffed andprcusd. And for the rcdier finding thereof I haue caufed the number of Chapters to be fet vpon euery ieafe in the booke, and quoted the Secfionsalf by their due numbers with the "vfuall figures of Algorifme. And nowc a: this lafi puhlifhinge , my friendcsby w ho fe charge it is now e ne-^ely if:':p;-intcd in a Kcma;nc letter and fmallcr volume , with diucrfc other Tables , which fincemy ftc.-nd edition were gathered by M. Marlorate , to be tranflatcd and here added for yotnbenefite . Moreouevy whereas in the firji edition theeuillmancr ofmyfcriblinge handc , the enter lininge of my Copy, and f me other caufcs w ell kri-jwen amongc wor^emen cf ihat faculty , truide -very many fault es ta paffe the Vrinter , 1 haue in the fecotjir.prefjion caufed the bookf to be cotf.pofcd by the printed copy, and corrected by the writtcn:whercby it r/.v.fi neeHcs be that it was much more truely done than the other w^i , as I r?tr filfe do k^owe aboue three hundred fault ss amended. And new at this Up, The Preface Vrintingetthe con^ojinge after a printed copy bringeth fome eafe^ and the diligence v fed about the correSiionyhauing bin right faithfully looked vn~ tOyit can not be but much more truely fet forth. This alfo is performed^that the yolume being fmaUer,mth a letter fayre and legiblejt is of more eajte price,that it may be of more common vfe,andfo to more large communica- tinge of fo great a treafme to thofethatdefire Chrifian krioxp ledge for in- jirucfio of their faith ^((^ guiding of their dueties.Thtu on the printers be^ haife and mine ^your eafe and commodity (good readers) isprouidedfor. J>foiv rejlethyour ojvnc diligence for yciur own froft in fludying it. Tojpend many rvctrds in comending the work^ itfelfe,were nedelejfe:yct thus much I ihinli^ I may both not vntruely and not "vainelyfay , that thou^o many great learned men haue mritten bookies of commonplaces ofourreligionyos Melanchum^SarcerisUyand otheYt rehofe rvorkfs are 'very goodandprofita- blc to the Chun h ofGod.yct by the confcnting iudgem'et ofthofe that v«- derfiande the fame , there it none to be compared to this rvorJ^e of Caluine^ both for hn fubjiantiali fujficience of doEhine , the foundc declaration of trueth in articles ofcipr religion^ the large and learned confirmation of the fame,and the mofi dcepe andjirorige confutation of all olde and new here-r pes:fo that(the holy Scriptures exceptedjthis ts one of the mofi profitable hookas for all fttidents ofChrifiian diuinity. yyherem( good readers )a4 1 am glad for the glory of God , and for your benefit , that you may haue this profit of my trauell,fo I hcfechyou let me haue this vfe ofyourgemleneffe, that my doings may be confirui d to fuch good end m I haue meant them:(i^ that if any thinge mifiil^e you by reafon ofhardncs,or ^ny other caufe that wayfeeme to be my default,you wiU not forthwith condcmne the worl^C'^but read it after: in which doingyoujhallfinde (at many haue lonfffed to me that they haue found by experience) that thofe thtnges which at the fir fi veadingefhaUdif^lcafeyouforhardnesyfhaUbefoundefo eafic asfo hard matter would fujfcr,(^ for the mofi part more eafie than fome other phrafe which fhould with greater loofenes ^ fmoother flidmg away dec eiue your 'vnderfiandinge. I confejfe in dede it is not finely cb- pleafantly wriiten^nor carieth with it fuch d elite full grace of jpeech a* fome great wife men haue befiowed vponfomefoolifher things^yet it ccntaineth found truth fet forth withfaithfullplainncs without wrong done to the authors meaninge:andfo if you accept e^ -vfe ityyoufhall not faile to haue great profit thereby ^and 1 fhallthinke my lahoitr -very rvell employed. Thomas Norton. TO 'i.h' TO THE MOST MIGHTY AND NOBLE PRINCE, FRANCISCE THE MOST CHRI- STIAN KING THE FRENCH KING his foueraigne Lordejohn Caluinc wifheth peace and falua- tion in Chrift. Hen I did firft fet my hand to this wotkc,! thought nothing Icflc (moft noble King) than to write any thing that afterwarde (hould be prcfcnted to your maiefiie. Onely my minde was to teachc ccrtainc JmroduAions whereby they that are touched with fomc zcale of religion might be inftrufted to true godhnelie. And this craua^le I tooke principally for my contremen the Frcnchemen , of whom I vndcrftodc very many to hunger and thirft for Chrift , but I fawc very few that had rightly receiued fo much as any litlc knowledge of him. And that this was my meaning, the bokeit felfe dedareth , being framed aftcraHmpie andplaine manerof teaching. Butwhenlperceiuedjthat the furious rage of fomc wicked men hath fo farre preuailed in your realmc , that in ic there is no roomc for foundc doArinc:! thought I (hould do a thing worth my trauaile , all in one worke both to gene an inftrudion for them , and to declare aconfeflion to you -.whereby ye roaylcarnc what maner of doArinc vis, againft which thofc furious men burne in fogreatrage,whoat this day trouble your reaime with fweard and ficr.For I will not fcare to cofefle,that I haue in this worke com- prehended in maner the fummc of that felfe fame dodrine , againft vhich they eric out , that it ought to be puniftied with prifonmenr, baniflicmcntjConJemnaiion without indgement,and with fier, that it ou^ht to be chaced away by lance and fea, I knowe in decde with howc hainous informations they hauc filled your minde and eares, to make our carfe moft hatefull vnto you^ui this of your clemencie ought you 10 wey,that there (halbe no inno£€nce,ncithcr in wordcs * iiij The Preface nor dccdcSjif it may be enough to accufe.Truely if any, to bring the fame in hatred , (hall allege that this Dodrine whereof I nowe go about to yeldcaccompt vnto you,hath bene long ago condemned by confenteof all degrees , and atceinted by many ludgements already gcuen in iudiciall courtcs : all that he faith (hail amount to no more but that it hath partly bin violently tbrowen downe by the bandingc and power of the aduerfaries thereof, ajid partly bene traitoroully and fraudulently opprelTed with their lies and iuttlc pra^ftiTcs and fclaunders.Herein is violence (hewed, that without hearing the caufc bloody fentenccs arc pronounced againft it : here in is fraudc , that it is without defcruing accufed of fcdition and euell doing. And that none may thinke that we wrongfully corapbine of thcfe things , you your fcltc can bearc vs WitntlTe , moll noble king , with howc licng iclaunders it is daycly accufed vnto you ; as,that k tedeth to no other endebutto writh from kmgs their Icepte is out of theirhandes , to throwe,downe all ludges feates and ludgcments , to fubuerte all or^- tiers and ciuilc goucrnements, to trouble the peace and qui etc of the people J to abolifh i'll lawes , to vndo all proprieties and pofl£(fions, finally to lurne all things vp(ide downe. And yet you heare y fmalltft portion. For horrible things they fprcade abroade among the people: which if they were trucjthe whole world might worthily ludge it with the mainteiners thereof, worthy of a thoufande ficrs and gaU lowcs. Who can nowe maruell that a common hatred is kindled a- gainftitjwherefuch moft wrongfull accufations arc bcIcued.Lo,thi$ is the caufe that all degrees agree and confpire to the condemning of vs 5f ourdo«ftrir>c. They that littoiudge,beingrauin.cd with this afledio pronounce for fentenccs their foreconcciueddeterminatios which they brought from home with them : and thinke that they haucwell enough difchargcd their duties if they commaundc no man to be drawen to execution , but fuch ss are founde gilty either by their ownc conftffion or by fu(ficicnt witncffe.But of what fault? of that condemned dodrinc/ay they.But by whatbwe condemned? Herein Ibould hauc (tande the fuccor of dcfenfe for them , not to dcnie the dodrine it felfe, but to maintcine it for true. But here is all lihertie ones to mutter vtterly cut of from vs. Wherefore I do not vniuftly require,moft victorious King , that it iraypleafe yeutotakeinio your ownehande the whole hearing of the caufe which hetherto hath bene troublefomly handled or rather carclefly foflfcd without all order of lawe, more by outiagious hcate than ludiciall grauicie. Neither yet thir;ke , that I here go about ro make mine owne priuatc defenfc, whereby I may procure to my felfc 2 faf^ To the French King. €1 fafe rcturne into my natiue cotreCjCo which although I bcarc fuch aftedion of naturall loue as bccomethmc: yctasthecafenowe is, I not mifcotemecily vvancit.Buc I take vppon mcthc common caufc of allthcgodly,yca and the caufc of Chrift himfelf, which at this day hauing bene by all meanes torne & troden downe in your kmgdome, licth iS it were in dcfpcircd cafe , and that in deedc rather by the ty- ranny of certaine Pharifecs,than by your owne knowledgc.But howc that comcth to pafle, it is not here needefull to tell : truely it Iieth in great dill relfe.For thus farre haue the vngodly preuailed,that the tr uerh of Chrift , if it be not dcftroycd being chaced away and fcat- tered abrode,yet it Iieth hidden as buried and vnrcgarded : as for the fiHy poore Churchjit is either wafted with cruell flaughters , and fo driucn away with banifhmcnts or difmayed with threatens and ter- rors that it dare not ones open her mouth. And yet ftill they cotinuc with fuch rage and fercenelTc as they arc wont , thrufting ftrongly againft the wall already bending & the mine which thcmfclues haue m.^de. In die mcane time no man fteppcrh fourth , to fct himfelfe in defenfc againft fuch furies . And they , if there be any fuch , that will moft of all fecme to fauor the truthjfay no more but that it were good to pardon the error and vnfkilfulncflc of ignorante men. For rh«s the good naturcd men forfcoth do fpcakccalling that error and vnfkilfulnclTc which they knovvc to be the moft certaine tructh of God: calling them ignorante men , whoes witt they fee that Chrift hath not fo defpifed butthat he haihvouchefaued to communicate to them the mifteries of his heauenly wifedome. So much are alp afhamcd of the Gofpcll. It (halbc your office (moft noble King)noc to turnc away your earcs nor your mindc from fo iuft a defenfc : fpe- cially when fo great a matter is in qucfiion: namely howe the glorie of God maybe mainteined fafe in earth, howe the tructh of God may kcpc her honor,howe Chuil may haue his kingdome picferued whole among vs. This is a matter worthy for your earcs,worthy fof your ludgemet. worthy for your royall tbrone-For^eucn this thought maketh a uue king:io acknowledge himfclfin the gouernancc of h)S kingdome to be tlie minjfterofGod, Neither doth hcnowcvfca kingdome but a robberie , which rcjgneth not to this ende that he may ferue the gioric of God. And he is deceiucd that loketh for a log profpcntieof thaik'ngdomc , which is not ruled by the fceptcrof God, that is,by his holy word:forafmuch as the heauenly Oracle can not prouc vame,wherLby it is proc!.iimed,that the people Ihalbefcat- lercd abrode where prophecic faileth. Neither ought the contempt Prouer. of our bafcijcfle to withdrawc yoq fto this pprpofc. Wc venly knowc z^.i 8. The Preface right well , howe poore and abicd (illy men wc be , namely in the light of God mifcrable (inners , in the fight of men moftdefpiied pcrfoneSjyea and (if you will) ccrtainc excrements and outcalies of the world , or whatfbcuer riler thing may be named : fo that there rcroaincth nothmg for vs to glorie vpon before God , but his oneiy mcrcie whereby wc are without any our deferuing receiucd mto the hope of ctcrnall faluation : and before men,nothing but our wcake- ncfl'cjwhich amog them it is taken for a rooft great (hame to cofeffc fo much as in countenace.But our dodrinc muit be auaced hy aboue all glorie of the world, muft ftande vnuanquiOiable aboue all power: ^ bccaufe it is not ourcs , but the dodrine of the liuing God and of his ^2 'Chriftjwhom the Father hath appointed king to beare rule euen Ela. II. from fca to fca, and from the riucrs euen to the cndcs of the earth: 4* and fo to beare rulc,thai ftriking the whole earth with the only rod PM.2.5) of his mouthjhe may breake it with all the iron and brafen ftrcngth, with all the golden and (iluer gliftering thereof, as it were potters vetTells : as the Prophets prophecie of the royaltie of his kingdome. Our aduerfaries in deede do eric out to the contrary, and fay that wc falfly pretende the word of God, whereof we be moft wicked cor-. rupters. But how this is not onely a malicious fclaunder , but alfo a notable {hameleflhcfle , you yourfelfe by reading our confeiTion, may according to your wifcdomc iudge. Yet here it is alfo ^ood to fay (bmwhat , either to moue you to wilhngnefle and hecdetulnelTe, Rom.ii or at the lead to prepare you a way to the reading of ic.Paule, when ^' he willed all prophecie to be framed to the agreablencfle of faith, hath feta moft fure rule whereby the cxpeuding of Scripture ought to be tried . Nowc if our dodrine be examined by this rule of faith, the vidorie is already in our handes. For, what doth better or more fitly agree with faith , than to acknowledge our felues naked of all vertue , that of God we may be clothed ^ empty of all good , that of him wc may be filled ? the bonde feruantcs of linne , that of him wc may be made fre ? blinde,that of him we may be enlightened? lame, that of [im we may be made ftreight ? feblc , that of him we may be vpholdc? to take from our fclues all matter of gloricng,thai he alone may be glorious on hy,and in him we may glorie?Whcn we fay thefe and fuch like things, they interrupt vs & cry out , that by this meane is oucrthrowcn I wotc not what blind light of nature, fained prepa- rations, freewill, workes meritorious of eternall faluation, togethet with their fupcrcrogatios:becaufe they can not abide that the whole praife & glorie of all goodncflejvcrtucjrighteoufncflc.and wifdomc lets 2. Should remaine in God.But we rcade not that they were blamed that I J* * haw? To the French King. hauc dravvcn to much out of the fountaine of liuing water : on the contrary (ide they arc fharply rebuked which hauc digged to them- (clues pittcs , broken pittes » which are not able to holde water. Againe what is more agreablc with faith , than to promifc to thcm- felues that God will be to them a fauorable Father , where Chrift is acknowledged to be a brother and procurer of fauor? than afluredly to loke for al things ioiful & profperous at his had,whofe vnfpekable Rom^f. loue toward v$ hath proccded Co farrc , that he hath not fpared his jx, oncly begotten fonne , but that he gaue him for vs ? than to reft in fure loking for faluation & cternall life, where we thinke vpon Chrift geuen of the Fathcr,in whom fuch treafures are hidden? Here they fieppe in againft vs, and crie out that this certainty of afhance is noc Without arrogance and prcfumption. But as nothing of our feiues, fo all things ought wc to prefumc of God : and we are for none other reafon(poilcdofvaine glory , but that we fiiould learneiogloriein the Lordc. What is there more r Confider (moft mighty Prince) all the partes of our caufcand thinke that we arc worfe than any kindc of wicked men , vnlelfeyou plainly finde that we are in trouble and railed at,bycaufe wc put our truft in the liuing Godibccaufe we beleuc that this 15 the eternali lifcjto knowconc trewe God,and him whom i.Tiva. he hath fcnc lefus Chrift. For this hope , fome of vs are boundc in 4'>o. irons/omeare whipped/omc arc caried about in mockage,fome are ^°^'T« condemned without iudgcment, fome are moft cruelly tormented, '* fome efcape away by flight : but all arc diftrefled with troublc^all arc moft terribly accurfed , tome with flaunders, and handled in moft hainous wifc.Nowe loke vpo our aduerfaries(I fpeake of the degree of Priefts , at whofc becke and will the other cxcrcifc cnmmities a- gainft vs) and confider with me a little while, with what zeale they be caried. As for the trewe rcUgion,which is taught in the Scriptures, and which ought to be holden certaine among all men , they cafiiy geuc leaue both to thcmfclucs and other to be ignorant of it, to ne- gled and defi^ifc it : and they thinke that it maketh fmall matter what eucry man bclcue or not beleuc concerning God and Chrift^ fo that he do with an vnexprefled faith (as they call it) fubmit his minde to t!)c iudgement of the Church : neither are they much moued, if it happen that the E;loric of God be defiled with manifeft blafphemies , fo th.it no man lift vp his finger againft the fuprcmacic of the Apoftolikc fes.nnd authority of our holy mother the Church, Why therefore do they with fo great crueltie & feirccnclfe fight for the^Mafle , Pu.'-gatorie, Pilgrciiia'^es , and fuch trifles , fo farrc forth, that they fay that without moll expreiTed faith (as I may fo call it) of The preface thefe things, godlinefle can not ftande , whereas yet they prouc not that any of thefe things come out of the word of God? Why fo, but bycaufe their belly is their God,their kitchen is their rehgionrwhich being taken away, they thinke that they (hall not oncly be no Chri- flians , but alfo no men ? For though fome of them do plcnteoufly gluct themfelues, & other fome hue with gnawing of poore cruftes: yet they hue all of one pot, which without thefe warming helpcs ihouldnot onely waxe coide , but alfo throughly freefe. Therefore how much more eucry of the is careful! for his belly, lo much more carneft warrier he is for their faith . Finally they all cndeuor them- felues to this, to kepe ftiU either both kmgdome fate, and their belly full: butofpurezealenoneof them (he weth any token, beitneuec fo Uttlc. Neither yet fo do they ceafe to flaunder our dodrinc, and by al the colours that they can,to accufe and defame it,whereby they may bring it into hatred orfufpicion. They call it newe, and lately forged : they cauill that it is doubtfull,& vncertaine : they demaunde by what miracles it is confirmed;they afke whether it be meete that itfliould preuaileagainft the confente of fo many holy Fathers, and the moft auncient cuftome : they prefTe vpon vs to confes it to be fchifmaticall , which moucth warre againft the Church , or that the Church hath hen dead in many ages in which no fuch thing hath bene hearde of Laft of all they fay, that there neede no arguments, for (fay they) it may by the frutcs be iudged of what forte it is , na- mely which hath bredde fo huge a hcapc of fedes,fo many turmoiles of (editions, fo great liccntioufneire of vices. Trewly full eafy it is, for them, to triumph vpo a forfaken caufe before the light belcuing and ignorant multitude.But if we might alfo haue our turne hkewife allowed vs to fpeakc , verily this {harpe heatc would fonc be cooled wherewith they do fo with full mouth and as licentioufly as vnpu- nifliedly fome againft vs. Firftjwheras they call it newe,thcy do great wrong to God,whofc holy word deferued not to be accufed of newnefle.To them in dcdc I nothing dout that it is new, to whom Chrift is newe,& his Gofpcl fom.4. is newe. But they which knewe that preaching of Paule to be olde, *5« that Icfus C hnft died for our finnes , and lofe againe for our iuftiri- cation,{hall finde nothing newe among vs. Wheras it hath long hen hidden vnknowen , and buried : that is the fault of titc vngodlineflc of men.Nowefithir isby thebountifulnefleof Godredorcd to vs, it ought at Icaft by right of full reftuuiion to receiue againe the title of auncientie. Out of the fanie fountainc of ignorance fpringeih this » that they take To the French King. take it for doubtfull and vncsrtaine.This vcrely i$ it which the Lord by his Prophet complaineth , tha: the oxc knewc his owner, and the Era.i.j^ aflT; his maifters ftall , but hiK people knevve not him.Buchowefocuer they mocke at the vnccrtainty of ir:if they were driuen to fealc their owne dodrinc with their owne blood,and with loffe of their hfe,meii might fee howc much thy fee by it. But farre other is our affiance, which dreadcth neither the terrors of death,nor yet the very iudge- mcnt feate of God. Whcras they require miracles of vs,they deale vnreafonably with TS.For wc coyne no new Gofpeli,but hold faft the (clfe fame Gofpcl for confirming of the truth whciof al the miracles do feruc that eucr Cbrift & his Apoftles haue done. But this thing they hauc fpccial a- boue vSjthat they can euen to this day cofirmc their faith with con- tinuall miracles . Yea but rather chey alle age miracles, which may weaken a minde oiherwife well ftablifned : they arc lb either trifling & worthy to be laughed at,or vaine & lying. And yet,although they were ncuer fo moftruous,they ought not to hauc bin of any value a- gainft the word ofGod: forafmuchas the name of God ought both in cucry place & at euery time to be hallowed , whether it be by mi- racles or by natural order of thmgs.Thisfalfe colour might paradue- turc haue made rhebetter fhew , if the Scripture did not informe v$ of y lawful end & vfe of roiracles.For,Marke tcacheth that the fignes Mar.id* which followed the preaching of the Apoftles were fet forth for the *©• confirming of it:Likcwifc Luke alfo faith y the Lord did beare witnes to the worde of his gracc,when fignes and wonders were fhcwed by the handes of the Apoftles. Wherwith wholly agreeth that faying of Aft. 14* the Apoftlcjthat when the Gofpell was preached, faluation was co- 1; , firmed by this,that the Lord did beare witnefle to it with figncs,and .^ woders,& diucrfe powers. But thofe things which we heare to be the feahngs of the Gofpell, (hall we turnc to the deftroyinge of the cre- dit of the GofpellPchofc things which are appointed only to ftablifli the truethjfliall we apply to confirming of lyes ?Thcrforc it is mete that the dodrine , which (as the Euangelift fayth)goeth before mira- io{,„ - clesjbe firft examined and tried. If that be allowed , then it may law- 1 8. ani fully take confirmation of miracles . But of a trr.e dodrine (as Chnfl 8.50. teacheih)this is the marke.if it tende not to rhe feekinge of the glory ofmcn,but of God . SithChriftathrmcchthistobethe proofc of dodrine, miracles are wrongefully eftcmcd which are drawen to any other end than to glorifie the name of God alone. And wc ought to refhebcr that Sathan hath his mir.^cles which slchough they be iug- ghngdeceiies rather tha true powevs>yet are fuch as m^y dcceiue the The Preface ignorant and vnskilfall. Magicians and enchaunters baue bin atwaj^ famous in miracles : wonderfull miracles hauc noiinlhcdidoUtrie: which yet do not proue to vs,that the fuperftition of M igicians and idolaters is lawcfull. And with this battringe ramme in olcle rime the Donatiftcs did ftiake the limplicity of the commoii people , for that they excelled in miracles. Therefore we do now make the fame an- tnloh ^wcre to our aducrfarics , which Airguftine then made to ti.e Dona- tM^./:?. tiftes;that the Lord hath made vs ware againft fuch miracle workers, Mac. 24. when he forctoldc that there (houldcomefalfc prophets,whkhvvitli *Th f ^y^^^ figncs and diucrfc wonder$,fhould,if it were pofRble, bring the ^* ^, * ele^ into errour. And Paule hath gruen warning that the kingdoms a.Cor. of Antichrift fhould be with all powcr,and figncs, and lying wonders. 11.14. But thefc miracles ( fay they ) are done not of idols, not of forfcrers, not of falfe prophets,but of the Saintes. As though we knew not thac this is the craft of Satan,to transfigure himfclfeinto an Angel of light Uieron, ^^ ^^^^' '^"^ '^^ -Egyptians worlhipped leremy which was buried a- inprefa. mong thcm-with facrrficcs and other diuinc honors. Did not they a- Jtrtm, bufe the holy Prophet of God to idolatry ? And yet by fuch worfliip- ping of his tombe they obtained that they thought the healing of the ftinging of fcrpcnics to be the iuft reward thereof. What llull wc fays but that this hath bin and euer fliall be the moft luft vengcauncc of God,to fend ftrength of illufion to ihem that hauc not reccaued the ».11icr. louc of truerb, that they may beleue lyingc f" Therefore we want not *."• miracles, and thofe ccrtaine,& not fubicd tocauillations. As for mi/- rades which they bring forth for themfelucs,they are meere illurions of Satan/orafmuch as they lead away the people from the true wor- shipping of their God to vanity. Morouer,they do llaudcroufly fct the Fathers againft vs ( I nreane the auncient Fathers and the writers of the age as yet more vncor- rupred)as though they had the for maintainers of their vngodlinefle : by wbofc authority if the debate were to be ended , the better parte of the vi6^ory(to fpeake euen moft modeftly) would bend to our fide. But whereas many thingcs hauc bin excellently well and wifely writ- ten of ihofe Fathers , and in Tome thingcs , that hath happened to them which is wont to happen to men:thc(e good naturalf children forfooihjnccordmg to the rightnes that they hauCjboth of wjt,rodgc- mcnr,and minde,do worftiip only their faulies and errours: and thofe things whrch arc wel fpoken,they either marke notjOr faine as if they knew them not , or do corrupt them : fo as a man may fay that their circ was altogether to gather dungc m of the golde of the Fathers, Then they opprcflc vs with importunate cryingc out againft vs , as dcfpifcrs To the French King. dcfpifcrs & enemies of the Fathers. But we do (b not defpifc them, that if It were the matter of my prcfcnt purpofc , I could very cafilf prouc by their confenting voices , the greater part of thcfc things that we fay at this day. But we fo reade their writings, that we alway z.Cor.$ remcmbcrjthat all things are ourSjtofcrue vs, not to haue dominion »«• oucr vs : and that we are Chriftes alone , whom we muft obey in all things without exception. Who fo keepcth not this choifc,fhall hauc nothing ccrtaine in rcligionrforafmuch as thofe holy men were igno- rant of many thing$,do oftentimes ftriue one with an othcr,yea and fometimes fight with thcmfelues. Not without caufe(fay they) we are warned of Salomon , that we paflc nocthcolde boundes which Proaet. our Fathers haue fcr . But there is not all one rule in the boundinge Jf**'* of fieldes , and the obedience of faith , wh»ch ought to be fo framed j,*' ^^ that It forget her people and the houfc of her Father.If they haue lb great delice to vfe allegories , why do they not rather expounde the Apoi^lcSjthan any othcr.to be their Fathers,whofc appointed bouds it IS not lawfuli to pluckc vp? for fo did Hieromc expounde it,whofc wordes they haue regiftred among their Canos.Butif they will hauc the boundes of the fame Fathers,whom they meanejto be ftccdfaOly kept : why do they, fo oft as they lift , fo licentioufly palFe them f Oi^^^^ the number of the Fathers were they,of whom the one faidathatour /„^./,i,yJ God eatcth not, nor drinkcth,and that thcrfore he nccdeth neither /f.c/tf. cuppcs nor dithes: the other faid,that the holy things require not '^^'^ golde,and that thofe things plcafe not with golde which arc not ^^J*^ bought with golde. Therefore they paffe the boundc , which arc in it\ the holy things fo much delitcd with golde, fiJuer , iuorie , marble, precious ftones & filkes,and thinke that God is not rightly worfliip* ped, vnlelTe altoj^ether they be diflblutely fet out with exquifite gor- gcoufnes, or rather with outragious exccflfe. A Father was he,which ^PT^^ faidjthat he therefore did freely eate flelh on the day in which other ^la^Hl abftaincd , becaufc he was aChriftian. Therefore theypsffe the w^.r// boundes, when they accurfe the foulc that tafteth flcfhe in Lent. Tri^^rt, Fathers were they , of whom the one faid that a Monkc which la- ^'^ ^'•** boureth not with his handes , is iudged as cuill as a violent taker, or '^^['^a (if you wil)a robber ; The other faid,tha.t it is not lawful for Monkes de t^ne to hue of other mens goods , although they be continually buficdin nenacb, contemplations , in prayers , in ftudie. This boundc alfo they haue ^^^Z-'^. paflcdjwhen they placed thcidJeand barrell bejhes of Monkes in ftewesand brothctnoufes to be fatted with othcrmensfubftaunce. EpiphM. AF;^herwashe5which faid, thnt it is a horrible abhomination to fc ^ 'f^* any image paiaicd,either of Chrift or of any Sainte in the temples of ^^J^* The Preface Chriftian?. Neither was this pronounced by trie mouth of onemaift ConciL alonCjbut alfo decreed by an Ecclefijfticall Councelljthat that whic!* Ehberu. j^ yvorlhipped Ihould not be painted on walks. They are farrc from lSr». holdinge themfelues within thefe boundes,whcn they leaue not one ^e w^. corner without images. An otl)er Father counrelled , that hauinge ttra.lib, done the dutie of natural! kindencffe toward the deade in burying i.ea,9, them , we fhould let them reft. Thefe boundes they breake , when they caft mto men a eontinuall carefulncfle of thedeade. One of the Fathers was he,which teftitieth that the fubftance of breade and Celajfu* vyinc in the facrament of the Supperfo remainech and ceafeth nor, roncil ^^ """ '^^ Lorde Chrift remaineth the fubftance and nature of man K^ma,' iomed with the fubftance of God. Therefore they paflemeafurc, which fainc that after the wordes of the Lorde rehearfed , the fub- ftance of breadand wine ceafteth,that it may be tranfubftatFate into Chrifofi. his body and blood. Fathers were they which as they deliucred tor wLC-tp* tj^g whole Church but one Sacrament of Thankefgcuing , and a» gf I .' they debarred from it wicked & hainous euill doers ; fo d]6 greuoufly 'papade condcmne all thofe which being prcfent,did not communicate of it. tonficra. Howfarre bauc they remoued thofe boundes,v/he they fill not onely */*•■»• Churches, but alfopriuate houfes with their mafTcs, and admitte a» men to loke vpon them , and eucry man Co much more gladly as he more largely payeth,howe vndeane and wicked foeucr they be : hut allure no man to faith in Chrift and faithful! communicating of the ' Sacramets : yea rather do boaftmgly Cet out to fale their owne works' €e\afit*i for the grace and merite of Chrift? Fathers were they , of whom the *f'"'"*^ . one decreed, that they (hould be altogether debarred from the vfc mtu Dt of 'he holy Supper of Chrift , which holding themfelues contented eonfeera. With partr king of y one kmdc,abftcined fro the other: And the other he hath by experience taught what is the end of them that offende with the multitude , when he did with a gcnc- Gen.7.1 rail ouerflowing dcftroy the whole kinde of me,preferuing Noe with Hc.i 1.7 a fmal houfehol J, which {hould by his faith being but one man con- dcmne the whole world. Finally an cuill cuftome,is none other than a common pcftilcnce,in which they do neucrthclefTe dye that dye with company of a muItitude.Moreobcr they ought to hauc confide- fr^'l' ^^^ ^^^^ which Cyprian fayth in certaine piaces,that they which nnne cpilUd ^y ig^orsncCjaltho jgh they can not cleare themfclacs from al fault, lulian. yetmay feeme after fomc maner txcufeble:but who foobflfinatly re- de here. fu(e the trueth oflfred by the grace of God,they hauc nothing to pre- baptiza. j^nd for their excufe. As for their double horned argument , they do not driuc ?$ to fo hard a ftrcioht with itjto copell vs to confelfcihat either the Church hath lyen dead a certaine time, or that we haue controuerfie againft the Church.Trucly the Church of Chrilt hathhued and fhall Iiue,fo lonGj asChiift niallreigne at the right hande of the Father: by whofe handc Hie is vpholden , by whofe iuccour (he is defended , by whofe power fne keepeth her fafetic. For he will vndoutcdl/ pcrforme that which To the French King. which he hath once promifcd,that he will be prcfent with his cucnMjc.aS vntill che cndinge of the vvorlde. Againtt itnowe we hauc no warrc *°» at all. For we do with one confcnt together with all the people of the faithfull honor and worrtiip tiic one God and Chrift the Lorde, in like forte as he hath alway been worlhipped of all the godly . But they thcmfelues not a iitle way erre from the tructh , when they ac- knowledge no Church , but which they fee with prefent cie , and go about to compafle it about with thofc boundes in which it is not cn- clofed. Vpon thefc pointes hangeth our contr ouerfie : Firft that they affirme that the forme of the Church n alway appcaringe arui to be feene ; thenjthat they Cet the fame forme in the lee of the Church of Rome , & in. the order of their prelates. We on the contrary fide af- firme , both that the Church may confift of no appcaringe forme, and that the forme it felfe is not contained in that outward fhining fhcwe , which they foolilhly haue in admiration , bur hath a farrc o- ther marke , namely the pure preachingc of the worde of God , and the right mmiftration of Sacramcntes. They are in a ragCjVnielTe the Church may be alwaycs pointed out with a finger. But how oft hap- pened it in the people of the leweJ to be fo dcformed,that there ap- peared no forme at all? What forme thinke we to hauc ihined^when H^lias bewailed that he alone wasleft?How long fincc the comming i.King. of Chrift hathitiyen hidden without forme ? Howe fince that time ^^•"* hath it bm fo opprefl'ed with warre$,feditions,and hercfics.that it fhi- ned out on no fide?If they had hued aty time,would they hauc btlc- ucd that there was any Church?But it was fayd to Helias , that there were prefcrued feuen thoufand mc,which had not bowed rhcir knee before Baal.Neither ought it to be doutful to vs but that Chrift hath alway reigned in earth (ince he afccnded lato heauen.But if che god- ly had then fought any difcernable forme with their eieSjihould they not byandby haue bin difcouragcd ? And verily Hylarie accompted (^Qfj,^^ it cuen already in his time for a moft great fault , that bcinge occu- auxcw- picd with the foolifti admiration of the dignity of Bifhops, they mar- ciura. • kcd not a deadly peftilence lurking vnder that vifor.For thus he fay th: One thingc I warne you , beware of Antichrift : for you arc ill taken with the louc of wals.-ye do ill worfhip the Church of God in houfes and buildinges : vnder them ye do ill thruft in the name of Peace. Ic is doutfull that in thofc Antichrift {hall (ittePMountaines and woods, and lakes , and prifons , and caues are fafer for me . For in ihefc the Prophetcs when they were cither abiding or throwcn into them, di J prophecy. But what doth the worlde at this day honor in his horned Bilhoppcs , but chat it thinketh them to be holy prelates of rcUgion, The Preface whom it fccth to be hcadcs oucr great cities ? Away therefore with s.Tiro.i ^uch foolifh eftcming. But rather let v$ Icaue this to the Lordjforaf- ij?. much as he alone knoweth who be his,& fomtime alfo talceth away from the fight of men the outward knowledge of his Church. That is(I graunt)a horrible vengeance of God vpon the earth. Bui if the wickcdnes of men fo dcferue, why do we fceke to withftand the iuft vengeance of God ? In fuch wife the Lord hath in times paft taken vengeance of the vnthankcfulncffc of men. For becaufe they would not recciue his tructh, and had quenched his h'ght, he fuffred them being bhndcd in Icnfe , both to be mocked with lyes full of abfurdi- ty, & to be drowned in decpe darkenes, fo that there was no face of the true Church to be fenc.Yet in the meane time he faued his both being fcattcrcdabroade & lying hidden in the middeft of errours & darkeneflcjfrom dcftrudion. And no maruel.For he can skill to fauc both in the very confulion of Babylonj& in the flame of the burning oucn. But whereas they would baue the forme of the Church to be iudged by I wote not what vaine pompous ihew ; how perillous that is,I will rather point vnco than declarejeaft I fhoulde drawe out my t^le into infinite length. The Pope (fay they) which holdcth the A- poftolike fee,and the Biflioppcs that are annointed and confecrateby him,fo that they be trimmed with fillets and miters,do reprcfent the Church.and ought to be taken for the Church:& therefore they can not errc.How fo?bccaufe they arc pallors of the church,& cofecrate to the Lord. And were not Aaron and the other rulers of Ifraell alfo Exo, } i Paftors? But Aaron & his Tonnes after that they were made prieftcs, 4' did yet erre when they made the calfc. After this rcafon,why Ibould „. not the foure hundred Prophets which lyed to Achab, haue repie- , , * featcd the Church. But the Church was on Michcas fide, beinge in ler.i S dccde but one man aIone,and vnregarded , but out of whofc mouth » 2» came tructh.Did act the falfe prophetcs in refemblancc beare both the name and face of the Church , when they did with one violent aflfaulc rife vp againft Icremy, & with threatning boafted that it waf not poflible that the law (hould perilh from the prieftiCounfell from the wifcman.thc word from the Prophet i leremy alone was fent a- gainft the whcle company of the Prophetes , to declare from the Lorde, t^iat it (liould come to paflc,that the law fhould periflic from the pncft,counfell from the wifcman , and the worde from the Pro- phet . Did not fuch a glifteringc (hewe rtiine in that Counccll which the bilhops, Scribes, and Pharifecs aflembled, to take aduifes toge- ther for the killing of Chrift. Now let them go and fticke faft m the outward vifour,ihat they may make Chrift and all the Prophetes of Cod, To the French King. God , fchifmtikcs : and on the other fide make the miniftcrs of Sa- than,thc inftrumets of the holy Olioft If chcy fpcake as they thinkc, let them faithfully anfwerc iiie,in what nation and place they thinkc that the Church remained fince the time that by the decree of the Councel at Ba(ile, Eugenius was thruft downe and dephued from tiie eftatc ofPope,and Ayraeefctin his placc.Thcy cannot,though they wouldc burft for it , deny that the Councell, for (o much as conccr- ncth outward folemnitics , was lawfull, and fummoned not oncly of one Pope,but of two.Eugcnius was there condemned of fchirme,rc- bellion , and obftinacy , with the whole flocke of Cardmals and Bi- fliopSjwhich had with him pradifed the diflblation of the Councell. Yet afterward beinge borne vp by thefauourof Princes,hc rccoue- rcd his papacy fafc againe. That cledion of Aymce, which had bin orderly made by the authority of a gcnerall and holy Synode , vani- fhed away in a fmoke : fauinge that he himfelfe was appeafed with a Cardinalls hat,as it were a barking dog with a pecc of bread caft vnto bira. Out of the bofome of thcfe hcretikes, rebels, & obftinaces, arc proceeded all the Popes,Cardinalls,Bifliop$,Abbots,& Priedes that naue bin fince. Here they are taken and can go no further. For, to Vrhethcr fide will they giue the name of the Church? Will they deny that the Councell was gcncrall , which wanted nothinge to the out- war de maieftiemamciy, which beinge folcmnely fummoned by two buUcs, and well framed in the order of all thingcs, continued in the fame dignitie to the laft ende ? Will they confclTe Eugenius with all bis company a fchifmatike , by whom they are all fandified ? There- fore cither lette them otherwife define the forme of the Church, or they all as many as are of the {halbe of vs accomptcd fchifmatike s, nvhich wittingly & willingly haue bin ordered of heretikes. If it had ncuer before bin knowen,that the Church is not bounds to outward pompes , they thcmfeluesmay be to vs al^ge proofe , which vndcr that glorious title of the Church haue fo longe fo proudly boafted thcfelucs, whereas yet they were the deadly peftilcnces of the church, X fpeake not of their mancr$,and thofe tragical! doinges wherewith their whole hfe fwarmeth full.-becaufe they fay that they be the Pha- rifees which are to be hcard,not to be followed. But if ye will fpare fomcof your leafure to read our wntings,you (hall plainly know that the very do(Srine,y doftnne it felfe,for the which they fay that they be the Church,is a deadly biuchery of roules,the firebrand, ruine.dc deftrudion of the Church. Finally they do not vprightly enough , when they da fpitefully frehearfc howc great troubles, vprorcs, and cotentions the preaching *# Jij ^ The Preface of our dodirine hath drawc with itjand what fruites it nowe beareth , in many. For the blame of thefc euels is vnworthily laide vpon it, which ought rather to haue bene imputed to y mahce of Satan.This is as it were a certaine naturall propretie of the word of God, that' whenfocuer it rifcth vp , Satan is ncucr quiet or flecping. This is the moft furc and moft trufty marke, whereby it is difccrned fromlicng dodrineSjwhich do eafily (hewe forth themfelues when they are re- ceiued with fauorablc cares of all men , and arc heard of the world rcioifing at them. So in certaine ages paftjwhcn all thinges were, drov/ned in deepc darkencflc, the Lorde of tliis world made a fporc : and a play inmanerof all men, and lay idle and tokc his pleafurc like a certaine Sardanapalus in founde pcace.For,what fnould he els ^obut iaugh and play being in quiet and peadble poffefljon of his kingdome?Bi5t when the light fhming from aboue fomwhat fcattcred abrode his darkneire,when thatftrong man troubled and alTajled his kingdom,rhen he began to (hake of hts wonted drowfines, $: haftil/; to arme himfelfe. And firft he Itirred vp the force of men , whereby . he might violently op prefic the truth beginning to iliine. By which? whehe nothing preuailcd,hc turned to futtlccntrappings.Heftirred vpdiflentions and di f:\greements of doctrines byhisCatabaptiftes, and other monft) uous Icwde men , whereby he might darken it and at len jih vtterly quenche it. And nowe he cotinueth to alTaile it with both cngines.For he trauailccH both by the force and power of men, to pluckc*vp that fecde, & with his damell (as much as in him licih); to choke It, that it may not growe & bear.e frute. But ail this he doth^ in vaine,if wc heare the warning of God, which both hath long be- fore opened his craftes vnto vs,that he ihould not take vs vnwarc, & hath armed vs with fufficient defences againtt all his engins.But how, great maliciournefVe is it to layvpon the word of God the hatred cither of the feditions , which noughty and rebellious men do ftirrc vp,or of thefeftcs which deceiuers do raife agamft it?Yct it is no new example, Elias was zC^td whether it were not he that troubled Ifrael. Chrift was eftecmcd of the lewes a ftdrtious man.The Apoliles were accufcd of making a c5motion among the people. What other thing do they which at this day do father vpon v$ all the troubles, vprorcs and cotentions that boilc vp againft Vi ^ But what is to be aunfwcrcd tofuch. Ehashath taught vs : namely that it is not we that fcatter errors or ftirre vp vprores:but it h they thefelues that wraftle againft the power of God. But as that one thing alone is fufikicnt to beate backe thcii: rafhcnelTe , fo againe wc ought to mete with the weake- nefle of othci',whooftctimcs happcnto be moued with fuch offences, and To the French King. aniinthdir difmaycng to waucr.But let them , to the cnde. that they may not faint with this difmayeng and be difcoragediknowc that the Apoftlcs in their time feltc by expcricce the fame things that nowe happen vnto vs. There were vnlerncd and vnftedfaft men , which wrefted ro their ownc deftrudionjthofc things the Paul had written ;.pet.5 by rhcinfpiration of God , as Peter faith. There were defpikrs of j <>• God , which when they heard that Iinne abounded to the end that ^^JJ^-^- grace might more aboundc, by and by obieded, We will then abid? ** **^* in finne, that grace may abound. When they heard that the faithful! are not vnder the lawe,rhcy by and by,anfwered,We will then finne, becaufe wc arc not vnder the iawe,but vnder grace.There were that accufed him as an cxhorter to euell. There enired priuily many falfe Pl.ilfp. Apoftlcs to deftroy the Churches which hehadbuildcd. Some by >•»;. cnuie and contention, and not purely , yea and malicioufly preached the GofpcUjthinkingto adde more affjidion to his bandes.Som where the Gofpell not much profited. All fought their owne , and not the thingesof Ie(us Chrift. Some wente backwarde , dogges to their vomitCjandfwine to their wallowing in the mire. The moft parte did drawe the liberty of the Spirit to the licentioufnefle of the flefli. Many brethren crept in, by whom there came afterwarde great dan- gers to the godly. Amogthe brethren themfelues were many ftriues raifed vp. What fhould the Apoftles haue done in this cafe ? Should they not either haue dilfcmbled for a timcjor rather altogether haue geuen ouer and forfaken the Gofpell which they fawe :o be the fedeplott of fo many contentions,thematcerof fo many dangers, the occafionof fo many oflfencesfNo.But for hclpcin fuch diftrclfes this came in their minde that Chrift is the ftoneof ftomblingand rocke of offence, fet vnto the ruine and rifingagaineof nf)any,and m':,2« forafignethatihiouldbe fpokcn againft. With which affiance chcy 34. being armed went forward boldly throup^h all dangers of vpiores and offences. With the fame thought we alfo ought to be vphplden/or- afmuchasPaul tcftifieth that this is the pcrpctuall proprcti;: of the '»^or»;-. tjofpeil.to be the fauor of death vnto death to the / perifli,althGiigh ** ' ^' " ' it were ordcined to this vfc that it fhould be the fauor o-f -life vnto life, and the power of God vnto the faluatioii of the faithfull : which verily we fhould aIfofcelc,if we didnotwithour vnth^kfulnes i?or- rupt this fo finguiar a benefit of God, & turne j to our owne defti u- dion which ought to haue bin to vs the only defence of our fafecic. But nowe I rccurne to you , my foucraignc Lorc foundc faulty, yetthere is nothing worthy of fo great reproching: neither haue wc with fo ill fucccfle ( by the grace of God) profited in the Gofpcll.but that our life nvay be to thcfe backbyters an exam- piar of chaftiticjliberalitic, mercy, temperance, patience, modeftic, and whatfocuer other vertue. Verily it is by the proofe it felfe euidec thatwc dovnfainedlyfcarc and worfhippe God > forafmuch as wc delire that his name be halowed both by our life and our dcath,and cnuy it felfe is compelled to beare of fomc of vs a wirneflc of inno- cence & ciuilc vpric^htneflcjin whom this onely thing was punifhed with death which ought to haue bene accepted for a lingular praife. But if any vnder pretence of the Gofpcll do ftirre vp tumultcs (as hethercoithath not bene foundethat there haue bene any fuch ir^ your Rcalmc)if any prctende the libertie of the grace of God to de- fendc thclicetioufncflfe of their vices (of which fort 1 haue knowen many) there be lawcs and penalties of lawes , by which they may ac- cording CO their defcruinges be (harpely punifhed : yet fo that in the mcane time the GofpcU of God be not cuell fpokc of for the wicked- neflc of naughty men. Thus haue you (O King) the venimous vniu- ftiee of the fclaunderors largely enough declared , that you may not with aneareof to cafy beUefe bende to their feportes. Ifearcme alio leaft it be to largely fct out , forafmuch as this preface is in a ma- ner come to the quantitie of a whole bokc of dcfenfe. whereby I en- tei^ded not to make a defenfc in decde , but oneJy to mollify your minde aforehande to gcue audience to the difdofing of our caufe: which your minde,though it be now turned away and eftrangcd from rs , yea and enflamed againft vs , yet we truft that we fhall be able to recoucr the fmor thereof, if you (hall ones haue vvithout difpleafurc and trouWous affe^^ion red oucr this our confeffion , which wc will to be in ftcede of a defence for vs toyour maicfi/.Buc if chc whifper- ingc$ To the French King. iiigcs of the malicious do (o poflcflc your care$,that there is no place for accufcd men to fpcake for themfelucsrand if thofc oucragious fu- ries do ftiU with your winking at them, cxercifc cruelty with pnfon* ningjtormentingjcuttingjand burning: we fhallin dedc,as (hcpe ap- pointed to the flaughtcr,bc brought to all extremities,yct fb that in our patience we (hall pofleflp our foulcs , and waice for the ftrongc hande of the Lord : which (hall without dout be prcfent in timc,and llrctch forth it fcife armed,both to dcUaer the poorc our of afflidion, and to take vengeance on the dcfpifcrs,which now triumphe with fo ^rcat afluredneflc. The Lord the King of Kings ftablilhyour throne with righ* teoufncire,and your featc with cquity,mott noble King. ^f Bafile thefirfi da^ of^Hgufl^in they tare. * 5 S ^' lOHN CALVINE TO THE READER. Y thefirflfettmg out of this wor\eybecaufc 1 did not lokf Joy thatfuccejp , which the Lovde of his njnmeafurable jgoodnes hath gmej had(^as me vfe to do infmalnoYl^es^ for the more fart lightly faffed it ouer. But whe I vnder^ ^fiode that it was receiued with thatfattor ofal the godly, _ i^^''^^' ^ neucr dw(i haue de fired , much leffe haue ho- fed for : as I verily felt in rny hart that much more xcasgiuen to me than I had deferuedyfo I thought it fhould be a great vmhanl^efulnes iflfhoulde not at the leafi after my fcledcr ability endeuor to anfwerefofamrable af^ feBions toward me^ (^ which of themfelues frouokcd my diligcce. ^nd this I attemfted not only in thefecondfetting forth ofit:biit how oftfince that time the vork^ hath bin emfrimed , fo oft it hath bin enriched with fame encreaft.But although I did not then refent me of the labor that I had em~ floyed:yet 1 neuer held my felfe contented till it was dif^ofed into that or- der which is nowfet before you.T^w I trufi I hatte giue you that which may be allowed by all your iudgementcs. Truely with hovp greatendeuor I haue apflied my felfe to the doinge of this feruice to the Church of God , 1 may bring forth for an euident witneffe,that this lafi winter,when J thought that thefeuer Quartane hadfirmMonedme to deaths how much more theftck^- ties enforced vfon me,fu much leffe Ifpared my felfe ^titl I might leaue this books to ouerlitte me.which might mak^ fame part ofthan/{cfullrecomfenfe tofo gentle promh^ng of the godly. I had rather in dede it had bin donefo- iicr:but it isfoone enough ifweU enough. Jnd Ifh all then thin^c that it is come abroade in good fefifon,when Ijhallferceiue that it hath brought yet more flentifuU frtite tha it hath done heretofore to the Church ofGod.This is my only dcfre.Jnd truely full ill it were with me^ifl did notyholdingmy felfe contented with the aUovtance of God alone, defpife the iudgemcnt.t of men^whether they be thefoolifh cirfrowardiudgementesoftheynskilfuU, or the wYOgfttU <^ malicious of the wicl^ed.Tor although God hath through- ly fettled my rnirtde to the endeuor both of enlarging his kingdome, and of helping the common profit:'^;}' though I am cleare in mine owne confciencc, ^ haue himfelfc c^the Angels to whncfje with me^thatfnce I tooke xfon me the office of a teacher in the Chuvchtl haue tended fo rionc ofh^rfurfofe but To the Reader. hnt'that I mi^t profit the Church in maintaining thepir?edoSh''in'e ofgod^T \J lines.yet 1 thinke there i< no man^that hath bin [hatched at^hittcn^<^ tome infttndcr with moeftlauders than I. When my efiflle wa^ now in printings 1 WAS certainly enformed that at ^ugsbm-gh where the affehly ofiheflates of the Empire was holden.there was a rumor j^re ad abroad of my rcuoltinge tothe Vapacy y and the fame wa^s more greedely recciued in the coitrtesof Trjncer than was meete. This forfooth is their thanl^efulnes who are not i- ghoratit of many trial/s had ofrnyjtedfajlnesy which trialls as they ftjak^ of fofowie afclaundcrfo they fhould with all indifferh <^ getle iudges haue defended me from it. But the Dettillwith his whole route is deceiucd if in oj^rejfng me with filthy liesyhe thinly that by his vniufi dealinge I [Ijolbe either the more d/fcouraged or made the lejfe diligent : becaufe I trufi that the Lord of his vnmeafurable goodner will^aunt me that I may with eucn fufi'erance continue in the courfe of his holy calling.Whereoflgiue to the godly readers a new proofe in this fet tinge fo or th of this booke, i^ir in this trauaillthis was mypurpofe fo topre^are andfurnifh them that be fiudiouf cf holy Ditiii}ity to the reding of the word of God^that they may both haue an eafie entry into it .^and go forward in it without fiumblinge :for I think^e that I haue in all point esfo knit vp together thefumme of religion , and di- 1^0 fed the fame in fuch order, that whofocucrjhaU well haue it in minde,it fhal not be hard for him to determine both what he ought chiefly to feeLe in the Scripture , and to what marine to apply whatfoeuer is contained in it, 'therefore, this as it were a way being once made plaine, if I jh all hereafter fet forth any expofitions of Scripture ^becaufe iftoa'lnot needc to enter into long dijputatioris cf articles ofdocfyinc,z7'^o wander out into common pla~ cesilwillahay h^it them ypJJjordy. By this meane the godly reader Jhal- be eafedofg/eatpaine and tedioufneff^ , fo that he come furnijJyed afore^ hande wiihthe knowledge of this prefcnt worke as with a necejpiry infirH' went. But becaufe the entcnt of thi^ purpofe ,doth cleaxely as in mirror i ai)' peare in fq many ccmrnentaries of mine , I had r,tthey to declare in deede rohat it «•, than to fet it out in wordes . Tarrewellfendly Keader,and if thou receiue anyfiute of my labors ^helpe rne with thy pray trs to God our Father, At Gcoeua the fiift day of Auguft in the ycarc. 1 55^. Auguftinc in his vi j. Epiflle. J^pyofejfe myfelfc to be one cfthe number cfthemtVhic^ wrytc in profitingyund profit in writing. p Thatthofcfantafticallmcnnc, which forfakinge Scripture, rcforte vnto reuelation,do oucrthrowc all the principles of godhnefle. lo That the Scripture , to corredl aUfuperftition) doth in comparifon fcty true God agtinft all the Gods of the Gcntils, rcckcningc him for none of them. n That it is vnlawful to attribute vnto God a vifible forme, and that generally jthey forfakc God,fo ma^ ny as do ered to thcmfclucs any i-, mages. WHAT CHAPTERS ARE CON- mined in the bookcs of this Inftitution. In the firji boah^ which entreateth of the k^oxoledge ofGodtht Creator: Are containedxviij.Chapters. ,Hat the knowc- JedgcofGod, & )ofourfeIues, are tthinges conioy- ncd:& how they be linckcd the One with the other. * What i t is to knowe G od,& to what cnde tcndcth the knowledge of him. 5 That the knowledge of God is naturally planted in the mindcs of n>en. 4 That the fame knowledge is ei- ma^cs. A\ ther choked or corrupted , partely by ignorancc,& partly by mahce. 5 Thattheknowelcdgeof God ioth fhiningely appeare in the ma- king of the v/orld,and in the conti- nuall goucrnment thereof. 6 That to attaine to God the creator , it is needefuU to haue the Scripture to be our guide and mai* ftrefTe. 7 By what teflimonie the Scrip- ture ought to be ttabliflied, that if, by the witnclFe of the holy Ghoft, that the authority thereof may rc- mainc certain; And that it is a wic- ked inucntion to fay that the cre- dit thereof doth hange vppon the iudgcment of the Church. 8 That fo faras mans reafon may bcare,there arc fufhcient proucs to flablifk the credit of the Scripture. I ^ That God is feucrally difccrncd from idols , that he may be only & wholly worftiippcd. I J That there is taught in y Scrip-A tures one eflcnce of God from the very creation , which eflcnce con» taincth in it three pcrfons. ; 14 That the Scripture eucn in the' crcatio of the world & ofal things, doth by ccrtainc markcs put diffe- rence bctwene the true God, and fained Gods. I ^ What a one man was created; wherein there is entreated of the powers of the foule,& of the image of Godjoffrcc will, and ofthefirft integritie of nature. 16 That God by his power doth nouriih and maintaine the worlde, which himfelfc hath created, & by his prouidencedotb gouerne ai the parcel The Tabic partes thereof. 18 That God doth fo vfc the fcr- 17 Whereto and to what end this uicc of wicked men,and To boweth doi^rine is co be applied , that wc their mindcs to put his iudgemenc may be certainc of the proHt thcr- in execution , that yet ftill liimfclfc of. rcmaineth pure from all fpot. Inthtfecond Sook^ rvhich entreateth of the krtoxvledge of God the Kedemtr in Chri(tj which knowledge was iirit opened to die fach«rsinch« time of thel fome other to deftra- co come. dion. 10 Howe we ought to vfe this 21 Acofimationof thisdodrinc prefentlife,and the helpes therof. by the teftimonies of Scripture. 11 Of the luftificacion of faithj 25 A confutation of the flaun- & firft of the definitio of the name ders, wherewith this dodrinc hatFi and of the thing. alway bene vniuftly chary^cd. 12 That to the ende wc may be 24 That Eledion is ftabliilicd by fully perfuaded of the free luftifi- the calling of God : & that the re- cation, wc muft hfte vp our mindcs probate do bnng vpo thcfelues the 10 the iudgcmcnt feate of God. luft deftrudion,to which they arc Ij That there are two things to appointed. be marked in free luftificstion. 2^ Of thehftRefurredion. Jn the fourth Book^ vhich entreateth of the outward mcanes or helpei whereby Gcd callccb vs ir.co the fellowship of Chrilt,ancl holdeth vs inic; /tre «.ont^inedxx. Chapters. S y\P fhc true Church with vnitie , bicaufc ic is the mother of V/ which wc ought to kcepc all the godly. The Tabic i A coparifon of y falfc Church butchery vpon foulcs. with the true Church. ii Of the iurifdidion of the 3 Of the teachers and minifters Church.andtheabufc thcrcof,fuch of the Church, & of their Elcdion as is fenc in the Pap v'c. and office. ii Ofy difciplinc of y Church, 4 Of the ftatc of y olde Church, whereof the chicfe vfc is in the ccn- and of the maner of gouerning furcs and excommunication. that was in vfe before the Papacy, i j Of vowcs , by raihe promi- $ That the old forme of gouern- fing whereof eche man hath mifc- ment is vtterly oucrthowen by the rably entangled himfclfc. tyranny of the Papacy. 14 Of Sacramcntes. 6 Of the Supremacy of the Sec i^ Of Bapnfme. of Rome. 16 That the Baptifme of Infants 7 Of the beginning &encreafing doth very well agree v/ith the in- of y Papacy of Rome, vncill it ad- ftitution of Chrift, & the nature of uaccd it felfe to this height,whcrby the figne. both yhbertic of the Church hath 17 Ofthe holy Supper of Chrift: bene opprefl'cd , and all the right and what it auaileth vs. goucrnmenc thereof oucrthrowen. 18 Of the Popifhe MaOTe , by 8 Of the power of the Church which facrilegc y fupper of Chrift as touching the articles of faith: hath not oncly bene prophancd, and with howc vnbridcied Uccn- butalfo brought to nought, tioufhcirc it hath in the Papacy 19 Of the Hue falfely named Sa- bcne wreftcdto corrupt all pure- cramcntes : where is declared, thac nefle of dodrine. the other fiue which hauc benc^ 9 Of Councells and of their au- hitherto commonly taken for Sa- thoritic. cramcntes, are not Sacramentes: 10 Of the power in making of and then is {hewed what raancrof lavves wherein the Pope and his things they be. hauc vfc d a moft crucll tyranny & ?.o Of Ciuile gouernemcn^ THE FIRST BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION, .VV.HICH intreateth of the knowledge of God the Creator. ' *' The firft Chapter. Thattht knowledge of God, and of our feluss, areihin^yeonipjmtdi and how they be linked the one vvith the other, ' e ■' .1 HE whole futnme in a tnaner of ,ail cJur wjfdom, which onely ought to be accomptedttiscand jjerft^ ' wifdome , condfteth in two parts , thatis to fay , the 'knowledge of God,& of our fciucsuBut wheras thcfc two knowledges be with many bonds hnked togi- thcr: y£t whether goeth before or eng'cndreth the othcr,it is hard to di'fcerne. For firft no man can looke vpohim felfc, but he muft ncedes by and by turne all his fcnfes to the beholding of God , in whom he liucth & is moucd ; becaufc it is playne that thofe giftes wherwith we be indued arc not of our felues,yca eiaien that that we haue being is nothing els but an eflence in the one God. Finally, by thele good thinges that are as by dropmeale powr^d into vs froha heauen , we are led as it were by ceriaine ftrcames to the fpring head. And To by our owne needinefle , better appeareth that ihfiiliite plentic of good thinges that abideth in God.cSpecially tliat miiirable iruino, whereinto the fall of the firfte man hadi throwert vs,conipelleth vs to lift vp our eyes, not onely beyng foodcles and hungry ,* jsjveraucfrcrti thence that which we lacks , but alfo being awakened witb fearc , io learnehumihtie . For as there is found in man a certaine world of aU miferies, & {ince we haue bene fpoyled of the diuine apparelL, our fhamefull nakedneffe difclofeth an infinite heapcof filthy difgracei ments : itmuftneedes be that euery man be pricked wiihknowledcc in confcience of his own vnhappinefie to make him coinc at leaft vn- to fome knowledge of God . So by the vnderftandin?^ of our owne ignorance,vanitie,beggery weakenes, peruerfnes, and corriiptionjWe learne to reknowledge that no where elfe but in the Lord abideth the true light of wifdom, found vertue, perfedeaboundance of all good thinges , and puritie of righteoufhes . And fo by our owne euils wc are ftirrcd to cohder the good thmgs of Godrand wc cannot earncftiy A Cap, I . Of the knowledge of afpiie towardc him, vntill we bcginne to m:flike our ftlues. For of all men what one is there , chat would not willingly reit in him felfc ? yea who doth not reft, Co longe as he knoweth not him felfcchat is.to lay, fo long as he is ccncentcd with his owne gifts, and ignorat or vnmind< full of his owne mifcry ? Therfore euery man is by the knowledge of him Cdic , nor onely pricked forward to fceke God , but alio led as it were by the hnnd to finde him. 2 Agayne it is ccrtaine , that man neuer commeth vnto the true knowledge of himfelFe, vnles he haue fii ft beholden the face of God, and from beholding theroF do dcfcend to looke into himfelfc . For (fuch is the pride that is naturally pLinccd in vs) we alvvay thmkc our lelues righteous , innocent , wife and holy , viuill that with manifcfl: proues we be couinced of our vnrighteoafnes,(ilthines,rolly and vn- cleannes.Buc we are not conumccd thcrof,if we lookc vpon our felues onely, & not vpon God aifo, who is the only rule wherby this iudgc- ment ought to be tryed. For bccaufe we are naturally incUned to hy- pocrifie , therfore a ccrtaine vayne rcfemblance of nghieoufnes doth aboundantly content vs in ftead of righceoufncs in deedc. And bs.caufc there appeareth nothing among vs 5 nor about vs , tliat is not defiled with much hkhineSjtherfore that which is fomewhat lefl'e filthy plea* fethvsas though it were m.oftpure, folongas we holdeour felues within the boundes of mans vnclennes. Like as the eye that is vCed to fee nothing but black,thinketh that to be pure whitCjwhich yet is but darkifli white,or browne. Yca,we may yet more playnciy difcerne by our bodily fenfe how much we are blinded in conlidiering the powers of the foule. For if at midday v/e cither looke down vpon the ground, or behold thofe thinges that rounde about lye open before our eyes, then we thinke our felues ro haue a very afiiired and percmg force of fighf.but when we looke vp ro the funnc, & behold it with fixed eyes, then that ftmr fharpneife that was of great force vpon the oroimd, is with fo great brightnes byandby dafeled and confounded, that we arc compelled to confefle that the fame ftiarp fight v/hich we had in con- /idenng earthly things , when it commeth to the funne is but meere dulnefte. Euenfo commeth it to paffein weyingour fpirituallgood thin2;s. For while wc looke no further then the earth , fo longe beyng well contented with our own righteoufnes, v/ifdom and ftrength, wc do fwectely flatter our felues, and thinke vs in mancrhalfegods. But if we once bfgmnc to rayfe vp our thought vnto God Si to wey what a one he is,and howe exad is the pcrfcdion of his righteoufncs, wifc- dom and power , after the rule vviierof we ought to be framed : then that which befote dydpleafe vs in our felues with falfc pretence of righte- God the Creator. Lib.i. 2 rightcoufnes, (hall become lothrom to vsas grcateft wickedncflTt; the that which did marueiloufly deceiue vs vnder colour of wifdom, (hall liinke before vs as extreme folly : then that which did bearc the face of ftrengthjfhal be proued to be moft miferable weaknes.So flen- derly doth that which in vs feemeth euen raofte perfed, anfwcre m proportion to the purenes of God. 5 Hereof proceedeth that trembling & amafednes , wherewith the fcripture in many places reciieth that the holy men were ftriken and aftoniflied lb oft as they perceyucd the prefence of God.For when we fee that they which in his abfence did ftad alfured & vnmoucd, fo fonc as he difdofeth his glory, begin fo lo quake and are fo difmaydjthat they fall downe , yea are fwalowed vp & in maner as dcftroyed with feare of death: it is to be gathered therby that man is neuer fufhcitntly touched and inwardly moued with knowledge of his owne bafenes, vntill he haue compared himfelfe to the maieftie of God. But of fuch difmaying we haue often examples both in the ludges & in the Pro- Iud.x|. phets: fo that this was a common faying among the people of God: -2. We (hall dye becaufe the Lord hath appeared vnio vs. And therfore ^'^-^-^ the hiftory of /o^,to throw men downe with knowledge of their owne folly ,weaknes,& vnclenne$,bringethalway hisprincipall proofc from defcribing Gods wifdom, flrength and clennes. And that not without caufe. For we fee how Jbraham, the nerer that he came to behold the - glory of God, the better acknowledged himfelfe to be earth and duft. '^" * We fee how Elins could not abide to tary his comming to him with vncouered face : fo terrible is the beholding of him. And what maie 1 King roan do that is but corruption & a worme, when eue the Cherubins '• ^' ?• for very feare mufte hide their faces ? Euen this is it that the Prophet '^^ *^ Efo)/ fpeaketh of: The funnc (hall blulhe, & the moone (hall be allia- Era.a.io med, when the Lord of hoftes (hall raigne, that is to fay,when he dif- and 1^. playeth his brightnes , and bringeth it nearer 10 fight , then in com parifon thereof the brightett thing of all (hall be darkened. But how- foeuer the knowledge of God and of cur felues , are with muruall knotte linked together,yet the order of right teaching requireth that fiift wc intreate of the knowledge of God , and after come duwne to fpcake of the knowledge of our felues. I The fecond Chapter, What it it fo k^ovvt God, and to what ende ttndtth tht kpcwUJ^t ojhim. Meane by the knowledge of God, not only that knowledi;c,wher- by we concciue that there is fome God, but alfo that, wherby wc learne fo much as bchoucth vs to know of him , & as is profitable Aii. Cap. 2. Of the knowledge of fbj* his glorie , finally fo much as is expedient . For , to (peakc pro- perly, we can not fay that God is knowcn where there is no religion nor godlineiTe . Buthcerel do not yet touch that fpeciail kindeof knowledge whereby thofc men that are in themCelues reprobate and accurfed do conceiuc God the redeemer in Chrift the mediatof : but I fpeakc onely of that firft and fimpk maner oi knowledge, whetrnto the very order of naturd would haue led vs, if Adam had continiued in ftate of innoCecie.For although no manjfnh mankinde is in this ruine, .Tim«i as God (as Taule witncffeth) cannot denie himfelfe,becaufe he con- i h tinually abideth like himfelfe : fo i s it truely fay d , that ihefe men in faining God to be a dead and vaine image doe denie God. Moreouer it is to be noted that although they wralHe againft their own naturall fechng , and do defire not onely to fhake out God from thence , but alfo to dcftroy him in heauen:yet their dull hardnes can neuer fo farre preuaile , but that God fomeiime draweth them backe to his iudge- ment feat. But forafmuchas they are not wiihholden with any fear from God the Creator. Lib.i. 6 from running violently againft God.tliereforc it is ccrtaine that there raigneth in them a bruti(h forgetfulnes of God, fo long as that blind pang of rage doth fo forcibUc carie them. 5 Soisihatvainedefenfe ouerthrowne , which manie are wont to pretende for excufe of their fuperftition. For they thmkc , that any deuotion to religion fuffifcth, whatfoeuerit bejthough it be neuerfo much contratie to order and truth . But they confidcr not , that true religion ought to be framed according to the will of GodjSS by a per- petuallrulerand that God himfclfe abideth alway like himfelfe,and is no imagined Ghoft or faniafie,that maie b^ diuerfly fafliioned after e- uerymannes liking. Andtruely wc may plainly fee with how lying deccites fuperftition mocketh God , while flie goeth about to do him pleafurc. For catching holde of thofc ihingesin a manner only,which God hath teftified that he careth not for, fhe eyther contemptuoufl/ vfethjOr openly refufeth thofe things that he appoyntech and fayeth to be pleafant vnto him, Therfore whofoeuer dofet vp newinuented formes of vvorniippingGod,thcyworfhip & honor their own doting deuifes : becaufe they durft not fo trifle with God , vnles they had firft fayned aGod agreeing with the follies of the trifeling loyes. Where- fore the Apoflle pronounceth,that that vnftayed and wandering opi- nion of the maiertie of God , is a very not knowing of God . When ( fayeth he)ye kncwe not God,ye ferued them that in nature were no Ga.4,9« gods. And in an other place he fayeth that the Ephelians were without a God at fuch time as they ftrayed from the right knowledge of the Ep.a.i* one God, And at leaft in this cafcjit difFereth not much,whether thou beleue one God or many , becaufe in both cafes thou departeft from & forlakeft the trueGod-.whom whe thou haft once forfaken,there is nothing left with thee but a deteftable Idol. It foloweth thcrfoie,that we muft determine with Ladantius, that there is no lawfully allowa- ble religiohjbut that which is ioyned with truth. 4 There is alio a fecond fault , that they ncyther haue at any time any confider^tion of Godjbut againft their wills,nor do approche to- : ward him , till for all their holding backe they be forcibly drawcn to him: and euen then alfo they haue not a willing feare that procecdeth from reuerence of Gods maicftie,but onely a feruile and conftrayned feare J which theiudgcment of God wringeth out of them : which iudgement becaufe they can not efcape, therfore they dread it,but yet fo as therwithalltheyabhorreif . And fo that faying of Statius, that feare firft made gods in the world,may be fitly fpokcn of vngodlineflTc, and of this kindc of vngodlines onely .They that haue a minde .abhor- ring from the iuftice of God , do hartily wifh to haue his throne of Cap. 4. Of the knowledge of iudgcmenc 6uerthrowcn,which they know to ftaiid for puniihment of offences agaynltihis iuftice by which afFeftio they warre againft God, who can not be without his iudgement, But when they vnderftand that his power impoffible to be auoyded,hangethouer thera. becaufe they can neyther by force remoue it, nor by flight efcape it, therefore they feare it- So leaft they fhouldin all things feeme to defpife him, whofc maieftie ftill prelTeth vpon tliem,they vfe a certainc outward torme of religion , fuch as it is ; but in the meane tyme they ceafe not to defile fhem felues with all kinde of vices , to ioyne outragious mifcheues to mifcheues, vntillthey haue in all pointes violate the holy lawe of the Lord, and deftroycd his whole ryghteoufnefle or at leaft they are not fo holden backe with that fay ned feare of God , but that they fwetely reft in their (inncs,and flatter therarelues5and had rather to folow the intemperace of their flefh than reftraine it with the bridle of the holy Ghoft. But forafmuch as the fame is but a voyde and lying fliadowc of rcligion,yea fcarcely worthy to be called a fhadow : hereby againe is eafily gathered howe much the true godlines, which is powred onely into the heartes of thefaithfull , I meane that out of which rehgion fpringeth, doth differ from this confufe knowledge of God . And yet the hypocrites would obtainc by crooked compafles to feeme nygh vnto God , whom they flye from. For whereas there ought to haue bin one continuall vnbroken courfe of obedience in their whole hfe, they in a maner in all their doinges carelefTely rebelling againft him, labour with a fewe facrifices to appcafe him . Whereas they ought to haue ferued him with hohnes of life and lincereneffe of heart^hey m- uent triflings and obferuaces of no value,to procure his fauour with- all: yea they do the more licentioufly lye dull in their owne drcggs, becaufe they truft that they may be difcharged againft him with their owne mockeries of propiciatory fatisfaftions. Finally whereas their affiaunce ought to haue bin fattened in him , they neglcding him do reft in themfelues,or in creatures. At length they entangle themfclues with fuch aheape of crrors,that the darke mift of malice doth choke, and at laft vtterly quench thofe fparkes , that ghmmeringlyftiincd to make them fee the glory of God.Yetthat fecdc ftill remaineth which can by no meane be plucked vp by the roote , to bcleue that there is a ccrtaine godhead : but the fame Ccedc is fo corrupted , that it brin- gcth forth of it none other but very euill frutes . Yeatherby isthat which I trauaile to proue more certainly gathered , that there is a fee- ling of godhead naturally grauen in the heartes of men , forafmuch as the very reprobate themfelues are of neceftlty enforced to confeffe it. In quiet profpcritie they pleafantly mocke at God,yea they are full of talke Godthe Creator. Lib.i. 7 taike and praiing to dimiriilh the greatneffe of his power : but if once any defperation touche the,it ftincth them vp to feeke the fame God, and miniftreth them fodaine (hort prayers : by which it may appeare, that they were not ytterly ignorant of God , but that the fame which ought fooner to hauc bene vttered,was by obihnacie fuppicfled. The fifth Chapter. Thdt the knovvUdge of God doth fhinwgly appeare in the making of the world Mid m the continaallgcuerniment thereof MOrcouerbecaufe the furtheft cnde of blelTed hfe ftandeth in the knowledge of God : that the way to felicitie Hiould be flopped to none, thcrfore God hath not only planted in the minds ofmenihat fcede of religion which we haue fpo- ken ofjbut alfo hath fo difclofed himfelfe in the whole workemanlhip of the world , and daily fo manifeftly prefenteth himfelfe , that men can not open their eyes but they muft needs behold him.His fubftacc in deede is incomprehenHbicfo that his diuine maieftie farrc furmon4 teth ail mens fenfes:bui he hath in all his works grauen certaine marks of his gloric, andthofc lb plainc and notably difcernablc,thatthcc»- cufc of ignorance is taken away from me,be they neuer fo groCfc and dull witted. Therefore the Prophet rightfully cricth out, that he is clothed with hghc as with a garment:as if he Ihould haue layd , that ^'^•'°* tlien he iirft began to come forth to be feene in vifible apparel , fince; the time that he firft difplaied his enfignes in the creatio of the worldj by which euen now what way foeuer we turne our eies,hc appearetb glorious vnio vs.In the fame place alfo the fame Prophet aptly com- parcth the heauens as they be difplaied abrod, to his royall pauiUion: he fay th that he hath framed his parlours in the waters, that ycloudes are his chariois,that he r idcth vpon the wings of the windes, that the winds and lightnings are his fwift meflengers. And becaufe the glory of his power and wifdom doth more fully (hine aboue, therefore commonly the heaucn is called his pallace . And firft of all, what way foeuer thou turne thy eyeSjthere is no peece of the world be it neuer fo fmall , wherein are not feene at leaft fome fparkles of his glory to (hinc. But as for this moft large and beutifuU frame J thoucanftnot with one viewe perufe the wide compafle of it , but that thou muft needs be on euery fide ouerwhelraed with the infinite force of the brightnes thereof. Wherefore the author of the Epiftle to iht Hehrues He.ii.t doth very well call the ages of the worlde the fpedaclc of inuifiblc thingesjfor that the fo orderly framing of the worlde ferueth vs for a mirror wherein wc may behold God which otherwifc isinuiiiblc. Cap. 5. Of the knowledge of For which caufe the Prophet affignethto the heauenly creature* a- language that all nations vnderltand , for that in them there is a more Pfa 1 9 I ^"'^^"^ teftiticacion of the Godhead , than that it ought to efcape the confideration of any nation be they neuer Co dull . Which thing the Ro.i.i^ Apoftle declaring Uioie plainly fayth that there is difdofed vnto men To much as was behouefuU to be knowen concerning God : becaufc all men without exception, do throughly fee his inuifible things tuen to his very power and Godhead, which they vnderfland by the crea- tion of the world. z As forhis wonderfull wifdom, there are innumerable proues boch in heaucn and in earth that witncfle it:I meane not only that fe- creter fort of thinges, for the nerer marking whcrtofJ/h-o/ogie^Thi- fike , and all naturall Philofophie feructh , but euen thole things that thruft them felues in light of cuerie one, euen of the rudcit vnlenrned man,fo that men can not open their eyes but they muft needs be wit- neflTcs of them.But trucly they that haue digefted,yea or but tafted the libcrall arts, being holpenby the ayd thereof do proceede much fur- ther to looke into the fccrets of Gods wifdom . Yet is there no man fo hindred by lacke of knowledge of thofe arts, but that he throughly feeth aboundantly enough of conning workemanfliip in Gods works, to bring him in admiration of the workeman thereof. As for example: to the fearching out of the mouings of the ftarres, appointing of their placcSjmeafuring of their diftanccs, & noting of their properties,thcre. needeth art and an cxa. ir djfpofeth euery thing in fittcft oportunitie , confoundeth the wife- dome of the world be it neuer fo pearcing , findcth oui the fubtile in their fubtiltie, finally gouerneth all things by moll: conuenient order. 8 We fee that it nedeth no long or laborfome demoftration, to fetch out teftimonies , to ferue for the glorious declaratio and proofe of Gods maieftie: for by thefe few that we haue touched it appeareth that which way foeuer a man chaunce to iooke , they arc fo common and ready that they may be eafily marked with eye , and pointed out with God the Creator. Lib.i. ii with the finger. And here againe is to be noted , that we are called to rhe knowledge of God , nor fuch as contented with vaine rpcculan5, doth but flie about in the braine , but fuch as Ihalbe found and frure- fulJjif it be rightly conceiued and take roote in our harts. For the Lord is declared by his powers , the force whereof becaufe we fecle withm vSjand doe enioy the benefits of thenijit muft nedes be that we be in- wardly moued much more huely with fuch a knowledge , than if we ftioulde imagine God to be fuch one, of whom we {hould haueno feeling. Wherby we vnderftand that this is the righteft way and fittcft order to feek God,not to attempt to enter depely with prefumptuous curiofitie throughly to difcuflfc his fubftance , which is rather to be reuerently worfhipped then fcrupuloufely ferched : but rather to be- hold him in his workes, by which he maketh himfelfe nere and fami- liar, and doth in a maner communicate himfelfe vnto vs. And this the Aft. 17. Apoftle meantjwhen he fayd,that God is not to be fought a farre of, 27. forafmuch as he with his moft prefent power dwelleth within euety P^a.i 45 one of vs. Wherfore Dauid, hauing before confeffed his vnfpenkea- ble greatnefle, when he defcendeth to die particular rcherfall of his workes, protefteth that the fame will Ihew forth itfelfe . Therefore we alfo ought to geue our felues vnto fuch a fearching out of God, as may fo hold our wit fufpended with admirationjthat it may there- j^ p^^ withall throughly moue vs with efieduall feeling. And,as Augultine 144. teacheth in an other place, becaufe we are not able to coceiue him, it behoueth vs as it were fainting vnder the burden of his greatnefle, to looke vnto his vvorkes,that we may be refrefhed v/ith his goodnes. 9 Then fuch a knowledge ought not only to flirre vs vp to the worfhipping of God^butalfo to awake vs,and ra^e vs to hope of the life to come. For when we confider that fuch examples as God fhe- weth both of his mercifulnefle, and of his feueritie , are but besun and not halfe full : without dout we muft thinkCjthat herein he doth but make a fhew afotehand of thofe things,whereof the open difdo- ling and full deliuerance is difterred vnto an other life. On the other fide, when we fee that the godly are by the vngodly greued with af- flidions, troubled with iniuries, opprelled with fclaunders, and vexed v/ith defpitefuU deahngs and reproches: contrary wife that wicked doers do florifhjprofper, and obteine quiet with honor, yea and that vnpunifhed : we muft byandby gather that there fhalbe an other life, wherin is layd vp in ftore both due reuenge for wickcdnefl*e , and re- ward for rightuoufnefle . Moreouer when we note that the faithful! are often chaftifed with the roddes of the Lord , we may moft cer- tainly determine that much leflc the vngodly fhal efcape his fcourges, B iij. Cap.j. Of the knowledge of J- . . For very well is that fpoken of Auguftin. Ifeueryrtnne fliould now dei cap* ^^ punilhed with open peine , it would be thought that nothing were 8. referued to the laft iudgement. Again, if God ihould now openly pu- nilli no finne , ic would be beleued, that there were no prouidence of God. Therfore we muft confefTe , that in euery particular woorke of Go<',but principally in the vniuerfall generalitie of them, the powers of God are fette forth as it were in painted tables, by which all man- kindcis prouokedand allured to the knowledge of him , and from knowledge to full and perfect fehcitie. But where as thcfe his powers do in his workes moft brightly appeare , yet what they principally tende vnto , of what valoure they be , and to what end we ought to weie them : tins we then only attaine to vnderllaiid when we defcende into our felues,and do conhder by what meanes God doth (hew forth iti vs his life, wifdoni, and power > and doth vfe toward vs his righte- ouraefre,goodne{re,and rpercyfull kindneflTe.For though Dauid luftly PC3,$i. complaincth, that the vnbeleuing do dote in folly, becaufe they weie 7" not the deepe counf^iles of God in hisgouernance of mankinde : yet that is alfo moft true, which he fait'^ m an other place, that the won- Pfa 4o ^^^^^"^^^ wiidom of God in that behalfe txcedeth the heares of our ,j/ * headc. But becaufe this poind (hall hereafter in-place conuenientbc more brgcly entreated^theifoie I do at this time pafle it cuer. xo But with howe great brightnes foeucr God doth in the miror of his wo.ks fliewc by reprefentation both himfclfe and his immor- tall k'-n£dome:yetruch is our groffe blocki{linj;fle,thac we ftand dully amafed at fo plaine ceftimonies, fo that they palTe away from vs with- out prohc. For , as touching the frame and moft beaurifuli placing of the world, howe many a one is there of vs>that when he either hf- teth vp his eyes to heauen, or cafteth them about on the diuers coun- tries of the earth doth dired his minde to remembrace of the creator, and doth not rather reft in beholding the workes without hauing re- gar 1 of the workman. But as touching thole things that daily happen befide the order of natural courfejhow many a one is there that doth rot more th'nke that men are rather whirled about and rowllcd by blind vnaduifcdnefTc of foriune,than gouerned by prouidece of God. But if at any time we be by the guiding & diredio of thcfe things dri- uen to the con'ideration of God ( as all men muft needcs be ) yei fo foone as we haue without aduifcmentconcciued a feeling of fomc Godhead, we byandby flide away to the dotages or erroneous inuen- tions of our flefh , and with our vanity we corrupt the pure verity of God . So heerein in dcede we differ one from an other , that eiiery man priuatcly by himfelfe procuretb to himfclfe fome peculiar error: but God the Creator. Lib. i . 12 but in this point we all arc moft like together,that we all,not one ex- cepted, (doe depart from the one true God to monftruous trifles. To which difeafe not onely common and groile wits arc fubied'.but alio the moft excellent andthofc that otherwiie are endued with fingular fharpnesof vnderftanding,are emangled v/ithit.How largely hath the whole fed of Philofophers bewraied their ovvnc dullncs and beafiiy ignorance in this bchalfe ? For , to paffe ouer all the reft, which .ire much more vnreafonably fooiiflijPlato himfehe the moft religious & moft fober of all the reft,vaihly erreth in his round globe. Nov/ what might not chance to the othcrjwhen the cheefe of them, whofe parte was togeue light to the reft, do ihemfelues fo erre and ftumblc?Like- wife where Gods gouernancc of mens matters doth To plainly proue his prouidencc, that it can not be denied, yet this doth no more prc- uail with men , than if tliey belcucd that all things are tofled vp and down with the ralh will o f Fortune : fo great is our inclination to v a- nity and error.I fpeake now altogether of the moft excellent,and not of the common fort, whofe madnes hath infinitely wandered in pro- phaning the truth of God. 1 1 Heereofproccedeth that vnmenfurable fink of errors , where- with the whole world hath bin filled and ouerflowne.For tch mannes wit is to himfelfe as a maze,fo that it is no maruell that cuery feuerall nation was diuerfly drawen into feuerall deuifes , and not that only, butalfo that ech feuerall man had his feueiall gods by himfelfe. For fince that rafti prefumption and wantonnes v/as loined to ignorance & darkeneffe/here hath bin fcarcejy at any time any one man found, that did not fotgeto himfelfe an idole or fanfiein fteedeof God. Truely euen as out of a wide and large fpring do iflue waters, fo the infinite number of Gods hath flowed out of the wit of man, while e- uery manouer licencioufly ftraying,crroneoufly deuifeth this or that concerning God himfelfe . And yet I nede net here to make a regi- fter of the fuperftitions , wherewith the world hath bin entangled: becaufe both in fo doing I ftiould neuer haue end, and alfo thout^h I fpeake not one word of them , yet by fo many corruptions it fuffici- ently appcareth how horrible is the blmdnes of mans minde.I pafleo- uerthe rude &vnlearned people. But am6gthePhilofophers,which enterprifed with reafon & learning to pearce into heaue,how ihame- full is the difagreement ? With the higher wytte that any of the was cndued,and filled with arte and fcience , with fo much the more glo- rious coloures he feemed to paint out his opinion . All which not- withftanHing, if one do narowly looke vpon,he ftiallfindc them to be but vaniftiing falfe colours. The Stoickes feemed in their owne cgn* B iiij. Cap. 5 . Of the knowledge of ceite to fpeake very wifely , that out of all the partes of nature may be gathered diuers names of God, and yet that God being but one is not thereby torne in funder . As though we were not already more than enough enclinedto vanity, vnlcfle a manifold plenty of gods fet before vs fhould further and more violently draw vs into errour. Alfo the i^gyptians mifticall fcience of diuinity iheweth,that they all di- ligently endeuorcd to this end,not to feeme to erre without a reafon. And it is poflible,that at the firft fight feme thing feeming probable, might deceiue the fimple and ignorant : but no mortallman cuer in- uented any thing, wherby religio hath not bin fowUy corrupted. And this foconfufe diucrfity emboldncd the Epicures &other grofle defpi- fers of godhnclTe.by little and little to caft of all feeling of God . For when they faw the wifeft of all to ftriue in contrary opinioSjthey (tic- ked not out of their difagreements,& out of the foolifli or apparantly erroneous dodrine of ech of them, to gather, that men do in vaine & fondly procure torments to themfelues while they ferche for God| which is none at all. And this they thought that they might freely do without punishment , becaufe it was better breefely to deny vtterly, that there is any God, than to fayne vncertaine Gods, and To to raifc vp contentions thatneucr fhould haue endc. And to much fondly do they reafon, or rather caft a milt, to hide their vngodlinelTe by igno- rance of men, whereby it is no reafon that any thing fhould be taken away from God. Butforafmuch as all do confede , that there is no- thing, about which both the learned and vnlearned do fo much difa- gree,thereupon is gathered that the wittes of men are more than dull and blinde in heauely milteries, that do fo erre in feeking out of God, Some other do praife that anfwere of Symonides , which being de- maunded of king Hicron what God was , defired to haue a dsyes rc- fjjite graunted him to iludy vpo it. And when the next day following, the king demaunded the lame qucftion,he required two daics refpite, and fo oftentimes doubling the number of dayes at length he anfwc- rcd:How much the more I confider it, fo much the harder the matter fecmeth vnto me.But graunting that he did wifely to fufpend his fen- tence of fb darke a matter , yet hereby appcareth, that if men be only taught by naturc,they can know nothing certainly,foundIy,& plain- ly concerning God, but only are tyed to confufed principles to wor- (hip an vnknowen God. iz Now we muft alfo hold, that all they that corrupt the pure reli- gio (as all they mufl needes do that arc giue to their owne opinion)do depart fro the one God. They will boaft that their meaning is other- wifc:but what they nieane, or what they perfuade thefelues maketh not God the Creator. Lib.i. 13 not much to the matter,{ith the holy Ghoftpronouccth,rhat all they ate ApoftateSj that according to the darknes of their own mindc do thruft deuils in the place of God.For this rcafon,Paijle pronounccth that the Ephefians were without a God,till they hadde learned by the ^P**«*»» Gofpeljwhat it was to worihip the true God. And we muft not thinke this to be fpokcn of one nation only, for as much as he generally af- ^^^^ j^ firmeth in an other place , that all raenne were become vaine in their 21, imaginations, (ins that in the creation of the world , the Maieftie of the Creator was difclofed vnto them. And thertore the fcripture , to make place for the true and one only God , condemneth of falfchod and lying , whatfoeuer godhead in old time was celebrate among the Genciles,and leaueth no God at all, but in the moute Sion,wher flou- Abao. riftiedthe pecuUar knowledge of God. Trucly among the Gentiles 18.20. -the Samaritans in Chnftes time feemcdto approche nigheft to true ^°^'^ godlinefl'c : and yet we heare it fpoken by Cbriftes owne mouth , that they knew not what they worHiipped-Whervpon foloweth,that they were deceiucd with vaine error. Finally although they were not all in- fefted with groflfe faultcs,or fell into open idolatries^yet was there no true and approued religion that was grounded only vpon common reafon. For all be it , that there were a few that were not fo madde as the common people were, yet this dodrineof Paule remaineth ccr- i«Cor.» tainly true, that the princes of this world conceiue not the wifdom '• of God. Now if the moft excellent haue wandred in darknefie , what is to be faid of the very dregges ? Wherefore it is no meiuaylc, if the holy Ghoft do refufe as baftard worrtiippings all formes of worship- ping deuifed by the will of men Bycaufe in heauenly mifteries opi- nion coceiued by witt of men,:^lthough it do not alway b;:ede a heape of errours,yetis alway the morher oferrour.And though therecomc no worfe of it , yet is this no fmall fault , at aduenture to worftiip an vnknowen God : of which fault all they by Chriftes own mouth are ^°^" '♦• pronoiiced gihy,that are not taught by the law what God they ought to worrtiip. And truly the beft lawmakers that euer were , proceded no further, than to faie that religion was grounded vpon common confent.Yea and in Xenophon Socrates praifed the anfwere of Apol- lo, wherin he willed that eueryman (houldworfhip gods after the maner of the countrey , and the cuftome of his owne citie. But how came mortall men by this power , of their owne authoritie to deter- mine that which farre furmounteth tfie world ? or who can fo reftc in the decrees of the elders, or common ordinaunccs of peoples , as to receaue without doming a God deUuered by mannes deuife> Euery man rather will ftand to his owne judgement , than yeld him (dk to Cap. 5. Of the knowledge of the will of an other . Sith therfore ic is to weake and fcble a bonde of godlineflejin wordiipping of God to folow either a cuftom of a citic, or the confent of antiquitie,it remaineth that God him fclfe muft tc- ftifie of him felfe from heauen. 15 In vainc therfore fo many lampes lightncd do fhine in the edi- fice of the woild, to fiiew forth the glory of the creator , which do fo cucry way difplay their beamcs vpon vs, that yet of them felues they can not bring vs into the right way . In deede they raife vp certainc fparkleSjbut fuch as be choked vp before that they can fprede abrodc any full bnghtnefle. Therfore the Apoftle in the fame place where he calleth the ages of the world images of ihingcs inuifible/aith further, that by faith is perceyued, that they were framed by the word of Heb.n. God:meaning therby that the inuifible godhead is in deede reprefcn- ted by fuch fhewcs,but that we haue no eyes to fe the fame through- ly, vnles they be enljghtned by the reuelation of God through faith. And Paulc, where he teacheih that by the creation of the world was difdofed that which was to be knowne concerning God, doth not meane fuch a difclofing as may be comprehended by rhe wit of men: but rather fheweth jthat the fame procedeth no further but to make Aft.17. themvnexcufable. The fame Pauleairo, although in one place he and 27. faithjthatGod is not to be fought afarre of,as one that dwelleth with- uid le! ^" ^* • y^^ *" ^" other place teacheth to whst end thatnerenelfc auay- ' Icth. In the agespaft (faith lie) God fuffied the nations to walkein their ownc waies : yet he left noc him felfe without teftimonie,doing good from heauen , gcuing {howres and fruitfull feafons , fillyngthc hartes of men with foode & gladneffe.Howfoeuer therfore the Lord be not without teftimonie,while with his grcate and many fold boun- tyfulneffe he fweetly allureth men to the knowledge of him : yet for all that, they ceffe not to folow their owne waieSjthat is to fay, their damnable errors. 14 But although we want natural power,wherby we can not climbe vp vnto the pure and cleare knowledge of God, yet bycaufe the fault of our dulncffe is in our felues,therfore all colour of excufe is cutte a- way ffomvs.Forwe can not fo pretcndeignorance,but thateuen our confcience doth ftill condemne vs of flouthfulneflfe and vnthankeful- neffe. It is a defenfeforfooth right worthy to be receiued,if man will allege that he wanted eares to Ijeare the truth , for the publifhing wherof the very dombc creatures haue lowde voices : if man fhall fay that he can not fee thofe thinges with his eyes , which the creatures without eyes do (hew him: if man fhall lay for his excufe the feble- neffe of his wit , where all creatures without reafon do inftrud him: VVhcr- God the Creator. Lib.i. 14 Wherefore fith all things do (hew vs the right way , we are worthily put from all excufe of our wandering and flraying out of the way. But how foeuer it is to be imputed to the fault of men, that they do byandby corrupt the fcedeofthe knowledge of God, fowenin their mindcs by maruelous workmanship of nature/o that it groweth noc to ^ood & cleane fruiteryer it is moft tiucjthat we are not fufficiently inftruded by that bare and fimple teftimony,that the creatures doho- norably declare of Gods glory. For To foone as we haue taken by the beholding of the world a fmaletaft of the Godhead , we leauingthc true God do m tteade of him raife vp dreames and fanfies of our own brayncjand do conucy hither and thither from the true fountaine the praife of rightcoufnes, wifdom, goodneffe and power . Moreouer we do fo either obfcure, orby illcfteemingthem> dcpraue his daily do- ingSjthat vv^e take away both trom them their glory,and from the au- thor his due praife. The vj. Chapter. That jto attaint to God theCreatoryit nnedefuUto haue the Scriptun to be our guide and maiftrejp, THerefore although that (ame brigiitneflejwhich both in hca- ucn and earth fhineth in the eyes of all men, doth fufficiently take away all defence from the wickednelTe of men , euen fo as Godjto wrap all mankind in one giltines,doth fhe w his di- einemaieftie to all without exception as it were portrayed out in his creatures ; yet is it neceffary that we haue alfo an other & a better liclpe that may rightly dired vs to the very creator of the world. Therfore not in vaine he hath added the light of his word,that ther- by he mought be knovven tofaluacion.And this prerogatiue he hath vouchefaued togiuetovs, whom it plcafedhim more nertly and more familiarly to draw together to himfeifc.For becaufe he faw the mindes of all men to be caricd about with wandering and vnftedfaft motion, after he had chofen the lewes to his peculiar flocke, he com- pafledihem in as it were with barres,that they fliould not wander out in vanity as other did. And not without caufe he holdeth vs with the fame meane in the true knowledge of himfelfe . For otherwife euen they fhould quickly fwarue away that feeme to ftand ftcdfaft in com- parifon of other. For as old men, or poore blind, or they whofe eyes are dimme fighted, if you lay a fayre booke before them,though.they perceiue that there is fomwhat wrytten therin, yet can they not read two words together : but being holpe with fpedacles ki betwene the & it, they begin to read diftin&y :fo the Scrip ture gathering vp togc- Cap, 6. Of the knowledge of thcr m our minds the knowledge of God, which otherwife is but c6- fufedjdoth remoue the mift, and plainly fhew vs the true God. This thcr fore is a (ingular gift, that to the inftrudio of his church god vfeth not only dumme teachers, but alfo openeth his own holy mouth:noc only publirtieth that there is fome God to be worfhipped , but alfo therwithall pronounceth that he himfelfe is the fame God whom wc ought to worOiip : and doth not only teache the eled to looke vpon God,but alfo prefcnteth himfelfe vnto them to be looked vpon. This order hath he kept fro the beginning toward his church, befide thefc common inftrudions to giuc them alfo his word. Which is the righ- ter &ccrtainer marke to know him by. And it is not to be doiited,ihat Adam,Noe, Abraham and the reft of the fathers by this hclpe attai- ned to that familiar knowledgejwhich made them as it were feuerally different from the vnbcleuers. I fpeake not yet of the proper dodrine of faith , wherewith they were enlightened into the hope of etemall life. For, that they might pafle from death to life , it was nedefuU for them to know God not onely to be the creator,but alfo the redemcr: as douileffe they obteined both by the word. For that kinde of know- ledge wherby was giuen to vnderftand who is the God by whom the world was made and is gouerned,in order came before the other:and then was that other inward knowledge adtoyned,which onely quick- ncth dead foules , whereby God is knowen not only to be the maker of the world and the only author &iudge of all things that are done, but alfo to be the redemer in the perfon of that mediator.But becaufe I am not yet come to the fall of the world and corruption of nature, I will omit alfo to entreate of the remedy thereof. Therefore let the readers remember that I do not yet fpeake of the coucnaunt whereby God hath adopted to himfelfe the children of Abraha,& of that fpe- cial parte of dodrine whereby the faithful! haue a! way bin pecuLarly feuered from the prophane nati6s:becaufc that dodrjne was founded vpon Chrift ; but I fpeake how we ought to learne by the Scripture, that God which is the creator of the world, is by certaine markes fe- uerally difcerned from the counterfait multitude of falfc Gods. And then the order it felfe (hall conueniently bring vs to the rcdemer.But although we (hall alleage many teftimonies out of the newe Tefta- ment,& fome alfo out of the law & the Prophets, wherein is cxprefTe mencion made of Chrift ; yet they (hall all tend to this end, to proue that in the (cripturc is difclofed vnto vs God the creator of the world, & in the Scripture is fet fborth what we ought to think of him,to the end that we fhould not feke about the bu(h for an vncertain godhead. X But whether God were knowen to the fathers by oracles & vili^ ons. God the Creator. Lib.i. 15 ons,or whether by the mean & miniftration of me he informed them of that which they fhould from hand to hand deliuer to their poftc- rityryet it is vndoutedly true that in their harts was cngrauen a ftedfett certainty of dodrine/o as they might be perfwaded & vndcrftad,that it which they had learned came fr5 God. For God alwayes made vn- douted aflurance for credit of his word , which farre exceeded all vn- certaine opinion. At length that by cotinuall proceeding of dodrine , the trueth furuiuing in all ages might ftill remame in the worlde, the fame oracles which he had left with the fathers , his pleafure was to haue as it were enrolled in publike tables.For this cntent was the law publifhed , whereunto aftsr were added the Prophets for expofirors. For though there were diucrfe vOis of the law, as heraftcr fiiall better appeare in place conuenient : and fpecially the principall purpofe of Moifes and all the Prophets was to teach the manner of recociliation betwene God and men, for which caufe alfo Paule calleth Chrift tlie Ro.ia.4 end of the lawryet, as I fay once againe, befide the proper doftrine of faith and repentance which (heweth forth Chrift the mediatour,the Scripture doth by certaine marks and tokens paint out the oncly and true God , in that that he hath created and doth gouerne the world, to the end he fhould be feuerally knowen and not reckned in the falfc nomber of fained Gods . Therefore although it behoueth man ear- neftly to bend his eyes to confider the works of God,forafmuch as he is fet as it were in this gorgeous ftagc to be a beholder of them : yet principally ought he to bend his eares to the word, that he may bet- ter profit thereby. And therefore it is no maruell that they which arc borne in darknefle do morc&more waxe hard in their amafed dulnes, becaufe veiy fewe of the do giuc thcmfelues pliable to learne of the word of God, whereby to kepe them within their boundcs , but ihey rather reioife in their own vanity .Thus the ought we to holdjihst to the end true religion may (hinc am6gvs,we muft take our beginning at the heauenly dodrine. And that no man can haue any taft be it nc- uer fo little of true and found dodrine, vnlefle he haue bin fcholer to the Scripture . And from henfe groweth the originall of true vndcr- ftandingjthat we reuerently embrace whatfoeuer it plcafcth God thcr- in to teftifie of himfelfe. For not only the perfed & in all pointes ab- foluie faiihjbut alfo all right knowledge of God fpringeth from obe- dience. And truel]^in this behalfe God of his fingular prouidece hath prouided for men in and for all ages. g For if wc confider how flippery an inclinatio mans minde hath to Aide mto forgttfulnes of God , bow great a redincs to fail in to all kindc of e rr ors,how great a luft to forge oftentimes new & couterfaic Gap.^. Of the knowledge of religions, wc may therby perceiue how neceliarie it was to haue the heauenly dodrine fo put in writing , that it fiiould not either perifh by forge cfulnes, or grow vaine by errour, or be corrupted by boldnes of men . Sith therefore it is manifcft that God hath alway vfed the hclpe of his word , toward all thofe whom it pleafed him at any time frutefully to inftrud , becaufc he forfaw that his image emprmied in y moft beautiful forme of the world was not furificietiy effedualhTher- fote it behoueth vs to trauailc this ftraight way, if we earneftly couct to attainc to the true beholding of God. We muft, I fay, come to his word , whcrin God is well and liuely fet out by his workes , when his workes be weycd not after the peruerfhefi'e ot our owne judgement, but according to the rule of the eternal] tructh. If we fwarue from that word , as I faied euen now, although we runne neuer fo faft , yet we fhall neuer attain to the marke, bccaufe the courfe of our running is out of the way.For thus we muft thinke, that the brightnefl'e of the i.Tim.6 face of God, which the Apoftle calleth fuch as cannot be atteined vn* » ^» tOjis vnto vs like a maic, out of which we cannot vnwrap our felues, vnlefle we be by the line of the word guided into it : fo that it is much better for vs to halt in this way, than to runn? neuer Co faft in an o- Pfa.^.Sc ther. And therfore Dauid often times when he teacheih that fuper- $6. 97' fticions are to be taken away out of the world, that pure religion may •^^' ^^* florifh , bringeth in God reigning : meaning by this word reigning, not the power that he hath , but the dodrinc wherby he chalengeth to himfelfe a lawfull gouernemet:becaufe errors can neuer be rooted out of the hartes of men,till the true knowledge of God be planted. 4 Therfore the fame Prophete,after that he hath recited that the ^* '^' heaucns declare the glory of God, that the firmametfhewcth fourth the workes of his handes,that the orderly fucceeding.courfe of daies and nightes preacheth his maieftie, then defcendeth to make mentio of his word. The law of the Lord (faicth he) is vndefiled,conuerting foules: the witntlfsof theLord isfaithfuU, geuing wifdom to little ones:the righteoufneffes of the Lord are vpright,making harts chere- fuU: rhecommandement of the Lord is bright geuing light to the eyes. For ahhough he comprehendeth alfo the other \Ccs of the law, yet in generalitie he meaneth , that forafmuch as God doth in vaine call vnto him all nations by the beholding of the heauen and earth, therfore this is the peculiar fchoolc of the children of God.The fame meaning hath the xxix. Pfalme,where the Prophet hauing preached of the terrible voice of God, which inihunder , windes , ihowres, whirlcwindes and ftormes,(haketh the earth, maketh the mountaines to tremble , and breaketh the ccd^e trees : in the cnde at laft he goeth further lohn 4. 13. God the Creator. Lib.i. 16 further and faith , that his praifes are fong in the fanduarie , becaufe the vnbelcuers arc deafe and hearc not all the voices of God that re- founde in the aire . And in like manner in an other Plaiine , after that pf,. ^, he had defcribed the terrible waues of the Sea , he thus concludeth: j. thy teftimonics are veriHed,the b?auty oF thy temple is holynefle for cuer. And out of this meaning alfo proceded that which Chrift faid to the woman of Samaria, that her nation and the reft did honor that which they knew not , and that onely the lewes did worihip the true God. For wheras the wit of man by reafon of the feblcneflc therof can by no meane attain vnto God , but being holpen and lifted vp by his holy word, it folowed of neceflitie , that all men , excepte the lewes, dtd wander invanite anderrour, becaufe they fought God without his word. The vij. Chapter. By what tejlimonie the Scripture ought to be epablifoedy that is by the vvitntfft ef the holy Ghoft, that the authorttie therof may remaine cerrain. ^nd that it is a wicked tnttention to fay that the credit therof doeth hang vpon the iudgement of the Church, BV T before I go any furtherjit is nedefull to fay /bmwhat of the authoritie of the Scripture , not only to prepare mens mindcs to reuerence it , but alfo to take away all dout therof. Now, when it is a matter confefTed that it is the word of God that is there fctte forth, there is no man of fo defperate boldneffe, vnlefle he be voide of all common fenfe and naturall wit of man , that dare de- rogate the credit of him that fpeaketh it . But becaufe there arc not daily oracles geuen from heauen, and the only Scriptures remaine wherinit hath pleafed the Lord to prcferue his truth to perpetual mc- morie , the fame Scripture by none other meanes is of full credit a- mong the faithfulljbut in that they do beleuc that it is as vcrely come from heauen as if they heard the liuely voice of God to fpeake therin. This matter in dcede is right worthy both to be largly entreated of and diligently weyed. But ih,e readers (hall pardon me if herein I ra- ther regarde what the proportion of the worke which I haue begon may bearCjthan what the largenefle of the matter requireth.There is growen vp among the moft part ofmenamoft hurcfuil error , that the Scripture hath only Co much authority as by common confent of the Church is geucn vnto it : as if the eternall and inuiolable trueth of God did reft vpon the plcafure of men. For fo,to the g'eat fcorne of the holy Goft , they ai ke of vs v. ho can aflure vs that thcCe Scrip- tures came from God : or who can aflertaine vs that they haue conti- Cap. 7. Of the knowledge of nued vnto our age fafc and vncorrupted : who can peiTwade vs , that this one booke ought to be reuerently receiued, and that other to be ftiiken out of the number of Scripture, vnlcs the church did appoint a ccrtaine rule of all thefc things?It hangcth therforc(fay they)vpon the determination of the church , both what reuerencc is due to the Scripture, & what bookes are to be reckened in the canon thcrof. So thefe robbers of Gods honor , while they feekc vnder colour of the church to brmg in an vnbrideled tyrannyjcare nothing with what ab- furdities they fnare both themfelues and other, fo that they may en- force this one thing to be bcleued among the fimple,that the church can do all thingcs . But if it be fo : what fhall become of the poorc confcicnces that feeke ftedfaft aflurance of eternall life, if all the pro- mifes that rcmaine thereof ftand and be ftaied onely vpon the iudgc- ment of men ? When they receiue fuch anfwere , (hall they ceafe to wauer and tremble?Again to what fcornes of the vngodly is our faith made fubied f into how great fufpicion with ail men is it brought, if this be Ueieued that it hath but as it were a borowed credit by the fa- uour of men. z But fuch bablers are well confuted euen with one word of the Apoftle.He teftifieth that the church is builded vpon the foundation of the Prophets and Apoftles.If the dodrine of the Prophets,and A- podles be the foundacion of the Church : then muft it necdes bcthat the fame dodrine ftode in ftedfaft certaintie, before that the Church began to be . Nether can they well cauil , that although the Church lake her firft beginning therof,yet ic remaineth doutfuU what is to be fayed the writinges of the Prophetes and ApoftleSjVnleffe the iudge- ment of the Church did declare it. For if the Chriftian Church were at the beginning buildcd vpon the writinges of the Prophetes and preaching of theApoftlesrwherefoeuer thatdodrinc fhalbe foud,thc allowed credite therof was furely before the Church , without which the Church it felfe had neuer bin.Therfore it is a vaine forged deuife, that the Church hath power to iudge the Scripturejfo as the certain- tie of the Scripture ihould be thought to hang vpon the will of the Church. Wherfore when the Church doth receiue the Scripture and fealethit with her confenting teftimonie, (he doth not of a thing doutfull,and that otherwife (hould be in controuerfie, make it auten- tike and of credit: but becaufe iTie acknowledgeth it to be the trueth of her God, according to her dutie of godlineffc without delay (he doth honor it. Wheras they demaud,how (hall we be perfwaded that it came from God,vnlefre we reforttothe decree of theChurch?Thif is all one as if a man fliould af ke , how fiiall we learae to know light froni God the Creator. Lib.i. 17 from daikncfl'e, white from blackcjor fwetc from fovver.For the Scri- pture flicwcth in it felfe no lefle apparaunt fcnfe of her rructh , than white and blackc things do of they r colour, or fwete & fovver things oftheirtaft. 5 1 know that they commonly alleagc the faying of Auguftine, where he fayth that he would not belcue the Gofpcll , faue that the contra authority of the church moucd him thcrto.But how vntruely & cauU- epiiK fu loufly it is alleged for fuch a meaning,by the wliole tenor of his wry- lamen- ting it is eafy to perceiue, He had to do with the Manichees, which "^'^^"^* required to be beleued without gainefaying,when they vaunted »hat they had the truth on their fide.but proued it not. And to make their Manicheus to be bcleued,they preteded the Gofpel.Now Auguihne askeththe what they would do,jf they did light vp6 a man that would notbeleuethe Gofpell it felfe, with what maner of perlwalion they would draw him to their opinio. Afterward he fayeth. I my fclf would not beleue the Gofpell. &c.faue that the authority of the church mo- ued me theno.Meaning that he himfelfe,when he was a Ihsunger fro the faithjcould not otherwife be brought to embrace the GoTpel for the aflured trueth of God, but by this that he was ouercom with the authority of the church, Apd what maruell is it, if a man not yet kno- wing Chriftjhaue rcgarde to mcnPAuguftine therfore doth not there tench that the faith of the godly is grounded vpo the authority of the church.nor meaneth that the certainty of the gofpel doth hang ther- up6:but (imply & only,that there Ihould be no aflurednes of the Go- fpell to the infidels,whtTeby they might be won to Chriit vnlelfe the cofent of the church did driue them vnto it. And the fame meaning a little before he doth plainly cofirmc in this faying. Whe 1 Hiail praife Contra that which I belcue,& fcorne that which thou beleueft,what thinktft fcn,/t,fa thou mete for vs to iudge or do?but that we forfake fuch men as hrft damen- call vs to come & know certaine truethes and after commaunde vs to cakm. beleue things vncertaine: and that we follow them that require vs firit ^^^P-'^' to beleue that which we are not yet able to fee,that being made ftrog by beieuing we may attaine to vnderftad the thing that we beleuemot men now,but God himfelfe inwardly ftrengthning and giuing light to our minde. Thefe are the very words of Auguftinerwherby euery ma may eafely gather, that the holy man had not this meaning, to hang the creditc that we haue to the Scripture* vpon the will and awarde- ment of the church, but onely to ftiew this, (which we our felues alfo do confclTe to be true) that they which are not yet lightned with the fpirite of God,are brought by the reuerece of the church vnto a wil- Ungnefle to be taught.fo as they can finde m their hartes to leamc the C Cap. 7. Of the knowledge of faith of Chrift by the Gofpell : and that thus by this meane the au- thority of the church is an introdu(ftion, whereby we are prepared to bcleuc the Gofpell. For, as we fee, his minde is that the aflurance of the godly be ftayed vpon a far other foundation. Otherwife I do not Contra <^^"y ^"^ ^^^^ ^^ ^-^^^^ prcflech the Manichees with the confent of Faufta the whole charch,when be feketh to proue the fame Scripture which hb.32. they refufcd. And from hence it came, that he fo reproched Fauftus for that he did not yeld himfelfe to the triieth of the Gofpel fo groii- dedjfo Ibbl/flicd/o glorioufly renomed, & from the very time of the Apoftles by certaine fucceflions perpetually commended. But he ne- uer trauailethto thisend, to teach that the authority which we ac- knowledge to be in the Scripture, hangeth vpon the determination or decree of men.But only thi$,which made much for him in the mat- ter yhe difputed ofjhe bringcth forth the vniuerfall iudgement of the Au^. dc church,wherin he had the auautage of his aduerfaries. If any defire a vtilita- fuller profe herof,let him readc his booke cocerning the profit of be- te cred. leuing. Where he fhall finde that there is no other redinelTe of beliefc commended vnto vs by him,but that which only giueth vs an entric, and is vnto vs a conuenient beginning to enquirCjas he termeth it:& yet not that we ought to reft vpon bare opinion, but to leane to the certaine and found trueth. 4 We ought to holde, as I before fay d , that the credit of this do- ^rine,is not eftablifhed in vs,vntil fuch time as we be vndoutedly per- fwaded that God is the author thereofi Thetforc the principall profe of the Scripture is commonly taken of the pcrfon of God the fpeaker of it. The Prophetes and Apoftles boft not of their owne Oiarpe wit or any fuch things as procure credit to men that fpeakcrneither ftand they vpon proues by reafonjbut they bring foorth the holy name of Godjtherby to copell the whole world to obedience. Now we haue to fee how not only by probable opinion, but by apparant trueth it is cuidetjthat in this behalfe the name of God is not without caufe nor deceitfully pretended . If then we will prouide well for confciences, that they be not cotinually caried about with vnftedfaft douting, nor may wauer,nor fl:iy at euery fmale ftop,this maner of perfuafion muft be fetched deper then from either the reafons,iudgements or the c6- iedures of men , euen firom the fccrete tcftimony of the holy Ghoft. True in deede it is , that if we lifted to worke by way of argumentes, many thinges might be alleged that may eafily proue, if there be any God in heauen, that the law , the prophecies and the Gofpell came from him . Yea although men learned and of dcpe iudgement would ftand vp to the contrary, and would employ 6c ftiew foorth the whole force God the Creator. Lib, i . 1 8 force of their wits in this difputation : yet if they be not (b hardened as to become defperatly (hamelelfe, they would be compelled to co- hffc, that there are feene in the Scripture manifeft tokens that it is God that fpcaketh therin:whercby it may appeare that the dcdnnc therof is fro heaue. And fhortly herafter we fhal feCjthat all the books of the holy Scripture do far excel all other writings what focuer they be. Yea if we bring thither pure eyes & vncorruptcd fenfes, we iliall foorthwith finde there the maieftic of God, which fhall fubdue all hardneflfe of gainefaying and enforce vs to obey him. But yet rhey do diforderly,that by difputation trauel to eftabhfh the perfed credit of the Scripture. And truely although I am not furnifhed with grea r dex- terity,nor eloquence :yet if I were to cotcnd with the moft futtle de- fpifers of God, that hauc a defire to fhew themfelues witty and plea- faut in febling the authority of ScriptureJ truft it fhould not be hard for me to put to filece their bablings. And if it were profitable to fped labour in confuting their cauillations, I would with no great bufines {hake in funder the bragges that they mutter in corners . But though a man do deliuer the found word of God from the reprochcs of men, yet that fufficeth not foorthwith to fatten in their harts that afTurcd- nefTe that godlines requireth.Prophane men becaufe they thinke re- ligion ftandeth only in opinio,to the end they would beleue nothing fondly or lightly, do couet and require to baue it proued to them by j'eafon,that Moifes & the Prophetes fpake from God.ButI anfwerc that the teftimony of the holy Ghoft is better than all reafon. For as only God is a conuenient witnefle of himfelfc in his owne worde, fo fhall the fame word neuer finde credit in the hartes of men,vntill it be fealed vp with the inward wiines ofy holy Ghoft.It behoueth there- fore of neceflity that the fame holy Ghoft which fpak by the mouth of the Prophetes , do enter into cur hartes to perfwade vs that they faythfully vttered that which was by God commaunded them. And this order is very aptly fet foorth by Efay in thefe wordes. My fpiritc Efay 51; which is in thee and the words that I haue put in thy mouth & in the ^^' mouth of thy Cede fhall not faile for euer.It greucth fbme good men, that they haue not ready at hand fome cleare profe to allege , when the wicked do without puniflimet murmure agaiiift the word of God: As though the holy Ghoft were not for this caufe called both a fealc and a pledge,becaure vntill he do lighten mens mindes they do alway wauer among many doutini;s. y Let this therfore ftand for a certainly perfwaded truth, that they whom the holy Goft hath inwardly taught , do wholcly reft vppon the Scripture,and that the fame Scripture is to be credited for it feltc C ,}. Cap. 7. Of the knowledge of fake,and ought not to be made fubied to demonftration & rcafbnii but yet that the certainety w hich it getteth among vs, it atteineth by the witncfle of die holy Gboft. For though by the only maiefty of it felfe it procureth rcucrece to be giuen to itryet then only it through- ly perceth our affcdions , when it is fealed in our hartcs by the holy Ghoft . So being lightened by his vertue, we do then beleue, not by our owne iudgement,or other mens,that the Scripture is from God: but aboue all mans iudgement we hold it moft certamly determined, cuen as if we beheld the maitfty of God himfelfe there prefenr, that by the miniftery of men it came to vs fro the very mouth of God. Wc ieeke not for argumentes & likelihodcs to reft our iudgement vpon: but as to a thing without all compafTe of cofideration, we fubmit our iudgement & wit vnro it. And that not in fuch forte as fome are wont fometime haftily to take holde of a thing vnknowen, which after be- ing throughly perceiued difpleafeth them : but becaufe we are in our confciences well aflured that wc hold an inuinciblc trueth . Ne iiher in fuch forte,as filly men arc wont to ycld their minde in thraldom to fuperftitionsrbut becaufe we vndoutedly perceiue therin the ftrength & breathing of the diuine maieftie, wherewith we are drawen & ftir- red to obey , both wittingly and willingly , and yet more huely and Efa. 45. cflfedually than mans will or v/itte can attaine. And therfore for good 10. caufc dorh God cry out by Efay, that the Prophetes with the whole people do beare him witnefTe , becaufe being taught by prophecies tliey did vndoutedly beleue without guile or vnccitainty that God himlclfe had fpoken.Such therfore is our perfwafion, as requireth no rcafons : fuch is our knowledgcas hath a right good reafon to main- taiiic it,eue fuch a one,wherein the mindc more afluredly & ftedfaft- ly rcfteth tha vpo any reafonstfuch is our feelingjas can not proceede butby reuelation from heauen.I fpeake now of none other thing but that which euery one of the faithfull doth by experiecc finde in him- felfe>f3uing that my words do much want of a full declaration of it. I leaue here many things vnfpoke,becaufe there wil be elfwhere againe a conucnient place to cntreate of this matter.Only now let vs know, that only that is the true faith which the fpirite of God doth fealc in our harts. Yea with this only reafon will the fober reader and willing Efa. 54. to learne,be contented.Efay promifeth,that al the children of the re- I j« nued church (halbe the fcholers of God . A fingular pi iuilegc therin doth God vouchfaue to graunt to his eled onely, whom he fcuereth from ail the reft of mankindc. For what is the beginning of true do- drint, but a ready cherefulnefle to here the voice of God ? But God requireth to be heard by the mouth of Moifes,as it is v/rytten;fay not in God the Creator. Lib.i. ip in thy harre,who fhall afcend into hcauen, or who lliall defccnd into the depe?the word is euen in thine owne mouth. 1 fit be the plcafure of God that this treafure of vnderftinding be layd vp in ftore for his children, it is no maruell nor vnhkely, that in the common multitude dcu.j o of men is fcene fuch ignorance and dulnefle.The common multitude 1 2 I call euefi the moft excellent of the,vntil fuch time as they be graffed t^"^o-<^ into the body of the church. Morcoucr Efay giuing warning that ibe ^'^^'^ Prophets dodrine (hould feeme incredible not only to firangers but alfo to the lewes that would be accompted of the houfehold of God addeth this reafonibecaufethe armc of God llial not be rcueied to all men. So oft therfore as the fmallnefle of number of the beleuers doth trouble vs,on the other fide let vs call to mmdc,thaf none can com- prchcnde the mifterics of God but they to whom it is giucn. The viij. Chapter* That fo fane as mam reafin may bfare^there are ftifficientfroues t» jlabliih the credit oj Scr>pture. VNleflfe we haue this aflurance, which is both more excellent & of more force than any iudgcment of man , in vaine (hall the authority of Scripture eyther be ftrcngthened with argu- raentes , or ftablifhed with confent of the church, or confir- med with any other meanes of defence. For vnlefTe this fundation be layd, itftill remayneth hanging in doute. As on the other fide when exempting it from the common ftate of thinges, we haue cm- braced it deuoutly and according to the worthinefle of it : then thefe things become very fit hdpes, which before were but of fmall force to graffc and fallen the affurance thereof in our mindes. For it is mar- uelouSjhow great eftabhfhement groweth hereof, when with earneft ftudy we confider howe ordetly and well framed a difpofition of the diuine wifdom appcareth therein , how heauenly a dodrine in euery place of it,and nothing fauoring of earthlynefle,how beautifuU an a- greement of all the partes among themfelues, and fuch other thinges as auaile to procure a maiefty to wrytings.But more perfedly are our hytes confirmed when we confider,howc we are euen violently cari- cd to an admiration of it rather with dignity of matter , than with grace of words.For this alfo was not done without the fingiilar pro- uidece of God,that the hye miftcrics of the heauely kingdom (hould for the moft part be vttered vnder a contemptible bafenes of wordes, leaft if it had bin beautified with more glorious fpeachethe wicked (hould cauill that the onely force of eloquence doth raigne therein. Buc when that rough and in a maner rude Simplicity doth raife vp » C iij. Cap.8. Of the knowledge of greater reucrencc of it felfc than any Rhetoricians eloquence , what may we iudge, but that there is a more mighty ftregch of truth in the holy Scripture , than that it nedeth any art of wordes ? Not without caufe therefore the Apoftle maketh bis argument , to prouc that the i.Cor.a faith of the Corinthians was grounded vpon the power of God and 4» not vpon mans wifdom , becaufe his preaching among them was fee forth not with enticing fpech of mans wifdom/but in plaine euidcncc of the fpirite and of power. For the trueth is then fette free from all doming, when not vpholden by foraine aides it felfe alone fuffifeth to fufteine it felfe. But how this power is properly alone belonging to the Scripture, hereby appeareth, that of all the wryiinges of men, be they neuer fo cunningly garnifhed , no one is fo farre able to pearcc our affi-dions. Read Demofthenes or Cicero,read Plato,Ariftotle,or any other of all that forte : I graunt they fiiallmarueloufly allure, de- hte, moue, andrauifli thee. But if from them thou come to this holy reading of Scriptures, wilt thou ornot,it (liall Co liuely moue ihy afie- dions, It (hall fo pearce thy hart, it {hall fo fettle within thy bones, that in coparifon of the efficacy of this feeling, all that force of Rhe- toricians and Philofophers (hall in manner vanifh away : fo that it is eafie to perceiue that the Scriptures , which do far exccll all gifts and graces of mans induilrie : do in deede breath out a cercayne di- uinitie. z I graunt in deede,that fom of the Prophets haue an elegat clearc yea & a beautifull phrafe of lpecchc,fo as their eloquence giueth not place to the prophane wryters;& by fuch examples it pleafed the ho- ly Ghoft to fhew that he wanted not eloquence, though in the reft he vfed a rude and grofle ftile.But whether a man reade Dnuid^Efay, and fuch Uke,who haue a fwete and pleafant flowing fpeech,or Amos,thc heardman, Hieremic and Zacharie, whofe rougher talke fauoreth of countrey rudenefle : in eucry one of them fhaliappeare that maicfty of the holy Ghoft that I fpake of Yet am I not ignorat,ihat as Sathan is in many things a counterfaiter of God , that with deceitfuU refem- blance he might the better creepe into fimple mens mindes : fo hath he craftily fp read abroade with rude and in maner barbarous fpeech, thofc wicked errours wherewith he deceiued fely men , and hath oft times vCed difcontinucd phrafes,that vnder fuch vifour he might hide his deceites. But how vaine and vncleanly is that curious counterfai- ting, all men that haue but meane vnderftanding do plainely fee . As for the holy Scripture,although froward men labour to bite at many thinges , yet is it full of fuch fentences as could not be conceiued by man . Let all the Propheics be looked vpon , there rtiall not one be found God the Creator. Lib.i. 20 found among them, but he hath farre excelled all mans capacity , in fuch forte that thofe are to be thought, to haue no iudgement ot taft to whom their dodrine is vnfauorie. g Other men haue largely entreated of this argumeni:,wherfore at this time it fuffifeth to touch but a fewethinges , that chiefly make for the principall fumme of the whole matter.Befide thefe pomts that I haue already touched,thc very antiquity of the Scripture is of great weight.For how foeuer the Greke wry ters tell many fables of the ^- gypnan diuinity : yet there remaineth no monument of any religion, but that is farre inferiour to the age of Mofcs . And Mofes deuifeth not a new God, butfetteth foorth the fame thing which the Ifrae- lites hadreceiued in long procefle of timc,conueied to them by their fathers as it were from hand to hand concerning the euerlalHng God. For what doth he elfe but labour to call them backe to the couenaunt made with Abraham . If he had brought a thing neuer hearde of be- fore, he had hdd no entric to begin. But it muft needs be that the de- liueraunce from bondage, wherein they were deteyned , was a thmg well and commonly knowen among them/o that the hearing of the mention thereof did foorthwith raife vp all their mindes . It is alfo likely that they were informed of the number of the CCCC yeares. Now it is to be confidered , if Mofes which himfelfe by fo long di- ftance of time was before all other wryters , do from a beginning fo long before himfelfe fetch the originall dehuerance of his dodnne: how much the holy Scripture then is beyonde all othcf wrytingesin antiquity. 4 Vnlcfle perhappe fome lifte to bcleue the >^gyptians , that ftretch their auncienty to fixe thoufand yeares before the creation of the world. But fich their vaine babbhnghath binalway fcorned euen of all the prophane wryters therafelues , there is no caufe why I fhould fpend labour in confuting of it . But lofephus againft Ap- pion, alleageth teftimonies worthy to beremembred outof aun- cient wryters, whereby maybe gathered, that by confent of all nations the dodrine that is inthelawe hath bin famous euen from the firft ages , although it were neither redde nor trucly knowen. Now, that neither there Ihould remaine to the malicious any caufe of fufpicion , nor to the wicked any occafion to caiiill , God hath for both thefe daungers prouided good remedies. When Moifes rehear- (eth whatlacob almoft three hundred yeares before had by heauen- ly infpiration pronounced vpon his owne pofterity , how doth he fet foorth his owne tribe ? yea in the perfon of Leui he (potteth it with Ge.4^.5 ctcrnall infamie. Symeon(fayth he) & Leui the velfels of wickedneflc. C iiij. Cap. 8. Of the knowledge of My ioulc come not into their counfelljnor my coug into their fecrct. Truely he might haue pafTed oucr that blot with lilence , in (6 do- ing not onely to pleafe his father , but alfo not to (bine himfelfe and his whole family with parte of the fame fhame . How can that wry- ter be fufpcded , which vnconftrainedly publifliing by the oracle of the holy Gholl , tl^at the principall auncefter of the family whereof himfelfe defcended was an abhominable doer,neither priuately pro- uided for his owne honor , r.or rcfufed to enter in difpleafure of all his owne kinfmen,whom vndoutedly this matter greued? When alfo he rehearfeth the wicked murmuring of Aaron his owne brother, & ^ ' Mary his lifter: fliall we fay that he fpakc after the mcaninge of the fleih, or rather that he wrote it obeying the commaundement of the holy Ghoft? Moreouer lith himfelfe was hyeft in authority, why did he not leaue at lead the office of die hyc priefthode to his owne fonncs,but appointeth them to the bafeft place ? I touche here onely a few thinges of many . But in the la w it felfe a man fhall eche where mete with many argumcntes that are able to bring full profe to make men bcleue thit Moifes without all queition commeth from heauen as an AngcllofGod. J Now thefe fo many & Co notable miracles that he recomptcth, are euen as many eftablilhments of the law that he deliuered,and the Exo 24. doftrine that he publilhcd. For, this that lie was caried in a cloude vp '^* into the moumaync : that there euen to theforetyethdayheconti- . nued without company of men : that in the very publilhin^ ofihc j^ * law his face did fhine as it were befette with fonncbeames : that ligh- Exo.i «>. teninges ftaflied rounde about : that thunders and noifes were heardc > ^« eche where in the ayre : that a trompette founded being not blowen fcxo.40 ^jjI^ ^^y mouth of man : that the entrie of the tabernacle by a cloude * fette betwecne was kept from the fight of the people : that bis autho- nty wasfo rairaculoufly reucngcd with the horrible deftruftionof J "' * ■ Chore , Dathan and Abiron , and all that wicked fadion : that the Nu 20. rockc ftrikcn with a rodde did byandby powre foorth a riuer : ihnt at 10. I ;isprayeritrayned Manna from heauen : didnot God herein com - Nu.11.5 niende him from heauen as an vndouted Prophet ? If any man ob- ied agaynft me, that I take thefe thinges as confelled , which arc not out ot controuetfie, it is eafie to anfwere this cauillation . For feeing that Mofes in open afTembly publirtied all thefe thinges , what place was there to fayne before thofe wiineflTes that had themfelues feenc the thinaes done ? It ishkely forfooth that he would come amongc them,& rebuking the people ofinfidelity,ftubbornes, vnthankfulncs & otiicr finnes , would haue bofted that his dodrine was eftablifiied in God the Creator. . Lib.i, 2i in their own fight with fuch miraclcs,which in decde they neucr faw. 6 For this is alfo worthy to be noted, fo ofte as he telle th of any miracleSjhetherwithallodiouQy ioyneth fuch thingesas might ftirre the whole people to crie out againft him , if there had bin neuer fo litle occafion. Wherby appeareth,that they were by no other meanc brought to agree vnto him , but bccaufe they were euer more than fufficiently conuinced by their owne expericnce.But becaufe the mat- ter was plainlier knowcn , than that the prophane coulde deny that tniracles were done by Mofesrthe father of lyeng hath miniftred them ^^^^ another cauillation, faying that they were done by Magicall artes n. ' * andforcerie. But what likely proofc hauc they to accufehjm for a forcerer,which fo farre abhorred from fuch fuperftition,th3t he com- maundeth to ftone him to deatb5that doth but afke counfell of for- Leu, 20 cerers and foothfaicrs ? Truely no fuch deceiuer vfeth his lugglinge txo.x6. caftes, but that he ftudieth to amafe the mindes of the people to get himfelfe a fame. But what doth Mofes? by this that he crieth out,that himfelfe and his brother Aaron are nothing , but doth onely execute thofe thmges that God hath appointed , he doth fufficiently wipe a- way all blottes of thinking euil of him.Now if the thinges themfelues be confidered,what enchancement coulde bring to pafl'e that Manna dayly raining from hcauen , (hould fuffife to feede the people ? and if any man keept in ftoie more than his iufte meafure , by the very rot- ting therof he (hould be taught , that God did punifh his want of bc- Icefe ? Befide that, with many great proues God fufi'red his feruaunt fo to be tried , that now the wicked can nothing preuayle with prating againft him. For how oft did fometime the people prowdely and im- pudently make infurredions, fometime diuers of them confpirynga- mongthem felues wente aboutto ouerthrowthc holy feruaunt of God : how could he haue begyled their furour with illufions ? And the end thatfolowed plainly fheweth,that by this meane his dodrine was ftablirtied to continue to the ende of all ages. 7 Moreoucrwherche aflignethtbe chiefe gouernement tothc tribe of Juda in the perfbne of the Patriarch lacob , who can denie Gen.4^ that this was done by fpiritc of prophecie, fpecially if we wey in con- lideratio the thing it felfe,how in commyng to paflc it proucd true?I- magine Mofes to haue bin the firft author of this prophecie:yct from the time that he did h'rft put it in writing , there pafled fower hundred yearcs wherein there was no mencion of the fceptrein the tribe of luda . After Saule was confccrate king , it fcemed that the kingdom fhould reft in the tribe ofBeniamin . When Dauid wasannoinied by Sam.iu Samuel, what reafon appeared there why the courfe of inheritaunce 1 5. Cap. 8. Of the knowledge of •am. 1 6 of the kingdome fiiould be chaunged ? who woidd haue looked thai} there fhould haue come a king out of the bafe houfe of a herdman ? And when there were in the fame houfe feuen brethren, who would haue faid that that honour (hould hght vpon the yongeft ? By what meane came he to hope to be a king? who canfay that this annoint- mcnt was gouerned by any artjtrauaile or policie of man , and not ra- ther that it was a fulfilling of the hcauenly prophecie?Likewife thofe thinges that Mofes albrefpeaketh, albeit darkely, concerning the Gentiles to be adopted into the conucnaunt of Gcd, feing they came to pafle aim oft two thoufand yeres after , do they not make it plaine thathefpakeby theinfpirationof God? I ouerfkip his other tel- linges aforehand of chinges, which dofo euidently fauoure of the re- Deuter. "elation of God, that all men that haue their founde wit may plainly ji. perceiuc that itisGodthat fpeaketh.To be fliorte,that fame one fong of hisj is a clere looking glaire,wherin God euidently appeareth. 8 But in the other prophetes the fame is yet alfo much more plainely lecne. I will choofe out only a few examples, becaufe to ga- ther them all together were to greate a laboure. When in the time of Efaic thckmgdom of luda was m peace, yea when they thought that the Chaldees were to them fome ftay and defencc,then did Efaie pro- phccic of the deftrudion of the citie and exile of the people. But ad- mitte thar,ycr this was no token plaine enough of the inftind of God, to tell long before of fuch thinges as at that time feemed falfe , and afterward proued true : yet thofe prophecies that he vttereth con- ^f»- 4S' ceining their dclyucraunce , whenfe (hall we fay that they proceded *• but from God ? He namcth Cyrus by whom the Chaldees lliould be fubdued,and the people reftored to hbcrtie . There paflcd more than a hundred yeares from the time that Efaie fo prophecied before that Cyrus was borne: for Cyrus was borne in the hundreth yeare or ther- aboutes after the death of Efaie.No man could then gefTe that there fhould be any fuch CyruSjthat fhould haue warre with the Babylonias, that fliould bring fubied fo mightie a monarchic vnder his dominio, and make an ende of the exile of the people of Ifraell . Doth not this bare tellyng without any garnifhmcnt of wordes euidently flie w,that the thinges that Efaie fpeaketh , arc the vndoubted oracles of God, lere.a? ^"^ "^^ ^^^ coniedtures of men ? Again> when leremie a httle before 1 1. that the people was caried a waie,did determine the ende of the capti- uiiie within threfcorc and tenne yeares , and promifed returne and li- bertie,muft it not needes be that his tongue was gouerned by the fpi- ritc of God ? What fhamelefnefle {hall it be to denic, that the creditc Efa. 42. of the prophetes was ftabliflied by fuch proues,& that the fame thing was God the Creator. Lib.i. 22 was fulfilled in dcde, which they them felues do reporte to make their fayingcs to be belcued?Beholde,the former thingesare come to pafle, and new thmges do I declare : beforethey come forth , I tell you of them . I leaue to fpcake how Hieremie and Ezechiell beyng fo farrc afonder, yet prophecying both at one timCj they fo agreed in all their fayinges as if either one of them had endited the wordes for the other to write. What did Daniel ? Doth he not write continuing prophe- cies of thinges to come for the fpace of fixe hundred yeares after , in fuch forte as if he had compiled an hiftoric of thinges already done and commonly knowen ? Thefe thinges if godly men haue well con- fidered , they Hiall be fufficiently well furniflied, to appeafe the bar- kingcs of the wicked . For the plaine proofe hereof is to deare to be fubicd to any cauillations at all. 9 I know what fome learned men do prate in corners, to Hievv the quicknefleoftheirwitteinaiTahyngthetruthof God. For theydc- mande , who hath aiTured vs that thefe thinges which are red vnder title of their names , were euer written by Mofcs and the prophetes. Yea,they are fo hardy to moue this queftio, whether euer there were anyfuchMofesorno . But ifamannefliould call in doubt whether euer there were any Plato,or AriftotlcjOr Ciccro,\vho would not fay, that fuch madnefle were worthy to be correded with ftrokesand ftrypes ? The law of Mofcs hath bin meruayloufly preferued rather by heaucnly prouidcnce then bydihgence of men. And though by the negligence of the Pneftes it laie buried a littell while : yet fins the time that the godly king Tofias found it, it hath ftill by continual! fucccflion from age to age bin vCed in the handes of men. Neythcr did lofias bring it forth as an vnknowen or new thing, but fuch a thing as had bin euer commonly publilhed, and wherof the remembrauncc was at that time famous . The originall bookc it felfc was appointed to be facredly kept in the temple , and a copie written out thereof, to rcmaine with the keepers of the kinges Recordes.Only this had hap- pened , that the Prieftes had ceafled to publifh the law according to the old accuftomed maner, and the people them felues had neglcdcd their wounted reading of it.Yea there in maner paffed no age wherin the eftablifhment therof was not confirmed and renued ? They that had Dauid in their handes,knew they not of Mofes ? But to fpeake of them all at ones , it is moft certaine that their writings came to pofte- ritie none otherwife but from hand to hand ( as I may terme it ) by continuall orderly courfe of yeres ddiuered from their fathers, which had partly heard them fpeake,8f partly while the remembraunce was frefii of itjdidlernc of them which herd them that they had fo fpoken. Cap.8. Of the knowledge of lo As for that which thiey obied out of the hiftorie of the Ma- '• *^*' chabeesjto minilh the cr editc of fcripturc^it is fuch a thing as nothing can be dcuifed more fitte to ItabhUi the fame. But firft let vs wipe a- way the colour that they lay vpon it , and then let vs turne vpon them 9. Mac. ^c^^cs the engine that they raife vp againft vs. When Antiochus ( faic i.j^. they) commaunded all the bookes to be bourned, whence ate come thefe copies that we now haue ? On the other fide I af ke them , in what (hop they could fo Tone be made ? It is cuident, that after the crueltie appealed they were immediatly abrode again,and were with- out controuerfy knowen to be the fame of all godly men,thai hauing bin brought vp in the dothat God preferued the tables of his couenaunt from the bloudy proclamations of Antiochus : but alfo that among fo manyfold mi- fcrable afflidions of the Icwes,whcrwith the whole nation was fom- time worne to a fewe and wafted,and laft of all, brought in maner to vtter deftrudion, yet they remained ftill fafe and extant. The Hebrue tongue lay nor only vnefteemed , but almoft vnknowen. And furely had not bin Gods pleafure to haue his rehgion prouided for , it had periihcd altogether. For how much the lewes tliat were lince their recourne God the Creator, Lib.i. 2 3 rctournc from exile, were fwarued from the naturall vfe of their mo- ther tongue,appeareth by the Prophetes,that hucd in that age,which is therefore worthy to be noted , becaufc by this comparifon the an- tiquitie of the law and the prophctes is the more plainely perceyued- And by whom hath God preferued for vs the dodrinc of faluaiion contcyned in the law and the propheies^to the end that Chrift might in his appointed time be openly lliewed ? euen by the moft cruelly bente enemies of Chrift , the lewes , whom Saind Auguftine doeth therefore woorihyly call the keepers of the Librarie of Chriftian Church, becaufe they haue miniftred vnto vs thatching, toreade wherof , themlclues haue no vfe. 1 1 Now if we come to the new Tcftamcnt , with how founde pillers is the trueth thereof vpholdcn? The three Euangeliftcs wntc the hiftoricin bafe and Iimple fpeach.Manie prowde nienne do locth that limplicitic , becaufe they take no heedc to the chicfe pointesof dodrine therin,whereby it were eafie to gather.that they entreate of heaucnly miftcries abouemannes capaciiie. Surely who fo eucrhauc but one droppe of honeft fhame will be afhamed if they reade the firft chapter of Luke. Now,the fermons of Chrift,tbe fummc wherof IS {hortly compriled by thefe three Euangehftes , do eafely deliuer their writmgcs from all contempte. But Ihon thundering from on hiejthofe whom he copelleth not to obedience of faith, he throweth downe their ftubbournefle more mightily than any thuderbolt. Novr let come forth all thefe fharpnofed fauhfindcrSjthat haue a great plea- fure to fhake the reuercnce of fcripturc out of their owne and other mens heartes, let them reade lohns Gofpell : Will they or no , they fhall there finde a thoufande fentences that may at leaft awaken their fluggifhenefle , yea that may printe a horrible brande in their con- fcienccs to reftraine their lawghyne . The fame is to bee thought of Peter and Paul, in whofe writings although the more part be bjindc, yet the very heauenly maieftie in them holdeth all men bounde , and as it were faft tied vnto it.Bur this one thing doth fufficiently aduancc their doftrine aboue the world , that Mathew being before all gcuen to the gaine of his money boorde , Peter & lohn brought vp in their fifher boates, all groffe vnlearned men, had learned nothing in mens fchoole that they might deliuer to other. Paule , not onely from a profefled, but alfo from a cruell and blouddy ennemy conuerted to a new man, with fodaine and vnhoped chaunge doeh (hew , that being compelled by heauenly authoritie he now mainiaineih that dodrine, which before he had fought againft.Now let thefe dogges denie,that the holy Ghoft came downe vpon the Apoftlcs,or let them difcic Jjtc Cap. 8. Of the knowledge of the hiftorie : yet ftill thetrueth it felfe openly crieth out, that they were taught by the holy Ghoft , which beyng before time defpifed men among the raf kail people , fodeinly began Co glorioufely to en- treate of heauenly oiiftcries. I z Theire be yet alfo furthermore many very goo d reafons , why the confente of the Church fhould not be cfleemed without weight. For it is to be accompted no fmalle matter,that fins the Scripture was firft publifhed , the willcs of Co many ages haue conftantly agreed to obey It . And that how foeuer Sathan with all the worlde hath tra- uayled by maruaylous meanes, either to oppreffe it, or ouenhrow it, or vttcrly to blotte and deface it out of mcnnes remembraunce , yet euer ftill like a palme tree, it hath rifen vp aboue,and remained inuin- dble.For there hath not hghtly bin in old time any fophifter or Rhe- torician that had anymore excellet wit than other,but he hath bentc his force againft this Scripture : yet they all haue nothing preuayled. The whole power of the earth hath armed it felfe to deftroy it , and yet all their cnterprifes are vanifhed away,as in fmokc. How coulde it haue refifted being fo mightyly on eche (ide aflailed , if it hadde had nofte other defence but mannes ? Yea rather it is hereby prouedjthat it came from God himfelfe , that all the trauailes of men ftriumg a- gainft it, yet it hath of her owne power ftill rifen vp . Befide that , not one citie alone, nor one onely nation hath agreed to receiue and em- brace it : but fo farre as the worlde extendeth m length and breadth, the Scripture hath atteined her credite,by one holy confpiracie of di- uers nations , which ocherwife were in nothing agreable one with an other. And forafmuch as fuch agreement of mindes fo diners and dif- agreyng in maner in all thinges elles , ought much to moue vs, be- caufc it appeareth , that the fame is brought about none other way, but by working of the heauenly maieftie : no fmall eftimatio groweth vnto it, when we beholde their godlinefle, that do fo agree, I meane not of them all,but only of thofe,with whom as with lightcs it plea- fed God to haue his Church to fliine. 1 3 Now with what aflurednefle of minde ought we to fubmittc vs to that dodrinc which v/e fee ftablifhed and witnefTed with the bloude of fo many holy menne^They when they had but ones recea- ued itjfticked not boldely without feare, yea and with great chereful- neffe to die for it : how Ihould it then come to paflc,that we, hauing it conueycd to vs with fuch an alTurcd pledge, (hould not with certainc and vnmouable perfuafion take holde of it? It is therfore no fmall co- firmarion of the Scripture,that it hath bin fealed with the bloud of fo many witne0es,fpecially when we conlidcr that they fuffred death to bcarc God the Creator. Lib. i . 24 bcarc witnefle of their faith : and not of a frentike difiemperaunce of brainc,as fometimc the erroneous (pirites are wont to do, but with a firme and conftant and yet fobre zealc of God. There be other rea- fons and thofe not fcwc nor weake .whereby the Scripture hath her dignitie and maieftie not onely afcertained vnto godly hartes, but alio honourably defended againft the fubtilties of cauillers , yet be they fuchas be not of them fclues fufficiently auaybble to bring ftedfaft crediie vnto it , vntill the heauenly father difclofing thcrin his maie- ftie, doth bring the reuerence therof out of all controuerfie. Wher- fore then onely the fcripture (hall fuffifeto that knowledge of God that bringcth faluation, when the certaintie therof fiiali be grounded vpon the inwarde perfuafion of the holy Ghoft.So thofe telhmonies of men that fcrue to confirme it {hall not be vaine,if as feconde Iiclpes of our weaknefle they follow that chiefe & hycit teftimony.But they do fondly that willhaue it perfwaded byproofeio the vnfaithfuU, that the fcripture is the woorde of God , which can not be knowen but by faith. For good reafbn therfore doth Auguftine geue warning, Dcvti- that godlinefle and peace of minde ought to go before^to make a man litatc vnderftand fomcwhat of fogreate matters. credcn- Thc ix. Chapter. That thofe fitnaticaU mettyvvhich fcrfaktng Scrtftttre^reftrt vnU reueUticnf do ouerthrovv all the principles of godlintffe, NOw they that forfaking the Scripture do imagine I wotc not what waie to attaine vnto God , are to be thought not fo much to be holden with crrour, as to be caricd with rage. For there haue arifen of late certainc giddy brained men, which moft prefumptuoufly pretending a fchoole of the fpirite, both them felucs doforfake all reading, & aUfo do fcorne their fimphcitie which ftiU follow the dead & flaying leiter,as they call it.But I would faine know of thefe men , what fpirite that is , by whofe infpiration they are caned vp fo hie , that they dare defpifc the dodrine of the Scripture as childi(h and bafe.For if they aunfwere that it is the fpirite of Chrift , then fuch carclefnefle is woorthy to be laughed at. For I thinke tliey will graunte, that the Apoftles of Chrift and other faitli- full in the primitiue Church were lighmed with none other fpirite. But none of them did learne of that fpirite to defpife the word of God: but rather cucry one was moucd more to reuereceit,as their writings do mort plaincly witneffe. And furely fo was it foretold by the mouth of Efaie . For where he faith , My fpirite that is vpon thee , and my £<*■*. is^ wordes which I haue put in thy mouth , fhall not deparie out of thy **• Cap.p* Of the knowledge of fTiouch,nor out of the mouth of thy feede for cuer: he doth not bindc the old people to the outvvarde dodiine as though they were fct to learne to fpclJe, but rather he teachethjthat this ftiall be the true and ■" perfed felicitie of the new church vnder the reigne of Chrift , that it Ihall no leflTe be ledde by the voice of God, tha by the Tpirite of God. Wherby we gather, that thefe lewde menne with wicked facrilege do feuerafunderthofethinges that the Prophet hath ioyncd with an inuiolable knotte.Moreouer,Paule beyng rauiflied vp into the thirdc heauen, yet ceajTed not to go forward in the dodrine of the law and 1. Tim. the Prophetes, cuen fo as he exhorteth Timothe, a dodour of fin- 4* » 5* gular excellence to apply reading. And worthy is that comendation to be remembred , wherwith he fetteth forth the Scripture , faying, a. Tim. that k is profitable to teach,to admonifh and to reproue,that the fer- 3«»<^' uauntes of God may be made perfcd.Howdiuelillia madnelTe is it to faine, that the vfe of Scripture is but tranfitorie, and lafteth but for a while , which in deede guidcth the children of God euen to the laft ende ?, Againe , 1 would haue them aunfwere me this : whether they haue tafted of ,an other fpirite than that , which the Lord promifed to his difciples . Although they be vexed with extreme madnefle , yet I thinke they are not caried with fuch giddinefle , that they dare fo boart. But what maner of fpirite did he fpeake of in his promife?euen loh, 16. jj^^j. fpince which fliould not fpeake of it fclfcjbut (hould minifter and infpire into their mindesthofe thinges which he the Lord himfclfe had taught by his worde . It is not therfore the office of the fpirite which is promifed «s, to faine new and vnhearde of reuelations,or to coine a new kinde of dodrinc, whereby we (hould be led from the re- cei ucd dodrine of the Gofpell , but to feale in our mindes the felfe lame dodrine that is commended vnio vs by the Gofpell. z Whereby we plainly vndcrftandjthat we ought right ftudioufly to apply the reding and hearing of the Scripture, if wehflto take any :i.Pet.i ^^^ and fruite of the fpirite of God . As alfo Peter praifeth their di- lo. ligence that are hedefull to the dodrine of the Prophetes , which yet might feme to haue geucn place after therifing of the light of the Gofpell. On the other fide if any fpirite leauing the wifdom of the word of God doth thruft vnto vs an other dodrine, that the fame fpi- rite ought rightcfully to be fufpeded of vanitie and lying . For what ? when Sathan transformeth himfelfe into an aungell of light, what creditc (hal the holyGhoft haue amog vs,if it be not feuerally knowen by fomc aflured markc ? And truely it hath bin plainely pointed out vnto vs by the worde of the Lord, but that thefe miferable men do willingly couetc to erre to their owiie deftrudion, while they feeke a fpirite God the Creator. Lib.i. 25 fpirite rather from them fclues than from him.But((3y they) it is dis- honorable, that the ipirite of God, whom all thmges ought to obey, fhould be fubied to the Scripture. As if this were a diflionour to the holy Ghoft to be euery where egall and like to it felfe , to agree with it felfe in all thinges, and no where to vane . In deede if it were to be tried by the rule either of men,or of angels, or any others rule what- foeuer, then it might well be thought,thnt it were brought into obe- dience.or if ye l\i\ fo to terme it,into bondage.But when it is compa- red with if felfe, when it is confidcred m it felfe,who can therfore fay, that there is any wrong done vnto it ? But thus it is brought to trjall. I graunt , but fuch a tnall wherewirh it was his owne pleafure to hauc his maieihe eftabhOied. It ought to content vs fo foone as he cntreth into vs. But left vnder his name the fpinte of Sathan fhould crcepe in, he wil haue vs to know him by that image of him felfe,which he hath printed in the Scriptures. He is the authour of the Scriptures : he can not be diuers and viilike him felfe. Therefore it muft needes be, that he continually remaine fuch as he hath fhewcd him felfe therin. This is no diflionor vnto him , vnlcffe perhappe we count it honorable to fwarue and go out of kinde from himfelfe. 3 Wheras they cauiU that we reft vpo the letter that fleieth,herein ^.Cor. j they fufFer punilhemcnt fo'r defpifing of the Scripture. For it is plaine 6. enough that Paule ther^ contendeth againft the falfc Apoft]es,which commending the law without Chrift did call away the people flom the benefite of the new Teftament , wherin the Lord doth couenanc that he will graue his law within the bdwels of the faithfull, and write it in their hartes. The letter therfore is dead, and the lav/ of the Lord killeth the readers of it , when it is feuered from the grace of Chrjft, and not touching the heart, only foundeth in the eares. But if it be ef- fedually printed in our hartes by the holy Ghoft, if it prefent Chrift vnto vsrthen is it the worde of hfe,conuerting foules,geuing wifdom to little ones.&c. Alfo in the fame place the Apoftic calleth his prea- i.Cor. j ,. ching the miniftcrie of the holy Ghoft:meaning that the holy Ghoft 8. doth fo ftickc faft in his truth which he hath exprefl*ed in the Scrip- tures , that then only he putteth forth and difplaieth his force, when the Scripture hath her due reuerence and dignitie. Andjt difagrecth not herewith which I before faid , that the worde it felfe is not much aflured vnto vs,vnlefle it be c6 firmed by y vitneffe of the holy Ghoft. For with a certaine mutuall knot the Lord hath coupled together the affuraunce of his worde and of his fpirite,fo that perfed reuerence ro the word doth then fettle in our mindes whe the holy Gholl ftuneth Apon vs to make vs therin beholde the face of God : and on the other D Cap. 10. Of the knowledge of lide without all feare of being deceiued wc do embrace y holy Ghoft when we reknowledge him in his owne image , that is in his wordc. Thus it is vndoutedly : God brought not abrode his worde among nie for a fodeine fliew^meaning at the comming of his fpiritc by and by to take it away again , but he after fent the fame fpirite with whofe power he had diftributed his worde , to make an ende of his worke - . with effedual confirmacion of his worde.In this forte Chrift opened 3-^ the mindes of the two difciplcs , not that they fliould caft away the Scriptures and vaxc wife of themfelues , but that they (hould vnder- ThclT. ^ ^^ Scriptures. Likcwife Paule when he exhorteth the Thef- 5.1^. ' falonians not to extingnilli the fpirite , doth not caiy them vpon hic to vainefpeculations without tlie v/orde, bur by and by faith further, that prophecies are nor to be dcfpifsdtvvherbywirhout dout is meant, that the light of the fpirite is choked vp (o (one as prophecies come to be defpifed. What fay thefe proudely fwelling men , rauifhcd with the fpirite, to thefe thinges,which recken this only to be an excellenc iliu^lInation,when carelcfly forfaking and faying farewell to the word of God , they both boldly and rafhly do take holde of all that they hauc conceiued in their fleepe.Truely a farre other fobrietie becom- meih the cliildren of God : which as they fee that without the fpiritc of God they are voide of all light of trueth,fo do they know that the worde is the inftrument whetwith the Lord diftributeth to the faith- full the light of his fpirite. For they know none other fpiritc but that which dwelte and fpake inthe Apoftles, by whofe oracles they arc continually called to the hearing of the worde. The X. Chapter. That the Scripture^ to correEl all fuperjiictortj doth in eomparifonfet the trttt God againji all the gods of the Gentiles , reckening him for none of them, BVt becaufe we haue (liewcd,ihat the knowledge of God which in the frame of the world and all the creatures is fomewhat plainely fet forth , is yet more familiarly and plainely declared in the worde : now is it good to confider , whether the Lord fliew himfelfe fuch in the Scripture as it pleafed him firft to be repre- fentedinhisworkcs. Butlfhallatthistimc be contented onely to point vnto itjwherby the goodly mindes being admonifhed may know what is chiefely to be fearched in t' e Scriptures concerning God,and be diredcd to one cerrame marke in their feking. I do not yet touch the peculiar conuenautc, wherbyGod feuered the itocke of Abraham from other nations. For euen then he appeared the redemer in reccy- uing God the Creator. Lib.i. 26 uingto his children by free adopcion thofe that before were cnne- mies. But we are yet about that knowledge that refttth in the creatio of the worlde and afcendeih not to Chnft the mediatour . And al- though byandby it fhalbe good to allege certaine places out of the new Tcftament, forafmucn as euen out of it both the power of God the Creator and his prouidence in preferuing of the fii ft nature is ap- proued , yet I warne the readers before , what is now my purpofc to do, to the ende that they pafle not the appointed boundes. So for this prefentj let it fuffice vs to learne, how God the maker of heaucn and earth doth gouerne the worlde by him created. Eucry where is reno- med both his fatherly bountie and enclined will to do good,and there are alfo exemples rchearfcd of his feueritie , which l"hew him to be a righteous punifher of wicked doi nges, fpecially where his fufferaunce nothing preuailcth with the obftinate. z In certaine places are fet forth more plaine dcfcriptions whcrin his naturall face is as in an image reprefented to be fecn . For in the Exo.a4. place wher Mofes defcribeth it,it femeth that his meaning was fnort 6. ly to comprehende all that was lawfuU for men to vndei ftand of God. The Lord ffayeth he) th^ Lord, a mercyfull God , and gracious, pa- ciente and of much mercy,and true,which keepeft mercy, vnto thou- fandes which takeft away ini^uitie and wicked doinges , before whom the innocente fhallnot be innocent , which rendreft the wickednefTc of the fathers to the children and childrens children. Where let vs marke, that his eternitie & being of himfelfe is exprefled in the twife repeting of that honorable name: and that then his vcrtues are re- hearfed , in which is dcfcribed vnto vs , not what he is in refped to himfclfe,but what a one he is towarde vs : that this knowledge of him may rather ftand in a liuely feling, than in an empty and fupernaturall fpeculation. And here we do hcare recited thofe vertues of his which we noted to fhine in the heauen and earth , that is to fay, clemencie, bountie, mercic, iuftice, iudgernent and trueth For might and power are conteined vnder this name Elohim God.With the fame names of addition do the Prophetes kt him forth when they meane fully to paint out his holy name. But, becaufe I would not heape vp to many examples together , atthisprefentlet one Pfalme fuffice vs , wherin Pra.i4$ thcfumme ofall his vertues is fo exadly reckened vp , that nothing i* can fceme to be omitted. And yet is nothing there reharfed , but that which wemaybeholdein his cteaturcs . Soplainely do we perceiue Godby informacionof experiece,tobe fuchas hededareth himfelfe in his worde. In leremie where he pronounccth,what a one he would j^^p ^ • |»aue vs know him to be, he fettcth forth a defcription not altogether 24. D 1). Cap.i o. Of the knowledge of (6 full, but yet comming all to one eftcd. He that gloryeth/aieth he, let him glory in this that he knoweih me to be the Lord that do mer- cicjiufticejand iudgement on the earth. Surely thefe three thingcs arc very neceflary for vs to knowrmercyjin which alone confifteth ali our faluacion: Iudgement, which is dayly executed vpon euill doers, and more greuous is prepared for them to eternall dtltiudion : luftice, whcrby the faithful are preferued and moft tenderly chcrifhed.Which thin^es when thou haft conceiued, the prophecy faith thou haft fuffi- ciently enough wherof thou maieft glory in God . And yet here arc not omitted either his trueth or his power, or his holinefle or good- neffe. For how fiiould the knowledge ftand fure which is here requi- red of his iuftice,mercy andiudgementjvnlefle it did reft vpon his vn- mouable trueth ? And how lliould we beleue that he doeih gouerne the earth with iuftice & iudgement,but vnde. ftading his power ? And whence cometh his mercy but of his goodnefle ? If then all his waies be mercy,iudgementand iuftice, in them muft holineffe alfo nedes be fecn. And to none other end is direded that knowledge of God that is fet forth vnto vs in the Scriptures,tha is that knowledge alfo which appearcth emprinted in his creatures,that is to faytit firft moueth vs to the feare of God , and then to put confidence in him, to the ende we may learnc firft to honor him with perfed innocency of hfe and vn- faincdobedience,and then to hang altogether vpon his goodneffe. J But here I meane to gather a fumme of generall dodrine. And firft let the readers notc.that the Scripture to the ende to dired vs to the ttue God, doth exprefly exclude and caft away ali the gods of the Gentiles, becaufe commonly in a manner in all ages rehgio hath bin corrupted. True it is in deede that the name of one Godwaseuery where knowen and renomed. For euen they that worfhipped a great nomberof gods, fo oft as they did fpeake according to the proper fenfe of nature , they fimply vfed the fingular name of God as if they were contented with one God alone. And tliis was wifely marked by luftine the Martyr, which for this purpofe made a bookc of the Mo- narchie of God,where by many teftimonies^he ftiewcth that this,that there is but one Go(i,was engraucn in the hartes of ail me. The fame thing 3lfo doth Tertulliane proue by the common phrafe of fpeach. But forafmuch as all without exception are by their owne vanitic ei- ther drawen or fallen to falfe forged dcuifes , and fo their fenfes are become vaine,therefore all that eutr they naturally vnderftode of the b' ing but one God,auailHabacuc after he had condemned all idolcs bid- Hab.». dethto feke God in his owne temple , that the faithfull Hiouldnot admit him to be any other than fuch as he had difdofed him felfc by his worde. The xj. Chapter. That it is vnlavvfuU to attribute vnto God a vifibleforme^ and that generally they fotfakj God , fo many at do trtci to them felaei any images, BVt as the Scripture prouiding for the rude and grofle wit of ma vfeth to fpeake after the common maner : fo when it meaneth to make feuerally knowen the true God from the falfe gods , it chiefly compareth him with idoles;not that it doth allow thefe inuentions that are more futtelly andiinely taught by thePhilolb- phers , but the plainlier to difclofe the fohfhnefle of the world, yea ra- ther their madnefle in feking God fo long as they cleaue euery one to their owne imaginations. Therfore that exdufiue deHnition which we commonly hearejbringeth to nought all that maner of Godhead that men frame to themfelues by their owne opinion , bccaufe God himfelfe is the onely conuenientc witnefle of himfelfe . In the meane time , fith this brutifli groffenefle hath pofieflfed the whole world , to couet vifible fliapes of God, and fo to forge themfelues Gods of lim- bcr,ftone;golde,filuer,& other dead and corruptible matter,we ought to holde this principle, that with wicked falQiod the glorie of God is corrupted fo oft as any lliape is fained to reprefent him. Therefore God in the law, after he had once chalcnged the glory of his deitie to himfelfe alone', meaning to teache vs what manner of worfhipping him he aloweth or refufeth,addeth immediatly:Thou fhalt make thee Eko-job no graucn image,nor any fimilitude,in which woordes he reftraincth 4» our libertie , that we attempt not to reprefenthim with any vifible image. And there he iTiortly reckneth vp all the formes wherwith of long time before,fuperfticio had begon to tume his trueth into lying. For we know that the Pcrfians worfliipped the fonne,yea and fo many ftarres as the foliQi natios faw in the f kie, fo many goddes they fained D iij. Cap. 1 1 . Of the knowledge of Maxi- them. And fcarce was there any huing creature which was not amog "?"^ , ' the Egjptians a figure of God. But the Grecians were thought to be tonicus wiferthanthercll, becaufe they woriliipped God in thefliapeof a fermo. manne.But God compareth not images one with an other,as though ne. 5 8. one were more and an other leffe mete to be vfed,buc without any ex- ception he reiedeth all images, pidures and other fignes , wherby the fuperftitious thought to haue God ncre vnto them. ^"•4- z This is eafy to be gathered by the reafons which he ioyneth ,^" * to the prohibition. Tirft with Mofes. Remember that the Lord hath fpoken to thee in the vale of Hoieb. Thou heardtft a voice,but thou fawcft no bod y. Therefore take hcdc to thy lelfe, leaft paraduenturc thou be deceiued and make to thy felfc any likenefle.&c.We fee how openly God fettcth his voice againft all counterfaire fhapes , that wc may know that they forfake God whofoeuer do couet to haue vifi- 8 "^ i ^^^ fotriies of him . Of the Prophctes onely Efay ihalbe enough * "gj which fpeaketh oft and much hereof, to teachc that thcmaieftie of 45.9. & God is defiled with vncomely and fohlh contcrfaiting, whe he being 4thou art alrea- dy bewitchtd with fome fuperlhtion . For this reafon the Lord hath forbidden not oncly images to be ereded that are made to exprefTc ahkeneflfeofhim, but alfo any titles or ftones to be dedicated , that fliould ftand to be worlhipped . And for the fame reafon alfo in the comaundemcnt of the law,this other point is added concerning wor- fliipping. For fo foone as they haue forged a vifible forme for God, they alio tye the power of God vnto it. So bcaftly foolifli are men, that there they faften God where they counterfaite him,and therfore muft they needes worrtiip it. Neither is there any difference whether they limply worlhip the idolcjOr God in the idole.This is alway ido- latry when honoures due to God aregiuen to anidole, vnder what colour foeuer it be. And becaufe God will not be worlhipped fuper- ftitioufly , therefore whatfoeuer is giuen to idols is taken from him, Lette them take heede hereunto that feeke for pretenfes to defendc the abhominable idolatry,wherewith, thefe many ages paft,true teli- gion hath bin drowned and ouerthrowen. But (fay they)the images are not taken for Gods . Neither were the le wcs themfelues fo vn- aduifed to forgette that it was God by whofe hande they hadde bin brought out of i^gypt before they made the calfe. Yea when Aaron faydjthat thofe were the Gods by whom they were dehuered out of the land ofitgyptjthey boldly aflented.fliewing a plaine toke of their meaningjthat they would ftiU kcpe that God that was their deliuerer, fo that they might fe him go before them in the calfe. Neither is it to be beleued that the heathe were fo groiie as to beleue,th3t God was no other thing bur ftocks and ftones.For they changed their ini.igcs at their pleafure, butftillthey k-p the fame Gods in rheirminde^& there weie many images of one God, and yet they did not according Gap. r I . Of the knowledge of to the multitude of images faine them many God . Befidc that they did daily cofecrac new imageSjyet did they not thinke that they made in pfaU^^w Gods. Lette the excufcs be read which Auguftine fayeth were 1 1 3. pretended by the Idolaters of his age. When they were rebuked,the common forte awifwered, that they did not worfhippe that vifiblc thing, but the deity that did in it inuifibly dwell. And they that were of lomwhat better rcligio,as he calleth it,did fay that they did neither wor(hippe the image nor the fpirite in itjbut by the corporail image they did behold the figne of that thing which they ought to woifhip. How then ? All idolaters, whether they were of the lewes , or of the gentiles , were none otherwife minded than as I haue fayd: being not conteced with a fpirituall vnderflanding of God,they thought by the images he fhould be more fure & nerer imprinted in the. After once that fuch diforderedcounterfaitingof God welihked them, they nc- uer ended , till daily more and more deluded with new deccires they imagined that God did (hew foorth his power in images. And neuer- thcleffe, both the lewes were perfwaded that vnderfnch images they did woiihippe the one true Lord of hcauen and earth : and like- wife the gentiles, their falfe Gods, whom yet they fayned to dwell m heauen. 10 Whofoeuer deny that it hath thus bin done in time paft , yea within ourowne rcmembrauncejthey impudently lye . For, why fall they down before them?And wlien they pray, why tutne they toward in pfal. them as to the eares of God?For it is true that Auguftine fayeth,thac I' 3- noman prayeth or worfhippeth when he fo bcholderh an image but he is fo afteded in minde that he thinketh himftlfc to be heard of it, or that it wil do for him what he defireth.Why is there fuchdiflferece betwene the images of one God, that paffing by one image with litlc ^ reuerence or none done to it they honor an other folemnly?Whydo they wery themfclaes with vowed pilgremagcs to vifite thofe images whereof they haue like at home? Why do they at this day in defenfc of them as it were for their religion and countrey, fight to flaughtcr & dcftrudiojin fuch forte as they would better fufter to haue the one only God than their idols to be taken from them ? And yet I do not rccken vp the grofl'e errours of the c5mon people, which are almoft infinitc,&: do in maner polTefle the hartes of all men. I do only fhewe what themfelues do confeflfe when they meane moft of all to cxcufc themfelues of idolatry. We do not call them(fay thcy)our Gods.No more did the lewes nor the Gentiles call them theirs in time paft:& yet the Prophetes ech where cefle not to caft in their teeth their for- nication withftockes and ftones, for doing no more but fuch things as God the Creator* Lib.i. 32 as are daily done by them that would be compted Chriftias,that is co fay,that they carnally worfhipped God in ftocks and ftones. 1 1 Although I am not ignoraunr , nor thinke good to pafTe it o- uer as if I knewc it not , how they feeke to efcapc with a more fut- ile diftindion, wherof I fhall againe make mention more at large hcr- after . For they pretend that the worfliip which they giue to images is Idolodulia which is fcruice of images, and not Idololatria which is worfhip of images. For fo they tearme it when they teach that they may lawfully without any wrong done to God giue vnto images and pidures that worihippe which ihey call DouUa or feruice . And fo they thinke themfelues without blame i[ they be but the feruaunts & not alfo the worfhippers of idolsias though it were not a litle lighter matter to worfiiip than to feruc . And yet while they feeke a hole ta hide them in the Grceke word, they childifhly difagree with themfd- ueSjFor feeing Latreuein in greeke fignifieth nothing but to worfliip, their faying commeth but to this eflfed,as if they would fay that they worfhip in dede their images,but without any worfhipping. And ther is no caufe why they fhould fay that I feeke to catch them in words: but they themfelues while they feke to caft a mift before the eyes of the {imple,do bewray their owne ignorauce.And yet though they be neuer fo eloquent,they (hall not atteine by their eloquence to prouc vnto vs that one felfe fame thing is two fundry things. Let them(fay I)fliew me a diflerece in y thing it felfe whcrby they may be thought to diETer from the old idolaters.For as an adulterer ora murderer can- not cfcape giltincfle of his fault , by giuing his finne a newe deuifed name:fo it is a very abfurdity to thinke that thcfc men be quit by new deuifc of a name,if in the matter it felfe they nothing differ fro thofc idolaters whom they themfelues arecompclled tocodemne. Butfo far are they fro prouing that their cafe differeth fr5 the cafe of thofe idolaters , that rather the fountaine of all this whole mifchiefc is an vnorderly counterfeiting, wherin they haue flriued with them while both with their owne wit they deuife,& with their owne handes they frame them fignifying formes to cxprefTe them a fafhion of God. 12 And yet am I not fo fuperflitious that I thinke no images may be fijffred at all. But forafmuch as caruing and painting are the giftes of God, I require that they both be purely and lawfully vfed . Leall thefe things which God hath giue vs for his glory & for our own bc- ncfir, be not only defiled by difordered abufcjbut alfo turned to our own deflrudio. We thinke it vnlawful to haue God falhioned out in vifible forme,becaufe himfclf hath forbidde ir,& becaufe it canot be done without fome defaccmet of his ^lory.And leaft they thinke that Cap. II. Of the knowledge of it is onely we that are in this opinion , they that naue bin traueled in their woikcs fhall finde that all found wryters did alway repioue the' fame thing, if the it be not lawful! to make any bodily image of God, much ieffe ihall it be lawful! to worlhip it for God , or God in it. Ic rcmayneth tlierefore lawful! tliat onely thofe thinges be painted and grauen whereof our eyes are capable : but that the maiefty of God which IS f-irre aboue the fenfe of our eyes , be not abufed with vn- comly deuifed fhapes. Of this forte are partely hiftories and thinges doncpartdy images and fafhions of bodies, without exprefling of a- ny thinges done by them.The firi^ of thefe haue fome vfe in teaching or admonifhing a matr.but what profit the fecond can bring faueonly - dcledatio,! fee not. And yet it is euident>that euen fuch were almoft all the images that heretofore haue ftand vp in churches . Whereby we may iudge that they were there fet vp not by difcretc iudgemenc or choife,but by foolifh and vnaduifed defire. I fpeakc not how much amille & vncomely they were for the moft parte fafhioned,nor how licentioufly Painters and Caruers haue in this point Ihewed theyr wantonncffe, which thing I haue already touched. Onely 1 fpeake to this end,that though there were no fault in themjyet do they nothing auaile to teach. 1 5 But leaning alfo that diffcrencclct vs by the way confider whe- ther it be expedient in Chriftian temples to haue any images at all, that do exprell'e either things done or the bodyes of men. Firft if the authority of the aunciet church do any thing moue vSjlet vs remem- ber that for about v.C. yeares together, while religion yet better flo- rifliedjand fincere dodrine was in force,the Chriftian churches were vniuerfally without images. So they were the firft brought in for the garniftiment of churches , when the fincerity of miniftration was not a little altered.! will not now difpute what reafon they had with them that were the firft authors therof. But if a ma compare age with age, heftiall fee that theyweremuch fwarued from that vprightncfle of them that were without images. What ? do we thinke that thofe holy fathers would haue fuffered the church to be fo long without the thing which they iudged profitable & good for them? But rather be- caufc they faw either little or no profit in ir,& much daunger to lurke vnderneth it, they did rather of purpofe and aduifediy reied it , than by ignoraunce or negligence omitte it. Which thing Auguftine doth alfo in exprefle words teftifie.When they be fet in fuch pl3ces(rayeth he) honorably on hye, to be feene of them that pray & do Sacrifice, although they want both fenfe and life,yet with the very likeneffe that they hawe of liuely members and fenfes , they fo moue the weakc mindes> God the Creator. Lib.i. 33 mindcSjthat ihcy feeme to hue & brcath.&c. And in an other place. For that fliape of members doth workeand in manner enforce thus in pfai. much, thatthemindeliuingwirhinabody doth thinke that body to us. haue fenfe, which he feeth hke vnto his owne . And a litde after, I- mages do more auaile to bow downe an vnhappy foule, by this that they haue mouth,eyes,eares,and feete, thtn to^amend it by this that they neither fpeake nor fee nor heare nor go. This truely fcemeth to be the caufe why lohn willed vs to beware not oncly of wor/liipping i.ioh. J of images, but alfo of images themfelues . And we batjc found it to ^^» much inexperience, that through the horrible madneile which hath heretofore poflcfied the world , to the deJftrudion in manner of all godlinefTejfo foone as images be let vp in churcheSjthete is as it v/ere a figne fct vp of idolatry, bccaufe the folly of men cannot lefraync it fclfe,butitmuftfoorchwithmnneontoiiiperfticibusworfluppjnges. But if there were not fo muchdaunger hanging thereby : yet when I confider for what vfe temples are brdayncd , me ihinkJes it. is very ill befeeming theJiolinefle thereof toreceiue any otlicr images than thefe liueJy and narurall images , which the Lord byihrs word hath confecrate,! meanc Baptifrae and the Lordes fupper, and other cere- monies wherewith our eyes ought both more earnelljy to be occu* pied and more liucly to be moued,than that they fhould nede any o- ther images framed by the witte.ofrnen.Loc this is the incomparable commodity of imageSjwhich can by no value be rccompenfed,if we beleue the Papiftes, ! ., ■ :,. , -jr .' . 14 I thinkc I had fpoke enough of this thing already,but that the Nicene Synodedoth asit were lay hand on mc to enforce me to fpeake rrtorc.imeane not that moft famous Synode which Conftan- tine the Great alTembled, but that which was hoiden eight hundred yeares agOiby the commaundemcnt and authority of Irene the Em- prefle. For that Synodedecrecd,that images (hould nor only be had in churches , but alfo wordiipped . For whatfocuer I fhould fay, the authority of the Synode would make a great preiudice on the other fide. Although to fay iruth,that doth not fo much mouc me,as make it appeare to the readers howe farrc their rage extended, that were more dcfirous of images thart became Chriftians. But iirft lette vs di- fpatche this.Thcy that at this day maintaine the vfe of images,allegc the decree of that Nicene Synode for their defenfe.But there is extat a bookc^f confutation bearing the name of Charles the Great,which by the phrafc we may gather to haue bin wrytten at the lame time. Therein are recited the fentenccs of the Bifhoppes that were prcfint at that counccU, andthe argumentcs wherewith they contended. B Cap, 1 1 . Of the knowledge of lohii the Legate of the eait partes laycd : God created mannc after his owne image : and thereupon gathered that wc ought to haue i- mages. The fame msn thought that images were commended vnto ▼s in this fentenccihew me thy face bccaufe it is bcautifull. An other to prouethat images ought to be fecte vppon altarcs , cited this te- ftimony : nomanhghteth a candell and putteth itvnderabufhell. Another, to (hew that the beholding of them is profitable for vs, brought foorth a verfe out of che Pfalme : the light of thy countc- naunce is fealed vpon vs. An other tooke this fimilitude : As the Pa- triarches vfed the Sacrifices of the Gendles , fo muft Chriftian men haue the images of Saintes in fteade of the images of the Gentiles. To the fame purpofc haue they wrythcd thjs faying:Lord,I haue lo- ued the beauty of thy houfe . But fpecially witty is the expofition of this place, As wc haue heard Co haue we feen,that God is not knowc by onely hearing of his word, but alfo by looking vppon imagcs.Likc is thefharpediiaifc of Bi(hoppe Theodore . Mjruelous Cfayeth he) is God in his Samis. And in an other place: In the Saintes that are in the earth J therefore this ought to be referred to images . Fi- nally fo filthy are their vnfauoryfoliiesihat it greucihmc torehearlc them. - ■• ' ' , . '■ , ' :: 1 5 When they talkc of the worihipping: then are brought foorth the worfliipping of Pharaoj and'of the rod of lofeph, & of the pillcr that lacob fet vp. Albeit m this laftcxample,they do not only depraue the meaning of the Scripture , but alfo bring in that which is no where to be read. Then thefe places feeme to them maruelous ftrong and meere proues. Worfliip his footeftole. Againe worfhippc on his holy hill. Againe all the richemen of the people fhall worfliip thy countenaunce . If a man would in fcorne putic the perfonage of a riding foolc vppon the patronesof Images, could he gather to- gether ^^rcater and grofTer foUiesPBut to putte all outofdoute,Theo- dofius Bifhoppc of Mira , doth fo earneftly confirme by the drcames of his Archedeaco, that images ought to be worfliippcdjas if he had an oracle from he-iuen to fhewe for it. Nowlettethe fauourcrsof i- tnages go and prefle vs with the decree of that Synode. Asthough thofe reuerend fathers do not altogether difcredit thcmfelues y in cither fo childiihly handehng, orfo vngodly and fowly tearingthc Scriptures. . • 1 6 New come I to thofe monftrous impieties,which it is maruell that cuer they diuft vomit, and twife marucllous that they were not cried out agaynftvvith hie dcteftitionof allmen . And it is good that this outragioufly wicked madnciTe be bcwraycd,that atleaft the falfc God the Creator. Lib.i. 34 falfc colour of antiquity may be taken away , which the Papiftcs pre- tend for the worfhipping of images, Theodofius the BiHiop of Arr.o- rum pronounccth curfc againft all them that will not haue images worfhipped . An other imputeih all the calamines of Grecia nnd the caft part to thiSjthat images were not worftiipped. What punifi^menc then were the Prophetes, the Apoftlcs and the Martirs worthy to fuffer in whofe time there were no images ? They addc further. It the Emperoures image be met with perfume and ccnfing : much more is this honor due to the images of Saintes.Conftantius Bilhop of Con- ftancc in CipruSjprofefleth that he reuerently embraccrh imnges,and affirmeth that he will giue to them the fame honorable mancr of worfliippe that is due to the Trinity that giueth life. And whofoei»er refufeih fo to do, he curfeth him and fendeth him away with the Ma- nichees and Marcionites.And,that ye fliould not thinke th^t this was the priuate fentence of one man , they did all aflfent vnro it. Yea iohn the Legate of the eaft partes being further caried with heate,faycd ic were better to bring all brothelhoufes into the city than to deny the worfhipping of images . At length by confent of them all it was de- creed , that worfe than all Heretickes are the Samaritans , and worfc tha the Samaritans are the enemies of images. And becaufe the pl;iy fhould not be without his folemnefarcwclljthis claufc was added. let the be gtad & reioyfe that hauing the image of Chrift do ofter Sacri- fice vnto it.Where is now the diftindion of Latria and Duha, where- with they are wont to feeke to blinde the eyes both of God & men ? For the counceil without any exception doth giue euen asfnuch vnto images as vnto the liuing God himfelfe. The xij. Chapter* That God isftueraUy dt famed from idols, t hat ht way be cnty andvvhelely vvor:hipped. . WE fayed in the beginning that the knowledi^e of Gc^ Ibndeth not in bare fpecularioa, but draweth with it the worfhfpping of him , and by the way we touched howe he is rightly worlliipped,which pcmt flialbe m o- ther places more largely to be fette foorth. Now I do but niorrly re- peate, that fo oft as the Scripture affirmeth that there is but one God , it ftriucth not for the bare name of God , but withall com- maunderh this , that whatfoeucr belongcth to the Godhead be not giuen to any other.Whereby alfo appeareth what pure rehgion doth' differ from fuperftition.Eufcbeia,in Greeke (ignifieth as much z$ true worihip,bccaufe alway cucn the blmde themlclues groping in darkc-^ E i;. Cap. 1 2. Of the knowledge of rielic haue found that this rule ought to be holden, that God be not tu deo* vnorderiy woiihipped. The name ofreligion although Cicero truely rum. and well deriueth from rcle^ere , to recorde , or gather vp together: yet is the i eafon that he amgnetii enforced and fane fettc,that good worlhippers did often recorde anddiligently wey what was the trueth. 1 rather thinke that that name is fette as a contrary to wandring li- bertyjbecaufe the greater parte of the world vnaduifcdly taketh hold of that which they firft mete withal!, and flieth about hither and thi- ther : but trucgodhnefTe, totheenditmay ftand inftcdfaftftatCj Religitjthat is to fay doth gather vp it felf together within her bonds. Like as I thinke fu perfticion to haue her name hercof,that not being contented with the maner and order prcfcribed,(he hcapeth vp toge- ther a fuperfiuous nomber of vaine thinges. But to leauc the wordes ithathalway bin agreed by confentof allages, that rehgion is with falfe errours corrupted and perueried. Whereupon we gather that it is a very fond colour which the fuperftitious do pretend , when with vndifcrete7ealc wegiueour felues leaue to do all thinges . And al- though this confeflion found in the mouthes of all men : yet herein a fliamef ull ignoraunce bcwrayeth it felfe , that neii her they cleaue to the one God, nor haue any rcgardeoforderintheworfhippinge of him, as we haue already {hewed . But God, to daimc his ownc'right vnto himfelfe,crieth out that he is ielous,and that he will be a feucrc rcuengerif he be mingled with any fayncd God And then he xctteth forth the lawful maner of worfhipping, to hold makinde in obcdiecc. He conieincth both tbefe pointes in his law , when firft he bindeth the faithfull vnto himfelfe that he only may be their lawmaker :and then he prefcribeth a rule whereby to be worfhipped after his owne mindc.Of the law,becaufe the vfes and endes thereof arc many,! will entreatc in place fitte for it. Now I only touch this point,that there- by me are brideled that they run not out of the way to wrong wor- (liippinges. Now as I firft fayd,we muft hold in mindc, that if all that euer properly belongeth to godhead do not reft in God alone , he is fJ3oyledofhis honor, and hisvvorfhippe broken. And there muft we fomewhat hcdefuUy mai ke with what futtelties fuperftitio deceiueth. For it doth not fo reuclte vnto ftraunge gods that it feemeth to for- I fake the hicft God, or to bring him downe into thenumbcr of other gods;hut while fhc grafiteth vnto him the hieft place,fhefettethroud ^bout him a number of leflergods, among whom ihc diuideth his offices?And fof albeit dokcdly and craftilyjthc glory of the godhead is cutin partes , that it remnincth not vvhole with him . So in the old time 3 as well they of the iewes as of the Gentiles did fe i beneth the father God the Creator. Lib.i. 35 father & iudgc of gods a great rout of gods which lliould eucry one according to hisdegree in comon haue withy hiell God the gouern- ment of the hcauen and earth . So the Saintcs that in a few ages paft departed thislife,arc aduaunccd to the fcllowlhip of God^to be wor- {hippcd,called vpon, & honored in fteade of him. And yet w ich fuch abhomination we thinke that the raaiefty of God is not To much as diuidedjwhen in deede it is a great parte fupprclTcd and exiir.guillied, fauing that we retaine ftill a poorc opinion of his fupreme power : & in the meane time deceiued with entangled futttltics we are funderly . ft'o^-Sathan required but an adoration. Likewife wlien the angcll re- ,0. proucd f ohiijbccaufe he fell down on his knees before him,we ought not to thinke that lohn was fo madde that he would giue vnto ihc angcll the honor that was due onely to God . But becaufe it was not pofiible , but that all worfhip that is ioyned with religion fauoureth fomewhat as pertaining to God , therefore he could not adore the anucll,butthat hemuft takeaway fomcwhat from the glory of God. W;- read in decde often , that men haue bin honored: but that was a cjiiile honor,as I may fo callit.But religion hath an other rule,which fo foone as iris ioyned with worfhippe, bringcth with ita prophane Ad, 10. abisfe of the honorof God. The fame may we fee m Cornelius . He *^' had not fo fck-ndctly profited in godlinefTe , but that he had learned to giuc the foueraigne worfhip to God alone. Therefore when he fell dovvne before Peter, he did it not ofihis meaning to worfliip him in the ftcedc of God. And yet did Peter earnertly forbid him to do that which he did. And why fo? but becaufe men do ncuerfonarowly put difference hetwene y worfhip of God & of his creatures: but that v/ithoutdiueificy rhey giue away that vnto the creature,which belon- geth vnto God. Wherefore if wc haue one God , we muft remember thai: nothing be it neuer fo hctle muil be taken away from his glory, Zac '4 ^"^ ^^^^ ^^^ keepe ftill that which is properly his . Therefore Zacha- ^. ry when he prcacheth of the repairing of the Church,in plaine words exprelTeth: T hat there {hall not only be one God,buralfo that there {halbe one name o!^ that God , to the end that he haue nothing in common wirh Idols. What maner of worfhip God requircth,we flial fee in an other place when it falleth in order. For it pleafed him in his law to prefcribe vnto men what is lawfull and right , and fo to bindc them to acertaine rulejthat euery man Ihould not geue himfelfe leauc to dcuifc what forme of worfhippe he lift. But becaufe it is not expe- dient coloaHe the readers with heaping many matters together,! will not touche that point yet. Onely lette it fufhfe for this time to kepe in minde , that eucry carying away of the duetyfull behauiours of GodlmelTe to any other than to God alone , is not without rob- bery of God. And fiift fjperftition deuifedto giue diuinc honors to the Sonne, or other ftarrcs or idols : then followed ambitious pride , which garnifhing mortall men with fpoylts wkcn from God, prcfumcd God the Creator. Lib. i . 3 ^ prcfumed toprophane all thac euer was holy. And although this principle remained among them , to honour the lb ueraigne deity, yetgrewe it in vfe indifferently to offer facrifices to fpirites. Idler godsjor deade men of honor.So flippery is the way to Aide into :hi$ fault , 10 make common to a number thac which God feuerely cha- Icngeth to himfelfc alone. The xiij. Chapter, That there it taught in the Scriptures one ejfence ofGodfram the very creation yvvhich effenct centameth tn it three perfons. THat which is taught in tht; Scriptures concerning the incom- prehenfible and fpirituall eflence of God , ought to luthfe not onely to ouenhrow the fooliih errours of the common peo- ple, butalfoto confute the Hnefuttelties of prophanephi- lofophie. One of the old wryters Teemed tohaue fayd very well. That God is all that we do fee, and all that we do not fee.But by this mcane he hath imagined the godheade to be powrcd into all the partes of the world. Although God, to the intent to kcpe men in (o- ber minde,fpeaketh but fparely of his owne eflence,yet by thofc two names of addition that I haue rehearfed, he doth both takeaway ail grolfc imaginations , and alfo reprefle the prefumptuous boldntlfe of mans minde. Forfurely his mimeafurable greatneflfe ought to make vs afraide, that we attempt not to meafur e him with our fenfe-.and his fpirituall nature forbiddeth vs to imagine any thing ea*. thly or ficihiy of him. For the fame caufe he often afTigneth his dwelling place to beinheaucn. For though,asheisinconiprehenGble, hetilletbthc earth alfo : yctbecaufe he feeth our mindcs byreafonof their dulU neffetolyeftiUinthe earth/or good caufe he hftcthvs vpabouethc world , to fliake of our flouth and fluggifhneife . And here falleth to ground the crrour of the Manichees, which in appointing two ori- gmall beginninges hauc made the diucll in a manner egall with God. Surely this was as much as to breake the vnity of God and relhaine his vnmeafurableneflc . For where they haue prefumed to abulc certaine teftimonics : thatlhewethafowleignorauncc, as their er- rour it fclfe fheweth a deteftable madnefle . And the Anthropomor- phites are alfo eafily confuted which haue imagined God toconfift of a body, becaufe oftentimes the Scripture afcribeth vnto him a mouth, eares, eyes, handes, and feetc. For what man yea though he be fclendcrly wittcd doorh not vnderftand that God doth Co with vs fpeake as it were childifhly, as nurfes do with their babes? Therefore iiich maners.of fpecche do notfo plainly cxpreffe what God is ,. a^ E iiij. Gap.i3. Of the knowledge of they do apply the vnderftanding of him to our lUender capacity. Which :o do , it behoued of neceiljty that he defcended a great way beneath his owne height. t But he alfo fetteth out himfclfc by an other fpecial marke,wher- by he may be more nerely knowe. For he fo declareth himfelfe to be but one, that he yet giucth himfelie diftiiidlyto be con(ide|:ed m three perfonsrwhich except we learne, a bare & empty name ot God without any true God flieth in our brainc . And that no man fhould thmke that he is a threfold God,or that the one efl'ence of God is di- uided in three perfons/ve muft here fecke a fliort and ea(ie definition to'deliucr vs from all errour. But becaufe many do make much a do about this word Pctfon, as a thmg inuented by man : how iuftiy they do fojit is bcft firft to fee. The Apoftles naming thefonne,the cngra- Hcb.1.3 ucd forme of the Hypoftafij of his father , he vndoutedly meancth, that the Father hath fome being,wherin he differeth from the fonne. For to take it for EfTence (as fome cx:po(itours haue done,as if Chrift liJ and be vfed fparely, modeftly , and nor without occafion. Ot which fort there are examples enow. And where as it fhal by proofe appere that the Church of great neceflitit was enforced to vfe the names of Trinitie , and Perfones, if any Hiall then finde feult with the ncwnefle of woordes , fhall he not be iuftly thought to be grecued at the light of the truth, as he that blamcth only this that the truth is made Co plaine and cleare to difccrnc? 4 Such ncwnefle of wordes, if it be fo to be calIed,commcth then chiefly in vfe,when the truth is to be defended againft wranglers that do mocke it out with cauiilations . Which thing we haue at this day to much in experience , who haue great bufineflc in vanquiffhing the «nemics of uue and founde do^rinc. With fuch folding and crooked Cap. 1 3 • Of the knowledge of winding thefefljpperyrnakes do flideaway , vnitfle they be ftrongly griped and holdtn hard when they be taken. So the old fathers being troubled with contending againft* fjlfe dodlnncs , were compelled to fhew their meaninges in exquifite plainntiTe , leaft they fhould leauc any crooked by wayes to the wicked.to whom the doutcfull cor.ftruc- tionsof wordeswerehidingholesofcrrours.Ariius conlefiTed Chrift to be God,and the fonne ofGod, becaufe he coulde not agatnfay the cuidcnt wordes of God , and as if he had bin Co fufficiently difcharged did faine a certaine confent wich the reft. Butin themeaiievvhile he ceafled not to fcatter abroade that Chrift was create,and had a begin- ning as other creatures. Buttothecnde they might draw forth his winding futteltie out of his dcnne, the auncient fathers went further, pronouncing Chiift to be the ctcrnall fonne of the father and con- fubftanciall with the father. Hereat wickedncfle began to boile,when the Arrians began to hate and derefte the name 0«;5o«/?cn,confubfta- ciall. But if in the beginning thty had finccrely and with plaine mea- ning confcfled Chrift to be God , they would not now haue denied him to be confubftantial with the father. Who dare now blame thefc good men ias brawlers and contentious , bycaufe for one litlc wordes fake,they were fo whote in diiputatio.and troubled the quiete of the Church ? But that httle wordc fliewed the differecc bctwene the true beleuir g Chriftians,and the Arrians that were robbers of God. After* ward rofe vp Sabtllius which accompted in a mancr for nothing the names of the Father, the Sonne, and the Holy ghoft, faying in difpu- tation that they were not made to fhew any maner of diftindion,but onely were fcuerall additions of God,of which forte there are many. If he came to difputatio>he confefiedithat he bcleued the fatherG od, the fonne God, the Holy ghoft God.But afterward he would redely (tippe away with faying that he hadde in no othei wife fpoken than as if he had named Godja ftrong God,iuft God, and wife Godiand fo he fong another fong,that the Father is the Sonncjsnd the Holy ghoft is the father,without any order,without any diftindio. The good doc- tours which then had care of godlincflc, lofubdcw his wickednefle, cried out on the other fide that there ought to be acknowleged in one God three propreties.And to the end to fcnfe themftlucs againft the crooked writhe luttleties with plaine and fimple truth, they affirmed, that there did truely fubfift in one God,or (which came all to one cf- fed)that there did fubfift in the vnitie of God a Trinitie of pcrfons. ^ If then the names haue not bin without caufe inuettd, we ought to take hede, that in rcieding the we be not iuftly blamed of proude piefumptuoufnelVe. I would to God they were buried m dcdc,fo that this God the Creator. Lib.i. 38 this faith were agreed of all men , that the Father and the Sonne, and tile Holy ghoft be one God.and yet that the Father is not the Sonne, nor the Holy ghoft the Sonnejbutdilhnd by certaine proprctie. Yet am I not foprecife, that lean Hnde in my harteto ftriuc for bare wordes. For I notejthat the olde fathers,which othcrwife fpeakc very reUgioufely of fuch matters , did not euery where agree one with an other, nor euery one with himfelfe. For what formes of fpeech vfed by the counccls doth Hilarie cKcufe? To how greatc hbertie doth Auguftine (bmecime brcake forth? How vnlike are the Grekes to the Latins ? But of this variance one example (hall fuffife for this time. Whe the Latins met to exprefife the worde Omooufion, they called it Confubflanciall, declaring the fubftance of the Father and the Sonne to be one,fo viing the word fubftance for elfence-Whervpo Hicrome to Darrafus faith, it is facrilcge to fay , that there are three fubftances in Godrand yet aboue a hundred times you fhall finde in Hilarie , that there are three fubftances in God. In the worde Hypoftah's , bowis Hicrome accombred ? For he fufpedeth that there lurketh poifon in naming three Hypoftafes in God. And if a man do vfe this word in a godly fcnfc, yet he plainly faith that is an im propre fpeech,if he fpakc vnfaincdly,anddid not rather wittingly and willingly feeke to charge the bilhoppes of the Eaftlandes , whom he fought to charge with ao vniuft fclaunder. Sure this one thing he fpeakech not very truely, that in ail prophane fchoolcs , oufia , eiTenceis nothing els but hypoftafis, which is prouedfalfeby the common and accuftomed vfe. Auguftine De rri- is more modeft and gentill^which although he f3y,that the worde hy- nit.li. 5. poftalis in that fenfeis ftrange to latinc eares , yet fo farre is it of that *^^P* ^' he taketh from the Grekes their vfuall maner of fpeakingjthat he aifo gently beareth with the Latins that had followed the Greke phrafe. And that which Socrates writeth in the fixte booke of the Tripartite hiftorie,tendeth to this end, as though he ment that he hadde by vn- f kilful men bin wrongfully applied vnto this mattcr.Yea and the fame p^ '^ Hilarie himlelfe layeth it for a great fault to the heretikes charge, that ni.iib. a! by their way wardnefle he is compelled , to put thofe thinges in perill of the fpeech of men , which ought to haue bin kept in the religiouf- nclfc of mindes, plainly confefling that this is to do thinges vnlau- full, to fpcake that ought not to be fpoken , to attempt thinges not li- cenced. A hitlc after, he excufeth himfelfe with many wordes,for that he was fo boldc to vtternew names For after he had vfed the natural! names Father, Sonne, and Holy ghoft , he addeth that what foeuer is fought further, is beyond the compaiTe of (peach, beyond the reach' of Ccafiymd bcyonde the capaciiie of vnderftanding. And in an otha? Gap. 13. Of the knowledge of ^ pldce he faith^that happy are the bifhops of Gallia, which neither had por receiued nor knew any other confciTionjbut that olde and fimplc ©nCjwhich fro the time of the Apoftles was receiued in all Churches. And much like is the excufe of Auguftine, that this worde was wrong out of neccflitic by reafon of the imperfcdio of mens language in fo great a matter : not to expreflc that which is, but that it Ihould not be vnfpokcn how the Father , the Sonne, and the Holy ghoft are three. This modelhe of the holy menne ought to v/arne vs , that we do not forthwith (o feuerely hkc Cenfors^noce them with infamie that refufc to fubfcribe and fwearc to fuch wordes as we propounde them:ro that they do it not of pride,of frowardneire,or of malicious crafte. But let them againe con{ider,by how greacneceflicicwe are driucnto fpcakc fo , that by httle and little^i they may be enured with that profitable manciof fpcach . Let them alfo learne to beware , leaft fith v/e muft mete on the one fide with the. Arnans , on the other fide with Sabel- liansi while they be offended that we cut of occaiion from them both to cauili,they bring themfehies in fufpicion,th3t they be the difciples eitherof Arrius or of SabcUius.Arrius faith that Chtift is God,but he mutteicth that he v/as create, and had a beginning. He faith Chrift is one with the Father, but fecretcly he whifpcretb in the eares of his difciplesjthathe was made one as the other faithfull be , although by fingular prerogatiue. Say ones that Chrift is Confubftanciall with his father, then plucke you of his vifour from the diflembler,and yet you adde nothing to the Scripture, Sabellius faith,that the feuerali names, Fatlier , Sonne , and Holy ghoft fignifie nothing in God feuerally di- ftind : fay that they are three:and he will cry out that you name three gods. Say that there is in one eflence aTrinitie of perfons , then fliall you in one word both fay, what the Scripture fpeakech,and ftop their vaine babbling . Now if any be holdcn with fo curious fuperftition, that they can not abide thefe names : yet is there no man^ though he would ncuer fo faine, that can deny but that when we hcare of one, wc muft vnderftand an vnitie of fubftance:when we hearc of three in one eflcnce,that it is ment of the perfons in the trinitic.Which thing being without fraude confefied, we ftay no longer vpon wordes . But I haue long ago found,andthat oftenjthat who foeuer do obftinatc- ly quarell about wordes, do kecpe within themafccrete poifon: fo thatit is better wilhngly to prouoke them , than for their pleafure to- fpeake darkly. 6 But leauing difputation of wordes I will now begin to fpeake of the matter It felfe.I call therfore a Perfone,3 fubfiftence-in the effencc: of Godjwhich hauiflg relauo co the other is diftinguifhed from thenr with God the Creator. Lib.i. 5^ with vncomunicablc proprctie. By the name of bubhftecc wc mcanc an other thing than the eflence.For if the wordc had limply bin God, and in the mcanc time had nothing feuerally propre to it fche , loho hadde faid amiflc.that is was with God.Where he forthwith addeth, that God himfelfc was the fame worde , he calleth vs backe againe ro lo^n.** y one lingle cffence. But bccaufe it coulde not be with God,but that '' it muft reil in the father : hereof arileth that fublirtecc, v/hich though it be loyned to the eflence with an vnfeparablc knot,yet hath it a fpc- ciali markcjwheiby it doth differ from il So of the three fubfifteccs, I fay that eche hauing relation to other is in propretic diftinguiihed. Relation is here cxprefTcly mencioned. For when there isfimple and indtfinite mencion made of God,ihis name beiongeth no Icfle to the Sonne and the Holy ghoft , than to the Father . But when the Father is compared with the Sonncjthe feueral proprede of cither doth diC- cerne him from the other. Thirdeiy,what foeuer is propre vnto cue* Fy of them is vncomunicablc. For that which is geucn to the Father Lib.cS- for a marke of difference , can not agree with , nor be geucn to the ^^^ Pf** Sonne. And I miflike not the definition of Tertuliian, fo that it bc'^**"*' rightly taken , That there is in God a certainc difpofition or diftribu- tion,which yccchaungeth nothing of the vnitie of tlie effenoe. 7 But before that 1 go any furthcr,it is good that I prouc i he God- head of the Sonne and of the Holy. ghoft. Then aftcrwc fhal fee,hovf they difi'er one from an other. Surely whc the Worde of God is fpo« ken of in the Scripture : it were a very greate abfurdicic to imagine it only a fading and vanifliing vorce^ which fente into the aycc^ cometh out of God himfclfe , of wiiich fort were the oracles geucn: to the fa* thers,and all the prophccies:when rather the worde ismcnteto bethc perpetuall wifdom abiding with the Father, from whensall the ora-* eles and prophecies proceded.For as Peter icftitieth^nolcffe di dde the *• P*f«'» oldc prophctes fpeake with the fpirite of Chrift , than did the Apo- * '* IHcs and all they that after them did diftrjbutc the heauenly do fling argument. Foric followeth not , bccaufc a thing at fome one certame time beginneth to be (hewed openly , that therefore it had neuer any beyng before. But I coclude farre otherwife and fay:feyng that in the i'amc momentc Gen.i, that God faied , let Lght be made, the power of the worde appeared 3. add fnewedirfelfe: tl,e fame Worde was long before, but if a man af ke how long before, he fhall finde no beginning. For he appoinred no certaine fpace of time when himfelfe faied: Father glorifie mc with the glory which I had with thee before the worlde was . And this thing lohnalfo left not vntouched, becaufe he firft fhcwcth that ° **^* in the begmning the worde was with God , before that he commeth to the creation of the worlde. We (ay therfore againe,that the Worde which was conceiued of God before any beginning of time, was con- linually remaining vvith him. Wherby both his etcrnitie,truc eflcnce, and Godhead is proued. 9 Although I do not yet touch the pcrfon of the Mediator, but do deferre it to that place where we fhall fpecially entrcate of the Re- (dempcion : yet becaufe it ought to be ccnainly holdcn without con- trouerfie among all men , that Chrift is the fame Worde clad with flefh, in this place will be very fitie to recite all thofe teftimonies that prouc Chnft to be God.Whe it is fayed in the xlv.Pfalmc,thy throne . .OGod isforeuerand cucr: the lewes do cauill and fay, that, the ^^'^^ name Elohim is alfo apphed to the Angels and foueraigne powers. But in all the Scripture there is not a like place , that raifeth an eter- nail throne to any creature. For he is here not (imply called God,buc alfo the etcrnall Lord. Againc , this title is giuen ro none but with g ^ an addicion, as it is faijjd : that Mofes fhalbe for a God to Ph^rao. Some rede it in the Genitiue cafe which is veryfoolifh. Igrauntin iJerde that oftentimes a thing is called Diuine or of God , that is no- table by any (inijular excellence : but here by the tenour of the c^xtc it appcafeth , that fuch a meaning were harde and forced , and will jiot agree. Bur if their ftubbornefle will not fo ye Ide: In Efaie is very plainly brought in for all one both Chrjft and God ,, and he that is adorned with the fouergigne power , which is properly belonging to God alone. This (faieth he ) is the name wherby they fhall call hini, Efj.^A. the ftrong God>thc Father of the world to comc,&c.Herc the lewcs Cap,i3. Of the knowledge of barcke againe, and turne the texte thus : this is the name whereby the ftionge God the father of the worlde to come fhall call him: fothat they leaue this onely to the Sonne to be called the Prince of peace . But to what purpofe fhould fo many names of addicion in this place be heaped vpon God the Father , feyng it is the purpo fe of the Pro- phete to adorne Chnft with fuch fpcciall notes as mjy builde our Faith vpon him ? Wherefore it is out of dout that he is here in hkc forte called the ftrong God , as he is a httle before called Immanuel; But nothing can be founde plainer than that place of Hieremie where ljTc.il. hclaytth, that this fhall be the name whereby the fede of Dauid fliall be called Ichouah our righteoufneire. For where the lewes the- felues do teach, that all other names of God are but adiediue names 3. 41. q£ addicion . and that this oncly name lehouah which they c^U vn- fpeakable is a fubftantiuc name to exprefle his effence: we gath.cr that the Sonne is the onely and eternall God^ which faith in an other place that he will not geuc his glory to an other , But here alfo they feke to fcipe away hecaufe that Mofes gaue that name to the A hare that he bilded , and Ezechiel gaue it to the new citie Hierufalem . But who doth not fee that the Altare was builded for a monumente that God was the auauncement of Mofes , and that Hierufalem is not adorned with the name of God , but onely to teftific the prefence of God ? Exe.48. ^^^ '^"5 faycth the Prophcre . The name of the citie from that day J 5. fiialbc lehouah there. And Mofes faith thus.Hc builded an altare and Exo.17. called the name of it, lehouah my exaltacion. But more bulineffc l^' arifeth by an other place of Hieremie, where the fame tittle is ap- ,^^ ^* ^lied to HieruCilem in thefe wordes : this is the name whereby they hull call her lehouah our righteoufnefre . But this tcftimony is to farre from making agj. fwere. Seing God in Efayfpeaketh this thing of himfelfc, and Chrift in dede pcrformeth it in him(clfe,it followeth that he is the felfe fame God whoes glory may not be withdrawen to an other. And that thing Ephc.4. which writing to the Ephcfians he allegcth out of the Pfalmc$,is eui.. 8' dent tlfat it can be applied to none but to God alone . Afcendingon Pfal.57 .j^jg ^^ h:\th caried captiuitie captiuCjmeaning that fuch afcending was ''^* in fliadowe ihewed , when God in notable vidory againft forein na- tions did rtiewe forth his power, but he declareth that in Chrift it John. 1. ^'^^ ^OYC fully performed . So lohn tcftifieth that it was the glory of 14. the Sonne that was reueled to E(ay by a vifion , wheras in deede the Efa.^i. Prophet himfelfe wryteth that the maieftiieof God appeared vn- to him . And it is euident that thofe thinges which the Apoftle wry- Hob.i. ting to the Hebrues applieth to the Sonne, aretheplaine titles of 10. and God, as: Thou Lord in the beginning diddeft laie the foundacions ^' of heauen and earth. &c. Againe worfhip him all ye his Angels.And yet he abufeth not thofe titles when he draweth them to Chnft. For all thofe thine:cs that are fpokcn of in thofe Pfalmes , he himfelfe . alotie hath fulfilled. For it was he that rofe vp and had mercy on Sio. It was he that claimed to himfelfe the kingdome of all the nations loh.i.i. and ilandcs. And why (hould lohn fticke to apply the maicftie of God to Chrift which in his preface had fayed that the worde was alwaic God? God the Creator. Lib.i. 42 God ? Why fhould Paulc feare to fet Chrift in the judgement throne s.Cor. of God, hauing before with fo open proclamacio declared his God- *"• head, where he faied that he was God blcfled to the ende of worldcs? .^ And to make appeare , how well he agreech in this pointe with him- ftlfe J in an other place he wriieth that Chrift is God openly fhewcd in ihcflefh. If he be God to be prayfedto the ende of worldes, then , fj-jj, , he is the fame he to whom in an other plac^ he affirmeth all glorie i6. andhonour to be due. And thushe hidcthnot, but pbinely crierh out, that he would haue counted it no robbery if he had ihewed ,,T;m i himfelfe egall with God, but that he willingly abacedhimftlfe. And 17. that the wicked Ihould not carpe that he is fome made God , lohn Phi. 2.6. goeth further and faith. He is the true God and the eternall hfe. Al- ^°hn. 5 . though it ought aboundantly to fatisfie vs, that he is called God, fpe- cially of that witnefTe which cxprefly affirmeth vnto vs that there are no moe goddes but one.That fame witnelfe is Paule,which faieih l ,* ihusiHow many foeucr be called goddes either in heauen or in earth, ^ y^Vn^ tovs there is but one God from whom are all thinges. Whtn wc 5. i in his miracles how plainly and clerely doth hcappearc? And though I graunte that as well the Prophctes as the Apoiiles did egali and li''r\s, fliaibefaucd: and an other fayeth :amoft ftronge toure is the name lo. of lehouah : to it the righteous (hall flee and be (halbe faued , but the name of Chrift is called vpon for faluacion : it foUoweth therfore that ^^-7- he is lehouah. As for inuocacion , we haue an example of it in See- ^'j" phen, when he fayeth , Lord lefu receiuemy fpirite. Againeinthe j^"/ whole Church , as Ananias teftifieth in the fame booke.Ldrd (fayeth he ) thou knoweft how great euills this man hath done to thy Saintes that call vpon thy name. And that it.may be more plainly vnderftan- ded that the whole fulnefle of the Godhead doth corporally dwell in Chrift, the Apoftle doth confefle that he brought no other do- drine among the Corinthians but the knowledge of him, and that ^'^^^* he preached no other thing but that knowledge . What ,1 pray you, and how great a thing is this, thst the name of the Sonne ontly is preached vnio vs whom he willeth to gloryin the knowledge of him- felfe alone ? Who dare fay that he is but a creature , of whom the ^*«-^' onely knowledge is our whole glorie ? Befidc that, the falutacions fet ' before the Epiftles of Paule, willi the lame benefitcs from the Sonne which they do from the Father, wherby we arc taught not onely that thofethinges which the Father geueth vs do come vnro vs by his interceffion , but alfo by communitie of power , he is the author of them. Which knowledge by pradifc is without doute more certame and perfed than any idle fpcculacion . For there the godly myndc doth beholde God moft prefent , and in maner handle him , where it fccleth it felfe to be quickened, lightened , faued , iufiified and fan- dificd. 14 Wherfore out ofthe fame fountaines we muft fetch our meanc of prouing to confirme i^e Godhead ofthe Holy ghoft . Very plainc is the teftimonie of Mofes in the hiftory ofthe creacion, that the fpi- *°*'** rite of God was vpon the dcpthes , or vpon the vnfa(hioned hcape; bccaufe he fhewcth that not onely the beautie of the worlde that is now to be feen is preferued by the power of the Spirite , but ere this beautie was added,the Spirite was then bufied in preferuing that con- fufedlumpcof thinges . And that faying of Efaie cannot be cauilled againft. And now lehouah and his Spirite hath fent me. For he com- ^^"^ ' municateth with the Holy ghoft his chiefe power in fending of Pro - phctes. Whereby appearcth the diuine maieftie of the Huly ghoft. F iij. Cap. 1 3 . Of the knowledge of But our btft proufc , as I haue faid , (halbe by familiar vfc . For that which che Scriptures impute vnto it, isfarre from rhe propertic of creatures , and fuch a thing as we our fclues do learne by dflured ex- perience of godhneffe . For he it is that being echc where poured abrode, dothfuftemc and geucih growing and life to all thinges in heauen and in earth . An by this pointe he is proued to be none qf the number of creatures, for that he is not comprehended withm any boundes : but by pouring his liuely force into all thinges to breath into them life and mocion,this is the very worke of God. Moreouer if regencracion into an incorruptible hfe be better and more excellec than any prefent quickening ; what (hall wc iudge of him from whofe power the fame procedeth? And that he is the author of regencracio, not by a borrowed , butby his owne force, the Scripture in many plices teacheth : and not of that onely ^ but alfo of the immortahtie to come. Finally, as vnto the Sonne , (b vnto him alfo ai e applied all thofe offices that are moft of ail properly belonging to the God- head. Forhefearcheththedepc fecrctesofGod, wherewith none of all the creatures is of counfel . He gcueth wifdome and f kill to fpcake, wheras yet the Lord pronounceth to Mofcs that it is onely his woikc to doit. So by him we come to a partaking of God, fothat we may feJe his power as it were working life in vs . Our iuftification is his worke. From him is power, fandification , truth , grace , and what good thing foeuet may be thought of, becaufc it is the Holy ghoft onely from whom procedeth all kinde of giftes . For that fen- tencc of Paule is righte worthy to be noted . Although there be di- uerfe giftes, and manifoldeand fondry is thediltribucion of them, yet its there but one holy Spiritc : bccaufe he maketh him not onely the originall or beginning , but alfo the author . Whiche a httic f.Cor. after is more plainely exprelTed in thefe woordes. One and the fame 12.11. Spiritediftrybuceth all thinges as he will. For if he wefe notfome tning fubfifting in God , he woulde not attribute vnto him choifc of minde and will. Therefore moftc euidently doth Paule geuc to the Holy ghoft diuine power , and iheweth that he is fubftantially re» fidcntinGod. 17 ° nd ' ^ ^"^ ^^^ Scripture it felfe,when it fpcaketh of him, forbearcth 5,, p. not the name of God . For Paule hereby gathercth that we arc the a.Cor. temple of God, becaufe his fpirite dwelletn in vs : which thing is not 6.i6. Jightly to be pafTed ouer . For wheras God fo often promifeth that ^"g;3d j^g ^yjj chofe vs for a temple to himfelfe,that promife is no other way nfi Epi. fulfil'^^* ^>"t by his fpirite dwelhng in vs . Surely, as Auguftinc very 66. well faxcth : if wc were commaundcd to make vnto the Holy ghoft a tern* God the Creator. Lib.i . 44 a temple of timber and ftoiie becaufc fuch worfhip is due to God onely , it were a dcare argument that he is God : now therforc how muchcleareristhis J that wc ought, not to make a temple, but our feluestobe a temple for him? Andthe Apoftle himfelfe callethvs fbmctime the temple of God,fometime the temple of theHoly ghoft. both in one meaning. And Peter reprehending Ananias for that he . had lied to the Holy ghoft , faid that he lied not vnto men but vnto . God. And where Efay bringeth in the Lord of hoftesfpeakingjPaulc Efa. Therefore (ithe this remaineth certain,that there is but one God,and not many, we dexrmine that the Worde and the Spirite are nothing els but the very felFe eflence of God . And very foohOily did the Arrians prate, which confefting the godhead of the Sonne did take from him the fahftance of God. And fuch a like rage vexed the Macedonias, v^'hich would haue to be vnderftaded by the Spirite, only the giftes of grace that are poured forth into men . For as wifdom , vndcrll.mding, pru- dence 5 fortitude , feare of God do procedc from him : fo he onely is the fpirice of wifdom, prudence, fortitude, and godlincfle. Yet is not he diuided according to the diftribution of his graces:but how foeuer ^ they be diuerftly dealt abroadc , yet he remaineth one and the fame, 12.11. as the Apoftle faith. 1 7 Againe^there is {hewed in the Scriptures a certaine diftin^ion of the Father, from the Worde , and of the Worde from the Spirite. In difcufTini: whereof, howe greate religioufneflc and fobrictie we oughte to vfe , the greatneffe of the mifterie it felfe doth admonifti In fer- ^^ j^j;^^ { ygj-y ysf^W lij^e that faying of Gregorie Nazianzene : I can ^1""' not thinke vpon thcone, but by and by I am compafled about with baptif- ^hc briehincffc of the three: And lean not feuerally difcerne the mo. three , but I am fodeinly dryuen backe to one . Wherfore lette it not come in ourmindes ones to imagine fuchaTrinitieof Perfbns as may hold our thought withdrawen into feueralties , and doth not forthe- with bringe vs againe to that vnitie. The names of Father, Sonne, and Holy ghoft, do prouea iruediftindion, that no man flioiilde tlunke them to be beare names of addition, wherby God accordmg to God the Creator. Lib.i. 45 to his workes is diuerfly entitled: but yet it is a diftindion , not a di- uifion.The places that we haue already citedjdo fhew that the fonnc hath a property diftind from the Father, becaufe the Word had not bin with God,if he had nor bin an other thing than the Father: nei- ther had he had his glory with the Father , but being diftind from him. Likewife he doth diftinguifti himfelfe from the Fathctjwhcn he fay tbjthat there is an other which beareth him witnefle. And for this lohn. y. purpofe niakcth that which in an other place is fayd, that the Father ?• & 8. created all thingcs by the Wordjwhich.he could nor, but being after ^^' a certaine maner diftind from him . Moreouer the Father caine not downe into the earth,but he that came out from the Father.The Fa- ther died not nor roafe againe, but he that was fent by him. Neither yet did this diftindion begmne at the taking of flerti : but it is mani- feft that he was alfo before, the onely bcgoctcn in the bofome of the johu. i, Father.For who can abide to fay,thatthen the Sonne entred^ into the 18. bofome of the Farher^when he defcendcd from heauen to take man- hode vpon him ? He was therefore before in the bofome of the Fa- loh. 14. ther, andenioycdhis glory with the Father. Asforthe diftindion 6.«5«** of the Holy ghoft from the Father , Chrift fpeaketh of it when he faythjthat it proceedeth from the Father.. And how oft doth he fhew it to be an other bed'de himfelfe ? as when he promifcth that he will . . fend an other confortour, and often in other places. , ^^ 1 8 But to borow (imilitudes from matters of men, to cxprefTe the force of this diftindion, I know not whether it be expedient.In dede the oldc fathers arc wont fo to do fomtime:but withall they do con- fefle ,' that whatfocuer they bring foorth for like , doth much differ. For which caufe I am much afraid to be any way bold, leaft if I bring foorth any thing vnfittely, itfhouldgiuc occafion cither to the ma- hcioustocauiil, brtothe vnskilfulltobedeceiued. Yet fuch diftin- dion as we haue marked to be fettc out in Scriptures , it is not good to haue left vnfpoken. And that is this,that to the Father is giuen the beginning of working, the fountayne and fpring of all thinges : to the Sonne wifdom, counfelL& the very difpofitio in the doing of things: to the holy Holy ghoft is affigned power and effcduall working. And alti-ough eternity belong vntothe Father,and eternity to the Sonne and to the Holy ghoft alfo , for as much as God could neuer haue bin without his wifdom & power,and in eternity is not to be fought, which was firft or l^aft : yet this obferuation of order is not vaync or fuperfiuousjwherein the Father is reckcned firft,and then of him the Sonne, & after of them both the Holy ghoft. For euery mans minde of It fclfccnciinethtothis, firft to conlider God , then the wifdom rifing Cap. 13. Of the knowledge of nling out of him, and laft of all the power wberwich he putCeth the decrees of his purpofe in execution. In what forte the Sonne is fayd to be of the Father onely, and the Holy ghoft both of the Father and the Sonne,is fhewtd in many phceSjbut nowhere more plainly than in the viii.chapter to the Romanes,where the fame Spirite is without diflference fometime called the Spirite of Chnft,& fometime of him thatraifed vp Chrift from the dead : and that not without caufe. For Peter doth alfotcftifie that it was the Spirite of Chrift wherewith the Prophctes did prophecy , where as the Scripture fo often leacheth^ that It was the Spirite of God the Father. 19 Now this diftindio doth fo not ftand againft the finglc vnity of God,that thereby we may proue that the Sonne is one God with the father,bccaufe he hath one Spirit with him, & that the Holy Spirit is not a thing diuers from the Father and the Sonne. For in cch Hypo- ftafis is vndcrftandcd,the whole fubftance, with this that cucry one loh. 14. hath his own proprety.The Father is whole in the Sonne,& the Son to. is whole in the Father,as himfelfc affirmcth.I am in the Father & the Father is in me. And the Ecclefiafticall wry tets do not graunt the one Auguft. to be feuered fro the other by any diftei ece of eflence.By thcfe namei boin.de thatbctokcn diftindion(rayth Auguftine) that is tnent wherby they tempo, j^gyg relation one to an other, 3i not the very fubllancc wherby they * arc all one. By which meaning are the fayingcs of the old wrytcrs to be made agree, which otherwife would feeme not a little to difagrcc. For fometime they fay that the Father is the beginning of the Sonne, & fomtime that the Sonne hath both godhead & elfcnce of himlelfe, and is all one beginning with the Father. The caufe of this diaerfity De tri- Auguftine doth m an other place wel & pi.iinly declare,whe he faith: nitatc Chrift hauing rcfped to himfelfcjis called God,8c to his Father is cal & coll led the Sonne. And againe,thc Father as to himfcl?e is called God,as adpafce jQ^ij Sonne is calkd the Father, where hauing refpcft to the Sonne tm epi . ^^ .^ called the Faiher,he is not the Sonne:& where as to the Father Cyrillus he is called the Sonne,he is not the Fathcr:& where he is called as to detrini. himfelfe the Father , and as to himfelfe the Sonne : it is all one God, li. tf .ide "Therefore when we (imply fpeake of the Sonne : without hauing re- ji. j.dia- ^p^^ jQ^i^g Father ,we do well & proprely fay, that he is of himfelfe: Aucuft. & thcrfore we call him but one beginning:but when we make mcntio in pfal . of the relation betwene him and his Fathcr,rhen we rightly make the 109- & Father the beginning of the Sonne. All the whole fifth booke of Au- '^1^*'" guftine concerning the Trinity doth nothing but fet foorth this mat- ?9 & ^^^' ^^^ n""ch fafer it is to reft in that relation that he fpcaketh of, pfai.68. than in to fuitclly pearling vmo the hie miftery to wander abroad by mjiny God the Creator. Lib. i .. 4^ many vayne fpeculations. 20 Let them therefore that are pleafed with fobcrncfle , and con- tented with meafure of Faith, fhortly learne fo much as is profitable to be knowen:that is , when we profefle that we beleue in one God, vndcr the name of God,we vnderftand the one onely & fingle efTence in which we comprehend three Perfbns or Hypoftafes.And therforc fo oft as we do indefinitely fpeake of the name of God, we mcanc no leffc the Sonne and the Holy ghoft than the Father . But when the Sonne is ioyned to the Father , then commcth in a relation, andfo we make diihndio betwene the Perfons. And becaufethe propreties in the Perfons bring an order with them , fo as the beginning and o- riginall is in the Father : fo oft as mention is made of the Father and the Sonne,or the Holy ghoft together,the name of God is peculiarly giuen to the Father. By this meane is rciayned the vnity of y ciTence, and rcgarde is hadde to the order, which yet doth minilTi nothing of the godhead of the Sonne and of the Holy ghoft . And whereas we haue already feenc that the Apoftles do affirme , that the Sonne of God is he , whom Mofes and the Prophetes do teftifte to be leho- uah the Lord , we muft of necefl'ity alway come to the vnity of the cffence . Wherefore it is a deteftable facrilege for vs to call the Sonne a feuerail God from the Father , becaufe the fimple name of God , doth admittc no relation , and God in refpcd of himfelfe can not be fayd to be this or that. Now , that the name of lehouah i.Cor. the Lord indefinitely taken isapphed toChrift, appcareth by the »*'^« wordes of Paule , where he fayeth : Therefore 1 haue thryfe prayed the Lord, becaufe that after he hadde receiuedthe aunfwercof Chrift, My grace isfufficientforthe : he fayeth byandby, that the power of Chrift may dwell in me. It iscertayne that the name Lord is there fette for lehouah, and therefore to reftrayne it to the perfon of the Mediatour were very fend and childifh, for fo much as it is an abfolute fentece that compareth/iot the Father with the Sonne. And we know that after the accuftomed mancr of the Greekes , the A po- ftlesdo commonly fette the word Kyrios , Lord, in fteedc of leho- uah. And, not to fetch an example farre of , Paule didde in no other fenfe pray to the Lord , than in the fame fenfe that Peter citeth the Aa.j, place of loell : whofoeuer calleth vppon the name of the Lord fliall > ^. be faued . But where this name is peculiarly giuen to the Sonne , we '^f'*** (hall fee that there is an other reafon therof,whc we come to a place * * fitte for it . Now it is enough to haue in minde , when Paule had ab< folutely prayed to God,he byandby bringeth in the name of Chrift. Euen To is the whole God called by Chrift himrdfe the Spinte. Cap. 1 5. Of the knowledge of For there is no caufe againft it, but that the whole eiTcnce of God may be fpirituall, wherin the Father, the Sonne & the Holy ghoft be comprehended. Which is very plaync by tiic Scripture. For cuen a$ there we heare God to be made a Spiiite : Co we do heare the Holy v ghoft, for Co much it is an Hypoftafis of the whole eifence, to be cal- led both God,and proceeding from God. z I But for as much as Sathan, to the end to roote out our Faith, hath alway moued great contentions , partly concerning the diume cflcnce of the Sonne, and of the holy Ghoft, and partly concerning ihcyr diftindion of Perfones . And as in a maner in all ages he hath ftirred vp wicked fpirites to trouble the true teachers in this behalfe: fo at this day he trauaileth out of the old embres to kindle a new fire: therefore here it is good to anfwere theperuerfc foolifti errours of fome . Hitherto it hath bin our purpofe , to leade as it were by the hand thofc that are willing to learne, and not to ttriue hand to hand with the obftinate and contentious . But now the trueth which wc hauc already peafeably (hewed,muft be reskued from the cauillations of the wicked. All be it my chiefe trauaile fhall yet be apphed to this cnd)that they which giuc gentill and open eares to the word of God, may haue whereupon ftedfaftly to reft their footc. In this point, if a- ny where at all in the (ccrete myfterics of Scriptme , we ought to di- (pute roberly,and with great moderation, and to take great hede that neither our thought nor our tongue proceede any further than the boundcs of Gods word do extende. For how may the minde of man by his capacity define the immeafurableefi'enceofGod , which ne- uer yet could certainly determine how great is y body of the Sunne which yet he daily feeih with his eyesfyea how may Ihe by her owne guiding attaine to difcufle the fubftaunce of God,that can not reache to know her owne fubftaunce ? Wherefore let vs willingly giue ouer Hila. Ii« vnco God the knowledge of himfclfe. For he only, as Hilarie faycth, pn. de js a conuenient witnefle to himfelfe, which is not knowe but by him- tat"'" ^^^^^-^^ ^^^^^ §'"^ " °^^^ ^"^° him,if we (hall both concciue him ro be fuch as he hath opened himfelfe vnto vs , and fliall not clfe where fearch to know of him,than by his owne word. There are to this end wrytten fiue homelies of Chryfoftome againft the Anomei. Yet the boldnefle of Sophifters could not be reftrayncd by them from ba- bling vnbridledly. For they haue behaucd themfelues in this behalfe no whit more modeftly than they are wonted in all other. By the vn- happie fucccfle of which vndifcretion,we ought to be warned to take care thatwc bend our felues totraualein thisqucftion rather with tradable willingneflc to learne,thaa with fliarpnefle of witie,and ne- iiec God the Creator. Lib.i. ^ 47 ucr hauc in our minde either ro Cearch for God any where clfc than inhisholy VVorde, ortothinke any thing of him, buthauinghis Wordeeoing before to guide vs , or to fpeakeany thinge butthac which is taken out of the fame Word : The diftindion that is in the one Godheade of the Father , the Sonne , and the holy Ghoft, as it is very hard to know, fo doth it bring more bufinefTe and com- berance to fomc wittes than is expedient. Lctte them remember that the mindes of men do enter into a mafe when they follow their ownc cunofity, andfolette them fuffer themlelues lo be ruled with the heauenly oracles, how foeuer they can not attaine the height of the myftery. 21 To makcaregifterofthecrrourSjWhcrcwiththepurenefTeof Faith in this point of dodrine hath m times paft bin affailed, were to long and full of vnprofitable tedioufnefle: and the moft parte of hc- retickcs haue fo attempted to oucrwhelme the glory of God with grofTe doting errours,that they haue thought it enough for them to (hake and trouble the vnskilfull. And from a few men hauc (prong vp many C^des , whereof fome do teare in funder the efience of God, Tome do confound the diftindion that is betwene the Pcrfons. But ii we hold faft that which is already fufficietly {hev/ed by the Saipturc, that the cflence of the one God which belongeth to the Father, the Sonne,and the Holy ghoft,is lin2le and vndiuided . Againejthat the Father by a certaine proprety difFereth from the Sonne, & the Sonne from the Holy ghoft:we ilial ftop vp the gate not only againft Arrius and Sabellius, but alfo the other old authors of errours. But becaufe in our time there be nfen vp certaine phrenecike men, as Scruetto & other hkcjwhich haue cncombred all things with new deceitcs ; It is good in few wordes to difcufle their falfeboodes . The name of the Trinity was fo hateFul,yea fo detelhblcto SeruettOithat he fayd,that all.rhe Trinitaries,as he called thcm,were vtterly godkfle.I omit the foolifn words that he had deuifed to railc withall.But of his opinions this was the fumme . That God is made Tripartite , when it is fayd» that there abide three Perfons in his eflcnce , and that this Trinity is but a thing imagined, becaufe it difagrceth with the vniry of God. In the meane time the Perfons he would haue to be certaine outward conceptions of Forme, which are not trucly fubhiVng in theeflence of God, but do reprefent God vnto vs in this or thatlalhion. And at the beginning that there was in God nothing diftind becaufe ones the Word and the Spirite were all one. but (ins that Chriit arofc God out of God, the holy Ghoft fprong alfo an ether God out oF him. And though fomiime he coluyr his foihes with aUegories,as wac he Cap. 13. Of the knowledge of fayth , that the cternall Word of God was the Spirite of Chrift with God,& the bright fhining of his forme. Againe, that the Holy ghoft was the fhadow of the godhead , yet afterward he bringeth the god- head of them both to nothing, affirming that after the rate of d:ttri- bution there is both in the Sonne and in the HolySpintea parte of God,eue as the fame Spirite in vs, andalfo in wood and (tones is Tub- ftantially a portion of God . What he babbleth of the Pcrfon of the Mediatour , we fhall herafter fee in place conuenient. But this mon- ftrous forged deuife , that a Perfon is nothing elfe bur a vifible forme loh J x,*'^'^'^^ R^*^**/ of God,necdcth no long confutation. For where as lohil pronouceth, that the Word was God before the world was yet crear, he makcth it much differing from a conception of forme. But if then alfo , yea and from fartheft Eternity of time , that Word which was God was with the Father, &had his owne proper glory with the Fa- thcr,he could not be an outward or Hguratiue ihining : but it necefla- rily followech that he was an Hyportafis that did inwardly abide in Cod. And although there be no mention made of the Spirite , but in the Hiftoric of the creation of the world.yet he is not there brought ^•* •*' in as a (hadow , but an efTcntiall power of God, when Mofes fheweth that the very vnfa{hioncdlumpe was fufteined in him . Therefore it then appeared, that the eternall Spirite was alwayes in God, when he preferued and fufteined the confufcd matter of heauen and earth,vn- till beauty and order were added vnto ir.Surely he could not yet be an image or rcprcfentation of God as Seruetto dreameth . But in other pointes he is compelled more openly to difdofe his wickedncfl'e , in faying that God by his eternall purpofe appointing to himfclfe a vi- fible Sonne, did by this meane fhcwhimfelfe vilible. For if that be true there is no other godhead left vnto Chrift, but fo far as he is by the eternall decree of God ordeined his Sonnc.Moreoucr he fo tranf- formeth thofe imagined ftiapes that he fticketh not to fainc new ac- cidents in God. But this of all other is moft abhommable,that he c6- fufely mingleth as well the Sonne of God,as the Holy ghoft, with all creatures. For he plaincly affirmeth, that there be partes and partiti- ons in the Eflencc of God,of which euery portio is God. And name- ly he fayth, that the Spirites of the futhfuU are coeternall and con- fubftantiall with God ; albeit in an other place he alligneth the fub- ftantiall Deity, not onely to the foule of man, but alio to other crea- tures. 2^ Out of this finke came foorth an other like monfter. For ccr- tainelewd me meaning to clcape the hatred & fliame of the wicked - nelfe of Scruet£o,haue in dcedc confcflfcd , that there arc there Per- fons. God the Creator. Lib.i. 48 fon% but adding a manner howrthat the Father which trucly and pro- prcly is the one oncly God.in formine: the Sonne & the Holy gnoft, hath powred his godhead into them. Yea they forbearc not this hor- rible mancr of fpecch, that the Father is by this marke diftinguiftied from the Sonne and the Holy ghoft, that he is the only eflTcntiatour or maker of the effence. Firft they pretcndeihis coiour,that Chriftis echewhere called the Sonne of God : whereof they gather , that there is none other properly God but the Father . But they markc nor,that though the name of God be alfo common to the Sonne,yet by rcafbn of preeminence it is fometime giucn to the Father oneiy, becaufe he is the fountainc and originall of the Deity , and that for this purpofe,to make the fingle vnity of the effence to be iherby no- ted . They take exception and fay : If he be truely the Sonne of God, it is inconuenicnt to haue him reckened the Sonne of a Pcrfon. I an- fwere that both are true : that is , that he is the Sonne of God , be- caufe he is the Word begotten of the Father before all worldesf for we come not yet to (peake of the Perfon of the McdiatourJ and yet for explications fake wc ought to haue regard of the Perfon,that the nameof God fimply be not taken, but for the Father onely. For if wc mcane none to be God but the Father , we pbinely throw downe the Sonne from the degree of God . Therefore fo oft as mention is made of the godhead , we muft not admit a comparifon betwcne the Sonne and the Father, as though the name of God did belong onc- ly to the Father. For truely the God that appeared to Efay was the g - true and onely God, and yet lohn affirmeth that the fame was iJJ,',^ Chrift . And he that by the mouth of Efay teftified , that he (hould ^r. be a ftumbling ftone to the lewes, was the onely God : and yet Paule Eia.g,i4 pronounceih that the fame was Chrift . He that crieth out by Efay, ^o"^-^. I hue , and to me all knees fliall bowe,is the oncly God : and yet Paul £q, . ^^ cxpoundeth that the fame was Chnft . For this purpofe fcrue the tc- ^^J ftimonies that the Apoftlc reciteth:Thou O God haft layd the foun- Ro. 1 4. dations of heauen & earth. Againe,let all the angels of God worHiip "• him,which thinges belong to none, but to the onely God . And yet p5 '*'* he (aythjthat they are the propre titles of Chrift. And this cauillation ^g "* is nothing worth,chat that is giuen to Chrift,which is proper to God P&l.^j. becaufe Chrift is the fhining brightnelTe of his glory . For becaufe 7* in eche of thefe places is fette the name of lehouah, it folio weth, that it is fo fayd in refped that he is God of himfclfc . For if he be If ho- uah , it can not be denied that he is the fame God that in an other ^^^Y^^ place crieth out by Efay : I , I am , and belide me there is no God. {^^^ It is goodaifo to conlidcr that faying of Hicrenny : The gods that n. lA Cap.i 3 . Of the knowledge of haue not made the heaucn & earth , let them penfh out of the earth that is vnder the hcauen. Where as on the other tide we niuft needes confcffc, that the Sonne of God is he , whofe godhead is oft proued in Efay by the creation oi the world. And how can it be that the Cre- ator, which giueth being to all thmges, fhall not be of himfelfe, but borow hss being of an other . For whofoeuer fayth that the Sonne was efTentiate or made to be of his Father,denicih that he is of him- felfe . But the Holy ghoft fayth the contrary , naming him lehouah. Now if wc graunt that the whole cfTence is in the Father oncly, ei- ther it muft be made partablejOr be taken from the SonnCjand fo (hal the Sonne be Ipoyled of his eflence, and be a God only in name and title. The cflTcnce of God, if we beleue thefe triflers:bcloneeth onely to the Father,for as much as he is onely Gocj,3nd is the elfencema- ker of the Sonne , And fo (hall the godhead of the Sonne be an ab- ftrad from the effence of God , or aderiuation ofa parte outof the whole . Now muft they needes graunt by their owne principle , that the holy ghoft is the Spirite of the Father only. For if he be a deriua- tion from the firft efldice,which is only proper to the Fatherjof right he can not be accompted the Spirite of the Sonne: v/hich is confuted by the teftimony of Paul, where he maketh the Spirite common to Chrift and the Father . Moreoucr if the Perfon of the Father be wi- ped out of the Trinity,wherin fliall he differ from the Sonne and the Holy ghoft,butin this,that he only is God?They cofefTc Chrift to be God, and yet they fay he differech from the Father. Againe, there muft be fome marke of difference to make that the Father be not the Sonne. They which fay that marke of difference to be in the eflfence, do manifeftly bnn^thc true godhead of Chrift to nothing,which can not be without eiTence , yea and that the whole cflence. The Father difFereth not from the Sonne , vnleffe he haue fomething proper to himfelfe that is not common to the Sonne. What now will they finde wherein to make him difterent?If the difference be in the effence, let them anfwcre if he haue not communicated the fame to the Sonne. But that could not be in parte, for to fay that hemadchalfe a God were wicked. Befide that by this meane they do fowly teare in fundcr the effence of God. It rcmayneth therefore that the effence is whole, and perfedly common to the Father and the Sonne . And if that be .true,then as touching rhe effence there is no difference of the one of them from the other. If they fay that the Father in giuing his effence, remayneth neuerthelelfe the only God, with whom the effence abi- deth : then Chrift fhalbe a figuratiue God » and a God onely in fliew and in name but not indeede : bccaufe nothing is more propre to God God the Creator. Lib. i . 4^ God tha to bc,3ccording lo this faying:He that is,hath fent mc vnto Exod. j you. » J« Z4 It is eafie by many places to proue that it is falfe which they hold , that Co oft as there is in Scripture mention made abfolurely of God , none is ment thereby but the Father. And in thofc.places that they rhemfelucs do allege,they fbwly bewray their owne want of co- fideration, becaufe there is alfo fcttethe name of the Sonne. Where- by appcarethjthat the name of God is there relatiucly take,and ther- fore reftrained to the Perfon of the Father. And their obiedio whero tbey fayjlf the Fatlier were not only the true God, he fhould himfclf be his owne Father,is anfwered with one word.It is not inconuenient for degree and orders fake , that he be peculiarly called God which hath notonely of himfelfe begotten his wifdom, but alfo is the God of the Mediarour, as in place fitte for it , I will more largely declare. For fith Chrift was openly lliewcd in the ftelTi, he is called the Sonne of God , not onely m refped that he was the etemall Word before all worldes begotten of the Father : but alfo becaufe he tooke vppon bim the Perfon and office of the Mediatour to ioyne vs vnto God. And becaufe they do ib boldly exclude the Sonne from the honor of God, I would fayneknow whether the Sonne when he pronoun- ^ ceth, that none is good but God, do take goodnelTe from hjmfelfe ? ly^ '* I do not fpeakeof hishumamc nature > leaftperhappes they Hiould take exception, and fay, ihat-whatfoeucr goodnefle was in it, it came of free gift . 1 aske whether the eternall Word of God be good or no ? If they fay nay, then we hold their vngodlinefie fufficiently c5- uinced : in faying yea,they confound tiiemfelues.But where as. at the firft fight , Chnft fecmeth to put from himfelfe the name of Good, that doth the more confirme our meaning . For fith it is the fingular title of God alone , forafmuch as he was after tlie Common maner falutedby the name of Good» in refufing falfe honor, he did admo- nish them , that the goodnefle wherein he Excelled , was the good- nelTe that God hath . I aske alfo , where Paule affirmeth that onely Tfm.ii. God is immortall , wife , and true , whether by thefe wordes Chnli ^7» be brought into the number of men mortals, foolifh, and falfe ? Shall not he then be immortall , that from the beginning was life to giuc immortality to angels ? Shall not he be wife that is the eternall wife- dom of God ? Shall not the trucih it felfe be true?l aske furthermore, phii.j. whether they thinke that Chnft ought to be worlliipped or no ? For lo. ' he claimeth this vnto himfelfe , to haue all knees bowe before him: it followeth that he is the God which did in the law forbid any other to be worihippcd but himfcifc . If they will haue that meant of the G Cap. 13. Of the knowledge of Bfa. 44. Father oiily which is fpoken ipEray : I am, and none butlnliis tcftiw 6. monie I turne againft themfclues , for as much as we fee, that what- foeiier pcrtayneih to God is gitjeiiTto €iv»ft. And their cauillation hath no place , that Chriit was exahedinthc ftefli , wherein he had bin abafed, and that inrefped of theflefli j aH authority is giueii him in hcauen and in earth : becaufcaUhough themaicfheof kmgr and Iiidgeextendc to- the whole Perfon of the Mediatour, yet if he haddenotbin God openly fhewed in flefii, he could not hauc bin auaunced to fuch hcigth , but that God {hould haue difagreed Ph. J. 7. ^ith himfeife . But thisYontrouerfie Paulc doth well take away , tea- ching that he was egall with God before that he didde abafc him* Celk vnder the (hape of a fcruaunt . Nowc howe couidc this equah- tie hauc ftande together , vnlcfle he hadde bin the fame God whofc name is lah and lehouah : that rydeth vppon the Cherubin , that is kinge of all the earth and Lord of the worldes ? Nowe howefoeuct they babble againitit , it cannenot be taken from Chrift whkh E-» Efa. »5. faie faycth in an oihei- place : He.,: h^ , is our God , for himwc 9' haue wayted , whereas m thefe wordes-he defcribcth the comming of God the redeemer , not onely thailhoulde bring home the peo- ple ftom the exile of Babylon, but alfo fully ,in all poyntes rcflore the Church. And with theyr other cauiUaiion they nothinge preoayle, in faying , that Chrift was God in his Father . For though wc con- fcffe that in refpeft of order and degteethe beginning of the god-» heade is in the Father , yet we fay that it is. a deteftable inucntion to fay that the eflencc is onely proprctothc Fatjier, as though he were the onely Godmaker oK the Sonne . For by thismcancs ey^ ther he flioulde haue moe ciTcnce than one , or elfe they call Chritt God onely in tide and imagination . If they graunt, that Chrift is God, but next after the Father, then fhall the efTence be in him begotten and fafliioned , which in the Father is vnbegot^ ten and vnfalhioned. I knowethat many quicke ilofcd men do laugh at this that we gather the diftindion of Perfons out of the wordes of Mofcs , where hebringeth in God fpeaking thus : Lettc Gco.i ^^ make ma nne after our image. But yet the godly readers, do atf. ' fee how vaynely andfondcly Mofes fhould bring in this as a talke of diuerfe together, if there were not in God moe Perfons than one. Nowecertayncis it, that they whom the Father fpakevnto> werevncreate : but nothing is vncreatc but God himfeife yea the one onely God . Nowe therefore vnlefTethey graunt that the po- wer of creating was common , and the aurhbritie of commaunding common J to the Father 3 the Sonne, and the Holyghoft. :. itlliaU followc God the Creator. Lib.i, 50 followe that God didde not inwardly thus fpeakc to himfelfe, but dircided his fpeechc to other foreyne worke mennc . Finally one place fhall eafily aunfwerc two of theyr obiedions . For where as Chrift himfelfe pronounceth that God isaSpirite, this were notioi.0.4, tonuenicnc to be reftraynedto the Father onely, asifthe Worde 24. himfelfe were not of Spirituall nature. If thcnthenameof Spiritc doth as well agree with the Sonne as with the Father , I ga- ther that the Sonne is alfo comprehended vnder the indefinytc name of God. But he addeth byandby after that, none are allo- wed for good worlliippersof the Father, but they that worfhippc himinSpirite andtrueth, whereupon followeth another thinge, becaule Chrift doth vndcraheade execute the office of a teacher, he doth giuc the name of God to the Father , not to the cntent to deftroyc his owne godheadc , but by degrees to lift vs vppc vn- toit. z5 But in this they are deceiued,that they dreame of certaync vn- diuided fingular thinges whereof ech haue a parte of the efTence. But by the Scriptures we teach , that there is but one efientially God,and therefore that the cflence as well of the Sonne ai of the Holy ghoft is ynbcgotten . But for Co much as the Father is in order firl^ , and hath of himfelfe begotten his wifdom , therefore rightfully as is a- boue fayd , he is counted the original! and fountayne of all the god- head. So God indefinitely fpoken , is vnbegottcn, and the Father al- fo in refped of Perfon is vnbcgotren. And fooliihly they thinkc that they gather^ that by our meaning is made a tjuatemity , Ijecaufe falfc- \y and cauilloufly they afaibe vnto vs a deuife of their owne brayne> as though We did fayne that by deriuation there come three Perfons out of one ciTence: whereas it is cuident by oor wrytinges that we do not draw the Perfons out of the effence , but -although they be abi- ding in the cflence we make a diftindio bctwcnc them. If the Perfons were feuered from the cflence, then paraduencurc theyr reafon were like to be true . But by that mcane it fhould be a Trinity of goddcs ind not of Perfons, which one God conteyneth in him. So is their fondeiqueftion aunfwered , whether the cflence do mete to make vp the Trinity as though we did imagine that there defccnde three gods out of it . And this exception groweih of like fooliftincffe where they fay , that then the Trinuy fliould be without God . For though it mete not to make vppe thediftindionasa parte oramember, yec neither are the Perfons without it nor out of it . Becaufe the Father if he were not God could not be the Father , and the Sonne is none otherwife the Sonne but becaufe he is God. We fay therefore, G ij. Cap. 13. • Of the knowledge of that ihc godhead is abfolutcly of it felfe . Whereby wc grannt that the Sonne in Co much as he is God,isof himfelfe without refpeftc of his Perfon,but infomuch as he is the Sonne, wc fay that he is of the Father. So his eflence is without beginning, but the beginning of his Perfonis God himfelfe. And the true teaching wrytcrs that in old time hauefpoken of the Trinity, haue onely applied this name to the Pcrfons , for fomuch as it were not onley an abfurde errour but al(b a groffe vngodlinefTe to comprehend the eifence in the diftin^ dion . For they that will haue thefe three to mete , the cfTence , the Sonne and the Holy ghoft , it is playne that they do deftroy the ef- fence of the Sonne and the Holy ghoft, for elfe the partes ioyned to- gether would fall in funder , which is a fault in cuery diftindion. Fi- nally if the Father and the Sonne were Synommcs or feuerall names fignifying one thing, fothe Father ihould be the Godmakcr and nothing iTiould remaync in the Sonne but a fhadowe , and the Tr i- nity fliould be nothing elfe , but the ioyning of one God with two creatures. > 26 Whereas they obieft , that if Chrift be properly God , bc-is not rightfully called the Sonne, to that we haue already anfwercd, that becaule in fuch places there is a comparifon made of the one Pcrfon to the other, the name of God is not there indefinitely taken, butreftrayned to the Father onely , in fo much as he is the begin- ning of the Godheade , not in making of cfTence as the madde men do fondly imagine , but in refped of order. In this meaning is con- ftrued chat faying of Chiift to the Fatherrthis is the cternall life, that Ioh.17. men beleue in thee y one true God , & lefus Chrift whom thou haft 3. fent , For fpeakingin the Perfon of the Mediatour , he keepeth the degree that is meane betwene God and men: and yet is not his maie- fty thereby diminished . For though he abaced himfelfe, yet he left not with the Father his glory that was hidden before the world . So the ApolHe in the fecond Chapter to the Hebrues , though he con- fefleth that Chrift for a fhorte time was abaced bcneth the Aneels, yet he fticketh not to-affirme withall,that he is thfe fame eternal God that founded the earth. Wc miift therefore hold, that fo oft as Chrift in the Perfon of the Mediatour fpcakeih to the Father, vnderthis name of God is comprehended the godhead which is his alfo.So whc lohn 16 hc^y^*^ to the Apoftles : it is profitable that I govp to the Father, 7, * becaufe the Father is greater. He giueth not vnto himfelfe onely the fecond degree of godhead to be as touching his cternall eflence in- fcriour to the Father, but becaufe hauing obtayned the hcauely glo- ry,he gaihereih together the faithful! to the partaking of it. He fet- tcih God the Creator, Lib.i. 51 teth Ws Father in the hier degree , uifomuch as the glorious perjc- dionofbrightncircthatappcarethmheaucDjdificrcthhothatmea- fure of glory that was feene in him being clothed w»th fltHi . After Uke maner in an other placcjPaul faythithat Chnfl: ihall yeld vp the ^^or. kingdom to God and his Father, that God may be all in all. 1 here is ^ 5'**** nothing more abfurd than to take away cternall continuance from the godhead of Chrift . If he Ihall neuer ceafle to be the Sonne of God , but (hall alway rcmayne the fame that he was from the begin- ningjit followeth that vnder the name of the Father is compreheded the one eflence that is common to them both. And furely therefore did Chrift defcende vnto vs , that hfting vs vppe vnto hts Father, he might alfo lift vs vp vnto himfclfe, inafmuch as he is all one with his Father. It is therefore neither lawtuUnorrightfoexcliAliuely toie- ftraine the name of God to the Father,as to take it from the Sonne. For, lohn doth for this caufeaffirme that he is true God, that no luh.i.i man fliould thinke that he rcfteth in a fecond degree of godhead be- neth his Father . And I maruell what ihefe framers of new Gods do nieane,ihat while they confcfi'e Chnft to be true God, yet they forth with exclude him from the godhead of his Father. As though there could any be a true God but he that is the one God,or as though the godhead powrcd from one to ao other,be not a certaine new forged imagination, . . , 27 Whereas ihcy hcapc vp many places out of Irencus,where he afiii^meth that the Father of Chrift is the onely and tternall God of Ifraehthatis cither done ofafhamefuUignorauncc, orof an extreme wickedneffe . For they ought to haue confidcredj that then the holy man haddc to do in difputation with thofe frcntike men that denyed that the Father of Chrift was the fame God that in old time fpakc by Mofes and the Prophetes , but that he was I wote not what ima* gincd thing brought but of the coituptionof the world. Tliereforc he altogether trauailethin this point, to make it playne that there is no other God preached of in the Scripture but the Father of Chrift, and that it isamiffeto deuife any other, and therefore it is no maruell if he fo oft conclude that there was no other God of If- racl , but he that was fpoken of by Chrift and the Apoftles . And in Uke manner now , whereas we are to ftand againft an other forte of errour , we may truely fay that the God which in old time appea- red to the Fathers , was none other but Chrift . But if any mannc obied that it was the Father, our aunfvvere is in redineifc , that whenweftriuctodefende the Godhead of the Sonne , we exclude not the Father. If the readers take hecde to this purpofe of Irer G iij. Cap.i3. Of thcknowleclgcof ncus,all that contention fhall ceaffe. And alfo by the (ixt Chapter of the third booke,this whole ftrife is cnded,wherc the good man ftan^ dcth all vpon this point, to prouc that he which is in Scripture abTo- lutcly and indefini tely called God : is vercly the one oncly God , and that Chrift is abfolutcly called God . Lee v$ remember that this was the principall point whereupon (lode all his difputation , as by the whoit proceiTe thereof doth appearerandfpecially the 46,Chapter of the fccond booke, that he is not called^he Father by darke fimilitude lib. ?. or parable , which is not very God in deede . Moreouer in an Other ^^P- 9' ^lacc he fayth, that as well the Sonne as the Father were ioyntly cal" led God by the Prophetcs and Apoftles . Afterward he defincih how Chrirt which is Lord of all, and king, and God, and ludge, receiued eiufd.'r V^^^^ ^''^^ ^^^ which is the God of all , that is to fay in refpe^ of Cap 16. his rubiedionjbecaufe he was humbled euen toy death of the croflTe. 01ufd.lt. Aiid a little after he afHrmeth , that the Sonne is the maker of hea* uen and earth, which gauc the law by the hande of Mofes and ap-^ jpeared to the Fathers . Now if any man do prate that with Ireneus oncly the Father is the God of Ifrael , I will lurne againe vppon him that wliich the fame wryter playndy tcacheth , that Chrift is all one and the f3me;as alfo he applicth vnto htm the Prophecie oifHabacuci Ibi. ci. Ggd (hall comeout of the5outh .-Tothcfamcpurpofc ferueth that iSJ.&as which is read in the ninth Chapter ofthe fourth booke. Chrift him^ feife therefore with the Father is the God of the liuing . And inthc twclfe Chapter of the fame booke he expoundeth that Abraham be- ieued God,becaufc Chnft is the maker of heauen and earth and the onely God, z8 And with no more trueth dothey bring in Tertulliane for theyr defender . For though he be rough fometimc and crabbed m "his manper of fpeech , yet doth he plainely teach the fumme of that dodrine that we defende. That is to fay, whereas he is the one God, yet by difpoHtion and order he ishisWorde : that there is but one God in vnity of fubftancc, and yet that, the fame vnity by miftcry of orderly diftributionis difpofed into Trinity , that theti are three, not inflate, but in degree, not in fubftancc, but in forme : not in power, btitin order. He fayeth that he defendcth the Sonne to be a feconde next to the Father , but he meaneth him to be none other than the Father, but by way of diftindion. In fome places he fayeth that the Sonne is vifible . But when he hath reafoncd on both partes he defineih that he is inuifible in fo much as he IS the Worde. Finally where he affirmeth that the Father is deter- mined in his owne perfon^e proueth hinafeife farrc from that errour which God the Creator. ' Lib.i.. : : 52 which we confute . And chough he doth acknowledge none other God but the Father, yet in the next peece of his wrycing expounding feimfclfe J he fayth , that he fpeaketh not exclufiuely in refped of the :Sonne , becaufc he dcnieth that y Sonne is any other God betide the ■Father , and that therefore their fole gouernementis not broken by diftindion of PcrfoiL And by the perpetuall courfe of his purpofc ic is eafie to gather the meaning of his words. For he difputeth againft PraxeaSjthat though God be diftinguifhcd into three perfonSjyet arc there not made many gods northe vnity torne in funder. Anwhich whcna wan* ion fellow did in fcorne demaunde of him , what God had done be* fore the creatio of the world,anfwercd that he budded hcl for curious ioolesXct this graue & feuere warning reprefTe the wantonnelTe that tickleth many yea and driueth them to euill and huriefuU fpeculatioss. Finally let vs remember that the fame inuifiblc God whocs wifdom power and iuftice is incomprehenfible , doth fet before vs the hiftof ic of Mofes as a loking glaffe, wherin his hucly imagine appeareth. For as the eyes that cither are growcn dimme with age,or dulled with any difcafe , do not difccrne any thing plainly vnleflc they be holpen witk ipeftades: fo,fuch is our weaken€ffe,that vnleffe the Scripture direS vs in feking of God,we do forthwith runne out into vanitic. And they chat follow their ownc wantonnefle , becaufe they be now warned in vainc, (hall all to late fele with horrible deilrudion , how much ic had bin better for them rcuerctly to receiue the fecrcte counfels of God, than to vonaitc out blafphcmies,to obfcure the hcauen with all. And Gap, 14. ^ Of the knowledge of Lib. de rightly doth Auguftinc complaine that wrong is done to God whtil t^"«5°- further caufe of thinges is fought for , than his onely will . The fame Dc cjut. '"^ '" an other place doth wikly warnc vs , that it is no lefife eoell to del lib. mouequeftionof immcafurable fpaces of times than of places. For 40. how brodc foeuer the circuit of the heauen is^yet is there Tome mca* furcof itiNow if one(houldBotinthe very order of thinges, li diligently to be confidered the Fatherly loue of God towardc man^ feinde , in this '. that he did not create Adam vmiU he 'had ftored'the world with ail pluity of good ihinges.For if he had placed liim in tha earth while it was yet barren and emptie, if he had geuen hinf* life be-* fore that there was any light, hefhoiildehaue feroed not fo well co^ piouidefor his commoditie.But now where he firft difpofed^he mo-^ tions of the Sunnc and the Planets for the vfe of man , andfiirnilhed the earth, the waters and the aire with liuing creatures , and brought forth aboiindance of fruues to fuffice for foode> taking vpon him tl^' care of a diligent & prouidenthoufeholdcrjhp ftrtwcdhismatucllouS'' bountic God the Crcatbi?;' ^ ' ^ Lib. i . . / ^ '54 bosntle tbwarde vs. Ifa man do more hedefully wcye with himfclf® thofe thingcs that I do but lliortly touch , it (hall appcare that Mofes was the (ure witnefTc & publifher of the one God the creator. I omitt here chat which I haue already declared , that he fpeaketh not thcrtf onclyofthcbareeffenccof God, but alfo fetteth forth vnto vshis cternall Wifdom and Spirits , to tl>c endc we {hould not drcamc that God is any other , than fuch as he will be knowen by the image that he hath there exprelfed. .... 5 But before that 1 begin to fpeakc more at large of the nature of man,! muft fay fomewhat of Angels.Becaufe though Mofes applying himfclfc to the rudenefle of the common people reciteth m his hi- ilory of the creacio no other workes of God but fuch as are feen with our eyes , yet whcras afterwarde he bringeth in Angels for minifters of God > we may eaOly gather that he was the creator of them m whoes feruicc they employ their irauaile and offices* Though there- fore Mofes fpeakeing after the capacity of the people doth not at the very beginiimgrehearfe the Angels among the creatures of God : yet that is no caufe to the contrary, but that we may plainly and exprefly ipeake thofe thinges of thcm,which in other places the Scripture c6- monly teachcth. Bccaufe if we defirc to know God by hiswcrkes, io noble and excellcnte an example is not to be omitted^ Be^deihat this pointe of dodrine is very neceflfary for the confuting of many errors. The excellence of the nature of Angels hath fo dafeHed the minde$ of many , that they thought the Angels had wrong oftrcd them y if they (hould be made fubied to the authoritie of one God,& brought as it were in obedience. And herevpon were they fained to be Godsk There rofe vp alfo one Manicheus with his fe<5is , which made themi feluestwooriginall beginninges of thingcs, God,and the Deucll,and to God he afligned the beginning of good thinges, andof thinges of cuill nature he determined the Deuill to be the author.lf our mindcs (hould be entangled with this error , God (hould not kepe whole his glory in the creacion of the world.For where as nothing is more pro- per to God than eterniiie and a being of himfelfe as I may fo termc it, they which geue that vnto the Dteuill, do they not in a. maner pcuc him the title of Godhead ? Now where is the almightinclTe of God become, if (lich authoritie be graunted to the deuill, that he may put in execucion what he will though God fay nay and withftandc it ? As for the onely fundation that the Manichees haue , that it is vnlawfuU to afcribe vnto God that isgood,the creation of any thing that is euil: that nothing hurteth the true Faith , which admitteth not that thn-e is any thing naturally cuill in the whole vniuerialiticiof^hewotlde. C-ap.14. Ofthe knowledge of becaule neither the fibwardiiciTe and mahcc botli of man and the de- |icll,nor the finnes that precede thcrof, are of nature , but of the cor- ruption of nature . Neither was there any thing from the beginning, whcrin God hath not Ihewed an example both of his wifdom and iuftice. Therforc to aunfwcrc thefe peruerfe deuifes ; it bchoueth vs 10 hft vp our mindes hier than our eyes can atteinc to fee. For which caufe it is hkely , .that where in the Niccnc crede God is called the creator of all thingcs , thinges iniiifible are cxprcfTcd. Yet will we be /caref ull to kepc the meafurethac the rule of godhneflc appointeth, leaft the readers with fearching to vnderftande further than is expc-r dient, fhould wander abroadc, being Icdde awaic from the fimplicitic of Faith. And furely for as much as the Holy ghoft teacheth vs alwaic for our profile , and fuch thingcs as arc fmally auaylable to cdiric , he doth either leaue wholly vnfpoken,or but lightlvjand as it wereouer- tunningly touch them : it (hall be alfo our duetic to be content not to know thofe thinges that do not profi ce vs. 4 That the Angels, for as much as they are the miniftcrs of God ordeined to execute his commaundementes, are alfo his creatureSi it ought to be certainly out of ail queftion. To moue doute of the time and order that they were created in , Ihoulde it not rather be a bufy .^ waywardneffe than diligence ? Mofes declareth that the earth was inade,and the heauens were made,with all their armies, to what pur- pofe tha is it,curiou(ly to fearch, what day the other more fecrete ar- mies of heauen befidc the ftarres and pianettes firfl began to be? But, becaufe I will not be long : let vs>as in the whole dodrme of rchs;ion, fo here alio rememtre that we ought to kepe one rule of modeftie & fobrietie , thatof obfcure thinges we neither fpeakc, nor thinke , nor yet delire to know any other thingcs than that hath bin taught vs by thewordcofGod: andanother point, that in reading of Scripture we continually reft vpon the fearching and ftudying of fuch thinges as pertaine to cdification,and notgeue our felues to curiofitie or ftudy of thinges vnproHtable.And becaufe it was Gods plcafurc toinftrud vs, not in triflyngqueftions, but in founde godiineife, feareof his namcj true coniidcnce » and duties of holinefle ; let vi reft vpon fuch know* ledge. WherforCjif we will be rightly wife, we muft leaue thofe vani- ties that ydle men hauc taught without warrat of the worde of Godj concerning the nature,dcgrecs,and multitude of Angels. I know that fuch matters as this.are by many more gredily taken holde of,aod are more pleafant vnto them tha fuch thinges as he in dayly vfe. But if it pmc vs not to be the fcholers of Chrift , let it not grcue vs to follow ihat order of leammg that he hath appointed. So ihall it fo come t» pafle. God the Creator^ ? i '\ '"^ Lib. i • . ^^ j- -^^ paffc, that being contented with his fcholing , we (hall not ondy for- bearc but alfo abhorre fuperfluous fpeculations , from which he caU Icth vs away. No man can (ieny,that the fame Dcnyfe , what foeucr man he was , hath difputcd many ihinges both fubtiUy and wirty ly in his Hierarchic of heauen; but if a rtian examine it more neerely, he flial finde that for the mcft parte it is but mere babbiing.But the duti- full purpofc of a diuinc is , not to dehtc cares with prating, but to fta- blifh confcicnces with teaching thinges true, certaine ,and profitable. Ifonelhouldreadethacbooke, he -would thinke that the man were flipped downe from heauen, and did tell of thinges not that he had learned by hercfay,but that he had fcen with his cies.But Paule which iXor. was rauilhed aboue the ihirdc heauen,h3th vttered no fuch thing,but '***• alfo protefteth,that it is not lawful for man to fpeakc the fccretcs that he had fecn. Thcrfore bidding farewell to that tnflyng wifdom,]et vj confider by the fimple dodrine of theScrJpiurc,wbat the Lord would haue vs know concerning his Angels. ^ It is comonly read in the Scripture,that the Angels are heaoeti- ly Spiritcs, whofe miniftration & feruiceGod vfeth fcr purtrng in exe- cution of thofc thinges that he haxh decreed. For which reafon that name is gcucn them,bccaufe God vfeth them as meflangers,to fliewc him felfe vnto men. And vpo hke reafonarc dcriued the other names that they arc called by. They arc named armies, bf^caufe they do like a garde enuiro their prince,3nd do adomc and fet forth the honoura- ble (hew of his maicftie, andhke fouldiours they are alway attending vpon the enfigne of their capitaine, and arc euer To prepared and in readynefle to do his commaundcmentes , that fo fone as he doth but becken to them,they prepare the felues to worke,or rather be at their ivorke alredy.Such an image of the throne of God to fet out his roial- tie, the other prophetes do defcnbe, but principally Daniel where he Dan, 7, faithjihat when God fate him down in his throne of i udgement,therc *°* ftode by athoufandethoufande, and ten thoufande companies of ten ihoufandcs of Angels. And brcaufe God doth by them maruatlotfly (hew forth and declare the might and ftrengfh of his hand , therforc they are named ftrengths , bicaufe he cxcrcileth & vfeth his authofitc in the worlde by them, thcrfore they are fometimc called Prtncipali- ^'^^^'^ ticsjfometime powers, fometime Dominions. Finally becaufe in them Enhcsi as It were fittcth the glory of God , for this caufe alfo rhev are called 21. Throne$:though of this laft name I will not certainly fay , brcaufe an other expofition doth either as well or better agree witn it. But (fpea- king nothing of that name ) the Holy ghoft often vfeth thofe other j&>rmer names to auauncc the di^niiic of the minifterie of Angels. Few Cap.i4- Of the knowledge oD it wercnotreafon that thofe mftrumcntcs Ihouid be letpaflc without honor,by whom God doth fpecially fhew the prefencc of his maiefty. Yea for thatreafon they are many timqs called GodSjbecaufc in their miniftery as in a lookmg glaflcjthey partly reprcfent vnto vs the god- Cen t8» head. Although indeedc Imiflikenoc this that the olde writers do ^'Y' cxpound,that Chrift was the Angel,wher the Scripture faith,that the j^* ^* angel of God appered to Abrahan::,Iacob,Mofes,& other,yet often- lucli. 6. times where mention is made of all the Angels in deede this name is 14. and gcuen vnto them.And that ought to feme no meruaile.For if this ho- J^5:*2. nourbe geucn to princes and gouernors,that in their office they ftand ^'** ^' in theftcdeof God chat is foueraigne king and iudgc, much greater caufe there is why it {hould be geuen to the Angels , in whom the brightncs of the glory of God much more abundantly fliineth. ' 6 But the Scripture ftandeth moft vpon teaching vs that, which ttiight moft make to otir comforte and confirmacion of Faith : that is to wete, that the Angels are the diftributers and adminiftratours of Pfa 91. Goddcs'bountic tdwarde vs . And therefore the Scripture reciteth, , ,." that they watch for our fafecic ; they take vpon them the defence of Pfa. 3 4. ys,they direfte our wayes,they take care that no hurtfull thing betide ^- vnto vs. The fcntences arc vniuerfall , which principally pertaine to ^* * ' Chrift the head of the Church , and then to all the faithful!. He hath Gc. 24. gcuen his Angels charge of thee,to kcpe thee in all thy wayes. They 7. fhall beare thee vp in their handes , leaft thou chaunce to hitte thy Gc 48. fpgfe againft a ftone. Againe,The Angell of the Lord ftandeth rounde Ex I A. ^^'^^^ them that fcare him , and he doth dehuer them. Wherby God 1 9. and flicwcth that he apointeth to his Angels the defence of them, whom 2 j.zo. he liath taken in hand to kepc. After this order the Angel of the Lord lud.2.'. t{oth comforf Agar when fhe fled away , and commandeth her to be ^. than of nyntie Iuci5 • and nine iuft that haue ftande ftiU in their righteoufneife . And it li 7- faid of mo Angels than one.that they conucycdthe foule of Lazarus ,"*^*'^* intothebofomeof Abraha.And not without caufe did Elizeus (hewe j.^ing* to his fcruani fo many fiery chariots that were peculiarly appointed i6 17. for him. But one place there is that feemeth more plaine than the reft Ad.i x, to proue this point. For whe Peter being brought out of prifon knoc- * 5* kedat the doores of the houfe , where the brethren were aficmblcd, when they coulde not imagine that it was hc,they Paid it was his An- geHt (hould feeme that thi^camc in their mindc by the commo opi- nion , that ro euery of the faithful! arc afligned their Angels for go- jjernours. Albeit yet here it may be anfwcred that it may we! be,not- vithftanding any thing that there appearcth, that we may thinke it ,was anyone Angell, to whom God had gcucn charge of Ptterfor that time,and yet not to be his cotinuall kceper:as the common peo- ple do imagine that there arc appointed to euery one two Angels ; a$ it werediuersghoftes,a good Angell and a badde.Butit is not worth trauailc , cunoufly to fearch for that which doth not much importe vs to know. For if this do not content a man , that all degrees of the armieof heagendo watch for his fafetie, I do not fee what he can be, the better, if he vnderftandthat there is one Angell peculiarly ap- pointed to kepe him. And they which reftraine vnto one Angell the care that God hath to euery one of vs, do great wrog to them felues, and CO all the membres of the Church: as if that power to fuccour vs had bm vainely promifed vs , w hcrwith being enuironed and defcn- dedjwe llioyld fight the more boldly. Gap. 14. . . Of the knowledge of 8 They that dare take vpon them to define ot the multifudc and degrees of Angels , let them looke well what fundation they liauc. I Da.ii.i graunt Michael is called in Daniel, ihe Great prince, and with Tude, lua.i. jj^g Archangell. And Paule faith , it Oiall be an Archangell that Hiall i^TheiT ^"'"^ founde of trumpet call men to the ludgcmet.But who can ther- /4.i6<. hy appomt the degrees of honours between Angels, or difcerne one *,". . tromanotherbyfpeciaUmarke$> and appoint euery one his place , and ftanding > For the two names that are in ScripturejMichaeH, and Gabriel:& if you lift to adde the thirde out of the hiftorie of Thobie, may by their (ignification feme to be geuen to the Angels, according to the capacitie of our weakenefle , although I had rather, leaue that expofitionatlarge.As forthcnumbreof ihem,weeheare by Chnftes Mat. 2 5 mouth of many Legions , by DanitU many companies of ten thou- Dan. 7. ^^"'^"^ ''""^ feruant of Ehzeus faw many chariottts full : and this dc- ,0, * ' clareth that they are a great multitude , that it is faid, they do campe Pra.34. rounde about them that feare God. As for fliape , it is certaine5thac *• Spirites haue none , and yet the Scripture for the capacitie of our wit doth not in vaine vnder Cherubin and Seraphin paint vs our Angels withwinges, to the intent we fhouldnot doutthat they will be euer with incredible fwiftnefle, ready to fuccour vs , fo fone as neede ihall require , as if the lightning fent from heauen fhould fiie vnto vs with fuch fwiftnefle as it is wonted . What foeuer more than this may be fought of both thefe poimes, let vs beleue it to be of that fort of mi- fVerics,wherof the full reuelation isdifFcrred to the laft day.Wherforc Itt vs remcmbre to take hcde both of to much curiofitic in fearching and to much boldneflfc in fpeaking. 9 But this one thing which many troublefome do call in doubf^ is ro be holde for certaintie,that Angf Is arc miniftring fpirites,whofe feruice God vfeth for the defence of his , and by whom he both di- ftributeth his benefices among nien,and alfo putterh his other workcs in execution. It was in the olde time the opinion of the Sadduccs,that by Angels is meant norhinj^ cls,but either the motios that God doth infpire in men,or the tokens that he Oieweth of his power.But againft this error crie out fo many teftimonies of Scripture, that it is mcruaile thr^t fo grofle ignorance could be fuffred in that people . For ta omit thofe places th^t 1 haue before alleged , where are recited thoufandf $ and Legions of Angelsrwhere ioy is geuen vnto them: where it is faid ihar they vpholde the Faithful! with their handes,& cary their foulcs into refl c:thac they fee the hce of the Father.and fuch hke : there are j^Q ^ other places whei by is clerely proued, that they are in deedc Spirites c ,.* ' of a nature that hath fubftance . For where as Stephen and Paole do ^^ \ fay. God the Creator. Lib.i. 57 fay, that the law was geuen by the handc of Angels , and Chrift faith, C^L j. that the eled after the refurredion fhall be like vnto Angclsrthaj: the [f' day of Judgement is not knowen to the very Angels : that he fliall the '^'Jf/a^j come with his holy AngeU : how focuer they be writhed, yctnmft 24. 57. they fo be vnderftanded.Likewife when Paule chargeth Timothe be- j i. and fore Chrift and his chofen Angels, tokeepehiscommaundemtntes, ^5' he meaneth not qualities or infpirations without fubftance butvei-y ^^^'^' rpirites . And othcrwife it ftandeth not logither that is written in i.Tim.^ the Epiftle to the Hcbrues,that Chrift is become more excellent than 2 1. Angels, that the world is not made fiibicd to them : that Chrift toke ^'^b.i, vponhmi not their nature, but the nature of man. If wemeane not j*^^ ** the bkfled fpirites, to whom may thefe comparifons agree? A::d the author of that Epiftle cxpoundeth him felfe where he plueth in tlie kipgdome of heauen the foules of the faithfuU and the hoiy Angels together. Alfo the fame that we haue already alleged,that the Angt Is of children do alway behold the face of God, that they do rcioyce at our fafetie , that they maruell at the manifolde grace of God in the ^j , Church, that they ate fubied to Chrift, the hedde. To the fomc pur- V, ' pofe fcrueth this , that they fo oft appered to the holy Fathers in the forme of me, that they talked with them,ihat ihey were lod-ed with them. And Chrift him felfe for the principall preminence that he hath in the perfon of the Mediator is called an Angel.This I thought good Mai. j, to touch by the wayjto furnilhthe fimplc with defence againft thofe *• foohfh and reafonlefle opinions,that many ages ago rail'ed by Sathan do now and then fpring vp againc. 10 Nowe It refteth , that we (eeke to mete y/iih that fuperftition which is commonly wont to crepe in,where it is faid: that Angt-ls arc the minifters and deliucrers of all good thinges vnto vs. For byandby mans reafon falleth to this point , tothinke thattherfore all honour ought to be geuen them . So cometh it to pafle thdt thofe i hinges which belong only to God and Chrift, are conueicd away to Angels. By this meane we fee that in certain e agespafte, the glory of Chnft hath bin many waies obfcured, whe Angels without warrant of Gods worde were loden with imm#afurable titles of honor. And of all the vices that we fpeake againft, there is almoft none more auncitnt r ban this. For it appereth , that Paule himfelfe had much to do with fome ColofT which fo auaunced Angels , tjiat they in maner would haue brought i.i«, Chrift vndcr fubiedion. And therforc he doth fo carefully pi elft thiS point in his Epiftle to the Coloftians , that Chrift is not only to be preferred before all Angels , but that he is alfo the author of all the good thinges that they haue : to the ende wc (hould not forfake hira H Cap. 14. Ofthe knowledge of and tame vmo them, which can not futficiemly helpc them felucs, but arc fame to draw out ofthe fame fountainc that we do.Surely for- afrnuch as there fhineth in them a certaine brightnefle ofthe maiefty of Godj there is nothing wherunto we are more eafily enclined, than with a certaine admiration to hli downe in worlhipping of them,and to geue vnto them all thinges that are due only to God. Which thmg lohn in the Reuelation confeflcth to haue chaunced to himfelfe, but he addeth vvithalljthathe receiued this aunfwere. See thou do it not. For I am thy fellow feruantjVVorfhip God. 1 1 But this daunger we (lull well beware ofjif wc do confider why God vfeth rather by them than by himfelfe without their feruice to declare his power,to prouidc for the fafetic of the faithfull,and to co- jnunicate the giftcs of his liberahtie amog them. Surely he doth not this of necellitiejas though he coulde not be without themrfor fo oft as pleafeth him,he lettcth them alone, & bringeth his worke to paflTe with an onely becke : fo farrc is it of,that they be any aide to him , to cafe him of the hardnefle therof. This therfore maketh for the corn- forte of our weakenelTe.fo that we want nothing that may auaile oar mindes, either in raifing them vp in good hope,or confirming them in afTurancc.This one thing ought to be enough and enough againc for vs, that the Lord affirmeth that he is our protedour. But while we fe our felues befieged with fo many daungcrSjfo many hurtefuU thinges, fo many kindes of enemies;it may be (luch is our weakenefTe & frail- tic ) that we be fometime filled with trembling feare , or fall for de- fpaire,vnle{re the Lord after the proporcion of our capacitie do makfc vs to conceiue his prefence.By this meane he not only promifeth that he will haue care of vs , but alfo that he hath an innumerable garde to whom he hath giuen in charge to trauaile for our fafetie , and that fo long as we be compaiTcd with the garrifon & fupporte of them,what- foeucr daunger betideth , we he v/ichout all reach of hurte. I graunt we do amiflfe that after this fimple promife of the protedion of God alone, we ftil lookc about from whece other helpc may come vnto vs. But for as much as it pleafeth the Lord of his infinite clemencie and gentilnelfe to helpe this our fault, there is no reafon why we fliould negled his fo great benefite . An example therof we haue in the fcr- uant of Eljzeus , which when he faw the hill befieged with the army of the Syrians,and that there was no way open to efcape,was fliriken downe with feare,as if his maider and he were then vtterly deftroied. J. Kings Then Elizeus praied God to open his feruantes eies,and byandby he <>.i7. fawe the hill furnifhed with horfes and fiery chariots , that is with a multitude of Angels to kcpe him and the prophet fafc . Encouraged with God the Creator. LiKi. 58 with this vifion he gathered vp his hartc againe , and was able with a dredelelfe minde to looke down vpo his enemies, with fight of whom he was before in a maner driuen out of his witte. 1 z Wherfore whatfoeuer is faid of the minifterie of Angels , let v$ apphe it to this ende , thatouercomming all d'ftiuft,our hope may be the more ftrongelyftabhfned in God, Forthefe fuccoursare herforc prouidcd vs oFGod, that we Ihould not be made afrnyde v/ith multi- tude of enemies, as though they coulde preuaile againft his hclpe, but fhould flie vnto that faying of Elizeus , that there be mo on our fide than be againft vs. How much then is it againft order of rcafon , that we (houlde be led away from God by Angels which are ordeined for this purpofe, to teftifie that his heipc is more prefent among vs ? But they doleade vs away in dede, if they do notftrcight leade vs as it were by the hande to him,ihat we may haue eye vn£0,csli vpon,& pubiiOi him for our onely helper '.if we confidcr not ihem to be as his nancies that moue themlelues to no wotkc but by his dirediion: if they do not holde vs faft in the oneMediatour Chrift,fo that we may hang who!- ^ „ ly of himJeaneallvponhim>becariedtohim jandrefteinhim. For j,/ that which is defcribed in the vifion of Jacob ought to fticke and be faftened in our mindes, how Angels defcendc down to the earth vnto n)en,and from men do go vp to heauen by a ladder,vvhervpon (ladcth the Lord of holies. Whcrby is meant,that by the only interccfllon of Chrift it cometh to pafTe, that the minifleries of the Angels do come Gen. 2 4 vnto vs , as he him felfe affirmeth, faying : Hereafter ye fhall fee ihe ?• heauens open and the Angelles defcending to the Sonne of man loh. i.h.Therfore the feruant of Abraham being comitted to the curtody of the Angell, doth not therfore call vpon the AngtU to helpe him, but holpen with that commendation,he praieth to the Lord, and be- fccheth him to fliew his mercy to Abraham . For as God doth not therfore make them minifters of his power and goodneficjto the intct to parte his glory with them : fo doth he not therfore promife vs his helpe in their miniftration,that we fhoulde diuide our confidence be- twcne him and them. Let vs therfore forfake that Platonicall philo- „. fophic, to feeke the way to God by Angels , and to honour them for gpyno- this purpofe that they may make God more gentiU vnto vs ; which nide & fuperftitious and curious men haue from the beginning gone about, Crahlo. and to this day do continue to bring into our religion. x^ As for fuch thingesas the Scripture tcacheth concerning dc- uilleSjthey tend in a maner all to this ende,that we may be carefull to beware aforehandc of their awaites and prep3rations,and furnifh our felues with fuch weapons as arc ftronge and fure enough to dnuc H ij. Cap. 14. Of the knowledge of away euen rheftrongefl enemies . For where as Sathanis called the God and prince of the worlde , where as he is named the ftrong ar- med man, the Spirite that hath power of the ayre^and a roaring lyon: thefe defcnptions ferue to no other purpofc : but to make vs more ware and watcheful, and readier to entre in battaile with him.Which is alfo fometime fet out in exprelFe wordes . For Peter after he had faid 5 that the diuell goeth about hkc a roaring lyon , feking whom he may deuoure, byandby addeih this exhortation ,that we&ongly re- fiftc him by Faith . And Paule after he had geuen warning that we wr.nftle not with flefii and bloud, but with the princes of the ayrejthe powers of darkenefle, and fpirituall wickednefles , byandby biddeth vs put on fuch armour as may ferue for fo great & daungerous a bat- taile. Wherfore lette vs alfo applie all to this ende , that being war- ned how there doth continually approche vpon vs an enemic , yea an ennemy that is in courage moft hardy jin ftrength moft mighty ,in po- licies moft futde, in dihgcnce and celeritie vnweriable, with all fortes of cngins plenrcoufly furnillied, in f kill of warre moft ready, we fuf- fer not our fclues by flouth and cowardife to be furprifed , but on the other fide with bolde and hardy mindes fet our foote to refift him : & ( bccaufe this warre is onely ended by Death ) encourage our felues to continue . But fpecially knowing our owne wcaknefle and vnfkil- fulnefle let vs call vpon the helpe of God and enterprife nothing but vpon truft of him , for as much as it is in him onely to geue vs po- licicjftrengthjcouragc and armour. 14 And that v/e fhould be the more ftirred vp and enforced fo to do, the Scripture warncth vs , that there are not one or two or a fewc enemiesjbut great armies that make warre with vs . For it is faid^hat Mar.KJ. Mary Magdalene was delinered from fcuen deuils, wherwith (he was > . poffclled. And Chriif faith,that it is the ordinary cuftome,that it after a dcuil] be ones call out, a man make the place open againe^he brin- ivfar.!2. geth feuenfpiritcsworfethan himfelfe, and returneth into hispof- 4*' ^ rtflion,{inding it empty. Yea it is faid that a whole legion beficged one man.Kercby therefore we are taught, that we muftfightM'ith an infi- nite multitude of enemies, Icaft defpiiingthefewcneffe of them we fhould be more flacke to enter in battaile , or thinking that we haue fome refpite in the mesne time granted, we fliould geue our felues to idclncfie. Where as many times Sathan or the diuell is named in the finr-ular numbrc , thereby is meant that power of wickednefle which ftandeth againft the kingdome of luftice . For as the Church and the fellowfhipof fainteshaueChrilltotheirhead, fb thefadion of the Wicked is painted out vnto vs with their prince , that haih the chiefe autho- Inc.8. God the Creator. Lib.i. 5p authoride among them.After which mancr this is Tpoken.Go ye cur- Mat. 15. fed into eternall fire that is prepared for the demll and his angels. 4»' If Here alfo this ought to ftirre vs vp to a perpetuall warre with the dcuill , for that he is eucry where called the enemy of God and of vs.For iif we haue regarde of Goddes glory,as it is mete we ihould, then ought we with all our force to bende our fclues againft him,thac gocth about to extinguifli it . If we be affedioned to maintaine the kingdorae of Chrift as we ought, then muft we nedes haue an vnap- peafable warre with him that confpireth the ruinc therof . Againe , if any care of our owne fafetie do touch vs , then ought we to haue nei- ther peace nor truce with him that continually heth in waite for the deftrudion of it. Such a one is he defcribed in the 3. chap, of Genchs where he leadeth man away from the obedience that he did owe to God, that he both robbeth God of his due honor, and throweth ma him felfe headlong into deftrudion. Such a one alio is he Cct forth m ,^ the Euangeliftes , where he is caikd an enemy , and is faid to fcatter 2 3. * tares , to corrupt the {cdt of eternal! hfe . In a fumme , that v.'hich lohn 8. Chrift teftifieth of him, that from the beginning he was a murtherer, 44* and a lier, we finde by experience in all his doingcs . For he aftaileth the trueth of God with lies , obfcurcth the light with darkenefre,en- tangleth the mindes of men with errors, raifeth vp hatredes , kindleth contentions and ftrifcs,doth all thinges to this ende to ouei throw the kingdome of God , and drownc men with himfelfe in eternall deftru- dion. Wherby appereth , that he is of nature fro ward , fpirefuU and malicious. For nedes muft there be great frowardnefle in that witte, that is made to aff^aile the glory of God and faluation of men. And that doth John fpeake of in his epiftle , when he writeth,that he fin- neth from the beginning.For he meaneth chat he is the authoTjCap- taine and principall workeman of all mahce and wickednefle. 16 Butforafmuch as the deuill was created by God,let vs remem- bre that this malice which we afligne in his nature, is not by creation but by deprauati5. For what fo euer damnable thing he hath,hc hath gotten to himfelfe by his owne reuolting and fall . Which the Scrip- ture therefore gcueth vs warning of, leaft thinking that he came out fuch a one from God , we fhould afcribe that to God himfelfe which is fartheft fro him;For this reafon dothChrift fay that Satha fpeaketh of his owne when he fpeaketh Hes, and addeth a caufe why , for that he ftode not ftill in the trueth. Now when he faith that he ftode not ftiU in the trueth, he flieweth that one? he had bin in the trueth. And lohn S. when he maketh him the Father of lying , he taketh this from him, 44- that he can not lay that fault to God wherof he himfelfe is caufe to H hj. Cap.i 4. • Of the knowledge of bimiclfe. Although thefethinges bebuc (liortly and not very plainly fpokcn , yet this is enough for this purpoie to deliuer the maieftie of GoJ from all fclaunder . And what maketh it matter to vs , to know more or to any other purpofe concerning deuils ? Many perhaps do grudge,that the Scripture doth not orderly and diftindly in many pla- ces fet forth that fail and the caure,manner,time, and faffiion thereof But becaufe thefe thinges do nothing perteine to vs , it was better , i£ not to be fupprclTed wholly , yet to be but lightly touched , and that partly, becaufe it was not bcfeming for the Holy ghoft to fede curio- fitie with vaine hiftories without any frute : and we fe that it was the Lordcs purpofe to put nothing in his holy oracles but that which wc fhould iearne to edification. Therfore , left wc our felues (hould tary long vpon thinges fuperfluouSjlet vs be content fliortly to know thus much c5cerning the nature of deuilSjthat at the firft creatio they were the Angels of God:butby fwaruing outof kindc they both dcftroyed p themfelues and are become inftrumentes ofdeftrua bridle was put vpon his pride,for there is no greater abfurdity, than for them to glory in their excellency that do not on- ly dwell in a cotagcof clay,but alfo are themfelues in parte but earth and afhes. ButforaCnuch as God did not onely vouchfaue to giue life ynto an earthen veflell > but alfo it was his pleafure that it fhould be the dwelling houfe of an immortall Spirite,Adam might iuftly glory in fo great liberahty of his maker. 2 Now it is not to be doutcd that man confifteth of foule and bo- dy , and by the name of foule I meane an immortall effcnce , and yet created , which is the nobler parte of him . Sometime it is called the Spirite . Albeit when thefe two names Soule and Spirite are ioyned togcther,they differ one from the other in fignificaiio, yet when Spi- rite is fette by it felfe it meaneth as much as Soule . As, when Salo- eccI.x> mon fpeaking of death, fayth that then the Spirite returneth to him 7. that gaue it. And Chrift commending his Spirite to his Father , and Luc.aj, Stephen his Spirite to Chrift do both meane none other thing but '^^' that when the Soule is dehuered from the prifon of the flefh, God is . '* the pcrpetuall keper of it. As for them that imagine that the Soule is therfore called a Spirite becaufe ir is a breath or a power by God in- fpired or poured into bodies which yet hath no effence: both y thing it felfe & all the Scripture fhewcth that they do to much grofly erre. True it is that while men are faftened to the earth more than they ought to be,they waxe dull , yea becaufe they are eftranged from the Father of lightes they are blinded with darkeneflejfo that they do not thinke vpon thiSjthac they Ihall remaine aliue after death. And yet is not thatli^ht fo quenched in dnikenclle , but that they be touched with feme feling of immortality. Surely the confcience which difcer* Cap. 15. Of the knowledge of nmg betwcnc good and euili anrwereth the iudgement of God, is an vndouted ligne of an immortall Spirite.For how could a motio with- our cfience attaine to come to the iudgement feate of God,& throw it felfe into fcare by finding her owne giltinefTe ? For the body is not moucd with fcare of a Spirituall peine , but thatfalletli onely vppon the foulcWheibyit foUoweth that the fouie hath an elTence.Moreo- ucr the very knowledge of God doth prouc that tjic (oulcs which a- fccnde vp aboue the world are immortall : for a vanilliing huehneflc were nor able to attayne to the fountayne of life. Finally forafmuch as (o many excellent gifts wherewith mans minde is endued, do cry out that there is fome diuine thing engrauen it , there are euen fo many tcftimonies of an immortall effence. For that fenfe which is in brurc beaftes , goeth not out of the body , or at leaft extendeth no further than to things prcfently fet before it.But the nimbleneffe of the minde of man which vewerh the hcauen and earrh and fecrctes of nature,& comprehending all ages in vnderftanding and memory , digefteth e- ueiy thing in order and gathereth thinges to come by thingcs paft, doth plainly fhew that there lyeth hidden in man a certaine thing fe- iicrall from the body . We conceiue by vnderftanding the inumblc God and Angclls,which the body can notdo.We know thinges that be nght,iuft,& honeft, which are hidden fro the bodily fcnfes. Thcr- fore It muft needes be'that the Spititc is the feate of this vnderftan- ding. Yea and our fleepe it felfe, which aftonieth a man and feemeth to take life away from him , is a plaine witnefte of immortality, foraf- much as it do:h not only minifter vnto vs,thoughtes of thofe thinges that neuer were done , but alfo foreknowinges of thinges for time to come. I touch thefe things ftiortiy which euen prophane wryters do excellently fetic out with more gorgeous garnifhment of wordes:but with the godly readers a fimple putting in minde of them fliall be fuf- ficieni . Now if the foule were not a certaine thing by it felfe feucrall from the body,the Scripture would not teach that we dwell in houfes of clay , that by d eath we remoue out of the Tabernacle of the flefti, iiiat we do put of that which is corruptible, that finally at the laft day I wc may receiue reward euery man as he hath behaued himfelfe in his r body. For thefo places and other that we do ech where comonly light ^ vpon,do not only manifcftly diftinguifn the foule from the body, but ', alfo in giuing to the foule the name of man do fhew that it is the prin- cipal! parte . Now whereas Paule doth exhort the faithfull to clenfc i.Cof 7 themfelues from all defiling of the fiefh and the Spirite , he maketh ■• twf> partes of man wherein abideth the filthineffe of finne. And Pc- * ^*^''* ter where he calicch Chrift the fliepeherde & bilhop of foulesjfiiould *^* hauc \ r God the Creator, Lib.i. ^4 hauc fpoken fondly if there were no foules about whom he might ^Pcr.i, execute that office. Neither would that conueniently ftand together 5>' which he fayth of the eternal faluation of foules, and where he bid- ^ **'^* deth to clenfe our foules,and where he fayth that euil defircs do fight againft the foule, and where the author of the Epiftle to the Hebrues Hcb.i.j fayethjthat the Paftors do watch that they may yeld accompt for our '^ foules J vnlefle it were true that foules had a proper effence . To the fame purpofe feruethit that Paul callcth God for wicnefle to his own foulcjbecaufe it could not be called in ludgemcnt before God vnlefle it were fubied to puniflimenc.And this is alfo more plainely expref- Macia fed in the wordes of Chrift , when he biddeth vs to fcare him which ^^' after that he bath killed the body , can throw the foule into hell Her. h"* J^'^ Now where the author of the Epiftle to the Hebrues doth diftinguifli the Fathers of our flefh fr5 God>which is the only Father of Spirits, he would not othcrwife more plainely affirme the eflcnce of fouUes. Moreouer,if the foules remayned not aliue being dcliucred from the prifos of their bodies, Chrift fhould very fondly haue brought in the Luc.i5. loule of Lazarus ioying in the bofome of Abraham, and agayne the ^*- foule of the richman fubied to horrible tormcntes. The fame thing doth Paul confirme when he tcacheth that we wander abroade from , Cor.< God, fo long as we dwell in the flefh, andthatweenioyhisprefcncc Aa.a'3. being out of the ^dh. But,bccaufe I will not be long in a matter that 8. is not obfcurej will addc only this out of Luke,that it is reckened a- mog the errours of the Sadduces that they did not beleue that there were any Spirites and Angels. J Alfo a ftrong proufe hereof may be gathered of this vt^herc it is fayd , that man is create like to the image of God . For although Gc«i.i7 the glory of God do appeare in the outwarde fhape of man , yet is it no dout that the propre feate of the image of God is in the foule . I do not deny that as concerning our outward fhape , in afmuch as the fame dorh diftinguifh and feueie vs from brute beafi:es , we do alfo therein more nerely approch to God than they : neither v.^ill I much ftad againit the which thinke that this is to be accopted of the image of Godjthat where al other liuing creatures do groutllingwife behold the groundjto man is giucn an vprightface,and he is commaunded ro lt)oke vppon the heauen , and to aduaunce his countenance towarde the ftarres:fo that this remayne certainejthat y image of God which is feene appeareth in thefe outward (ignes , is fpirituall. For Ofiander (whom his writings declare to haue bin in fickle imaginations fondly witty ) referring the image of God without d-flference as well to the body as to the foule,m ingle th heauen & earth cogcther.For he fayth, Cap. 1 5. Of the knowledge of that the Fathcr,the Sonne^and the Holy goft did fettle their image in man , bec»ufe though Adam hadde ftand without falling , yet (hould Chrift haue become man. And fo by their opinion the body that was appoynted for Chrift , was but an example or figure of that bodily fliape which then was formed. But where ihall he finde that Chrift is the image of the Spirite ?. I graunt in deede that in the Perlbn of the Mediatour fhineth the gJory of the whole Godheade . But how (hall the eternall wordc be called the image of the Spirite whom he goeth before in order? Finally it ouerthrowerh the diftm<5lion betwene the Sonne and the Holy ghoft , if ht'do here call him his image. Moreo- uer I would fayne learne of him how Chrift doth rcfemblc the Holy ghoft in the flclh that he tooke vppon him, and by what markes and features he doth exprefle the likencflc of him. And where as this fay- Gene. X ingrLct vs make man after our image,doth alfo belong to the Perfon 1*. of the Sonne , it followeth , that he muft be the image of himfelfc: which is againft all realon, Befide that, if Ofianders inuention be be- lcued,man was fafnioned onely after the figure and paterne of Chrift in that he was man, and fo that forme out of which Adam was taken, was Chrift, in that that he was to be clothed with flcfh, where as the Scripture m a farre other meaning teacheth,that he was create in the image of God. But their futtlc inuention is more colourable which do thus expound it,that Adam was create in the image of God , becaufc he was fafhioned like vnto Chrift , which is the onely image of God. But that expofition alfo is not found . Alfo fome interpreters make a great difputation about Image and Likenefle, while they feeke a dif- ference betwene thofc two wordes, where is no difference at all5ray- ing that this word Likenefle is added to expound the other . Firft wc know that among the Hebrucs fuch repetitions are common, wher- in they exprelfe one thing twife : and in the thing it felfe there is no doutjbut that man is therefore called the image of God,bccaufc he is like to God.Wheiby appearcth that they are 10 be laughed at,which do fo futtelly argue about the wordes,whether they appoint Zelem, th:it is rofay,lmage inthefubftaunceof the foule,or Dcmuth, that is to f^yjLikenefle in the cjuahties,or what other thing foeuer it be that they teach.For where as God determined to create man after his own imagcjthis being fomewhat darkely fpoken he doth as by way of ex* plicarjo repete it in this faying, After his hkenefte,as if he would hau© faydjthat he would make man.in whom he would reprefent himfelfe, as in an image, becaufe of the markes of hkenefle graucn in him. And thv?rfore Mofes a litile after reciting the fame thingjdoth repeate the Image of God twife , leauing out the name of LikeneiTe. And it is a trifling God the Creator, Lib.i. 6^ trifling obieftion that Ofeander maketh , that not a parte of man, or thcfoule only with the gifces iherof, is called the Image of God, but the whole Adam which had his name giucn him of the earih , from whence he was taken . Trifling, I fay, will all readers that haue thcyc (bund wic iudgc this obiedion. For where whole man is called mor- tail,yetis noty foiilc therby made fubied to mortality. Agamc where he IS called a liuing creature endued with rcaf6,it is not therby meant ^o^ that the body hath reafon and vnderftandmg. Although therfore the foule is not the whole man, yet is it not inconuenienr, that man in re- (ped of the foule be called the ima^e of God , albe'it 1 hold ftill that principle which I haue before ^abli(hed,that the Image of God cx- tendeth to the whole excellecejwherby the nature of man hath piee- , minence among all kindes of Uuing cteatures.Therefore in that word is noted the integrity that man had when he was endued with right vnderftandmg, when he hadhisa&dion framed according to reafon, and all his fenfes goaerned in right order, and when in excellent gifts he did truely refemble the excellence of his Creator. And though the principall leate of the image 'of God were in the mmde & hart , or in 5-4S. where Pauledoth in comparifon fettc the quickening Spiritethae Chriii giueth to the faythfull, againft the liuing foule wherein Adarn was creattdj he fctteih-foorth the more aboundant mcafure of grace in the regeneration : yet doth he not take away this other pnncipall pomtjihat this is the end of our regener3tion,that Ghrift (hould new Col. 3. iailiion vs to the image of Go emaiij^kd 1 .;. Cap. 1 5. ' Of thekttowledge of himlclfe with an vngodly errour, not acknowledging the image of: God to be in ma without his cffentiall jqfticcas though God by the ineliirnable powjer of his holy fpirite could not make vs hke vnto hinv fcife,vnlcffe Chrift OiQuld lubftantially pourc himfclfe into vs. With whatfoeuer colour many do go about to difguife ihefe deceites » yet fh:il f.hey ncuer fo begile the eyes of the readerSithat are in their right witteSjbiii that ihcy willeafily ice that thefe things fauour of the Ma- 3. Cor. 5 nichecv crrour. And where Himt Paule entreateth of the reftoringof * ^* this imagcjit may be readily gathered out of his wordes,that man was made of like forme to God, not by inflowing of his fubltance,but by grace and power of his Spirite. For he fayetb^ that in beholding the glory of Chrift we are transformed into the fame Image , as by the fpirite of God , which fuiely fo woiketh in v$ , that it maketh vs of one fubftance wif h God. 6 It were but folly to borow of the Philofophers a d€finiti5t)f the" foule* of whom aImq{^none, except Fbto^hath pcrfedly affirmed it: to be an immortall (bbftancc.In dede fomc other alfo,that is.thc,So-i craiiam 4.0 touch it, but fo as none doth playnly teach that to other,' which himftilfe was not perfwaded. But therefore is Plato of the bct- tev iudgementjbecaufe he doth in the foule confider y image of God.^' Some ether do fo bindtf the powers and veitues of the foule to this' prefent life,thr«t being out of the body they leaue to it nothing.Novr« we haue already jcaught by the Scripture,thatit is a bodileflcfubttace:- nowmuftwe addcthat ahhough properly it is not comprehended in place , yet it iS fet in the body , ind doth there dwell as in a houfe,: not onely to minifter life to all the partes of the body , and to make the inftrnmentcs thereof mete and fittcly feruing for the adions that they .Te appoynted'for , but alfo to beare the chiefe office in gouer- ning the hfe ofman,& that not onely about the ducties in this earths ly life , but alfo to (hrre vs vp to the feruicc of God . Although this lawr point in this corruption is not playnely percciued , yet cuen in the vices themfelues there remayne emprinted fomeleauings thcrof.. For whenfe commeth it but of fliame , that menne haue fo great care what be reported of them ? And whenfe commeth fhame, but of re- . gartie of hot)efty?Whereof the beginning and caufe is, that they vn- derlHd that they are ng.turally borne to obfcrue lufticcjin which per- ' iualion is e»iclofee du- Sonitime they fay xtispradicall,whichby coceiuingof good orcuiU plici in (joth duic-rfly moue the Will. And appetite thev do diuidc inio Will, fimbus ^"^ ^"^^' -^ ^^^y ^^^^ ^^^^ ^^^" Appetite which they call Hoimc* lib.?, obevcth to re.ifon,aad Luft they call ihat when the appetite fliaking of the yoke of reafonjrjunnethout to intemperance. So alwayes they ima?iiie realon to be that in man, whereby man may rightly gouerne him fclfe. 7 But we are conftrayncd fomwhat to fwarue from this maner o£ teaching, becaufe the Phiiofophers which knew not the corruption of mans n3tuie,which came for punirnmcntof his fsll,do wrongfully confound the two very diuerfe ftaces of man. Lctce vs therefore thu$ thinke ofit,th3t there are in the foule ot man two p^rtes,which OiaU fcroe at this rt'Tjc for our prefeni purpof-jth jt is to fay,Vndcrftaaing & Will And let it be the office of Vnderftanding,to difcernc betwenc obiedeSjOr things let before if,as ech of them fliall fecme worthyto be liked or miflikedrand the office of Will to choofe and follow that which Vnderfianding faycth to be good , and to refufc and flee that which Vndeiftanding ffiall difaloweiLetfe vs not htre be flayed at all with the nice f^Jttcltics of Ariftotle, that the minde hath of it felfc no mouingjbut that it is choife which moucth it»which choife he calleth ihedelningc vndcritandmge . Buttotheende we be not entangled withfupciHuousqueftions,Ietre this fuffifeys,that the Vnderftanding is as it were the guide and gouernour of the foule,and that Wil hatk alwayes regaide to the appoyntment of Vnderfianding, and abideth the iudgement thereof in her dcfires. According wherunto,Ariflotlc EtMib. himftl 'e hath truely fayd.that fleeing or following is in Appetite fuch < cap .i a like thing, as in the vnderfianding minde is affirming and denying. Now howe certayne rhe gouernement of Vnderfianding is todire^ the Will : that we will confidcr in an other place . Here we meane onely to (hew that-there can be found no power in the fpule but that may well be Cayd to belong to the one of thefe tiiyo members. And in this God the Creator. Lib.i. ^8 this forte vnder Vnderftanding we comprehende Senfe, which other do {o diftinguifh,that they fay Senfe is enchned to pleafure/or which Vnderftanding followerh that which is goodrand that foir commeth topaffe, that the Appetite of fenfe is Cdncupifcence and Luftj the afFciftion of vnderftanding is Will. Againeinfteede of the name of Appetite, which they better like,I fet the name of Wil,which is more commonly vfed. ' 8 God therefore hath furnifhed the foule of man with an vnder- ftanding minde,wherby he might difcerne good from euilhand right from wrong, and hauing the light of rcafon going before him, might fee what is to be followed or forfakcn. For which caufe the Philofo- phershaue called this direding parte the Guider.To this he hath ad- ioyned Will, to which belongeth choife.With thcfe noble giftes the firft ftate of man excelled , fo that he not onely had enough of rca- fon, vnderftanding, wifdom, and iudgementjfor the gouernement of this earthly life , but alfo to clime vp euen to God and to cternail fe- licity.Theto haue Choife added vnto it,which migh dired tlie appe- tites, and order ail the inftrumemal motions,& that Co the Wil might be altogether agreeable to the gouernement of reafon. In this Inte- grity, man had freewill,whereby if he would he might haue attained icternall life.For here it is out of place to moue qucfti5 of the fecrttc ^redeftinatio of God: becaufe we are not now about to difculTe what might haue chaunced or not , but what at that time was the nature of man. Adam therefore niiij^ht haue ftand if he would,becaufe he fell fio: but by his owne will . But becaufe his will was pliable to either fide, and there was not giuen him conftancy to continue,thcrfore he foeafely fell. Yet his Choife of good &euil was free. And not y only, but alfo in his vnderftanding minde , and in his will was mott great vprightneffe, and all his inftmm entail partes orderly framed to obe- diece,vntill by deftroyinghfmfflfe he corrupted the good things that were in him. From henfe commeth it that all the Philofophers were fo blinded, for that in a ruyne they fought for an vpright building, andforftrong ioyntesin anvnioyntcd ouerthrowc. This principle they hetde, that mart could not be a liuirtg creature, endued with rea* fon,vnlefle there were in him a free choife of good and euilrand they conlidcrcdjthat otherwife all the difference (hould be taken away bc- twenc vertoesand vices, vnlefle man did order his owne lifebyhij owne aduife . Thus farre hadde they fayd well if there hadde bin no chaunge in man , which chaunge becaufe they knewe not of, it is no meruaile though they confounde heauen and earth together. But 2$ for them which profeflMigthcmfelues to be the difaplesof Ghrift, I iisj. Cap.! ^. Of the knowledge of «Joytc fceke for free will- m man , that hath bin loft and drowned in Ipnicuall cleftrudion , they in goinge meanc bctvveoe the Philofo- phers opinions and heuenly doftrine arc playnely dcc«yued , fo that they touch neither heauen nor earth . But of tbefc thinges we fhall better fpeake in place fitte for theminow onely this we haue to hold in mindc, that man at his firft creation was farre other thanliis poftc- rity cuer fins , which taking their beginning from him being corru- pted, hath from him receiued an infcdion dtfriued to them as it were by inheriraunce . For tlien ail the partes of his foule were framed to right order, then ftoodc fafe the foundnefle of his vnderftandmgc mmde , and his will free to choofe the good. If any do obied that \x ftoodc but m flippery ftate , becaufe his power was but wcake, I an* fwere that that ftcite was yet fuch as fufticed to take from him all ex* cure,nei:her was it reafonable to rcftrainc God to this point,to make man fuch a one as either could not or WDuld not finne at all, I graunt AuguR. fuch a nature hadde bin be tter, but therefore precifely toquarelwith i/"a^ 7 ^^^j^'' though It hadde bin his duety to haue giucn that vnto man,i$ j.^^ ' * to much vniuftice , foralmuch 3ts it was in jiJS owne choife to giue howe much pleafed him . But why he did not vphold him with the ftrength of ftedfaft continuanoe , that refteth hidden in his owne fe- crete counceliiit is our parte oncly to be fo farre wife as with fobriety we may. M<-tn reccaiied in deede to beable tf he v/Qu]d,but he hadde De cor- ^^^ ^^ ^^'^^ f ^^ might be able. For of this wdi (hould hnue followed rep. & ftedfaft coti nuance. Yet is he not excufeable,which receiued fo much gracj.ad that of his owne will he hath wrought his owne defti udion . And \*'5" there was no neceffity to compell God to giue him any other than a jj^ * mesne will and a fraylc will, that of mans fall he might gather matter for his owne glory. Tlve xvj. Chapter. That God by his power doth nourish and maintaine the World, which htmfelfe hath createdyund by htsproHidence doth gotterneali the partes thereof. BVtit were very fondeand bare to make God a creator for a moment , which doth nothing fins he hath once made an endc; of his worke . And in this point principally ought we to differ fro the prophane men, that the prefence of the power of God may fhine vnto vs no Icfle in the continuall ftate of the world , than in the firft beginning of it. For tliough the mindes of the very wicked in oncly beholding of the heauen and earth are compelled to rife vp vijto ihe creator , yet hath fay th a certayne peculiar maner by it felfe .... I whereby God the Creator. Lib.i. 6g whereby it geucth to God the whole praife of creation. And thcrfore ferueth chat faying of the Apoftle,which we before alleged , that wc do not vnderftand but by faith,thai the world was made by the word of God. For vnlefle we pafle forward euen vnto his prouidence , we 4onoc yet rightly conceiue what this meaneth that God is the crea- tor, how foeuer we do feemc to comprehende it in minde, and con- itSe. It with tongue. When the fenfe of the flefh hath ones fet before it the power of God in the very creation,it rtftcth there, and when it procedeth furtheft of all , it doth nothing but wey and confider the wifdom,powcr,and goodnefle of the workema in making fuch a piece of worke ( which thinges do of them fclues offej and thruft them felues in fight of men whether they will or no)and a certainc generall doing in preferuing and gouerning the fame , vpon which depcndeth the power of mouing . Finally it thinketh that the liuely force at the beginning put into all thinges by God , doth (u&i*: to fufteine them. But faith ought to perce deper,thatis ro fay,whom it hath learned to be the creator of ail thinges , byandby to gather that the fame is the pet pf tuall gouernor and preferuer of them : and that, not by ftirr ing with an vniuerfall motion as well the whole frame of the worlde , as all the partes trerof,but by fufteyningjchcriihing and caring for,with fingular piouidence cuery one of thofe thinges that he hath created cue to the leaft iparow.So Dauid after he had fii ft faid that the world was created by God , byandby defcendcih ro the continuall courfe of his prouidence. By the worde of the Lord (faith he) theheauens were pfa^j., ftabUflif d,and all the power tScrof by the fpirire ot his mouth.By and 6. by he addeih. The Lord looked downe vpon the fonnes of men, and fo the reft that he faith further to the fame efted . For although they do not all reafon fo orderly , yet becaufc it were not hkely to be be- leued that God had care of mtns matters , vnleffe he were the maker of the worlde , nor any man dof th carneftly bcleue that God made the worlde, vndefle he be perfwaded that God bath alfo care of his workes : therfore not without caufe Dauid doth by good order con- ueye vs from the one to the other. Generally in dedc both th? Philo- fophers do teach, and mens mindes do conceiue that all partes of the worlde are quickened with the fecrete infpiratio of God. But yet they actcine not fo farre as Dauid both himfelfe procedeth and carrieth aU the godly with him , faying : all thinges wayte vpon thee , that thou mayeft gcue them foode in due feafon. Thou geueftitto them and ^ ^'^^ they gather it. Thou opcneft thy hand and they are filled with good thinges. But if thou hide thy face they are troubled. If thou take away their breathathcydie and returnc to their duft. Againeif thoufcndc Cap. i^. Of the knowledge of forth thy Spiritc , they are created and thou reneweft the face of tlit Aft.: 7. earth. Yea although they agree to the faying of Paule, that we haue J J. our being and are moued, and do hue in God.yet are they farre from that earncft fehng of grace, which he commendeth vnto vs : bccaufe they uih not of Gods fpeciail care whereby alone his fatherly fauor is knowcn. a That this difference may the better appeare,it is to be knowen, that the Prouidence of God, (uch as it is taught ;n the Scripture, is in comparifon fet as contrary to fortune and chaunces that happen by aduemure . Now forafmuch as it hath bin commonly beleued in all ages, and the fame opinion is at this day alfo in a manner in all men, that all thinges happen by fortune,it is eertaine,that that which ought to haue bin beleued concerning Prouidcnce,is by that wrong opinion not onely darkened but alfo in manner buried . If a man light among thcucsjor wilde beaftes,if by vvinde fodeniy rifen hcfuftcrfhipwrackc on the fca , if he be kylled with the fall of a houfe or of a tree if an other wandring in deferte places finde remedy for his poucrtie,if ha- iling bin tofled with the waues , he atteinc to the hauen , if miracu- Joufly he efcape but a finger bredth from death : all thefe chaunces as well of profpcritie as oFaduerfitiethe reafon of the flcfh doth afcribc Mac.io. ^^ fortune. But whofocuer is taught by the mouth of Chnft , thit all 19. the heares of his hed are numbrcd,will feke for a caufc further of,and wii firmcly belcue that all chauces are gouerned by the fecrctecouftU of God. And as cocerning thinges without hfejthis is to be thought, that although eucry one of them haue his owne propertie naturally put into itj^'Ctdo they not put forth their power but only fo farre , a$ fhey be dire it is a very childifh cauillatio to cnciofc it within the influence of na- ture. And yet they do no more defraudc God of his glory than them- fchies ofa moft profitable doifb-ine , whofoeucr do reftraine the Pro- nidence of God within fo narrow boundes,as if he fuflfred all thinges Op.i^. . Of the knowledge of to be carried with an vngouerned com fe according to a pcrpetuall laW of nature . For nothing were more miferable than man if he fhould be left fubieft to euery motion of the heaucn , the aire , the carrh and the waters. Befide that by that meanc the lingular goodnelTe of God towards eucry man is to much vnhonorably diminifhed.Dauid crieth f[a.Z.i, out that babes yet hanging on their mothers breftes are eloquent enough to magnifie the glory of Godjbecaufe eucn Co fone as they be come out of the wombe,they finde food prepared for the by his heaf- ucnlycarc. This is in deede generally true, fo that yet our eyes and (cnfes ouerpafTe not that vnmarkcd which cxperiece plainly (heweth, thatfome mothers hauefull and plentifull breftes , fome other almoft dry , as it pleafeth God to fede one more liberally, and an other more fcarcely . But they which geue the due praife to the almightinefle o£ God,do receiue double profit therby,the one that he hath fufficient- \y large abilitie to do them good,in whoes pofleffion are both heauen and earth 3 and co whoes bccke all creatures do attend vpon , to yeld ihemfelues to his obedience : the other, that they may fafely rcfte ill his protcdion,'to whoes will are fubied all thcfe hurtfuU tbinges that may any way be feared , by whoes authoritc as with a bridle Satan is reftrained with all his furies and all his preparation , vpon whoes bccke doth hang all that euer is againft our fafetie. And no other way but this can the immefurablc and fuperititious feares be correded of appeafed , which we oftentimes ccncciue by daungers happening vn- to vs.Superftitioufly fearful I fay we be^if where creatures do threaten v$ or geue vs any caufe of feare,we be fo afrayed thcrof,as if they had of themfelues any force or power to do vs harme , or did vnforefeen or by chaunce hurt vs , or as if againft the hurtcs that they do , there ler 10. ^^^^ "***■ ^"fficicnt helpe in God . As for example. The Prophet for^ 2, ' * biddeth the children of God that they Ihould not feare the ftarres and figncs of the heauen, as the vnbeleuers are wont to do. He condem- ' neth not euery kinde of feare. But when the vnbeleuers to geue away the gouernement of the worldc from Go^ vnto Planets,do faine that their felicitie or miferic doth hang on the decrees and forefhewinges of the ftarres , and not on the will of God , fo commeth it to pafle that their feare is wiihdrawen away from that onely one , whom they ought to hauc regarded, vnto the ftarres and comets. Whofo therforc will beware of this vnfaithfulnefle , let him kcpc alwayes in remem- brauncc that there is not in the creatures a wandring power, working or motion,butthat they are gouerned by the fecrete counfell of God, U> that nothing can chaunce but that which is decreed by him both witting and wiUing it fo to be. 4 Firf^ God the Creator. Lib.i. 71 4 Firft thcrfore let the readers learncthat Prouidence is called il^ar, not whcrwith God idlcly beholdeth from heaucn what is done in the worldc» but wherwith as guiding the ftcrne he fitteth and ordrcth all thinges that come to pafTe . So doth it no lelle belong to his handcs than to his eyes. For When Abraham faied vnto his ibnne. God (hall Ge. %i, pTOuide, he meant not onely that God did forknovv the fucceflc then «. to come , but that he did caft the care of a thing to him vnknowcn vpon the will of God , which is wont to bring thinges doutefull and confufcd to a certainc end. Wherby foloweth that Prouidence confi- fteth in doing : for to much fondely do many trifle in talking of bare forknowledge. Their error is not altogither fo grofle which geue vn- to God a gouernemcnt but difordcred , and without aduifed choifc, (as I haue before faid,) that is to fay fuch as whiileth and driucth a- bout with a gencrall motio the frame of the world with all the partes therof, but doth not peculiarly dired the doing of euer)' creature.Yet is this error nor tolerable. For as they teach, it mr.y be (nolwithftan- ding this Prouidence which they call vniuerfall)that all creatures may be moued by chauncc , or man may turnc himfelfe hether or thcther by free choife of his will. Andfo do they parte the gouernement be- twene God and man, that God by his power infpireth into ma a mo- tion wherby he may worfce according to the nature planted in himi and man ordereth his ownc doingcs by his ownc vdlumaric aduife: Briefeiy they mcane that the worlde , mens matters , and men them- feluesare gouerned by the power, but not by the appointement of God. I fpeake not of the Epicureans (which peftilece the Wdrlde hath alway bin iilled with)which dreamc of an idle and flouthfull God:and other as mad as they , which in olde time imagined that God did fo rule aboue the middle region of the ayre , that he left thinges beneth to Fortune:for againft fo cuidet madneffe tlie dumme creatures them- felucs do fufficienily crie out. For now my purpofc is to confute that opinion that is in a manner commonly beleued,which gluing ro God a certaine blinde,and I wote not what vncertainc motion,taketh from him the principall thing , that is by his incomprehenfible wifdom to dircd and difpofc all thinges to their enderand fo in name onely and not in deedc it maketh God a ruler of the worlde , becaufe it taketh from him the gouernement of it. For what (I befech you J is it cb to gouemcjbut fo to be oucr them that arc vnder thee,that thou mayeft rule the by appointed or|ler?Yet do T not altogether reied that which is fpokcn of the vniuerfall Prouidence;fo that they will acaine graunc me thiSjthat the world is ruled bv God,not onely becaufe he mainrci- neth the order of nature which hirafeltc hath fct, but alio, becaufe he Cap. 1 6. Of the knowledge of hach a peculiar care ofeueryonc of his workcs . Trew itisthat all fortes of thinges arc moued by a fecrcc inftind of nature, as if they; did obey the eternall commaundemenr of God , and that that which God hath ones determined doth of it.fclfe precede forwardc . And hereunto may that be applied which Chriflfaieth, that he and hisfa-> ther were euen from the beginning alway working . And that which Aft.i 7. Paulc teacheth that in him we liue, are moued and haue our bcyng,- >8. and that which the author of the EpilUe to the Hcbrues , meaning; to- Hcb.1,3 prouc the Godhead of Chrift laieth, that by his mightie comaundc- ment all thinges are fufleyned. But they do wrong which by this co- lour do hide and darken the fpecial Prouidence,which is coHrmcd by I'o certaine and plaine teftimonies of Scripture , that it is maruell that' any man coulde doute of it. And furely ihcy themlelues that drawc the fame veile which I fpeake of to hide it , are compelled by way of corredion to adde , that many thingcs arc done by the peculiar care of God , but then they do wrongfully reflrajne the fame ontly to pe- culiar doinses.Wherforc we muft proue that God doth ^o geue hede lothegouernementofthefuccefrcsof all ihinges, and that they all do fo procedc from his determined counlcll that nothing happencth by chaunce, 5 Ifwcgraunt that the beginning of motion belongcth to God, but that all thmges are cither of themlelues or by chaiicc caried whc-; ther the inclination of nature driucth them^the mutuall fucccdmg by? turnes of daies and nightes , of winter tind fommer , ihalbe the workc of God,infomuch as he appointing to cuery Qnc their duties hath let* them a certaine law , that is if they fljoulde alway kepe one meafure, in egall proportion, as well the dayes thatcome after the nightes , thc» moncthes after monethcs,and ycres after yercs. But when fomctimc- immoderate heates with drincircdo burne vp all the gramcfomtimc- vnfeafonable raines do marre the cornCj whe fodeine harmc cometh by haile and tempeftcs : that lliall not be the workc of God , vnlcfTe parhap it be becaufe the cloudes or faire whether or coulde or hcaie haue their beginning ofthc meting of the planetcsor other naturall caufes . But by this meane is there no roume left, neither for the fa- . tht'ilyfauournorfortheiudgementesofGod. If they fay that God. is bencficiall enough to mankinde becaufe he pourcth into the heauc and earth an ordinarie power, wherby they do finde him nouriflimec: that is to vaine & prophane an inuention,as though the frutefulnefic ofoneyearc were not thefingularbleflingofGod , and dearth and famine were not his cur(e and vcngeaunce? But becaufe it were to log 10 gather together all the rcafons that ferue for this purpofe , let the ^ autho- God the Creator, Lib.i. 72 ^mhoritic of God himfelfe (uffict vs. In the law and in the prophcics he doth ofcemimes pronounce , that foofie as he warereth the earth With deaw and raine,he declareth his fauor, and that when by his c6- maundemenc the hcauen is hardened hke yron, when corne is confu- rocd with blading and other harmes,whcn the fieldes arc ftrikcn with haile & tempeitcSjit is a token of his certainc & fpeciall vcngeauncc. If we graunt ihefc thingcs , then is it alTurcd that there fallcih not a drop of raine but by the certaine commaundemenc of God . Dauid pf ,^ pray feth the general Prouidcnccof God,thathe geueth meatetothe ^ " rauens birdes that call vpon him : but when God himfelfe threatncth famine to lyuing creatures , doth he not fufficiently declare that he fcdeth all liuing thinge.s fometime with fcarce & fomctime with more plentiful! porr ion as he ihinkcth good ? It is a childifh thing as I faid before,torcftrainc this to particular doinges, whcras Chrift ipeakcth ' ^^•'®" without exception J that not a Iparrow of neuerfo fmallaprice doth fall to the groundc without the will of his father. Surely if the flying of birdes be ruled by the purpofe of God , then muft we nedes con- feife with y Prophet,that he fo dwelieth on hie, that yet he humbleth Pfa. z t. himfelfe to loke vpon allthinges that chauncc inheauen and earth. 5* ; . 6 i But becatife we know that the worlde was made principally for Biankindes fakc,wc muft therfbrc cofidcr this ende in the gouernancc of man. Thcpiophet Hiercmic cricth out. I know, Lorde, that the Hicr.i©' way of man is not his owne, neither belongeth it to man to dired his 23. cwne ftcppcs. And Salomon faicth , the fteppes of man are ruled by '^'■°'*®» iheLord, andhowfliallamandifpofehisownc way? Now let them "** fay that man is moued by God according to the indinaripii of his cwne nature* but that man himlclfcdoth turne that mouing whether k pleafeth him . But if that were trusly faid , then flioulde man hauc the free choifc of his owne wayes. Paraduenture they will deny that, becaufc he can do nothing without the power of God. But feing it is certaine that the Prophet and Salomon do geue vnto God , nor one- ly power but alfochoife and appointment, they can not focfcapea- way. But Salomon m an other place doth finely rebuke thi?^ raOiC- • nelie of men, that appoint vnto themfeluesan other ende without refped of God, as though they were not led by his hande. The pre- pr^,,^ parations (faith he) of the harte are in man, but the aunfwere of the 1, tongue is of the Lord. It is a fonde madneffe that men will take vpon them to do thinges without God , which can not fo much as fpeakc but what he will . And the Scripture to exprefTc more plainely that nothing at all is done in the wori.u but by his appointment , (hewech that thofe ibinoes whichc lemc molte happening by chauncc arc Cap.i^. Of the knowledge of 1x0.21. fubied to him ♦ For what caii you more afcribe ro chauncc , than ' i" when a broken bowe falling from a tree kiileth a wayfaring man paf- fing by it ? But the Lord faith farre otherwife,which confcffcth that he hath dehuered him into the hand of the flaier.Likewifc who doth not leaueihehappeningof lettesto the bUndnelTe of fortune ? But the Lord fuftcreth it not which claimcth the iudgementof themtohim- felfe : for he faieth that it cometh not to paffe by a mans owne power Pro. 1 6. ^^'^^ ft'^ncs are caft into the lap and dra wen out againe , but that thing 1 3. which onely might de faied to come of chaunce he teftiHeth to come from him felfe. For the fame purpofe makeih thzt faying ov Salomon; The poorc man and the vfurcr rhete together , God hghteneth both' their eyes. For although pooremen & richc be mmgled together in' the v.rorlde,while euery one hath his ftate afligned himfromGod, he- admomlheth that God which geueth light to all men is not blinde^SC To he exhortcth the poore to pacience , becaufe whofocU^r are not contented with their owne ftate, they (eke to fliake of the burden thatf Godiiathlaied vponthcm.So an other Prophet icbukeih the vngod- ly men, which afciibe to thediligec violences do teftilie a (ingular prefence of God. He commaudeth and raifeth vpthe f^ormy windes and it liftcth vp the wanes therof,and the- he turneth the f^orme to calme, fo that the waues therof are ftill. As in an other place he faiethjthat he fcourged the people with burning wir.des.So wheras the power of engendring is naturally geuen 10 men, yet God the Creator. Lib.i. 73 yet God willcth it to be imputed to his fpeciall gracc,that he leaueth lomein barrennellc, and vouchfaueth to graunt ilFue to other lome, the frute of the wombeis his gift. Therfoie faid lacob to his wife,am Ge 3©. I as God that 1 can geue thee children ? But to make an ende : there »• is nothing more ordinary in nature than that we be fed with bread. But the Holy ghoft pronounceth that not onely the growing of the fruites of the earth is the fpeciall gift of God , but alfo that men hue not by oncIy bread , becaufe it is not the very full fedmg that nou* riil^.ethjbut the fecret bieffing of God : as on the other fide he threrc- £^^ ^ neth that he wil breake the iTay of brcad.Neiihcr coulde we earneftly pray for our dayly bread , vnlcfle God did geue vs foode with his fa- therly hande. Therfore the Prophet , to perfwade the faithfull , that God in feding them doth fulfil the office of a good father of houfe- Pfa-' 3^ holdcjdoth put them in minde that he geueth meate to all flelli.FinaU \y when wc haue on the one fide '.The eyes of the Lord are vpon the righteous, and his eares bent to their prayers : on the other fide : The pfg. 3 a. eye ofthc Lord is vpon the vngodly to deftroy the memory of them 16.17. out of the earth:let vs know that all creatures both aboue and beneih are ready to obedience that he may apply them to what vfc foeucr he will, whcrupon is gathered that not onely his generall prouidence re- maineth in his creatures to continue the order of nature , but alfo by his maruellous counfell is applitd to a certaine and proper ende. 8 They which would bring this dodrinc in hatred,do cauiil that this is the learning that the Stoikcs teach of faium or Dtftcnie,which alfo was ones laied for reproch to Auguftine. As for vs, sl:hou,^h we ^'^'- *• be loth to ftriue about wordes,yet we allow not this word f2tum,both ^'^ ^.' becaufe it is one of thofe whoes prophane noueltie S. Paul tcachcth vs to flie,and becaufe fome men go about with the odioufnefie tlierof to bring Gods truth in hatred. As for the very opinion of the Stoikes, it is wrongfully laid to our charge. For we do not, as the Stoikes do, imagine a neceilitie by a certaine perpetuall knot and entangled order of caufes which is conreincd in nature : but we make God the iudgc and gouernourof allthinges, which according to his wifdom hath euen from furtheft ende of ctemitie decreed what he would e do, and now by his power putteth in execution that which he bath de- creed. Wherupon we a.'^irme that not only the heauen and earth and other creatures without life , but alfo the purpofes and wiUesof men are fo gouerned by his Prouiciece, that they be diredly caried to the ende that it appointeth. What then ? will one fay, doth nothing hap- pen by fortune or by chaunce > 1 aunfwere that Bafilius mapnus liarh truely faid that fortune and diauoce are heathen mens wo: dec, with K Cap.i 6. Of the knowledge of the hgnification wherof the mindes of the godly aught not to be oc- cupied. For if euery goodfucceflc be the blefling of God, and cucry cahmitic and aduei fitic be his curfc, now is there in n-.cns matters no place left for fortune or chaunce . Wc oi'ght alfo to be moucd With Rctr. \i ^^'S ^''yi"g o^ Auguitme.In his boks againft the Academikes he faith, i.cjp.i. Itdothdiipleafcme that I hauc fo oft named fortuncalbeit my mea- ning was not to hauc any gcddclTe meant therby,but cnly a chaucca- b!e happening in outward thinges ether good or cuil.Of which word Fortune are deriued thofe wordes which no rcLgion forbiddcih vs to vfe , forte, forfan, forfitan, fortafle/ortuito, that is parhap,paraducn- ture, by fortune and by chaunce, which yet mnft all be applied to the Prouidcncc of God . And that did I not leaue vnfpokcn when I faid, for parchaunce cue the fame that is commonly called Fortune is alfo ruled by fecret order. And wee call chaunce in thinges nothing els but that wherof the reafon and caufe is vnknowen. I faid this in dcde» but it repenteth mc that I did there fo name Fortune . Forafmuch as 1 fc that men haue a very eusll cuttome, that where they ought to fay,thu8 it pleafed God,tl-.cy fay,thus it plcafed fortune. Finally he doth com- monly in his bookes teach, that the world (hould be vnorderly whir- led about if any thing were lefte vnto Fortune , And although in an other place he dercrmineth that all things are done partly by the free will of man, end partly by the Prouidence of God, yet doth he a little after fufficiently fhew that men are fubied vnto and ruled fcy Proui- dence, taking this for a principle, that nothing is more againft conue- nicnce of reafon, than to fay that any thing chaunceth but by the or- drnancc of God , for els it ihouldc happen without caufe or order by which reafon he alfo exclu^^cththat happening that hangcth vpo the Will of men :ai>d byandbyafter heplainlierfaieth that wc ought not Quacft. to feke a caufe of the will of God. And fo oftc as he maketh mention lib. 8 3. of fufferauncejhow that is to be vndeiftanded fliall very well appearc jj^ '^'' by one place where he proueth that the will of God is'the foucraignc cap.4! ^^^ ^""^^ caufe of all thinges, becaufe nothing happencth but by his commaundement or fufferauncc. Surely he faincthno: God to fie fill! idle in a watch tour , when it is his pleafure to fuffer any thine, wherashe vfethanaduallwill ( as I may fo call it ) which oiherwifc coulde not be called a caufe. 9 But for.ifmuch as the dollnefle of our vnderftanding can not by a great way atteine to the hci ht of Gods proiiidecejWC muft vfe a dt- ft'.ndio to hclpe to lift it vp. I fay rherfore,how focuer all thinges arc o deined by the puipofe and certaine difpo(ition of God , yet ro vs they are chaunfable,not that we thinke that fortune ruleth the world and God the Creator. Lib.i. 74 aod men, and vnaduifcdly tcflcchail thingfs vp and downc (for (uth bcaftlyncfTe ought to be farre from a Chnitian hartc)biit becaufc the order, meane, eiide and neccflfuie of chofc thms^es that happen , doth for the moft parte lie fccrete m the purpofc of God , and is not com- prehended with opinion of man, therforc thofc ihinges are cs it were chauUble,which yet it is certaine to come to paile by the will ot God. For they feme no otherwife, whether we coniider them in their owne nature, or whether we efteeme them according to our knowledge and iudgemeht . As for an example , let vs put the cafe, that a marcnaunt being entred into a wood in c5n3nieof true men, doth vnwifel)' ftray away from his feiowes , and m his wandring chaunceth vpon a dennc of robbers, hghteth among theues and is killed,his death w^s nor on- ly forefcen with goddes eye , but alfo determined by h!S decree. For . it is not faied that he did forefee how farre ech mans life fliould ex- ° ^ ^ tende , but that he hath (ette and appointed markes which can not be pafled. And yet'fo farre as the capaciiie of our minde conceiueth, ail ithinges herein feme happening by chaunce. What fnall a Chridian here thinke ? euen this,whaifoeuer happened in fuch a death , he will thinke it in nature chauncing by fortune as it is in dede,but yet he wil not doubt that theprouidenceof God did gouerne to direcl fortune to her cnde. In like manner are the happemnges of thinges to come. For as all thinges that be to come arc vncertame vnto vs , fo we hang them in (ijfpenfe, as if they might fall on cither parte, yet this remai- ncth fettled in our hartes,that nothing fhal happe but that which God , . hath already forefecn. In this meafiing is the name of chaunce oft re= pered in Ecclefiaftes, becaufe at the firft fight me do not atteine to fee the Hrft caufe which is farre hidden from them. And yet that which is declared in the Scriptures concerning the fecret prouidence of GoJ, ivas neuer fo blotted out of the haries of men , but that euen in the darkencfl'e there alway Hiined fome fparkes therof. So the fothiayers of the Philiftias,although they wauer in dou:fulnefle,yetthey al'cnbe adueifitie partly to God partly to fortune. If ( fay they ) the arke go ^ ^ that way,We ihall know that it is God that hath ftriken vs : but if it go 6,^. the other way,then a chauce hath lioht vpon vs. In dcdc they did fco- liflily , when their conning of fothfaying deceiued them,to flee to for-* tuncjbutm the meane while we fe them conftrained, fo that they dare not thinke that the euil happe which chaijced vnto them did come of fortune. But how God with the bridle of his prouidence trmcrh ;^il fuccefles whether plcafcth him, may appeare by one notable exan^ple. Beholdeeuenatonemome»tortirne,'.vhenDjuid was ♦bundt out Sc ^ ^ nerc taken in the dcfert of M4hon,