■imm m u /o *-^, SCC- r ^ "^^ I t if r T.N. THE TRANSLA- TOR TO THE READER. Ood KeaJer,here is now offredyou the fourth time printed in Eng-r \ ii/he , M. Calwnes bookf of the Injiittuion ofchrifiian Religion , a I Ifookf of great labour to the author,and of great profit to the Church ' of God. M.Caluinefirfi wrote it when he rvoi ayong man,a hookf of ^ fmalivoltime^&fince thatfeafon he hath atfundry timet publifhed it with nea> encrefeijliliprotefiing ateuery edition himfelfto be one ofthofe qui fcribeiido proficiun',&profiriendo Tcnhunt^which with their writing dogrowe in profiting, e^ with their profiting doproctede in writing, jlt length hatting in many his other worlds tratiailed about expofttion of fundry hookas o/theScripturer, (^ in the fame finding occafion to dtfcourfe of fundry commonplaces ^ matters ofdo- Slrine, which being handled according to the occaftont of the text that were offredhtiH (^ not in arty other methode^ were notfo ready for the readers ijfe,he therefore enired into thispttrpofe,to enlarge this bookf of In fiitutions,^ therein to treat ofallthofe ti- « ties and common places largely,with this entent^that whenfoeuer any occafion fel in hit ■', ether booths to treate ofanyfuch caufe, he would not ntwly amply fie his hookas ofCo- pjentaries and expofitions therewith Jbut referre his reader wholly to this fiorehoufe & treafure of that fort ofdiuine learning. M age and weak^ne fie grew vpon him,fo hee hafienedhis labour , and accordingto his petition to God , he in manner ended his life with his workefor he lifted not long after. So great a iewell was meete to be made mofl hem ficiall, that is to fay , applied to mofl common vfe. Therefore in the very beginning of the ^eenes Maiefiies mofl blefied r eigne , 1 tranfiated it out of Latine into Eng - ii{h,for the commoditie of the church ofchrifi^at thefpeciallrequefi of my deerefrtends of worthy memory Reginald JVolfe and Edward fVhitchi4rch , the one her Maiefiies jPrinterfor the Hebrew e,Gree^y^ Latine tongues the other her Highnes "Printer of the boohfs of common Vrayer. I performed my wor\e in the houfe of my faidt frtende Edward fVhitchurch , a man wellh^owen ofvpright hearte and dealing, an auncient •s^letis Gofpeller, asplaine and trueafriende as tuer 1 h^ew liuing^ar.d as dcfiroia to do any thing to common good, fpecially Ly the aduauncement of true religion . ^t my faid firfi edition of this bool^^l confidered how the author thereof had of longtime pur- pofely labored to wriie the famemofi exa^ly y and to pacl^e great plentieof matter in fmaU roome ofwordes^yea andthofefo circumfpeSlly and precifely ordered , to auoyde the cauillations offuch, as for emniti(,to the trueth therein conteyncd, woulde gladly feeke & abufe all aduantages wh'xh might be found by any ouerfight in penning of it, that thefentences were thereby become fo full as nothing might well be added with out '. idlefuperfitiity,^ againefo niely pared that nothing could be minifhed v.'ithout taking gwayfome necefiarie fubjiance cf matter therein cxprtfted.This m^xntr of rvriring,bc~ i fide the peculiar tearmes of antes and figures, ^the difficulty of the matters therhfeluet, 1 being throughout enterlaced with the fchoolemens ccntrouerfics , made a^eat hardnes. ' inthe Mithort orfmboih^^ in that tongue wherein otherwife he is both plentiful/ and ^ z fffih The Preface, t.ifie ,mfomuch that hfufffeth mi to read hm once ,vnl'Jie you can be content to reade in viine. This con/tderafion encombred me with great dotibtfulncf^cfor the xfhole or^ a'er and fyame of my tranflation. if ifhoiildj allow e thextr.-des , Ifan that ofnecejj.tf thehardntsmthetranflAtion mu^ necdes be greater than xv m in the tongiis wherin it rvoio yiginally vrfitten. if 1 fhotdd leant the cotn-fe ofwordes^ani grannt my ftlfe li- berty after the natural! manner of rtiy orvnetongue,tofa^ that in Ei7g!ifJ} rthich 1 con- ccansdto be his meaningin Latine, Iftaintly fercduid how hardly lnii^(ht ffc:tpeer~ rour andonthe other ftde in this maitrr of faith and religion ,ho.v ferriloiis it wMto erre . Tor I durji not prrjumi to warrant my ftlfe to h>vte his meaning without his wordc I. yindihey that wote what it is to tr.tnflate well and faithfully, (fecially inmat- teri (f-cUgion, doe knowe that not the ontly grar>imaticaU conflrtt&ion ofxcordsfujft- fethbu: . 'i! very hfilding and order to obfevue all adttantages of vehemence or grace, by piaci:^ .^ (■ r accent of wordes , niaketh >;iuch to the true fettingfoorth of a writers Viinde. In : '>c ende , 1 refiedvpon this determinxtion, to follow e the wordes fo necre M the phrafe of the EngUfh tongfte would ft4ffer me . Which ptrpofe 1 [o performed, that if the Englifh bool^ were printed in fuch paper cJr letter as the Latine is , it (hold not exceede the La tine in quantitie . Whereby , bcfide all other commodities that a faithfttll tranflation of fo good aworke mfly bring,this one benefire ismoreotterprota- ded for fuch as art defirom to attainefome Ipowledge of the Latine tongue ( which If at this time to be wifl:ed in many ofthofe men for whofe profejflon thii bool^e mnfifiily ferueih)that they (hall not findc any more Emiifh than fhallfuffice to corifhue the La- tine xfithall except in fuch few e plates , where the great difftrence of thephrafes of the languages enforced me: fo that comparing the one with the other, they fJjallboihprO'^ fit in g}od matter^ and fttrnifhthemftluet with •vnderfi.tnditig of that /peachy wherin the greateFi treafures of li^owledge ar e difclofed. In the doing hereof , I did not onely truji mine owne wit or abilitie, but examined my whole doing from fentence tofentenct throughout the whole boohe with conference andoue: holing of fuch learned men , at my tranflation beingallowedby their indgemtnt, 1 did bothfarisfte mine owne confci- ence that 1 had done trtiely, and their approuing of it might be a good warrant to the reader, that nothing fhonid herein be delittsred him but found, vamingicd and vncor~ rupted doSirine,ttien in fuch fort as rhe author hlnfelfe hadfir/f framed it . ^11 that 1 rfrote,thegrane,learntdandvertuousman M . DauidWhiiehed (vhomelname with honorable remembrance) did among otiter, compare with the Latine , examining eutry fentence throughout the whole boole. BefiJe all this , Iprinatcly rtquiredmany, and generally all men with whom 1 eu'.r had any tal\e of this matter, that if they found any thing either not truely tranflated , or not plainely Englifhed^ they would enforme me thereof, p,-omifng either to futisfie them or to aminde it . Since which time 1 hatif ftot bene aduertifed by any man of any thing w'.ich they wotddnquire to be altered. T^either had 1 my felfe, by reafonofniyprofefsion beinf^ 'therwife occupied,any lea'ure toperufeit. jind that is the caufe^ why not onely at the ftcond and third time but alfa J at this impre/Jton^yoH hauct no ch.inge at all in the worke, bt4t altogether as it was be~ fore. In deede 1 perceiucd many men w ell minded and (ludiout of this booLfjo require a tahle fur their eafe and furtherance. Thc.r honcf) defire t haue 'fulfilled in the (econd edition, andhatte added thereto aplcntifull table , which is aifo ij ere inferred which I haue traiiflated out of the Larine^wherin the piincipa'l matters difiourfcd in this boolte art tiatntdhjf thur due tiilti in order ofjlphabit , & vndcr euery title is Jet jorsh a p? The Preface. is- . hriefeffittMe of the whole doSfrine taught in this boot^,conceYnwg the matter htlon- ging to thattitle or common place: andthcrwhh « added the Boo/^e, Chapter, t^r SeEfion ordiuifion of the Chapter,whtre thefamedoElrint is more largely exprefiedi^ proued, jlndfor the redier finding thereof,! haue caufed the number of the Chapter! to befet imon euery leafe in the booke, and tptoted the Seflions alfo by their due numbers with the vfuall figures of Jlgorijme. And now at this lafl pubupjmg, myfriendes by whofe charge it is now newly imprinted in a ^maine letter ^fnialler volume,with diner fe other Tablet, whithfincemy [econde edition were gathered by M. Marloraie, to be tranJJated and here added foryour benefte.Moreouer, whereas in tbefirfl edition the euillmaner ofmyfcribling hande, the cnterlining of my Copy, andfome other caufes ypelkpowen among workfrnen of that faculty, made very many faults topajje theVrin- ter,l haue in thefecond imprefflon caufed the hookf to be compofed by the printi d co~ fy^and correffed by the written: wherby it mufl needet he that it wot much more tru- ly done than the other wa,s,a,s I myfelfe do h^owe aboue three hundred faultei amen~ ded. And now at this lafl Vrintingy tlje compoftng after a printed copy bringeib fame eafe,and the diligence nfed about the correSfion , hatting bene right faithfully looked •vnto,it cannot be but much more truelyfet forth. This alfo is performed,thai the vo- lume being fmaller, with a letter ftyre and legible, it is of more eafte price, that it may be of more common vfe, andfo to more large communicating of fo great a treafure to thofe that defire Chrifiian k^ovledge for infintStion of their faith, & guiding of their duet its. Thus on the printers behalf e andmine^oHr eafe and commod/tie (goodBja.- dersjis prouidedfor.Tigw refiethyour owne diligence for your owne profit infludying it.To fpend many wordet in commendingthe wcrl^e itfelfe,were needelefjctyet thus much 1 thinhj. may both not vntruly and not vainly fay , that though many great iear- fiedmenhaue written bool^et of common places of our religion,as Melanchton,Sarce- riits^and other, tvhoje worlds are very good and profitable to the Church ofGodyet by the confeming iudgement of thofe that vnderRand the fame, there is none to be com • fared to this worl\ofCaluine, both for hlsfubfiantialfufficiencie of docfrine,the found declaration of truth in articles cfour religion,the large and learned confirmation of the fame, and the mofl deepe and firongconfittation ofallolde ^ new herefies.-fo that(^the holy Scriptures excepted)this is one of the mojl profitable bookesfor alfiudents of Chri- fiian ditmitie. Wherin (good Ueaders)as 1 am glad For the gl'iry of God, and for your benefjte,tha£you may haue this profile of my trautlfo I befeech you let me haue this vfe of your gent Icnefse^that my doinget may be confivued tofuch good end oi I haue meant them: & that if any thing mifiikfyou by reafon of hardnes, or any other catife that may feeme to be my default ,you will not forthwith condemne the workf, but read it after: in which doingyou will finde( as manie haue confefiedto me that they haue found by experience )that thofe things which at the firfi reading fhal difpleafeyoufar hardnes, (hal be found fo eafeasfo hardmatter would fftffer,^f or the mofi part more tafie thanfome other phrafe which fhouldwith greater loofenes (^fmoother fltding a- way ^deceiue your vnderfianding. 1 cofeffeindedeitis not finely i^^pleafantly writte,nor carieth with itfttch delitefuU grace offpeech as fame great wife men haue hfiowed v- fonfomefolifher things.yet it conteineth found truethfet foorih vith falthfid pUinnes without wrong done to the authors meaning: andfo if you accept and vfe it, youfhaU mtfiuUto haue great profits thereby, and J fhal think^ my labour very well employed, Thomas Norton. J I To m TO THE MOST MIGHTY AND NOBLE PRINCE, FRANCISCE THE MOST CHRISTIAN KING THE French King his foucraigne Lord,Iohn Cal- y uine wiflieth peace and fal- • - modcftly Vould bend to cur fide . But whereas many thingcs haue bin c-iccllcntlv wei & wifely wnten of thofe Fathers,&in fome thiiigs,ihat hath happencd'to them which is wont to happen to men:thcfe good natural chil- dren forfooth, according to the rightnes that they haue^both of wit, iudge- ment, and mindc, do worlhip only their faultes and crrours: & thofe things which are well fpoken, they either marke not, or fame as if they knew them not, or do corrupt them: fo as a man may fay that their care was altogether to gather dunge in of the golde of the Fathers . Then they opprefl'e vs with importunate crying our againft vs, as defpifers and enimies of the Fathers. But we do fo not dcfpife diem , that if it were the matter of my prefent pur- pofe, I could very ealily proue by their confenting voices, the greater parte of thefe things that we fay at this day. But we fo reade their wriungs, that I Cor.?. II . ^yg alvvay remember, that all thinges are ours, to feme vs,not to haue domi- nion ouervs: and that we are Chriftes alone, whome wee muft obey in all things without exception.Who fo kcpeth not this choife,{liall haue nothing certaine in reLgion : forafmuch a« thc^fe holy men were ignorant of many things, do oftentimes ftriue one with anothcr,yea and fometimcs nght with themfelues.Not without caufe(fay they)wc are warned of Salomon,that we Pn)iicr.2j. p3jj'j>noctheolde boundes which our Fathers haue fet . But there is not all Pfj'.4 5. II, one rule in the bounding of ficldcs, and tlie obedience ot faithjwhich ought to be fo framed that it forget her people & the houfe of her Father. If they haue fo great dehte to vfe allegories, why do they not rather expounde the Apoftles,than any other, to be their Fathers,whofe appointed boundes it is not lawfull to plucke vpi' for fo did Hicrom expounde it, whofe wordes they haue regiftred among their Canons.But if thty wil haue the boundes of the ^cdtm Tri' fame Fathcrs,whom they mcane,to be ftedfaftly kept:why do thcy,fo oft as ^lart.hifl.libr. jj^gy lift^io licentioufly pnife thcmrOf the umber of the Fathers were they, lAbr'or^dtoF' of whom the one faid, that our God eateth not,nor drinketh, and that thcr- fic,iib,'i.c.iS fore he needeth neither cuppes nor dillies : the other laid, y the holy things require not gold , and tliat thofe thinges pleafe not with gold which are not bought with gold. Therefore they palfe the bounde, which are in the holy things fomuch dchted with golde, lilucr, luorie, marble,precious if ones and Hikes', andthinke that God is not rightly worHiipped, vnlelle altogether they be diflblutcly fet out with cxquilite gorgeoufncs, or rather with outra- Sii^ridiontri- gious excelfe.A Father was he,which faid,y he therfore did freely cate flelh part.hiji.lt,t. q^ ti^g Jay in which other ablf eined, bccaufe he was a Chriftian . Therfore Trilrt hn they paflc the boundes , when they accurfe the foule that taltedi Hclhein lt!C(«p.u\ ' Lent. Fathers were they, of whom the one faid y a Monkc which laboureth not To the French Ktng, not with his handes.is iudged as euill as a violent taker, or(if you wil)a rob- ber: T he other faid, that it is not lawfoll tor Menkes to hue of other mens jiugufl.dt goods , although they be conrinu-iJIy buficd m cont-'mp'ntions , m prnycrs, opcrcmonack in rtudic. This'bounde alfo thc;y hauc paikd,vvhen ihey placed the lalc and "/"• '7. barrel! bellies of Monks in Ikwes and brothdhoufes to be fatted with other ^^.^^.^^^ _ ,^ mens fubilauace. A Father was be,which faide, that it is a hoirible athoiri- j^,,y;^^^ ^^^^^ nation to lee ony image p3inred,either of Chrift or of :ny Snint in the tem- is, (a. pies of Cliriftiaiis. Neither was this pronounced by the n-iouth of one man ^-^^^^^ j^^. aIon:,butairo decreed by an Lccleliafticall Counccll, thatthat which is i,,rti.cap.i6. vvorftippedflioiildnotbc painted en waJles . They are farre from holding ^mbroAe ihcmfelues witliin thefe boimdes, v/hen they leaiic not one corner without •^^'■'*' '^^^ '• images. An other Father coitnfellcd, that hauing dene the duetie of natural "''• ^' kindeneile toward the dead inbuiying tliem,we fliciild let tliem reft. Thefe boundes they breake , when they caft into men a contmuall carefulneffe of the dead. One of the Fathers v/as he , which teftifieth ;hat the fubftance of bread and wine in the fscrament of the Supper foremainrth and ceafeth Gdaptu'pa^, not, as in the Lord Chrift remaiaeththe fubftsnce and nature of man ioy- 7^,^^^^ * ned with the fubilance of God . Therefore thcv pall'e meafure^which fainc that after tlie words of the Lord rehearfcd, the fiibftance of bread and wine ceafFech, that it may be aanfubftantiate into his holy and bloud. Fnrhers „,^ were they which as they deliucred to the whole C hurch but one Sacrament ^aplthc' of Thankefgiuing , and as they debarred from it wicked and hainouscuill cahx.Vapa. doers: fo did greuoufly condemne allthofe which being prcfent , did not cleco»fecra. communicate of it. How farre haue they remoued thofe bounds^when they '^'fi-^' fill not only Churches, but alfo priuate houfes with their mafles , and admit all men to look;; vpon them , and euery man fo much more gladly as hee more largely payeth, howe vncleme and wicked fo euer they be: but allure no man to fakh in Chrift and faithfuU communicating of the Sacraments: yearathcrdoeboafnngly ft tout to fale their owneworke for the grace and meritc of Chrift? Fathers were they , of w hom the one decreed , that they „l„' ''** fliould be altogedicr debarred fromy vfe of the holy Supper of Chrift,which Compenmus, h'jldingthemfelues contented with partaking of the one kindc 3 abfteined De confecra. from rhe orher: And the other Father ftoutly maintaineth,that to the chri- "^'fi- ^' ftian jjcople the bloud of ihe Lord ought not to be denied,for the confeftion Jf^Vdl "' whereof they areconomaunded to ftiedde their cwnc bluud. Thefe bounds Laffis, alfo they haue taken awav, when they haue by an inuiolable lawe comman- ded i hefelfe fame thing which the one of thefe Fathers punifhed with cx- communicaticn,iTnd the other reproued with a ftrcng reafon. A Father was ^tigftlJ Ith he, whichrffirmeditto bcrufhnes to determine any thing of a doubtfull z.depec'cat* matter en the one fide or the other, without cleare and euidcnt witncffings mer.cap. vlt. ofthe Scripture . This bornde they forgot , when they ftabkfticd fo many ccnftirutions, fo many canonsj fo many maifterly determinations , withciit *ny word of Gcd. A Father was he, which among other hercfies repi oched. Ivlontanus with this, that he was the firft that had charged men withlawes ^Wo« . ^^^ ^l^vay ludged tniely; but the ludges of the Church,as men,are common ?4n7^r/.V ^y ^'T''''^'^' , "^^7 ^'^'^';'? '^'°"S^ '^'' ^°""^ ^^°' ft'^^-e "^^ to affirme J. >.^ ..,ut, that the whole authority ofthc Scripture, hangethvpon the awardmcm of the Church . All the Fathers haue with one heart accurfed , and with one mouth pronounced it abominable,that the holy word of God Ihould be en- tangled with the fubtilcies of Sophifters, & brawlings of Logicians. Do they holde themfelues within thcfe boundes, when they goe about nothing elfc in then- whole life, but with endles ftriues,and more than Sophifticall brab- hngs to wrap & encombie tliG iimphcirie of the Scripture? fo that if the Fa- thers were now raifed to life againe, & l"bould heare fuch an art of brawlme which thefe men cal Specidatiue Diuinitie, they would bclcue that nothing kife is done than any difputation had of God. But my talke /hould fpread it felfe beyond due boundes, if I would reckcn vp how boldly thefe men thake of the yoke of the Fathers , whofe obedient children they would fceme to be. Truely both monethes & yeares would be too htle for me. And yet they are of Jo extreme and dcfperate flMmelefneflc , that they dare blame vs for that we fticke not to pafle the auncient boundes. But now whereas they call vs to cuftomc, they nothing preuaile . For we fliould be raoft vniuftly dealt with, if we ihould be driucn to ycld to ciftom Truely if the iudgcmentes of men were right, Cuftome fhouldbe taken of the good . But it oftentimes happeneth that men doe othenvife . For, that which is feene to be done of many, by and by obtaineth the right of a Cu- ftome . But the ftate of mcnhath fcarcely at any time bin m lo good cafe that the better things pkafed tlie greater number . Therefore for the moft part of die priuatc vices of many hath bin made a publike errour,or rather a common confcnt of vices , which now thefe good men would haue to ftand for a lawe. Who fo haue eyes do fee that not only one fca of euils hath ouer- flowed, many poyfonous peftilences haue inuaded the world,that al things ninne headlong to riiinc: fo that cither the matters of men muft be vtterly dcfpeired, or we -r.uft lay hande vnto , or rather vfe violence vpon fo great cuils. And remedy IS by no other rcafondriuen away, butbecaufewehaiic Decrtt. difl. "f w long time accuftomed vs to euils . But be it tliat publike crroiu- haue 2.ca.fi.Ex.ds place in matters of common weale ; yet in the kingdome of God his onely eo»fuct. tructh is tobehearde and regarded , to which by nofuccceding courfe of yeares,by no cuftome>y no confpircd agiecmcnt,may any prclcription be limi- To the French KtMg, limited. So in olde time Efay caught the elede of God, that they fhouldc notfayConfpiringjtoallthinges in which the people faide Confpiring: E'^-''**' that is to fay , that they (houlde not conlpire together to the wicked agree- ment of the people, nor fhouldefeare and dread the peoples feare : but ra- ther that they iJioulde fandifie the Lorde of hoftes, and he fliould be their fearc and dread.Now therefore let them as much as they lift obieifl againft vs both pafl'ed and prefent ages,if we fandifie the Lord of hoftes, we wil not be much afraid For whether it be y manie ages haue confcnted to like vn- godlines, he is ftrong to take vengeance to the third & fourth generation: or if the whole world together confpire into one felfe fame wickednes , hec hath by experience taught what is the end of them that offend with y mul- titude, when he did with a generall ouerflowing deftroy the whole kinde ofmen, preferuing Noe with a fmall houfehold, which rtioulde by his faith h*"' /'J* being but one man condemne the whole worlde. Finally an euil cuftome, is none other than a common peftilcnce, in which they do neuenhelefle dye thatdiewithcompany ofamultitude.Moreouerthey oughttohaueconfi- _ .„ ... dercd that which Cyprian faith in certainc places, thar they which finne i.&inepjfti by ignorance,although they cannot cleare themfelues from all fault, yet adlulian.de may feerae after fome maner excufable:but ho To obftinatly refrife y truth '^?'"C' bapii- of&ed by the grace of God, they haue nor ■■ ; s'j.to pretend for their excufe. "' As for their double horned argument, they doe not driue vs to Co hard a ftreight with it, to compel vs to confefle, that either the Church hath lyen dead a certain time,or that we haue controuerfie againft the Church. Tru- ly the Church of Chrift hath liued & fhal liue,fo long as Chrift fhal reigne at the right hande of the Father: by whofe hande flie is vpholdcn,by whofe fuccoiir Ihe is defended, by whofe power fhe keepeth her fafetie.For he will vndoutedly performethat which hee hath once promifcd, that he will be prefent with his euen vntill the ending of the world.Againft it now we haue Mat. a 8, j«, no wane at all. For we do with one confent together with all the people of the faithfrd honor and worfhip the one God and Chrift the Lorde , in like fort as he hath alway beene worfhipped of all the godlie. But they them- felues not a litle way erre from the trueth, when they acknowledge no Church,but which they fee with prefent eic,and go about to compalle it a- bout with thofe bounds in which it is not enclofed. Vpon thefe points han- geth our controuerfie : firft that they affirmc that the forme of the Church is alway appearing and to be feene:tnen,that they fet the fame forme in the fee of the Church of Rome,& in the order of their prelats.We on the con- trary fide aifirme,both that the Church may confift of no appearing forme, and that the forme it felfe is not contained in that outward fhining fhcwe, which they fooliftily haue in admiration,but hath a far oiher mark,namely the pure preaching of the word of God,and the right miniftration of Sacra- ments.They are in a rage,vnlefle the Chiurch may be alwayes pointed out with a finger. Buthowofthappeneditinthe people of the lewes tobefo dcformed,that there appeared no forme at all ;> What forme thinkeweto haue fhinedjwhenHehas bewailed that he alone was left ?How long fincey i.King. i^ -comming of Chrift hath it lien hidden without forme ? How fince that time i j. Jiath The Preface hath it bene (b opprefTcd with warres, C.-ditions,and herefics, that itfliined out on no fide? If th'jy hadhuedat chatamc, wouldethey haucbcleeucd chat there was any Church? But it was fayd: to Hclias, th:t tlicrc were prc- ferued fcuen thoufand men , which had not bowed their knee before Baall. Nei thcr ough; it to be doubtfull to vs but that Chrift hat'i ahvay reigned in earth (ince he afcendcd into hcauen . But if the godly had then (ought any difcernable forme with their eyes , ihould thev not by and by hauc bin dil- couraged? x\ndverJy Hylaric: accounted itcuen alccadyinhistinie for a Contra ^ itiDfl: great fault^thac being occupied with the foohfii admiration of the dig- nitic of Bifliops, ihcy mai kcd not a deadly pefirilcacc lurking vnder that vi- for. For thus he fay th: One thmg I warne you, beware of Antichrift : for you are ill taken with the loue of wals: ye do ill worfhip the Church of God m houfes and buildingcs:vnder them ye do ill thruft in the name of Peace. Itisdoubtfullthatinthofe Antichrift {hall fitte } Mountames and woods, and l.;kcs, and prifons,and caues are fafer for m;.For in thefe the Prophets, when they were cither abidmg or rhrowen into them , did prophecie , But what doth the woild at this day honoiu* in his horned Bifhoppes, but chat ic riiinketh them to be holy prelates of religion , whom it fccth to be headcs Tim I. oucr great cities? Away therefore with fjchfoohdicftecming. But rather 1^. * let vs leauc this to the Lords , forafmurh as he alone kncweth who be his, and fbmetime alfo taketh away from the fight of men tlie ourwardc know- ledge of hisChuich. Thatis(I graunt)ahornblevcnge;\nce of Godvpon the earth. But if the wickedncs of men fo dcferue, why do wc fecke to wrth- ftand the luft vengeance of God ? In fuch wjic the Lordc Kith in nmcs paft taken vengeance of the vnthankefulnclle of men . For bccaufe they would not recciue his tructh, and had quenched his light , he futfred diem becing blinded in fenfe, both to be mocked with lyes full of abfurditie , and to bee drowned in dccpe darkencs , fo that there v.?s no face ofthenue Church tobefeene. Yet in the meane time he (aued his both being fcatrcied abroad and lying hidden ill the middeftoferrours anddaikcncflc ,frj5ra dcftrudi- on. And no marucU . For he can skill to (auc bochin the vciy confulion of Babylon, and in the flame of the burnmg ouen . Bucwlicrcastlieywoulde haue the forme of the Church to be ludgcd by I -.vote not ',vhnt vamc pom- pous fhew: howe perilous that is, I will rather point vnto thandecl.irc,lcaft I (hould drawe out my talc into infimrc length . The Popc(r3y thcy')which holdeth the Apoftohke fee , and the Biflioppcs that arc annomtcd and con- fccratc by him, lb that thcv be trimmed with hllets aJid raitcrs , dnc rcprc- fcnt the Church, and ought to be taken for tlie Church : and therefore they can net erre . How fo? bccaufe they arc paftors of the church, & confccratc to ihe Lord. And were not Aaron and tlic other riders of ifracl alio Paftors? Exoi J i, 4. But Aaion and his formes after that they were made prieftcs , did yet crre when they made the calfe . After this reafon , why fhould not the foure hu- I Kino. 12. '^•^^'^^^'^P'^'^^^^^^^'-^'y'^'''''^^'^'''^'^^'^'^"*^ reprcfented die Chiurch i» But ,*,. '. " the Church was on ^hchcas fidc5bcing indecde but one man alone, and vn- lere. 1 8.i 8. regarded, biu: out of whofe mouth came tnieth. Did not the taJIc prophets in rcfcniblance beaie bodi the name and face of die Church^whcn tbcy did with To the Trench Khg, with one violent aflault rife vp againft Ieremie,and with thrcatningboafted that it was not poflible that the lawe fiiould pcri/h from the prieft, counfcU from the wifeman , the word from the Prophet ? Icremie alone was fent a- gainft the whole company of the Prophetes , to declare from the Lord,ihac it fhould come to pafle^ that the lawe fhould perifh from the prieft, counfell from the wifeman , and the word from the Prophet . Did not fuch a glifte- rine fhew fliine in that Counccl which the Bifliops , Scribes , and Pharifees affembled, to take aduifes together for the killing of Chrift ? Now let them goe and fticke faft in the outward vifour , that they may make Chrift and al the Prophets of God , fchifmatikes : and on the other fde make the mini- fters of Satan, the inftruments of the holyGhoft. If they fpeake as they thinke , Jet them faithfully anfwere me , in what nation & place they thinke that the Church remained fince the time y by the decree of the Councell at BafiIe,Eugcniuswasthruftdowncand depriued fiom the cftate of pope, and Aymce fet in his place . They can not, though they woul d burft for it, deny that the Councel,for fo much as conccrncth outward folemnities,was lawfijll,and fum.moned not onely of one Pope, but of two. Eueeniuswas tliere condemned of fchifme, rebelli6,and obftinacie,with the whole flockc of Cardinals and Biihops , which had with him praftifed the defolution of the Councell. Yet afterward being borne vp by die fauour of Princes,he re- couered his papacy fafc againe . That eledion of Ay mce,which had bin or- derly made by the audioritie of a generall and holy Sy node,vaninied away in a fmoke : failing that he himfelfe was appeafed with a Cardinals hatjas it were a barking dog with a peece of bread caft vnto him . Out of the bofome of thefe hcretikes,rebels, and obftinates, arc proceeded all the Popes, Car- dinals, Bifhops, Abbots and prieftes that hauc bin fince . Here they are ta- '^^^ ken and can goe no flirther . For, to whether fide will they giue the name of /-* the Church ? Wil they deny that the Councell was general], which wanted nothing to the outwatd maieftie : namely, which being folcmnely fum- : moned by two bulles, and well framed in the order of all thinges, continued ;[; [, in the fame dignity to the laft ende? Wil they confefle Eugenius with al his ^ ~~%^ company a fchifmatike , by whom they are all fanftified ? Therefore either „ , ^- letthcm othcrwife define the forme of the Church , or they all as many as are of them flialbe of vs accounted fchifmaukes, which wittingly and wil- lingly haue bin ordered of heretikes . If it had neuer before bin kno wne , y the Church is not bound to outward pomps,th ey thcmfelues may be to vs a .[ large proofe, which vnder that glorious tide of the Church hauc fo long fo 'j proudly boafted themfelues, whereas yet they were the deadly peftilences ''' > of rhe Church. I fpeake not of their vnancrs, and thofe tragicall doinges ^ whei-with their whole life fwarmeth full : bccaufc they fay that they be the \j Pharifees which are to be heard,not to be foUowed.But if ye will fpare fome ;?, of your leafure to read our writins^es , you fhall plainely knov/ that the very do6f rine,the doftrine it felfe,for the which they fay that dicy be the church is a deadly butchery of foulcs , the firebrandjruinc , and deftrudion of the /? Church. '* Finally they doe not vprighdy enough , when they do fpiteflilly rehearfe B ' howe if The Preface howe great troubles, vprores, and contentions the preaching of ourdo- ftrinehathdrawncwithitj&whatfmitsitnowbcarethin many. For the blame of chcfe euils is vnworthily laide vpon it , which ought rather to hauc bin imputed to the malice of Satan . This is as it were a ccrtaiae natural! propcrcie of the word of God , that whenfoeuer it riTcth vp , Satan is neuer quiet or flecping . Thi s is the moft fure a nd moft truftie marke , whereby it is difccrncd from lymg doftrines, which doe eafily {hew foorth thcmfelucs when they are receiucd with fauourable cares of al men, and are heard of y world rcioyfing at them. So in certainc ages paft,when al things were drow- ned in deepe darknes,the Lord of this world made a fport and a play in ma- nerof all men^and lay idle and rooke his pleafure hke a certaine Sardanapa- lus in founde peace. For,what fliould he elfe doe but laugh and play being in quiet and peaceable poUeffion of his kmgdomc ? But when y light /hining from aboue fomwhat fcattered abrode his daikncs,whcn y ftrong man trou- bled & alfailed his kingdome, then he began to fhakc off his \vontcd drowfi- nes,& haftily to arme himfelf.And Hrlt he ftirred vp the force of mcn,wher- by he might violently opprefle y trueth beginning to ihine . By which whc he nothing preuailed,he turned to fubtilc entrappings. He ftirred vp diflen- tions & diiagreements of doctrines by his Catabaptifts, & other monftruous lewde men,wherby he m^ht darken it and at length vtterly quench it. And nowe he continueth to aftailc it with both engines. For he traucilethboth by the force and power of men to plucke vp that fcedc, and with his darnel! (as much as in him heth)to choke it, that it may not growe and beare fmit. But all this he doth in vaine,ifweheare the warning of God, which both hath long before opened his craftes vnto vs , that he lliould not take vs vn- ^5g|S(vare, and hath armed vs with fuflficicnt defences againft all his engines. But how great malicioufhes is it to lay vpon the worde of God , the hatred either of y feditions, which noughty & rebellious men do ftirre vp, or of the fedes which deceiucrs doe raife againft it ? Yet it is no newc example. Elias was asked whether itwcre nor he that troubled Ifrael. Chrift was efteemed of thclcwes a feditious man. The Apoftles were accufed of making a com- motion among the people . What other thing doc tliey which at this day doe father vpon vs all the troubles, vprores and contentions that boyle vp againft vs ? But what is to be anfwcred to fuch,Ehas hath taught vs: name- ly that it is not we that fcatter errors or ftirre vp vprores: but it is they thc- i.King.i 8. ftlues that wraftle againft the power of God. But as that one thing alone is fufficient to beat backe their raHines , fo againe we ought to meete with the weakenes of othcr,who oftentimes happen to be moued with fuch offences, and in their difmaying to waucr. But let them , to the cndc that they may not faint with this difmaying and be difcouraged,know that the Apoftles in their time felte by experience the fame thinges that nowe happen vnto vs. There were vnlearned and vnftedfaft men,which wreftcd to their owne dc- i.Pet.j.Kf. ftfuftion, thofe things that Paul had writtcnby the infpiration of God , as Rom.5. i,& Peter faith. There were difpifers of Godjwhich when they heard that finnc » 5- abounded to the end that grace might more abound.by & b y obiedcd, Wc will then abide in finne,that grace may abound. When they heard tiwt the feith- Ta the TreMch KtMg, (aithflill arc notvnder ihelawe, they by and by snRvercd, We wil then fin, becaufe we arc notvnder the law, but vndec grace. There were that accufcd him £S an exhorter to cuill . There entred priuily many falfe Apoftles to dcftroy the churches which he had biulded.Some by eniiy and contention, piiiUp,!,, , and not purely ,yea and malicioufly preached the Gcfpel , thinking to adde more affli(f^ioii to his bandes. Somwherc the Gofpcl not much profited . All fought their owne,and not the things of lefus Chrift. Some went backward, dogges to their vomit , and fvvine to their wallowing in die mire. The moll part did draw the liberty of the Spirit to the liccntioufnes of the Hefh . Ma- ny brethren crept in,by whome there came afterward great dangers to the godly. Among the brethren themfelues were many ftnfes raifed vp. What {hould the Apoftles haue done in this cafe? Should they not either haue dif- fembled for a timcjOr rather altogether haue giuen ouer and forfaken the Gofpd,which they fawe to be y feedplot of fo many contentions,the matter of fo many dangers, the occafion of fo many offences ? No . But for help in fuch diftrefles this came in their mindc that Chrift is the (lone offtumbling and rocke of offence, fct vnto the mine and rifing againe of many, and for a - . figne that {ho;dd be fpoken againft. With which affiance they being armed, went forward boldly through al dangers of vprores & cffences.With y fame thought we alfo ought to be vpholden,for afmuch as Paul teftifieth that this is the perpetual propcrtic of y Gofpcl^to be the fauor of death vnto deatli to '•^o^'-i'^* • them that perifti, although it were ordeined to this vfejthat it fliould be the fauorof life vnto life, and the power of God vnto the faluation of the foitli- fuil: which verily we fhould alio feele, if we did not v/ith our vnihanknilnes corrupt this fo fingular abcnifite of God, and turne that to our own dclhu- dion which ought to haue bin to vs the onely defence of our fafctic. But nov/ 1 returne to you, ray Ibueraigne Lord . Let thofe falfe reportcs nothing mouc you , by which our aducifaries trauel to caft you in fcare of vs, with faying that by this neweGofiJcll (forfothev call it") nothing is hunted for and fought but fir occafion offeditions, and vnpunimcd libertie of vices. For cur God is not the author of diiufion , but of peace: and the fonne of God is not the niinifter of finne , which came to- deftroy all the workes of the Diucll. And wee are vnworthdy accufcd of fuch de- fires , whereof wee neuer gauc any fufpition were it ncucr lb fmall . It is likely that wee forfooth dec pradife the ouerthrowing of lungdomes, of whome there hath neuer bcene heard any one (editious worde,whofclire hath euer beene knowne quiet and fimplc , when wee liued vndcr you , and which nowe beeing chaccd from home , yet ceafe not to pr-iy for allthingesprofperous to you and your kingdome . Ir is likely forlcodi that we hwit for licentiouineffe of vices,in whofe behauiours although ma- ny thingcs may be found faulty , yet there is nothing worthy of fo great re- proching : neither haue we widi fo ill rucccfi"c(by the grace of God)profited in die Gofpel, but that our life may bee to thefe backbyters an exampLir of chaftitie,liberahty,niercy,temperance,patience,modeity, & whatioeuer o- thervertue. Verily it is by the proofe it felfeuidenty wedovnfaignedly fcare and worfhip God, forafmuch as we defire diathis name be halowed B i both The Preface both by our life and our death, and cnuic it felfe is compelled to bearc of feme of vs a witnes of innocence and ciuile vprightnefle, in whom this one- Jy thing was punifhed with death, which ought to hauc bin accounted for a nngular praife . But if any vnder pretence of tlie Gofpclldoe ftirrevptu- multes ( as hitherto it hath not bm foundc that there haue bin any fuch in your Realme)if any pretcnde the libcrtic of the grace of God to defend the iicentioufncfl'e of their vices (of which fort I haue knowne many) there bee Inwes and penalties of lawes , by which they may accordmg to their defer- uinges be fharpcly puniHied : yet fo that in the meane time the Gofpell of God bcnoteuill fpokenof for the wickcdncs of naughty men. Thus hauc you (O King) the vcnamous vnuiflicc of the fclnunderers largely enough declared, that you may not with an eare of too cafie beliefebende to their reports. I fearc me alio Icaft it be too L'fgcly fet out,for afmuch as tliis pre- face is in a mancr come to the quandcie of a whole booke of dcfcnfe,where- by I entcnded not to makcadefcnfc ind^ede, but oncly to mollific your minde aforehand to giue audience to the difclofingof our caufe : which yoiu- minde, though it be now nirncd away and cftranged from vs , yea and enflamcd againft vs , yet we truft that wc fiialbc able to recouer the fauour thereof, if youfhill once hauc without difpleafure and troublous af- feftion red ouer this our confeflion , which we will to bee in ftecde of a de- fenfe for vs to your maieftie . But if the whifpcringes of the malicious doe lb poflefle your cares , tliat there is no place for accufcd men to fpeake for them fclucs : and if thofe outragious furies doe flill with your winking at them , exercife crueltie with prifoning , tormenting , cutting and burning: we fliall indeede , as (heepe appointed to the flaughter. be brought to al ex- tremities, yet fo that in our patience we lliall poflefle our foulcs , and waite for the ftrong hande of the Lorde : which {hall without dcubttee prefent in time , and ftretch foorth it felfe armed , both to dcliuer the poore out of af- fliftion , and to take vengeance on the dilpifers , which nowe triimiph with fo great afl'uredneffe. The Lord the Kini of Kinges ftabhflie your throne with righteouC- nclfe, and your feate with cquitic , moll: noble King. j4t Bafile thefirfi day ofjuguji, in tbtytare, j 53 $\ lOHNCALVlNETO THE READER. T the firjl fetting out ofthk worke , becaufe I did not lookffor that fuccefie , teioich the lorde of hh vnmeafurable geodnes hath giuen^ 1 had ( as men xfe to doe in fmallworhfi ) for the more fart lightly pajpd it outr . But when Ivnderjlood that it was receiued with that fauor of all the godly , which I neuer durfi haue defired, much le/iehy the other 15* OfBaptifme. fiue which haue bene hitherto com- 16 That the Baptifme of Infantes monJy taken for Sacraments, arc not doth very well agree with the inftitu-Sacramentes : and then is Hiewcd tion of Chrift, and the nature of the what manner of things they be. fignc. zo Of ciuill gouemement. 17 Ofthe holy Supper of Chrift: & THE FIRST BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION, which intreatcth of the know- ledge of God the Creator. The firft Chapter. That thsk.Hovvledge of God.,aniofour fdues^ are thiugs conio^nid: and how the)/ be li filled the one with the other, H E whole fumrac in a maner of all our wifdom , which lonely ought to be accompteduueand perfedl wifdomc, confiftcth in two partes , that is to fay , the knowledge ot" Godj&ofourfelucs. iButwhereasthefetwo knowledges be with many bondeshnked together: yet whether gocth before or engendreth the othefjit is hard to difcerne.For firft no man can Icokc vpon himfelfe, but he mull needcs by and by turne all his fenfes to the beholdmg of God , in whome he liueth & is moued : becaufe it is plaine,that thofe gifts wherewith we be indued,arc not ofomTelues,yeaeuen that that we haue being is nothing els butancf- fenceintheoneGod.Fmally , by thefe good thinges that are as bydrop- meale powred into vs from heauen,we are led as it were by certein ftreames to the fpring hcad.And fo by our owne needineire,better ajjpeareth that in- finite plentie of good things that abideth in God . Specially that mifcrable mine, whereinto the fall of the firft man hath throwen vs , compelleth vs to liftvp our eyes,not onely beingfoodeles and hungry , to craue from thence thatwhich we lacke,but alfo being awakened with feare,to leanie humilide. For as there is found in man a certeine world of all miferies,& lince we haue bene fpoyled of the diuine apparell , our fhamefull nakedneflc difclofeth nn infinite heape of filthie difgracements : it muft ncedes be that euery man be pricked with knowledge in confcience of his owne vnhappineilc to make him come aty Icaftvncofome knowledge of God. So by the vndcrft.indine of our ignorance, vanitie, bcggery, wcaknes, pcruerfenes, and corniption, weelearnetorcknowledgethatno where clfe but in thcLordeabidcihthe tiiie light of wifdome, found verti^ , perfcft abund3nce,of all s^od things, and puntic of rightcoufnes. And fo by our own cuils .vc are ftiiTcd to confi- der the good things of God: and we cannot erneftly afpire towarde him.vn- till we bcginne to miflike our felues . For of all men what one is there , that would nor willingly reft in him fclf? yea who dcth not reft,folong as he kno- weth not himfelfe , that is to lay , fo long as he is contented with his owne giites , and ignoranr or vnmindfull of his owne mifery f Therefore euery mnn is by the knowledge of him fclfe , not onely pricked forward to feckc God , but alfo led as it were by the hand to hndc him. X Againe it is ccrtciae, that man ncuer commcth vnto y true knovvledgc of (^a^, I, Ofthek^oiv/edgof of himfclfe, vnlefle he hath firfl: beholden the face of God, and from bchol_ ding thcrof do dcfcend to looke into himrdfc . For (fuch is the pride that is naturally planted in vs}wc alvvay thinke our fclucs righteous,ixinocent,wirc and holy, vntill that with manifeft proucs wc be conuinccd of our vnri^hte- oufiieiTc, hlthmcs , follie and vncleanncs. But we are not conuinccd thcrof, if we looke vpon our felues only^and not vpon God alfojwho is the only rule wherby this iudgemcnt ought to be tryed. For bccaufe we arc naturally in- clined to hypocrifie, therfore a certaine vainc rcfemblance of righreoufnes doth aboundantly content vs in ftead ofrighteoufncs in dccdc.And bccaufe there appearcth nothing among vs, nor about vs,y is not defiled with much filthinesjihercforc that which is fomcwhat lelTc filthy pleafeth vs as though it were moft pure, fo long as we holde our felues withm the bounds of mans vncleannes. Like as the eye that is vfed to fee nothing but bhcke, thmketh that to be pure white,which yet is but darkifli white,or browne,Yea,we may yet more phinely dffcerne by our bodily fenle how much we are blinded in confidering the powers of the foub. For if at midday wc either looke downe vpon the ground , or behold thofe thinges that rounde about ly open before our eyes , then we thinke our felues to haue very aflured and pcarcing force of fight: but when we looke vp to the funne, and beholdc it with fixed eyes, then that fame fharpcncs that was of great force vpon the ground,is with fo great briehtncs by and by dnfelcd and confounded , that we are compelled to cofeffcy the fame Hiirp fight which we had in confidering earthly things, whcnitcommethtothefunne,isbutmeercdulnes , Euenfo commethic to palle in wcying our fpintuall good things . For while we looke no further than tlie earth, fo long being well contented with our ownc righteoufnefi'c, wifedcme and ftrength, we do fwectely flatter our felues, and thinke vsin manner halfe gods. But if wee once beginne to raife vp our thought vnto God, and to wey what a one he is, andhowe exad is the perfefticn of his righteoufncfle, wifedome and power, atter the mle whereof we ought to be framed: then that which before did plcafevsin our felues v;ithfalfe pre- tence ofrighteoufncs, ihall become lochfomcto vs asgrcarcft wickednellc: then that which did marueiloufly decciue vs vjidcr^colour of wifedome,fhal ftink before vs as extremcToIly: thcny wmch did beare the face of ftrengtli, fhil be proued to be mofl: mifcrable weakenes. So flendeily doth y winch in vs fcemeth eucn moft pcrfeJl:,anfvvcre m proportion to the purenes of God. 3 Hereof procccdeth that trembling & amafednes,whcrewith the fcrip- turc in manic places recitcth that the holy men were ftriken & aftorullied Co oft as they perceiued the prefcnce of God. 1-or when we fee y they v/hich in his abfcnce did ftand allured & vnmoued, fo fone as he difdofeth his gloiy, begin lb to quake and are fo difmaid,y they fall downe, yea are fwalowed vp, Sc in maner as deftroyed with fcare of death: it is to be gathered thcrby that man is ncuer fufficiently touched & inwardly moued with knowledge of his owne bafenes, vnril he naue compared himlclte to v maieftie of God.Butof luj is.i:, fiichdifmaying we haue often examples both in thcludgcs &iny Prophets: EC:. 6. 5 , fo that this was a common faying among the people of God : We lliall dye Ez.\2.i . bccaufe tlic Lordc hath appeared vnco vs . And tlicrcforc the hiftory of ioA, to godthe(reator. Lib. \. cxf: 2 to throwe men downe with knowledge of their owne fo^Iy,weaknes,and vn- cleanncs , bringeth alway his principall proofe from defcribing Gods wif- do,ii,ftrcngth & clennes. And that not without caufe. For we fee how Mra- A<««,thcnererthathccameto behold the glorie of God,the better acknow- ^^^^ ^g ledged himfelfe to be earth and daft. We fee how £/wi could not abide to * * ^' tary his comming to him with vncouered face : fo terrible is the beholding ^ ^^.^ ofhim. And what may man do that is but corruption and a worme , when ,"j,"^*'^' cuen the Cherubins for very feare muft hide their faces? Euen this is it that Hd.z 4. 2 j. the Prophet Efay Ipeaketh of: The Sujiiic fhill blulh,and the MooQgihalbe Ef-y.i o. -ifhimrdj"''^"" '^'^'' ^ "'•'^ pf h,.fl-ps null r.-ii^ne , that is to fay, when he dif- ^"'^•^• playeth his bnghtncs, and bringeth it nearer to fight , then in comparifon thereof the brighteft thing of all fhall be darkened . But howfoeuerthe knowledge of God and of our felucs, are with mutuall knot linked together, yet the order of right teaching requircth that firil we intrcatof tlicknow- led'-^c of Godj & after come downe to fpeakc of the knowledge of our fclues. The fecond Chapter. yp^at it is to knovve God,and to what endtendeth the \novvtedge ofhim. IMeaneby the knowledge of God, not only that knowledge, whereby wc conceiue that there is fome God,but alio that, wherby we elarne fo much as behoueth vs to know of hira,and as is profitable for his gloty,final]y lb much as is expedient . For, to fpeake properly , we can not fay that God is knowen where there is no religion nor godlinefl'e . But here 1 doe not yet touch that fpecial kinde of knowledge whereby thofe men that are in them- felues reprobate and accurfed do conceiue God the redeemer in Chnft the inediator:but I fpeake only of y firft and fimple maner of knowledgc,where- uncothc very order of nature would haue ledvs, if Adam had continued in llate of innocencie . For although no manjfith mankinde is in this ruine, can perceiue God to be eyther a father, or author of faluation,or in any wife fauourable, vnles Chrift come as a meane to pacifie him towarde vs : yet it is one thing to feele that God our maker doth by h;s power fuftaine vs , by his prouidence gouerne vsjby his goodnes nouriJh vs, and endue vs with all kindes of bleffings : and an other thing to embrace the grace of reconcihati- on offered vs in Chrift . Whereas therefore the Lord iirft fimply appearcth as well by the making of the world, as by the generall dodrine of the fcrip- ture, to be the Creator, and then in the'face of Chrift to be the redeemer; hereupon arife two fortes of knowing him, of which the former is now to be intreatcd of, and then the other flial orderly folow in the place fit for it.For although our mind cannot conceiue y knowledge of God , but y it muft giue to him fome kind of woifliip.y et ftial it not be fufficient fimply to know that it is he only that ought to be honored & worfhipped of all men, vnles we be alfo pcrfuaded that he is tlie fountaine of al good things, to the end that we fiiould feeke for no thing elfewhere but in him . 1 meane hereby, not onely for that as he hath once created this worlde, fo by his infinite power hce fu- ftaineth it,by his wifdomc he gouerneth jt,by his goodnes he preicnicth it. C4p. 2 Oftheh»o'ivledgeof and fpecially mankind he rulcth by his righteoufiies & ludgement , fuflfrcth by his mercy, and fauegardeih by his defence: but alfo becaufe there can no where be found any one drop eicncr of wifcdomjor of light, or of rightcouC- neSjOr of power,or of vprightnes,or of fincere truth,wluch flowerh not from him,or whereof he is not the caufe: to this end verelvjthat we /lioiild learnc to lookc for & crauc all thefe thinges at his hand , & with thankfgeuing ac- count them receiued of him. For this feeling of the powers of God is to vs a meerc fcholemafter of godlines, out of which fpringeth relig;on:GodIines I cal a reuercnce of Godioined with loue of him which is procured by know- ledge of his benefites . For men will neuer with v/illing obedience fubmit themfclues to God,vntill tliey perceiuc that they owe al things to him,thac they are nourifhed by his fatherly care, that he is to them the author of all good thingSjfo that nothing is to be fought elfewhere than in him.Yca they will neuer y eld themfclacs iruely & with all their hart wholely to him jvnics they afluredly beleeue that in him is perfeft felicitie repofed for them . 2 Therefore they do but trifle with vaine fpeculations, which in entrea- ting of this queftion,do make it their purpofe to difcuflejwhat thing God is, where it rather behoucth vs to know what maner one he is, & what agrecth with his nature. For to what end ferueth it to confcflTe as Epicure doth^that there is a God which doth oncly deUght him fclfe with idlenefle,hauing no care of the world? Finally ,what profiterh it to know fuch a God with whom wc may haue nothing to do?But rather the knowledge of him ought toferue to this end, hrft to frame vs to feare and reucrence : then that by it guiding and teaching vs, we may learne to crauc all good things at his hand , and to account them receiued of him. For how can any thought of God enter into thy raind,but that thou muft therewithal! by & by thinkc , that forafmuch as thou art his creature,thcrfore thou art of right fubicd: & bound to his au- thoritie,that thou owcft him thy hfe, y whatfocuer thou entcrprifeft, what- focuer thou doeft,ought to be diredcd to himf' If this be true , then truely it folowcth that thy life is peruerfely corrupted if it be not framed to obeying of him, forafmuch as his will ought to be our law to hue by, Againe,y canft not cleerely fee him,but that thou muft needes know that he is the foutainc and origmill of all good thinges , whereupon fhould growc both a dcfire ro cleauc vnto him, and an allured truft in him , if mans owne corruptnes did not drawe his minde from the right fearching of him . For firft of all , the godly mind doth not as by a drcame imagine to her felf any God at aducn- turc, but ftedfaftly beholdcth the onely one and true God: and docth not falfely torgc of him whatfocuer her fclfe hketh,buc is content to beleue him to be iuch a one as he dilclofcth himfelfe,& doth alway with great diligence beware that wkh.prefumptuous raflincUc (he palfc not beyond hi^ will , and (b wander out of the way . And when (lie fo knowcth 1 lim, becaufe ihe vn- derftandeth that he goucrneth all thinges , ftie ailurcdly truftcth that he is her fate keeper and defender,and therefore wholely commicteth her fclfe to his iaith , becaufe flic vndcrftandeth that he is the author of al good things; therefore if any thing trouble her, or if ihe want any thing, by & by flie fly- eth to him for fuccour, looking for helpe ac his hand. Becaufe {he is pctfwa. dcd dedthacKeis good and mercifull , therefore with aflured confidence fliee refteth on him,and doubteth not in al her cuils to find ready remedie in his merciful kindneffe . Becaufe (he knoweth him to be her Lord & father,thcr- fore llie determincth that he is worthy that flie fhouldin all things hauc re- gard to his authoritie , reuerence his maieftie , procure the aduauncemenc of his glorie, and obey his commaundements . Becaufe fhe feeth that he is a righteous ludge, and armed with his feueritie to piinifh finners, therefore /he alway fetteth his iudgement feate before her eyes, & with feare of him withdrawcth and reftraineth her felfe from prouolcing his wrath. Yet is fhe not fo affraide with the feeling of his iudgement,that fhe would conuey her felfc from it , although there were a way open to efcape it : but ra ther fhce doeth no lelTe loue him , whyle he extendeth vengeance vpon the wicked, than while he is beneficiall to the godly , forafmuch as fhe vnderftandetli that it doth no lefl'e belong to his gloric that he hath in flore punifhmenr for the wicked and cuill doers, than that he hath reward of eternall life for the righteous. Moreouer fhe doth not for only feare of punifhment refraine her felfe from finjiing : but becaufe fhee loueth and reuerenceth him as her father, attendcthon him and honoureth him as her Lorde, therefore al- though there were no hell at all, yet fhee drcadeth hisonely difplcafure. Nowebeholdewhatis the pure and true religion, euen faith ioyned with an earneft feare of God : fo that feare may containe in it a willing reue- rence,& drawe with it a right forme of worfhipping fuch as is appoyntcd in the lav/e.And this is the more heedefiillie to be noted,becaufe almen gene- rally do worfhip God, but fewe do reuerence him , while ech where is great pompous fhewe in ceremonies,but the purcnes of heart is rare to be found. 3 Truely,they that iudgc rightly, will alway hold this for certaine, that there is grauen in the minds of men a certaine feeling of y Godhead, which neuer can be blotted out . Yea that this pcrfwafion,that there is a God, is e- uen from their generation naturally planted in them , and deepely rooted within their bonesjthe very obftinacie ofthe wicked is a fubftancial witnes, which with their furious flriuing yet can neuer winde themfelues out ofthe feare of God. Although Dirlgorai and fuch other do iefl and laugh at all that hath in all ages bene beleeued concerning rehgion: although Dionyjiiu doe fcofl-e at the heauenly iudgement: yet y is but a laughter from the teeth for- ward,becaufe inwardly the worme of confcience gnav/eth them much moie fharpely than al hot fearing irons . I aUeage not this y CkcYo faith,thnt errors by continuance of time growe out of vfe,& religion daily more & more en- creafeth & waxeth better.For the world(as a Ittle hereafter we fhal haue oc- cafion to fliew)traucilcth as much as in it Heth to fhake off all knowledge of God,& by al meanes to corrupt the worfhipping of him. But this only i fay, that when the dul hardnes, which the wicked doe defiroufly labour to get to d;fpife God withall, doeth lye pyningly in their heartes , yet the fame fee- ling of God , which they would mofl of all defire to haue vtterly deftroy ed, hueth flill, and Ibmetime doth vtter it felfe: whereby we gather that it is no fuch doftrine as is firft to be learned in fcholes, but fuch a on^ whereof eue- ly man is a teacher to himfclfeeucnfrom his modierswombc, and fuch a one Cap. s Ofthekva'.pledgfof a one as nature foftereth none to forgec J although many bend all their en- deuouretofhakcitoutoftheirminde. Nowe, if all men be borne and doc Luc to this cnde, to Icnowc God, and the knowledge of God is but fickle and lightly vanifhcth away,vnlcfl"c it piocccde thus farrc: it is euident,that they all fwaruc out of kinde from the b--v. of their creation, that do not dircd to this marke al the whole thoughts and doings of their life. Of which the Phi- lofophers themfelues were not ignorant .For Tlito mcnt nothing clfe^whcn he oftentimes taught, that the foucraignc good of the foule is thchkeneflc of God, when the fouJc hauing throughly concciucd the knov/lcdge of him n" fTchee * ^^ wholly transformed into him. Therfore very aptly doth Grillm reafon in cero, Vlutarche, where he affirmcth,ihat mcn,if religion be once taken from their life, arc not only nothing better tha brute bcal1:s,but alio many waies much more mifcrable, for that being fubieft to fo many forres of cuils they conti- nually drawe forth a troublefome vnquict life: and that therefore y woi /liip- ping of God is the onely thing that maketh them better than brute bcalics, by which alone they afpire to immortalitic. InPhetlro- w; The third Chapter. That the f^KOvvltdge of God u nmumllie planted in themindes of men. 'H holde It out of controuerfie, that there is in the mind of man,euen by naairall inftindion, a ccrtaine feeling of the Godhead. For to the end that no man fhould flee to the pretence of ignorance, God him- felfe hath planted in al men a certaine vnderftanJing of his diuinc maicfty. the remembrance whereof, with powring in now and then as it were newc droppcsjhc continually reneweth : that when al,not one exccpted,do know that there is a God, and that he is their maker, they may all be condemned bv their owne teftimonie, for that they haue not both worihippcd him, and pen their eyes but they muft ncedes be wimefles of them . But truely they that haue dige- fted,yea or but tafted the hberall arts, being holpen by the aydc thcreof,do proceed much further to loke into y fecrets of Gods wifcdomc. Yet is there no man fo hindredby lacke of knowledge of thofe arts,but that he through- C 3 Lc Cap, /, Ofthek>icnv!cdgeof ly fecth aboundandy enough of cunning workcmanftiip In Gcds worktfs, to bring him in admiration or the workeman thereof. As for example: to the fearchine our of the mouingi of the ftarres, appointing of their placcs,mea- lUring of their diftances , and noting of their properties, there needcth arc and an exadcr diligence: by which being throughJv percciued, as the pro- uidcnce of God is the more manifcftly diftlofed , (o it is conucnienc, that the mind rife fomcwhat the hier thereby to behold his gloiy. But forafmuch as the vnlearncd pcople.yea & the rudcrt fort of them, fuch as are furniflied with the only hclpc of their eyes, can not be ignorant of the cxceUcncic of Gods cunning workemanlhip, which in this innumerable & yet fb feucraJly wcl ordered & difpofed variety doth of it fclfe /hew forth it felf : it is euidenc that there is no man to whom God doth not largly open his wifdome.Like- wife it rcQuireth a Angular fharpnes ofwir,to wcy with fuch cunning as G*. In libr. de Un doth, the knittting together,the propoitionall agreement , the bcaude vfupart, gj yfj. j„ jjjg (i^LmQ of mans body: but by al mens confcffionjthe body of man doth vticr in very fhcw of it lelfe fo cunning a comparing togethcr,that for it the maker of it may worthily be iudged wonderful!. 3 And therefore certaine of the Philofophers in oldc time did not with- out caufe call man a lide worlde , becaufe he is a rare rcprefentation of the power, goodnes & wifedome of God , and contcincth in him fclfe miracles enough to occupie our mindcs, if we wil be content to marke them. A nd for Aa.17. 57. this rearon:P4»/, after that he had fayd that die very blind men may findc out God by groping for him, by & by fay th further, y he is not to be Ibught farre of, becaufe all men doe fcele vndoubtedly within themfelues the hea- uenly grace wherewith they be quickned. But if we neede to go no further than our felucs, to find and take holde of God: what pardon fhall his flouth- fiilnes deferue that will not vouchfafe to dcfcend into himfclfc to find God' A nd the fame is the reafon why Dmid, when he had fhortly fpoken in y ad- pfj^g , uancement of the wondcrfullname & honor of God y do euery where glo- rioufly fhine, by & by cryeth out: What is man y diou art mindful of him? Againe, Out of the mouth of infants and fucking babes thou haft ftabhfhed ftrength. For fohe pronouncedi that not only in the whole kind of man is a a mirror of the works of God, but alfo that the very infantes while they yet hang on their mothers breftes,haue tongues eloquent enough to preach his glory, fo that there ncedeth no other orators. And therefore he douteth not tofet their mouthes in the vauwarde, as beeingftrongly armed to fubduc their madncs that would according to their diuchfli pride ccuctto extin- guifli the name of God. And hereupon rifcth that which Tmil allegeth out Aft. 1 7.18, of ./^rrt/Mf, that we are the ofspring of God: becaufe hce garnirtiingvs with fuch exccllencie, hath teftified that he is our father. Likeascuenby com- mon reafon, &as it were by information of experience , the prophane Po- ets called him the father of men. And tnicly no man will aifcntingly & wil- lingly yceldc him felfe to feme God, but he that hauing tafted liis fatherly louc, is mutually allured to loue and worship him. 4 And here is difclofcd the fouie vnthankeftilnes of men , which while they haue within them fclues a workehoufe glorioufly fiirmflicd with innu- merable God the Creator. Lth, t, ^ meraUc worlccs of God, & alfo a Hiop fhiffed with incftimablc plentie of ri- ches, and when they ought to biirft forth into prayfing of him , are contra- riwifc puffed vp & doe lyell with fo much the greater pride. They feele how diuerfly in marueilouxwile God workcth in them: they are taught by expe- rience It felfc,how great variety of gifts they poffelle by his hberahtie: whe- ther they wilocno, they are enforced to knowe that thefc are the tokens of his godhead^andyet they fuppreffe it clofe within ihcm.Truely they needc nottogooutofthemfelnesjfoy they would not in preliimptuoufly taking vpon them felaes that which is giucn from heauen , bury within the ground that which brightly giueth light to tlieir minds to fee God. But cuen at this day tlie earth beareth many monfterous fpirites , which fticke not to abulc, the whole feede of godhead that is fowen in mans nature, & to employ it to opprcffe the nime of God. How deteftablc, I pray you, is this madnes,thac man finding God a hundred times in his body and & his {bule,fhould by the very fame pretence of excellcncie deny that there is a God i They will not fay, that they arc by chaunce made different from brute beaftes . But they pretende a cloke of nature, whom they account the maker of all things,and fo do conuey God away . They fee that exquifitc workemanfliip in all their members, from their mouth & their eyes euen to the nailes of their toaes, and yet here alfo they put nature in place of God. But fpecially the fo fwifc motions,the fo excellent powers, the fo rare giftes of the fbulc, do reprefent a diuine nature that doth not eafiiy fuffcr it felfc to be hid : vnlefle the Epi- cureans like the Giauntcs Cyclopes would bearing themfclucs bold vpon this hie degree outrageouHy make wane againft God. Doe the whole trea- furcs of the heauenly wifccomc fo mecte together , to rule a worme of fiuc feete long: and {hall the whole vniuerfahtic of theworlde bee without this prerogatiue ? Firft to agree that there is a certaine inftrumentali thing that aunfwereth to all the partes of man , doth fo feruc nothing at all to ob- fcure the honour of God, that it rather doth more glorioufly fet it out . Let Epicure aunfvvere me, whst meeting of vndiuifiblc bodies, boyhng the meat and drinkc in man, doth difpofe part into excremcntes and part into bloud, and bringcth to pafl'e that there is in all the members of man fuch an endc- uoring to doe their office, euen as if fo many feuerall foulcs did by common aduifc rule one bodie. f But I haue not now to do with that ftic of fwinc . I rather fpeake vnto thcm,that being giuen to fuctelties,would by crooked conuciance writh that cold faying oi'JnftotU, both to deftroy the immortalitie of the foule, and alt- {b to take from God his right. For becaufe there are inftrumentali powers of the foide, by pretence thereof they bind the foule to the body, that it can not continue without the body,& with praifes of nature they doe as much as in them is, fupprefl'c the name of God . But the powers of the foule are farre from being enclofed in thofc exercifes that lerue the body . For what pertaineth it to the body, for a man to meafure the skic, to gatncr the num- ber of the ftarres, to learne the greatneffe of one, to knowe what fpace they be diftant one from another,with what fwifcncfle or flownefle they go their courlcijhow many degrees they decline this way or y way? I grant in deede C 4 that Cap. /. Of the knomvUdge of that there is fome vfe of Aftroloeie: but my meaning is onely to /hewc that in this fo deepe fearching out of neauenly things , it is not an inftrumentall meafiiringj but that the foulc hath her offices by it felfe fcueral from y body. I haue {hewed one example , by which it IhaJbe eafie for the readers to ga- dier the reft.Truely the manifold nimblenefle of the foule, by which it fur- ueieth both heaucn & earth, ioyneth things paft with things to come , kec- peth in memorie things heard long before, & exprefleth ech thing to it felf by im3gination,alfo the ingenioufaes by which it inuenteth things incredi- ble,& which is y mother of fo many maruelous arts,arc fure tokens of diuine nature in man. Befide that, euen in flccping it doth not only roll Scturncic {clfe,but alfo conceiueth many things profitable ,rcafoneth of many things, and alfo prophecieth of things to come. What (hall we in this cafe fay, but that the fignes of immortahty that are imprinted in man,can not be blotted out? Now what reafbn may beare that man fhalbe of diuine nature, and not acknowledge his Creator ? Shall we forfcoth bv iudgement that is put into vs difcerne betweene right and wrong, & fliall there be no iudge in heaucn? Shal we euen in our fleepe haue abiduig with vs fome remnant of vnderftan- ding, & fhal no God be waking m goucrning the worlde ? Shal we be fo cou- ted the inuenters of fo many artes and profitable thinges , that God fhalbe defiraudedof his praife, whereas yet experience fiifficiently teacheth , that from an other and not from our fclues, all that we haue, is in diuerfe wife di- ftributed among vs? As for that, which fome doe babble of the fecret infpi- ration that giueth liuelines to the worlde, it is not onely wcake , but alfo vn- godly. They like well that famous faying of Vergil: - , Firfi heauen and earth, and floningfieldei offeas, ThtPjiningglobeofMoone,andTitantfiars^ Spir/ief cedes vithin, and throughout all th eltmsy Infiifed minde the whole huge mafe doth moue, jind with the targe bigge bodie mixe it felfe. Thence come the t^indes of men and el,e of beafies^ ^ndliuet of filing faults ^andmmfiers fir ange , That water beares within the marble Sea. jifhye liutlinejfe and heauenfy race there is Withinthofe feedes. ^c. Forfooth, that the world which was created for a fpcAaclc of the gloric of God,fhould be the creator of it felf. So in an other place the fame author folowing the common opinion of the Greekes and Latins, fay th; Ceo«4* Some fay that bees haue f arte of minde diiiine, jlnd heauinly drattghtes. For e\e they fay that God Gothe through the coajles ofland,and cretins offea , ^nd through deepe sk^e. .Andhtnce thefloch^s andherdet, ^ndmen, and all the kindes offauage beafi et Ech at their birth receiue their futiie Hues. .4nd thereto are they rendered aU at lafl^ jindaUrefoluedare retournd againe. 7^ place there is for death: but linety thty^ Tlit godthe Cre out of the duft,& the needie raifed from y donghiUjthe opprefTcd & afflided arc dvawen out of extreme diflreffeamen in defpaircd flatc are refto- red to good hope, the vnarmed bearc away the vidorie from the armed,few from many,the feeble from the ftrong. As for his wifedome,it fclf fheweth it ».Cor, j. j ^. fclf manifelily excellent, while it difpofeth euery thing in fittefl oportunitie, confoundeth the wifedome of the world be it neucrfo pearcingjfindcth outy fubiile in their fubtiltie,finally gouerncth al things by moft ccmienict order. 8 Wc fee that it needeth no long or laborfome demonllration , to fetch out teltimonies5to ferue for the glorious declaration & proofe of Gods ma- is&v^: for by thefe few that we hauc touched it appeareth that which way fb eucr a man chaunce to l* ^, Of the k^oivledge of continual proceeding of dodrine,the cnieth furuiuing In all ages might ftill remainc in y world,tne fame oracles which he had left with the fathers, his pleafiire was to hauc as it were enrolled in pubhke tables.For this entent was y law publilh:d,whcreunto after were added the Prophets for expofitors.For though there were diuerfe vfes of the 1 iw,as hereafter flial better appeare in place conuenicnt:and fpeci.illy the principal purpofe of Mofes & al y pro- phets was to teach y mancr of reconciliation betwene god & men/or which Rom. 10.4. caufe alfo Paid calleth Chrift the end of the law:yet,as 1 lay once againe,be- fide y proper doftrinc of faith & repentance which fliewetii forth Chrift the mediatour,the Scripture doth by certaine markes & tokens paint out y only & true God,in that that he hath created & doth gouernc the world , to the end he Ihould be feuerally knowcn & not reckned in the falfe niunber of fai- ned gods. Therfore although it behoueth man earncftly to bend his eyes to confider the works of God,fbrafmuch as he is fct as it were in this gorgeous ftage to be a beholder of thcm:yet principally ought he to bend his earcs to. the word.that he may better profit therby. And therefore it is no maruell y they wliich are borne in darknellc do more Sc more waxe hard in their ama- fed dulneSjbecaufe very few of them do giue themfelues pHable to learne of the word of God, whereby to kepe them within their boundes, but they ra- ther reioyce in their own vanitie.Thus then ought we to hold,that to y cnde true religion may {hine among vs, we muft take our beginning at the hea- aenly doftrine. And that no man can haue any taft be it neuer fo little of true & found doftrinejvnleffe he haue bin fcholer to the Scripture. And fro hence groweth the originall of true vnderftanding, that wee reuerently cm- brace whatfoeuer it pleafeth God therein to telbfic of himfelfe.For not on- ly the pcrfcd 8c in all points abfolute faith, but alfo all right knowledge of Godfpringethfromobedience.Andtruelyin this behalfeGod of his lin- gular prouidence hath prouided for men in and for all ages. 3 For if we confidcr now flippery an inclination mans minde hath to flidc into forgetfulnes of God,how great a readines to fal into all kinde of eiTors, howe great a luft to forge oftentimes new & connterfait religions, wee may thereby perceiue how necelTary it was to hauc the heauenly do^rine fo put in writingjthat it {hould not either periih by forgetfulnes, or grow vaine by errour,or be corrupted by boldnes of men. Sith therefore it is manifeft that God hath alway vied the helpe of his v/ord,toward al thofe whom it pleafed him at any time fruitfully to inftruft,bccaufe he forcfaw that his image em- printed in y moft beautiful forme of the world was not fufficiently erfeftual: Therefore it behoueth vs to trauaile this ftraiglit way, if we carneftly couct to attaine to the true beholding of God.We muft,I fay, come to his wordc, wherin God is wel & liucly fet out by his workes, when his workcs be weycd not after the peruerfneire of our own iudgement , but according to the rule of y eternal trueth.If we fwarue from that word,as I faid cuen noWjalthough we runne neuer fofaft,yet we Hial neuer attaine to the markc , becaufethe courfe of our running is out of the way .For thus we muft think,y the bright- uTittitSAC "cfle of the face of Godjwhich the Apoftle callerh fuch as cannot beattet- ncd vnto^is vnco vs like a iaazc,out of which wc .caimot vnwrap ourfclues, vnJeilc ^odthe(yeator. Lih. t. i^ viJeflc 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 run neuer fo faft in an other. And thcrfore pfai.p.jf ^g^ Dauid oftentimes when he teacheth that fuperftitions arc to be taken away «>7.9p.&c. outof the worldjthat pure religion may flourifli,bringeth in God reigning: meaning by this word reigning,not the power that he hath , but y dodrine whereby he chalcngeth to himfclfe a lawftill gouernment: becaufe errours can neuer be rooted out of the hearts of men,till the true knowledge of God be planted. nn • 4 Therfore the fame Prophet, after that he hath recited that the heaucns Pial.ij.ax. declare the gloiy of God , that the firmament fheweth foorth the workes of his handes , that the orderly fucceding courfc of daies & nightes preacheth his maiefty,then defcendetn to make mention of his word. The lawe of the Lord(r3ith he)is vndefiled,c6uerting foules: the witnes of the Lord is faith- full,giuing wifdome to little ones : the righteoufnefles of y Lord are vpright, making harts chearefid;the comandcment of the Lord is brightjgiuing light to the eyes. For although he comprehendcth alfo the other vfes of the law, yet in generality he meaneth,that forafmuch as God doth in vaine cal vnto nim all nations by the beholding of the hcauen and earth , therefore tliis is the peculiar fchooleofthe children of God. The fame meaning hath the xxix.Pfalme,where the prophet hauing preached of y terrible voice of God, which in thunder , windes, {howers,whirlewindes and ftormes, ihaketh the earth,maketh the mountaines to tremble, and breaketh the ceder trees : in the end at laft he goeth fiirther and faith , that his praifes'are fong in the fanftuary, becaufe the vnbelceuers arc deafe and heare not all the voyces of God that refound in the aire . And in like maner in an othetl'falme , after Pfal.p j. 5. y he had defcribed the terrible waucs of the Sea,he thus cocludeth:thy tefti- monies are verified, the beauty of thy temple is holines for euer . And out Iohn4.zJ, of this meaning alfo proceeded thatwhichChriftfaidtothewomanof Sa- maria,that her nation and the reft did honor that which they knew not,and that onely the lewes did worfhip the true God . For wheras the wit of man by reafbn of the feeblenes thereof can by no meane attaine vnto God , but being holpen and lifted vp by his holy word,it folowcd of neceflity,that all mcn,except the Iewes,did wander in vanitie & errour , becaufe they fought God without his word. Tlievij. Chapter. By what teJlmwKtt the Scripture ought to be eflab'.nbed, that u hy the vvitnejfe of the holy Ghoft, that the auth orttie therofmay remaifte certaine.^nd that it ua,vvic\ed inuention to [ay that the credit there f doth hangvpon thetudgement of the Church. VX Vtbeforel go any further,it is needful! to fay fomwhat of the authority of the Scripture,not onely to prepare mens mindes to reuerence it , but alfo to take away all doubt therof. Now , when it is a matter confefled that it is the word of God that is there fet foorth , there is no man of lo dcfpe- ratcboldcnefTe, vnlefle he bee voideof all cejnmon fenfc and natuarall wittc of man , that dare derogate the credite'xjf him that fpeaketh it . D 1 But Cap, 7. Of the knowledge of But becaufe there are not dayly oracles giucn from hcaucn , and the oncly Scriptures rcmaine wherin it hath pleafcd to prefcruc his truth to perpetual memone, the fame Scripture by none other mcanes is of full credit among the faithfuljbut in that thty doe belccue that it is as verily come fro heauen as if they heard the liucly voice of God to fpcake therein . This matter in- dcedc is right worthy both to be largely entreated of and diligently weyed. But the readers (h\\ pardon me if herein I rather rcg.irdc what y proportio of the workc which I hauc begon may bearc , than what the largenes of the matter requircth . There is grownc vp among the moft part of men a moft hurtfull error , that the Scripture hath onely fo much authority as by com- mon confenc of the Church is giuen vnco it:as if the etemall and inuiolablc tnith of God did reft vpon the plcafure of men . For fo , to the great fcornc of the holy ghoft,rh:y ask of vs who can affurc vs that thcfc fcripnires came from God : or who can afcertaine vs that they haue continued vnto our age fafe and vncorrupted : who can per(\vadc vs, that this one booke ought to be reuerenrly receiucd,and that other to be fbriken out of the number of fcrip- ture, vnlcfle the church did appoint a certaine rule of all thcfe thinges > It hangeth therefore (fay they) vpon the determination of the church , both what reuerence is due to the Scripture ,and what bookes are to be reckened in the canon therof. So thefe robbers of Gods honor ,while they fceke vndcr colour of the church to bring in an vnbrideled tyranny, care nothing with whatabforditiesthey fnare both themfelues and other, fo that they may enforce this one thing to be beleeued among y fimple, that the Church can doe all thinges. But if it be fo : what fhall become of the poore confciences that feeke ftedfaft aflurance of etemall hfc , if all the promifes that remaine therofftand and be ftaied onely vpon the iudgemcnt of men ^ When they receiuefuch anfwere,{hall they feafe to wauer and tremble ^ Again to what fcornes of the vngodly is our faith made fubiefl ? into how great fufpition with all men is it brought, if this be beleeued that it hath but as it were a borowed credit by the tauour of men? , 2 But filch bablcrs are well confuted euen with one word of the ApoftIe» p e.i.ao. j^^ teftifieth that the church is builded vpon the foundatio oftlie Prophets and Apoitles. If the doftrine of the Prophets, and Apol^es be the founda- tion of the Church: thcnmuftitncedesbe, that the fame doftrine ftoodc in ftedfaft certainty ,before that the Church bccan to be . Neither can they well cauil, that although the Church take her hrft beginning thereof, yet it rcmaineth doubtful what is to be faid of the writings of the Prophets and A- poftles, vnlefle the iudgement of the Church did decbre it. For if the Chri- ftian Church were at the beginning builded vpon the writinges of the Pro- phets and preaching of the Apoftlcs : wherfocuer that doftrine fhalbc foud) the allowed credit therof was furely before the Church, without which the Church it fclfe had neucr bin.Thcrefore it is a vaine forged deujfe.tha t the Church hath power to iudge the Icripturc , fo as the certainty of the fcrip- lure fhould be thought to bang vpon the will of the Church. Wherefore when the Church doth recciuc the Scripture and fcalcth it with her confen- ting teftimonic , (he doth not of a ihing doubtfull , and that otlicrwife fliould' Godthe Creator, Lth. f, /^ /houldbcmcontroucriic.makcjtautentikeandofcrcdic : butbccaufcfhc acknowledgeth it to be the trueth of her God , according to her duetic of godlincfle without delay flic doth honor it . Whereas they demaund,howc Biall we be perfwaded that it came from God^vnlcfle we rcfort to the decree of the Church ? This is all one as if a man fliouJd afkc , how fhall wc learnc to knowe light from darkencflc , white from blacke , or fwcctc from fower. For the Scripture fhcweth in it felfe no lefie apparant fenfe of her trueth, than white and blacke thinges doe of their colour, or fwectc and fower thmgesoftaft. 3 I know that rhey commonly allcagc the fay mg of Auguftmc, wherchc cstra cpift. faith that he woulde not bcleeue the Gofpcll , (aue thattheauthoritieof fundamen- the church moued him thereto. But how vntruely and cauilloufly it is allc- talem-cap.j ged for fuch a meaning,by y whole tenor ofhis writing it is eafie to pcrceiue. He had to doe with the Manichees , which required t ■) be beleeued without gainefaying , when they vaunted y they had the truth on their fidc,but pro- ued it nor. And to make their Manicheus tobebeIecued,thcy pretended the GofpeLNow Auguftine asketh the what they would do,if they did light vp6 a man that would not beleeue the gofpel it felfe,with what mnner of pcrfwa- fion they would drawc him to their opinion. Afterward he faith : I my felfc would not beleue the Gofpel, Sec. fiuc that the authority of the church mo- ued me thereto. Meaning that he hi mfelfe,when he was a ftranger from the faith , could not otherwifc be brought to embrace the gofpel for the affured truth ofGod, but by this that he was ouercome with the authority of the church. And what rnarucll is it,if a man not yet knowing Chrift,haue regard to men > Auguftine therfore doth hot there teach that the faith of the god- ly IS grounded vpon the authority of the church, nor mcaneth that the cer- tainty ofy gofpel doth hang therupon: but fimply & only, that there Ihould be no afliircdnes of the gofpel to the infidels,wherby they might be won to Chrift, vnlefle y confent of the church did driue them vnto it. And the fame meaning a little before he doth plainly confirme in this faying.When I fhal q^^^^ ^pj^^ ^ praife that which I beleeue,& fcorne that which thou beleeucft, what thin- fundjmen- keft thou mete for vs to iudgc or do? but that we forfakefuch men as firft cal talcm.c3p.4 vs to come and knowe certaine truethes and after commaund vs to beleeue things vncertaine : and that we follow them that require vs firft to beleeue that which we are not yet able to fee , thatbcing made ftrongby bclccuing wc may attainc to vnderftand the thing that wc beleeue : not men nowc,but God himfelf inwardly ftrcngthning and giuing light to our mind.Thefe are the very words of Auguftine:wherby cucry man may eafcly gather, that the holy man had not this meaning,to hang the creditcthatwc haucto the "*» Scriptures vpon the will and awardement of the church,but oncly to fticwc ^ this , ( which we our felues alfo doe confefTe to be true) that they which arc notyet lightned with the fpirite of God,are brought by the reucrence of the church vnto a willinenes to be taught, fo as they can hnde in their hearts to learne the faith of Chrift by the Gofpell: and that thus by this racane the anthoritie of the Church is an introduftion , whereby we are prepared to bclccucthc Gofpell. For,aswefee,hismindeisthattheafluranceof the D 3 godly Cap. 7. ' Of the knowledge of c tra F • E°^^y ^^ ft^ycd vpon a far other foundation. Other\vi{c I doe not deny but f\a.Ub. 3 J, ^^^ "^ often prclicth the Manichies witli the confcnt of the whole church, when he ftcketh to prouc the fame Scripture which they refiifed . And from hence ic came, that he ^o rcproched Faiiftus for that he did not ycld himfclf to the tuich of the gofpcl fo ground;d,ro Ibbhfhcd, fo glorioufly rcncumed and from the very time of the ApolUcb by ccrtaine fiicceilions perpetually commended. But he neucr traueiJcth to this cnd,to teach that the authority which wc acknowledge to be in the Sci ipuirCjhangeth vpon the determina- tion or decree of men. Ikit only this,which made much for him in the mat- tery he difiUiccd of, he bringcth forth y vniuerfal ludgemcnt of the church, Aug.de vti- wherein he had the auantagcofhisaducrfiirics. If any defire a fuller proofe Ijcate creil. )^^^^^^ let him read his bookc concerning the profit of bclccuing. Where he flr.ll find that there is no other readincs of bcbcfe com.mended vntovs by hinijbut that which ondy giucch vs an cntrie , and is vnto vs a conucnient bcguimng to enquire , ?s he tcrmeih it : and yet not that wc o'-ght to reft vpon bare opinion, but tolcanc to the certaine and found tructh. 4 We ought to hold, as I before faid, that the credit of this do(ftrine,is not cftabliflicdinvsjvntillfuchtimeas wc be vndoubtedly perfwadcd y God is the author thcrof. Therefore the principall proofc of the Scri])cui e is com- nionlv taken of the pcrfon of God the fpcaker of it. The Prophets and Apo- ff Ics boaff not of their- owne fharp wit or any fuch things as })rocurc credit to men that fpcake: neither ftand they vpo proucs by reafon, but they bring foorth the holy name of God , thcrby to compel the whole world to obedi- ence. Now we haue to lee how not only by probable opinion,but by ajxirani truth it is cuident,that in this behalf the name of God is not without caufe nor deceitfully pretended. If then wc wil proiude wel for confcicnces,y they be not continu ally caried about witlivnffcdfaft doubting, nor may wauer, nor flay at cuery fmal flop,thls maner of perfwafion muff be fetched deeper than from either the reafons , ludgcmcnts or the conicctures of men , eucn from the fecret teffimonic of the holy Ghoft. True in deedc it is, that if we lifted to worke by way of arguments , m.iny thiiigcs might be allcdged that may cafily prouc,if there be any God in hciue.that the law, the prophecies and the gofpel came from him . Yea although men learned and of deepc iudGcment would ffand vp to the contraiy , & would employ & ihew fooi th y whole force of theii' v.its in this difputatio: yet if they be not fo hardned as to become defpcratcly fhamclcrfc , they would be copeUcd to confelfcjthat there are fcenc in the fcripture manifcif tokens that it is God that fj)cakcth therin:whcrby it may appcare that the doiftrinc therof is from hcauen. And fliovtly hereafter wc fhal fee,y all the books of y holy Scripture do far exccll al other writings what foeucr they be. Yea if we bring thither pure eves and vncoriTjpted fenfeSjWe fhal forthwith findc there the maicity of God,which ihall fubduc all hardnes ofgainefaying and enforce vs to obey him . But yet they doe diforderly, that by difpucation traucl to cftablifh the pefcd credit of the fcripture. And truely although I am not fumilhcd witli great dexteri- ty, nor eloquence : yet if I v.cre to contend with the moff fubtile delpifers of God,tlut haue a dciirc to flicw tbtmfclucs witty and pkal'ant in fcblmg the autho- God the Creator* Lth, /. is authority of Scripture, I truft it fliould not be hard for mec to put to filcnce their bablinges . And if it were profitable to fpend labour in confuting their cauillationsj I woiildwithnogreatbufinesfliakeinfunderthebragccsthat they mutter in corners . But though a man doe dcliucr the found woide of God from the reproches of men , y et that fufficeth not foorthwith to faften in their heartes that aflurednelle that godlmes requireth. Prophane men becaufe they thmke religion ftandeth onely in opinion, to the end c they would beleeue nothing fondly or lightly, doe couet and require to haueit proucd to them by reafon, that Mofes and the Prophetes fpake from God. V>\xt I anfwere that the teftimonic of the holy Ghoft is better than all reafon . For as onely God is a conucnicnt witnefTe of himfelfc in his ownc wordjfb fhall the fame word neuer finde credit in the hearts of men,vntill it be fealed vp with the inward v/itnes of the holy ghoft. It behoueth therforc ofneceflitic that the fame holy Ghoft which fpake by the m.outh of the Prophets, doe enter into our heartes to perfwade vs that they faithfully vt- tered that which was by God commanded them. And this order is very apt- ly fct foorth by Efai in thefe words: My {{nric which is in tliee,& the words Ef3y.5i,i tf, that I hauc put in my mouth and in the mouth of thy feede,(hall not failc foreucr. Itgreeucth fome good men, that they haue not ready at hand fome deare proofe to alleage, when the wicked do without punillimet mur- murc againft the word of God : As chough the holy Ghoft were not for this caufe called both a feale and a pledge, becaufe vntill he doe lighten mens mindes they doe alway wauer among many doutinges, f Let this therforeftand for a certainly perfwaded truth, that they whom the holy Ghoft hath inwardly taugh£,doe wholy reft vpon the fcripturc,and y the fame fcripture is to be credited for it felf fake , & ought not to be made fubied to demonfirationandreafons.-butyct the certainty which itgetteth among vs, it atraineth by the wjtnes of the holy Ghoft . For though hy tlie onelymaieftieofif felfeitprocurethreuerenceto be giuentoit: yet then onely it throughly pearceth our aftcftions , when it is Icaled in our heartes by tn.c holy Ghoit . So beinglightnedby his vertue,wedoe then beleeue, not by our owneiudgemcnt,or other mens,thar the fcriprure i$ from God : but abouc all mans iudgcment we hold it moft certainly determined,cuen as if we beheld the maiefty of God hirafelfe there prefent , that by the raini- ftery of men it came to vs from the very mouth of God . We fcclc not for arguments andhkclihodcs to reft our iudgemcnt vpon : butasroathm^ without al compaflc of confideratio,we fubmit our iudgement & v/ic vnto it. And that notin fuch fort as fome are wont fonietime hafte'y to tal:c liold of a thing vnknownc,wh ch after being throughly perceiued difple^feih th.eiii: but becaufe we arc in our confcieces well allured that we hold an inuincible truth. Neither in fuch foit, as filly me are wont to yeeld their mind m thral- dome to fuperftitions : but becaufe we vndoubtedly perceiue therein the ftrength & breathing of the diuine maiefty ,wherwitn we are drawne & ftir- red to obeVjboth wittingly & willingly, & yet more liuely & eftedually than mans will or wit can attaine. And therefore for good caufe doth God cry put by ETay-j that the Prophetes with the whole people doe bcare him Efa.4j.10. D 4 w.c= C^tp, f, Oftheksiorfoledgeof witnesjbccaufc being taught by prophecies they did vndoiibtedly belecue without guile or vnccrtainiy that God himfclfe had fpokcn. Such therforc is our pcrf/'/afion,as rcqiiircth no reafoni.-fuch is cur kno\vledge,as hath a right c:)od reafon to mamtaine it,euen fuch a onc,whcrin the mmd more aflured- ly & ftcdfaftly reftcth than vpon any reafons : fuch is our feeling, as cannct proccedc but by rcuehtion from hcauen.I fpeake nowc of none other thing but that which eueiy one of the fakhfuli doth by experience find in himfcl^ fauing that my words doe much want of a tlill declaration of it. 1 leaue here many thingc;s vnfpoken , becaufe there wilbe clfwhereagaine a conuenienc place to cntrearc of this matter.Onely now let vs know,diat only that is the u ue fiith which the Ipiritc of God doth fealc in our hearts . Yea with this I ia.54.i J. only reafjn will the (ober reader , and willing to Icarne , be contentcd.Efai proaufethjthat all the children of the rcnucd church Ihalbe the fcholers of God. A fingular priiuledge therein doth God vouchfate to grant to his cleft onely, whom he feucreth from all the reft of mankinde. For what is the be- ginning of tnic do(5trine,but a ready chereflilncs to hear thevoyccof God ? But God required! to be heard by the mouth of Moles, as it is written : Say not in thy hart,who fhall afccnd into heauen , or who ihall defcend into the Deu.jo.i a. dcepe? the word is euen in thine ovvne mouth. If it bey pleafure of God that this treafure of vnderftanding be laydc vp in ftore for his children , it is no maruell nor vnlikely,that in the common mukiuide of men is feene fuch ig- Rom. 10.6. norancc and dulneife.Thc c6mon multitude I cal eue the moft excellent of thcjvntil fuch time as they be grafted into y body of the church . Moreouer ^r Efai giuing warning that the prophets dodrine fliould feeme incredible not only to ftragers but alfo to the lev/es that would be accounted of the houfe- hold of God,addeth this reafon:becaufe the armeofGod fliall not be reuei- led to all men. So oft therefore as the fmalnefl'e of number of the belceucrs doth trobule vs,on tlie otherfide let vs call to mind e, that none can compre- hend the myfteries of God but they to whome it is giuen. The vii). Chapter. Tbatfofarrt a$ mtis reafon may lean, there are fuffcietit freuts to ftabliib the credit ofScnpturt. "XT' Nlcflc we hauc this afllirance, which is both more excellent & of more ' force than any iudgement of man, in vaine fhall the authority of fcrij*- turc either be ftrengthcncd with arguments,or ftabliflicd with confcnt of y churchjOr confirmed with any other meancs of dcfencc.For vnkflc this fou- dationbclayd, itftilFrcmayneth hanging in doubt . As on the other fide when exempting it from the common ftate of thingcs , we haue embraced jt dcuoutly and according to the worthincflc of it : then thcfe thinges be- come very fithelpcs which before were but of fmalc force to graffc and faftcnthc afllirance thereof in our mindes . For it is marucilous , howe great eftabliftimcnt growctli hereof, when with earneft fcudy wee confidcr howe orderly and well framed a difpofition of the diuinc wiledome appea- reth therein, howe hcaucnlya dodrine in cucryc place of it, and no- thing thing fauoutlng of earthlinefle, howe bcautifidi an agreement of all the partes among tnem fekies,and fuch other thingcs as auailc to procure a ma- icftie to wriunges . But more pcrfedly are our heartes com'iniicd when we confider,how we arc euen violently carxed to an admiration of it rather with dignitie ofm:^ttcr, than with grace of wordcs. For this alfo was not done without the fingular prouidence of God, that the hie myfteries of y hcaucly kingdome fliDuld for the moft part be vttcred vnder a contemptible bafenes of wordes, leaft if it had bene beautified with more glorious lpeach,the wic- ked (hould cauile that the onely force of eloquence docthraigne therein. Butwhenthatroiifjhandinamaner rude fimplicity doth raife vp a greater reucrence of it felfe than any Rhctorici.ins eloquence, what may we Judge, but that there is a more mightie flrcngth of trueth in the holy Scripture, th.m that it ncedeth any art of wordcs? Nor witliout caufe therefore the A- poflle m.iketh his argument, to proue that the faith of the Corinthians was grounded vpon the power of God,andnot vpon mans wifdome, becaufe his '' °'^' '' ^' preaching among them was fet fooi th not with entifing fpeach of mans wif- dome, but in plaine euidence of the fpirite and of power . For the trueth is then fet free from all douting, when not vpholden by foraigne aids it felfe a- lone fufficeth to fuftaine it felfe . But how this power is properly alone be- longing to the Scripture, hereby appeareth, that of all the writings of men, be they neiier fo cunningly garniflud , no one is fo farre able to pearce our afFedions . Reade Dcraofthenes or Cicero, read Plato, Ariftotle, or any o- ther of all that forte : I graunt they fhall marueiloufly allure, dclite, moue, and rauilh thee . But if from them thou come to this holy reading of Scrip- tures, wilt thou or not, it fliail fo httcly moue thy aftedions, it Ihal fo pearce thy heart, it fhall fo fettle within thy bones,tliat in comparifon ofthe effica- cie of this feeling , all that force of Rhetoricians and Philofophers fhall in manner vniHi away : fo that it is cafie to pcrceiue that the Scriptures,which do farre excell all giftes and graces of mans induftrie : doe in decdc breath out a certainc diuinitic. i I graunt in dede, that fome ofthe Prophets haue an elegant cleare yea and a beautifull phrafe of fpeach, fo as their eloquence giueth not place to the prophane writers: and by fuch examples it pleafed the hohe Ghoft to fhcwe that he wanted not eloquence, though in the reft he vfed a rude and grofTe ftyle . But whether a man read Dauid, Efay , and fuch hkc , who haue a (weete and pleafant flowing lpcach,or Amcs,the heardman.Hieremie and Zachirie,whofe rougher talkc fauorethof countrie nidcnefle : in cucrie one of them Ihall appeare that maieftie ofthe holy Ghoft that I fpake of . Yet am I not ignorant, that as Satan is in many thingcs a counterfaiter of God, that with deceitful! refemb lance he might y better creepe into (iniple me s , , . mindes; fo hath he craftihe fpread abroad with rude and in manner barba- ^ Cjnom- rous fpeachjthofe wicked errours wherewith he deceiucd filly men , & bath fles. oft times vfed difcontinucd phrafes,that vnder fuch vifour he might hide his dcceites. Buthowvaine andvncleanUeisthat curious counterfaiting , all men that haue but meane vnderftanding doe plainely fee . As for the holie Scripture, although froward men labour to bite at many things, yet is it fuU Dy of Cap. S, Of the knowledge of ' of fuch fentenccs as could nor be conceiued by man . Let all the Prophets be looked vpon, there lliall not one be found among them,but he hath farre excelled aD mans capacitie , in fuch forte that thofe are to bee thought , to hauc no iudgcmement of taft to whomc their doftrine is vnfauorie. 3 Other men hauc largely entreated of this argLimcnt,\vhcTefore at this time it fufficcth to touch but a few things , y chiefly make for the principall fummc of the whole matter.Befide thcfe points thatl haue already touched th: very antiquitie of y Scripture is of great weight. For howfoeuer y Greek ■ writers tel many fables of the Egyptian diuinicic: yet there remameth no monument of any religion, but that is far infcriour to the age of Mofcs.And Mofes dcuifcth not a new God , but fettcth foorth the fame ching which the lllaehtes had rcceiued in long procelfc of time ,conueied to them by their fathers as It were from hand to hand concerning the euerlafting God . For what doth he clfc but labour to call them backe to the couenant made with Abraham ? If he had brought a thing neuer heard of before , he had had no ciitiie to bcgin.But it mull necdes be y the debucrance from bondage,wher- 111 they wci e detained, was a thing well & commonly knowen among them, lb that the hearing of the mention thereof did foorthwith raifc vp all their niinds.Itisalf )likelv that they were informed of the number of the CCCC. y eares. Nowe it is to be conlidered, if Mofes which himfelfe bv fo long di- Ihmce of time was before all other writers , do from a beginning fo long be- fore himfelfe fetch the origuiall deliuerance of his dodrine : how much the holy Scripture then is beyond all other writinges in antiquitie. 4 VnlcHe perhaps fume lilf to bclccue the itgyptians , that ftretch their aunticnty to lixe thoufand yeai es before the creation of the worlde . But fith their vaine babhnghathbm alwiy fcorned euen of all y prophane wri- ters themfelues, there is no caufe why 1 fhould fpend labour in coniiitrng of it. But lolcphus againft Appion,alleageth teftimonies worthy to be remem- bred out of aimcient writers , whereby may be gathcred,that by confcn t of all nations the doftrinc that is inthclasve hath bin famous eucn from the firftages, although it were neither read nor truely knowen . Nowe, that neither there Hiould remainetothe malitious any caufe of fufpicion, nor to the wicked any cccafion to cauill, God hatli for both thcfe daimgcrs prouided good remedies.When Moyfes rehcarfeth what lacob almoft three hundred yeares before had by heaucnle infpiration pronounced vpon his owne pofteritic , how doth he fet foorth liisowne tribe ? yearn the per- G<.4<>,j. Ton of Lcuihefpottethkwitheternallinfamie. Symeon( faythhc)ard Lcui the velfels of wickcdncfle. My loulc come not into their counfel , nor my tongue into their fccret . Tiucly he might haue palled ouer thatblottc with Hknce, in fo doing not onely to pleale Ins father , but alio not to llainc himfelfe and his whole family with part of the fame Ihame . Howe can that writer be fufpeftcd, which vnconftrainedly publiHiing by the oracle of the holy Ghoft, that the principall aimcefter of the family wherof him fclfc de- (cended was an abominable doer , neither priuatclie prouided for his ownc honor, nor refiifed to enter in difpleafure of all his owne kinfcmcn , wjiomc vndoubtcdiy this matter grecued > When alTo he rchcarl'ctli the wicked murmu- (jodthe(reator, Lib.i, // murmuring of Aaron his owne brother, and Marie his fifter : fhall wee faie Num. i i,i. that he fpake after the meaning of the flefli,or rather that he wrote it obcy- iTiP the commandemcnt of the holy Ghoft ? Moreouer fith himfelfe was hveft in authoritic , why did he not leaue at leaft y office of the hy e pricft - hodetohisownfonnes, but appointeth them to thebafeftplace >! touchc hcreonely afeweihmgesofmany . But in the laweit felfe a man Hiall eche where meete with many argumentes that are able to bring full proofc to make men belccue that Mofes without all cjueftion commeth ftomhca- uen as an Angell of God. y Now thcfe ^o many and (o notable miracles th^t he recounteth, are e- uen as many ellablilhrncntcs of the lawe that he dehueredjand the doftrme chathcpubliflied. Foi, this that he was caried in a cloud vp into the moun- Exo, 24.18, taine : that there euen to the fourticth day he continued without companie ofmcn: that in the very piibh/liing of the lawe his face did Ihine as it were Exo.}4. 29, befette v/ith fiinne beames; that lighccninjs flaihed round about: that thun- Exo.ij.i o. ders and noifes were heard echewhere m the ayre: that a trompetfoun- fc''0'4<^.H' ded being not blowcn with any mouth of man : that the entrie of the taber- nacle by a cloude fcttc betvi'cnc wns kept from thciight of the people : that his authority was fo miraculoufly reuenged with the horrible deilrudion of Chore, Dathan and Abiron, and all that wicked fadion : that the rock ilri- Num.i^. 24. ken with aroddedidby and by powre forth ariucr : chat at his prayer it Num.to.ic, rayned Msnna from heauen: did not God herein commende him from hea- " "'^'^*' *'^ " uen as an vndouted Prophet? If any man obicft agiynft me, that I take, ihefe thinges as confcifed, wliich are not out of controuerfic, ic is eafic to anfwcre this cauiliation . For feeing that Mofcs in open alfembly pubLihed all thefe thingcs, what place was there to fayns before thofe witnclfes that had them fclues feene the thingcs done ? It is likely forfoth that he would come among them , and rebuking the people of inhdelity, flubbornes,vn- thankflibcs and other finnes,would haue boafted that his dofti ine was efta- bliihed in their owne fight with fuch miracles , which in decde they ncucr fawe. 6 For this is aFo worthy to be noted , fo oft as he tcUeth of iiny mi- racles, he therewithall odioufly ioyneth fuch thingcs as might ftnrethc whole people to crie out againl^ him,if there had bin neuer fo htle occafion; Whereby appcareth, y they were by no other mcane brought to n grec vnto him, but becaufe they were euer more than lufficicmjy conumccd by the ir owne experience. But becaufe the matter was plainlier knowen, than y the prophane coulde dcnie that miracles wcie doneby Mofes: the father ofly- Eico.7. 1 1,. ing hath miniitred them an other cauillation,fiying,thar thty were done by Magicallartcsandforcene . But what likely proofe haue they to accufe him for a forcerer,which fo farre abhorred from fiich fu}>erftition,y he com- Leu.2o. mandcth to ftone him to death,that doth but aske counfcll of forccrers and Exo.i<5. foothfaiers ? Trucly no fuch deceiuer vfeth his iuggling caftes, but that he ftudieth to amafe the mindes of the people to get himfelfe a famcBut what doth Mofes? by this that he crieth our, that himfelfe and his brother Aaroa are notliingjbut doth only execute thofc thinges that God hath appointed, he Cap. S, OftheknoroUdgeof he doth fufficicntly wipe away all blottes of thinking cuil of him . Nowe if the thingcs themfelues be confidcred , what enchancement could bring to pafle that Manna daily raining from heauen,fhould fuffice to fcedey people? and if any man kcept in ftore more than his iuftmeafure, by the vcrierot- ■ting thereof he fliould be taught, that God did puniftihis wantof beleefe? Beudc thatjwith many great proues God fufFred his fcruant fo to be nied, y now the wicked can nothing preuaile with prating againft him. For how oft did rometime the people proudlie and impudently nuke infurredions,fom- timc diuers of them cofpinng among themfclues went abouc to ouerthrowc the holy feruant of God: how could he haue begilcd their fliror with illufi- ons? And the ende that followed plainely fhcweth , tliat by this meane his doillirine was ftabliflied to continue to the ende of all ages. Gen. 49. 7 Moreouer where he afligneth the chiefe gouernement to tlie tribe of luda in the perfon of the Patriarche lacob, who can denie th.it this was done by fpirite of prophccie , fpecially if we wey in con/ideration the thing it felfe, how in comming to pafle it proued true? Imagine Mofes to haue bin the firft author of this prophecie: yet from the time that he did firft put it in writing, there pafled fowcr hundred yeares wherein there was no mention of the Iccpter in the tribe ofluda. After Saul was confecrate'king,it jbcmed Sam. 1 1. 15. that the kingdome fhoulde reft in the tribe of Beniam in. When Dauid was annointed by Samuel, what rcafon appeared there why the courfe of inhc- Sam. 1 6. ritancc of the kingdome fliould be c haungcd ? who would haue looked that there Hiould haue come a king out of the bafe houfe of a heardman } And when there were in the fame houfe feuen brethren,who wouldhaue faid that that honour (hold light vpon the yongeft .'' By what nicane came he to hope to be a king? who can fay thatthisannointment was gouerned by any arte, trauaile or policy of man,and not rather that it was a fijlfillmg of y heaucnly prophecie? Likewife thofe things that Mofes afore fpeaketh,albcit darkcly, concerning the Gentiles to be adopted into y couenant of God, feeing they came to pafle almoft two thoufande yeres aftcr,doe they not make it plaine thathefpakcby the infpiration of God ? louerskippchisothcrtellinges aforchand of things,which do fo euidently fauour of the rcuelation of God, that all men that haue their foundc wit may plainely percciue that it is God Ptuter. J 2. ti^jf fpeakcth . To be Hiort , that fame one fong of his , is a cleare looking glafle,vvhcrein God euidently appeareth. 8 But in the other prophetcs the fame is yet alfomuch morepbinelie fcene. I will choofe out only a few examples, bccaule to gather them all to- gether were too great a labour . When in the time of Efay the kingdome of luda was in peace, yea when they thought that the Chaldces were to them Sfj. 45.!. fome ftay and defence, then did Efaie prophecie of the deftnidion of the citic and exile of the people. But admit tliat , yet this was no token plaine e- nough of the inftinft of God, to tell long before of fuch thinges as at y tirac fecmcd falfe, and afterward proued true : yet tliofe prophecies that he vt- tercth concerning their deliuerance, whence fhall we fay that they procee-. d-td but from God ? He nameth Cynis by whome the Chaldces thoiild be fubducd,and the people reftorcd to libcruc.Thcrc pafled more tlian an hun- dred Godthe Creator, Lih.t, i9 dred yearcs firom the time that Efaie fo prophecied before that Cynis was borne: for Cyrus was borne in the hundreth yeare or thereabouts after the death of Efaie. No man could then gefle that there fhould be any fiich Cy- rus, that (hould haue warre with the Babylonians , that fhould bring fubied; fo mightie a monarchic vnder his dominion, and make an ende of the exile of the people of Ifraell. Doth not this bare telling without any garnifhment of wordes euidently fhew, that the thmges that Efaie fpeaketh , are the vn- doubted oracles of God,and nor the coniedures of men? Againe,when lere- Icre. j 5. x x, mie a licle before that the people was caried away , did determine the ende of the captiuitie within threefcore & ten yeares, and promifed returne and libertie, muft it not needes be that his tongue was gouerned by the fpiric of God ? What fhamelcfnefle fhall it be to denie, that the credite of the pro- Efa. 41. phetes was ftablifhed by fuch prooues , and that the fame thing was fulfilled in deede, wliich they them fellies do reporte to make their faymgs to be be- leeued? Behold, the former thinges are come to pafle , and new thinges do I declare : before they come foorth , I tell you of them . I leaue to fpeake how Hieremie and Ezechiellbeing fo farre afunder , yet prophecying both atone time, they fo agreed in all their fayings as if either one of them had endited the wordes for the other to write. What did Daniel ? Doth he not write continuing prophecies of things to come for the fpace of fixe hundred yeares after, in fuch (brt as if he had compiled an hiftorie of things already done and commonly knowen ? Thcfe things if godly men haue well confi- dered , they fhall be fufficiently well ftirniihed , to appeafe the barkinges of the wicked . For the plaine proofe hereof is too clearc to be fubiede to any cauillations at all. 9 I know what.fome learned men do prate in cornerSj to fhew the quick- nes of their wit in aflaidting the truth of God. Fcm: they dcmande, who hath afllired vs that thefe thinges which are read vnder title of their namcs,were cuer written by Mofes and the prophetes . Yea , they are fo hardy to moue this cjueftion, whether euer there were any fuch Mofes or no . But if a man fliould call in doubt whether euer there were any Plato, or Ariftotlc, or Ci- cero: who would not fay , that fuch madneflfe were worthy to bee correded with ftro'-ccs and ftripes? The law of Mofes hath bin marueiloufly preferued rather by heauenly prouidence than by diligence of men . And though by the negligence of the Prieftes it laic buried a httle while : yctfince the time that the godly king lofias found it, it hath ftiJl by continual fucccffion from age to age bin vfedin the handes of men. Neither did lofias bring it foorth as an vnknowen or new thing , but fuch a thing as had bin cuer commonlic publifhed,and whereof the remembrance was at that time famous. The o- riginall booke it fclfe was appointed to be facredly kept in the temple, and a copie written out therof,to remaine with the keepers of the kings Records. Only this had happened,that the Prieftes had ceafled to publifh the law ac- coring to the olde accuftomed mancr,and the people themfelucs had neg- leded their wonted reading of it . Yea there in maner paffed no age wherin the eftabliihment thereof was not confirmed and renued . They that had Dauidin theii- handes, knewe they not of Mofes? But to Ipeake or them all at Cap. S, Of the k>}0vpk^ge of at oncc,it is mofl: ccrtelne that their writings came to pofterltie none other- wife but from hand to hand(as I may terme it)by continuall orderly courfc of yeres dehuercd ftom their fathers,which had partly heard them fpeake, & partly while the remembrance was firc/h of it, did learne of them which heard them that they had fo fpoken. 1 Mac T. lo As for that which they obie(ft out of the hiftoric of the Machabees, to minilh ihc creditc of fcripturc, it is fuch a tiling as nothing can be dcui- fed more fitte to ftabhfli the fame. But firlt let vs wipe away the colour that 2 Mac I.S9. they lay vpon it,& then let vs turne vponthem felucsthe engine that they * raife vp againft vs. When Antiochus(fay they) commaundcd all the bookes to be burned , whence arc come thefe copies that wc now haue ? On the o- ther fide I aske them,in what fhop they could fo fone be made ?\t is euidenr, tliat after the crueltie appeafed they were immcdiatly abroade againe, and were without controuerfie knowen to be the fame of all godly men,that ha- uing bene brought vp in the doftrine of them, did familiarly knowe them. Yea,when all the wicked men being as it were confpired togither , did info- lently triumphewithreproches vpon the lewes, yctneucr was there any that durft lay to their charge falfe changing of their bookes. For whatfoe- uer they thinke the lewes religion to be , yet ftill they thinke Mofcs to be die autnour of it. What then doc thefe praters elfc, but bewray their owne more tlicn doggifh frowardnefle, while they falfcly fay that thefe bookes are changed, and newc put in their places,whole facrcd antiquitie is appro- ued by confent of all hiftories? But to (pcndc no more laboiu^ vainly in con- fii ting fuch foolifhcauiUations : let vs rather hereby confider howgreate a care God had for the prefemation of his wordc, when beyond the hope of all men,hc faued it from the outrage of the moft criicU tyrant , as out of a prefent fire : that he endewed the godly prieftcs & other with fo great con- llanci£,y they fticked not to redecme this booke cucn with lofle of their life if need were,&fo to conuey it oucr to pofteritic:that he difappoiiued y nar- rov/ fearch of fo many goucrnors & fouldiours. Who can but acknowledge the notable & miraculous workc of God,y thefe facred monumcntes which the wicked verily thought to haue bene vttcrly deftroycd , by and by came abroade againe as fully rcftored,& that with a great deale more honour.'For by & by folowcd y tranflating of them into Greek, to publilh them through out the world.And not in this only appeared the miraculous working , that God prcfcrucd the tables of his couenant from the bloiidy proclamations of Antiochus:but alfo chat among fo manifold niifcrable affliftions of v lewes, Vv'hcrewith the whole nation was fomctime wornc to a fewe & wafted,& laft of all,brought in mancr to vtter dcfrruftion, yet they remained ftill fafc and extant. The Hebrue tongue lay net onelyvneftecmcd, but almoft vnkno- wen. And furely had not bene Gods pleafure to haue his religion prouided for,it had peri/hcd altogether . Forhowe muchtlic lewcs that were fince their rcnirne from exile, were fwarued from the naturall vfc of their mo- ther tongue , appeareth by the Prophctes," that hucd in that cgc, which is therefore worthic to be noted, bccaufe by tliis comparifon the antiqui- tic of thclawc and die prophets IS the more plainly percciucd . And by whomc God the Creator, Lih.f» ip whom hath God prcrcrued for vs the doftrine of faluation conteined in the law and the prophetes , to the end that Chrift might in his appointed time be openly fliewed? euen by the moft cruelly bent enemies of Chrift,y lewcs whom Saint Auguftine doth therefore worthily callthekecpcisofthe Li- brarie of Chriftian Church,becaufe they haue miniftred vnto vs that thing, to reade whereof, themfelues haue no vie. 11 Noweif wecometothenewTeftamentjWithhowfoundepillersis the trueth thereof vpholden ? The three Euangeliftes write the hirtorie in bafe and fimpic ipeache. Many proud men do lothe that (imp]icitic,becaufe they take no heedeto thecheife pointesof dodrine therein , whereby it were ea/ie to gather, that they entreate of heauenly myfteries aboue mans capacitie . Surely whofoeuer haue but one droppe of honeft fliamewill be afhamcd if they reade the firft chapter of Luke . Now , the fermons of Chrift, the fum-me whereof is (hortly comprifed by thcfe three Euangelifts, do eafily deliuer their writing from all contempte . But John thundering from on hie , thofe whome he compelleth not to obedience of faith, hee throweth down their flubburnes more mightily than any thunderbolt.Now let come foorth all thcfe fharpnofed faultfinders, that haue a great pica (lire to fliake the reuerence of fcriptiire out of their owne and other mens hearts, let them reade lohns Gofpell : Wil they or no, they fliall there findc a thou'- fande fentences that may at leaft awaken their fluggiflinefle, yea that may printahorriblebrandein their owne confciences to reftraine their laugh- ing. The fame is to bee thought of Peter and Paul , in whofe writtings al- though the more parte be blinde, yet the verie heauenly maieftiein them holdeth all men boimde,and as it were faft tied vnto it . But this one thing doofhfufficientlieaduaunce their doftrine aboue the worlde,thatMathevv being before all giuen to the gaine of his monie boorde, Peter and lohii brought vp in their fifher boates, all groflc vnlearncd men, had learned no- thing in mens fchoole t-hatthey might deliuer to other. Paul, not only from a profeffed , but alfo from a cruell and bloudy enemie comierted to anewe man, with fodaine and vnhoped chaunge doth fhewe, that being compelled by heauenly authoritic he now mainteincth that dodrine, which before he had fought againft . Now let thefc dogges deny , that the holy Ghoft came downe vpondieApoftleSjOrletthemdifcreditethehiftorie : yet ftill the trueth it felfe openly cry eth out , that they were taught by the holy Ghoft, which being before time defpifed men among the raskall people , fodenly began fo gloriouHy to entreate of heauenly myfteries. 1 2 There be yet alfo furthermore many very good reafons,why the c6- fente of the Church (hould not be efteemed without weight . For it is to be accounted no final matter, that fince the Scripture was firft pubhflied , y wiUcs of fo many ages haue conftantly agreed to obey it . And y howfoeuer Sathan with all the worlde hath tiauailedby marueilous meanes, either •tdopprefle it, or ouerthrowe it, or vttcrly to blotte & deface it out of mens xemembraunce, yet euer ftill like a palme tree , it hath rifen vp aboue , and remained inuincible. For there hath not lightly bin in oLie time any fophi- Jler or ^ hetorjciany had any more excclle t wit tlia oihgr, but he hath bene 111* Cap. 9, Of the knowledge of his force againft this Scripture : yet they all haue nothing preuailcd . The whole power of the earth hath armed it felfc to dcftroy it, & yet al their en- terpnfcs are vanifhcd away , as in fmoke . How could it haue refifted be- ing fo mightily oncchefideaflailed, ifithadhad none other defence but mans ? Yea rather it is hereby proued, that it came from God himfelfejthat all the trauailes of men ftriuing againft it, yet it hath of her owne power ftill rifen vp. Bcfidc that, not one citie alone , nor one only nation hath agreed to receiuc and^mbracc it : but fo farre as tlie worldc cxtendeth in length & breadth, the Scripture hath attained her credite,by one holy confpiracie of diners nations,which otherwife were in nothing agicable one with another. And foralmuch as fuch agreement of mindes fo diucrs & difagrceing m ma- ner in all things els, ought much to moue vs, becaufe it appeareth , that the fame is brought about none other way, butby working of the hcauenjy ma- ieftie : no fmaU eftimation groweth vnto it, when we behold their godlines, that do fo agree, I meanc not of them all, but onely of thofe, with whome as with lightes it pleafed God to haue his Church to fhine. 13 Now with what afTuredncflc of minde ought we to fubmitte vs to that dodrine which wc fee ftabliflied and witneflcd with thebloudeof foraany holy men ? They when they had but once receiued it , fticked not boldly without feare , yea and with great chearefulnes to die for it : howe ihould it thencometopaflc, thatwe,hauingit conueiedtovs with fuch an aflured pledge, Ihould not with certaine and vnmoueablc perfuafion takeholdc of it? It is therefore no fmall confirmation of the Scripturc,that it hath beenc fealcd with the bloud of fo many witneflcs , fpecially when we confidcr that they fufFred death to bearc witnefle of their faith : and not of a frantike di- ftemperaunce of braine, as fometime the erronious fpirites are wont to«doe, but with a firme and conftant and yet fober zeale of God . There be other reafbns and thofe not few nor weakc , whereby the Scripture hath her dig- nitie and maieftie not onelyafcertained vnto godly hartes , but alfo honou- rably defended a^ainft the fubtilties of cauellers , y et be they fuch as be not of them felues fufficiently auaylablc to bring ftedfaft credite vnto it , vntill the heauenly father difclofing therin his maieftie, doth bring the reuerence thetofoutof al controuerfie . Wherforc then only the fcripture ftiallfuffice to y knowledge of God that bringcth faluation, when the ccrtentie thereof fhall be grounded vpon the inwarde perfuafion of the holy Ghoft . So thofe teftimonies of men that feruc to confirme it (hall not be vaine, if as feconde helpes of our weaknefle they follow that chcefe and hycft tertimony. But they do fondly that will haue it perfwaded by proofe to the vnfaithfull, thnt thefcripturcisthewordc of God, which can not be knowenbut by faith, De t'litat Fo'^' good reafon therefore doth Auguftine giue warnmg , that godlincfle credendi, ^"*^ peace of minde ought to goe before , to make a man vfldcrftand fome- what of fo great matters. The ix. Chapter, Th*t tboftflfHtieaU mt»,-vihscb forfkl^ittg Scnpture.rtfort vtttt uuelttioa, dtttucrtkrrvvtttlitbtfrtHcifltt «fioiUmJft, Nowc NOvir th4y that forfaking the Scripture doe imagine I wore no^whnc way to atcainc vnto God, are to be thought not (o much to be holdea with errour, as to be caried wich rage. For there haue arifcn of late ccrteinc giddic brained men , which moft prefumptuouily pretending a fchoolc of the fpirite,both them feiues do forfake all reading , and alfo doc fconie their fimpljcitiewhichftill follow the dead Siflayingletter, as they call ic But I would fainc knowc of thefe men , what fpirite that is, by wliofe inlpiration they are carted vpfohie.that they dare defpife the doftrincof the Scripture as rliildilh and bafe. For if they anfwerc that it is the fpirite of Chriftjthen fiich carelefnefle is wor thie to be laughed at. For I thinke they Will graunt,that the Apoftles ofChrift and other faithfull in theprimitiuc Church \vere lightned with none other Ipirite. But none of diem did learne of chat fpirite to defpife the worde of God.-but rather euery one was moued more to reucrencc it,as their writings do moft plainly witnefTe. And furely lb was ic foretold by the mouth of Efaie. For where he faith , My fpirite . thatis vpon thee,and my wordes which I haue put in thy mouth , fhall not "* * >^* * '• depart out of thy mouch,nor out of the mouth of thy fecde for euer: he doth notbinde the oldc people to the outwarde doArinc as though they were fee eft learne to fpell, but rather he teacheth , that this Ihall be the true & pcr- fed felicitie of the ncwe church vnder the reigne ofChrift , that it IhaU no lefle be c led by the voice of God,than by the fpirite of God. Whereby wee gather,that thefe lewde men with wicked facrilegc doe feuer afunder thofe things that the Prophet hath ioyned with an inuiolable knot . Moreouer, Paul bemg rauiftisd vp into the third heauen,yet ceailed not to go forward in the doftrine of the law and the Prophets,cuen fo as he exhorteth Timo- i .Tim. 4.1 j . chieja doftour of fingidar cxcellcncie to apply reading. And worthie is that Commendation to be remembrcd , wherewith hefctteth foorththe Scrip- «.Tiai.j.i5'. lure, faying, that it is profitable to teach,to adm.onifhand to reprooue, that the feruants of God may be made perfeft . How diuclifli a madneflc is i t to faine ,that the vfe of Scripture is but tranfitorie,and lafleth but for a while, which in deede guideth the children of God cuen to the hft ende ? Againc, I would haue them anfA^ere me this : whether they haue tafted of another fpiiit than that,which the Lord promifed to his difciples . Although they be vexed with extreme madne{re,yet I thinke they arc not caricd with fucn giddincfle , that they dare fo boaft. But what manner of fpirite did he (peak j^j, x6.\u of in his promife? cuen that fpirite which {hould not (peakc of itfelfc, but fhould minifter and infpire into their mindes thofe thingcs, which he the Lord himfelfc had taught by his worde. It is not therefore the office of the fpirite, which is promifed vs,to faine new and vnheard of reuclations , or to coine a newekinde of dodrine,whereby we ftiouldbe led from the receiucd doftrine of the Gofpel,but to feale in our minds th; felfe fame doftrine that is commended vnto vs by the Gofpcl. 2 Whereby we plaincly vnderftand,that we ought right ftudioufly to ap- ply the reading and hearing of the Scripture, if we hft to take any vfe and finite of the fpirite of God . As alfo Peter praifeth their diligence that are hcedcful to the dodrineof the Prophets,whichyet might fecme to haue gi- »'P«*' *• **• E uen Cap, 1 0 , Oft he knowledge of boundcs. So for this prcfcnc, let it fuffice vs to Icarnc, howe God the maker of heaucn and earth doth gouerne the worldc by him created. Euery where is rcnoumed both his fatherly bountic and enclined wiJ to do good,& there arc alio examples rehearfed of his fcueritie , which fhcwe him to be a righ- teous puniiher of wicked doingcs, fpccially where his fufFeraunce nothing prcuailech with the obilinatc. i In f ercaine places are fet foorth more plaine dcfcriptions wherein his p g n,' ttirall face is as in an image reprefenrcd to be feen.For in the place where Mofcs defci ibcth it, it fcmeth that his meaning was [horily to comprehend all rhar was lawfull for men to vndcrftand of God. The Lord ( fayth he) the Lordja mcrcifull God, and gratious , patient and of much mercy , and true, which keepeft mercy , vnto thoufindcs which takcft away iniquitic & wic- ked doinges,bcfore whome the innocent fh lU not bee innocent, which ren- dreft the wickedncfl'c of the fathers to the children and children* chUdi'cn. Where let vs marke, that his ctcrnitie and being of himfelfe is cxprclfed in the twife repeting of chat honorable name: and that then his vertues are re- hearfed, in which is defer ibed vnto vs , not what he is in rcfped to liimfeltc, but what a one he is toward vsrthat this knowledge of him may rather Hand in a liuely feeling, than in an empty and fupernatural Ipcculation. And here we do heare recited thofe vertues of his which we noted to Hiine in the hca- uen and earth, that is to fay, clemencie , bountie,mercy,iiiftice, iudgcment andtructh. For might and power arc conteined vnder this name Elohim God. With the fame names of addition do the Prophets fet him fortli when Pf «i? J theymeanefully to paint out his holy name. But, becaufc I would not heap vp too many examples together , at this prefent let one Pfalme fuffice vs, wherein the fumme of all his vertues is fo exaftly reckcned vp,that nothing can fecme to be omitted.And yet is nothing there rehearfcd,but that which we may behold in his creatures. So plaincly do we pcrceiue God by infor- mation of experience, to be fuch as he declareth himfelfe in his worde . In lere tf . 14. Icremie where he pronounceth , what a one he would haue vs knowc him to be, he fetteth forth a defcription not altogether fo full, but yet comming all to one ef^id . He that glorieth, faith he, let liim glory in this that he know- eth me to be the Lord that do mercy, iuftice , and iudgement on the earth. Surly thefe three things are very neceflary for vs to know: mercy, in which alone confifteth all our faluation : Iudgement, which is daily executed vpofi euil doers,& more grecuous is prepared for them to cternall deftnidion: Iu- ftice, whereby the faithfuUare prelerued & moft tenderly chcrifhed.Which things when thou haft conceiued, the prophecy faith thou haft fufficiently enough whereof thou maieft glory in God .And yet here arc not omitted ei- ther his rrueth or his power,or his holines or goodnes . For how fhould the knowledge ftand fure which is here required of his iuftice,mcrcy and iudge- ment, vnles it did reft vpon his vnmoucable tnicth?' And how lliould wc bc- leeuc that he doth gouerne the earth with iuftice and iudgcment,but vnder- ftanding his power? And whence comcch his mercy but of liis goodnes ? If then al his waies be mercy , iudgement & iuftice , in them mult holines alio nccdcs be fcenc.And to none other end is dircAcd y knowledge of God that is Godthe Creator, Lth. t, 22 is fctfoorth vnto vs in the Scriptures, than is that knowledge alfb which ap- pcareth cmprinted in his creatuies , that is to fay : it firft moueth vs to tlic feare of God, and then to put confidence in him, to the cndc we may learne firft to honour him with perfcftinnocencyof hfeand vnfaincd obedience, and then to hangahogether vpon his goodneffe. 3 Butherelmeanetogatherafummeofgencralldoftrinc . And firft let the readers note, that the Scripture to the end to dired vs to y ttue God, doth exprefly exclude and caft away all the gods of the Gentiles , becaufc commonly in a manner in all ages religion hatli bin corrupted. True it is in deed that the name of one God was cuery where knowen and renoumed. For cucn they that woi {hipped a great number of Gods , fo oft as they did fpeake according to the proper fenfe of nature, they fimply vfed the fingular nimeofGod,asifthey were contented with one God alone . And this was wifely marked by luftine the Martyr , which for this purpofe made a booke of the Monarchie of God , where by many teftimonies he fheweth y this, that there is but one God, was engrauen in the heartes of al men. The fame thing alfo doth Tertullian proue by the common phrafc of fpeach.But for- afmuch as all without exception are by their owne vanitie either drawen or fallen to faKe forged deuifes, and fo their fenfes are become vaine,thcrefore all that euer they naturally vnderftoode of the being but one God , auailcd no further but to make them inexcufable . For euen the wifeft of them doc plainely fhewe the wandering error of their mind,when they wifh fome god to aflift them,and fo in their prayers doe call vpon vncertaine gods. Moreo- uerin this that they imagined God tohauemany natures although they thought foraewhatlcfle abfurdely than the rude people didoflupiter, Mer- curie, Venus,Minerua and other : yet were they not free from the deccitcs ofSatan,and as we hauc already fay de els where , whatfoeucr wayesof e(^ cape the Philofophers haue futtlely inuented, they cannot purge thcfclues of rebellion but that they al haue corrupted the trueth of God. For this rca- fon,Hd>ucuc after he had condemned .ill idoles biddeth to fceke God in Aba.z. his owne temple , that the faithfiill {hould not admitte him to be any other than fuch as he had dilclofcd himfelfe by his word. The x). Chapter thtt it is vnlavvfuUta attnbuttvnta GodavifibU forme^and that gtnsrallj/ th^forfal^e Gad, fo many at do craci to themfdutsttny pnages, 15 Vt as the Scripture prouiding for the rude and grofle wit of man vfetk '"-'to fpeake after the common maner : fo when it meaneth to make fcue- rally knowen the true God from the falfe gods, it chiefly comparcth him with idoles : not that it doth allow thefe inuentions that are more futtlehc and finely taught by the Philofophers , but the plainher to difclofe the foo- lifhnefle of the worlde, yea rather their madneflc in feeking God fo long as they cleaue eucry one to their owne imaginations . Therefore that exclu- fiue definition which we commonly hear ejbringeth to nought al that maner E3 of Cap. //. Ofthek^invledgeof of Godhead that men frame to themfclucs by their owne opinion , becaufc God himfclfe is the oncly conuenicnt witnclfe of himfelfe . In the mcanc timCjfith this, bmnfh gioireneflc hath poffefTcd the whole world,to couct vi- able fhapcs of God, and fo to fort^c themfclucs Gods of timber, ftone, gold, filucr, and other dead and corruptible matter , we ought to hold this prmci- plc, that with wicked falfliod the gloric of God is corrupted fo oft as any fliape is faincd to reprefent him. Therefore God in v law, after he had once chalengcdthc glorie of his dcitie to himfelfaIone,me2nmg to teach vs what manner ofwor(hippi.'ighim hee alloweth or refiifeth, addeth immediately: Exo . JO. 4, Yhou flnlt make thee no graucn image, nor any fimi]itude,in which wordes he rcftrainethour Lberty , that wee attempt not to reprefent him with anie vifible imagcAnd there he fhortly rccb^-cth vp all the formes wherewith of long time before, fuperilition had begun to turnc his trueth into lying. For we know that the Perfians worfliippcd the fimne,yea & fo many ftars as the foohfh nations fawe in the skie, fo many goddcs they faincd them . And fcarce was there any liuing creature whichwasnotamongy ifgyptians a MaximusTi- f^g^^g of God. But the Grecians were thought to be wifer than the reft , be- £ut fermo- caufe they worfhipped God in y fhape of a man. But God coparcth not ima- ne 3 8. gcs one with an other,as though one were more & an other leflc meet to be vfed, but without any exception he reiefteth all images,piftures and other fignes,whei:eby the lliperftitious thought to haue God neere vnto them. t>«u.4. 10. i This is eafie to be gathered by the reafons which hee ioyncth to the 1 a*i 5 ♦ prohibition. Firft with Mores:Remembcr that rhe Lord hath fpoken to thee m the vale of Horeb.Thou heardeft a voyce,but thou faweft no body.Thcr- forc take hcede to thy felfe , leaft peraduenture thou be decciued and make to thy felfe any hkenelfe. &c. We fee how openly God fetteth his voyce a- gainft all counterfait Ihapes, that we may know that they forfake God who- foeuer do couet to haue vifible formes of him. Ofthc Prophetes onely Efay Ef3.40.j8. fhalbe enough which fpeaketh oft and m.uch hereof, to teach that thema- and 4'-7«& icftieofGodis deHledwithvncomely andfooLlhcounterfaiting, when he ■^ ^ ■ being without body is likened to bodily maner: being iniufible, to a vifible image: being a fpirit, to a thing without life : being incomprchenfiblc , to a AO: 17. 39. fi"^fi lumpe of timber, ftone or gold. In like manner rcafoncth Paul : For af- much as we are the generation of G O D , we ought not to tliinkc that die godhead is like vnto gold, or filuer,or ftone grauen by art and the inuention ofman.Whcrebvitcertainely appcareth, whatl'oeucr images arcerefted or pidurcs painted to expiefle the fhape of God, they fimply difplcafe him as certainc difhonours of his maieftie . And what marucl is it if the holie Ghoft do thunder out thefe oracles from heaucn, fith he compellcth the ve- ry wretched and blind idolaters themfclucs to confelle this in earth ? It is li e.ie ciu'i. knowcn how Seneca complained as it is to read m Augiiflin. Thty dedicate dei cjp.i o, (faith he)the holy immortall and inuiolable Gods in moft vile & bafc ftitftcy and put vpon them the fiiapcs of men and bcaftes , and fomc of them vvitli kinde ofman & v/oman mingled together , and with fundrie fliapcn bodies, and (uch tlitv call Gods which if they fhould receiue breath & mcete them, would be reckcned nionftcrs . Whereby agarnc plainly appcartth,that it is a fondc God the Creator. Lik /. sj fondcauillation wherewith the defenders of images feeke to efcape , which fay that the lewes were forbidden images , becaufe they were inclma'ole to fuperftition.As though that thing perteincd to one nanon only which God brineeth forth of his eternal! being and the continual! order of nature. And Paul fpake not to the Icwcs but to the Athenienfes when he confuted their error m counterfaiting a fiiape of God. 3 God in decdc, 1 graunt , fometime in cercainc figncs hath giuen a prc- fence oFhis^odhcade, To as heewasinyde to bee beholden face to hcc, but all thefe fiignes that euer he flr.wcd did aptly feme for mcanes to teach, 3nd wichall didplainely admomni men of an incomprehcniible eflence. ►, For the cloud and fmoke and flame , although they were tokens of the hea- uenly glory, yet did they as it were bridle and reftrainc the minde ;. of men that they fliould not attempt to pailc any further . Wherefore not Moles Exo.j j. tj. himfelfc, towhomeGoddifclofcdhimielfemoft familiarly in comparifon of other , obremed by prayer to fee that face , but recciued this anfwere that man is not able to luftaine fo great brightnefle . The holy Ghoft ap- peared vnder the hkenefl'e of a done, but fitn he immediatly vaniftied away, Mar.j.ie.^ who doch not fee that by that token of fo fliort a continuance of a moment the faithfuli are put in minde that they ought to beleeue him to be an inui- fible fpirite , that holding them contented with his vertuc and grace , they ihould make him no ounvai d (hape . This, that God appeared fometimcs in forme of a man , was a forefliewmg of the reueiling that was to be made of him in Chrift . And therefore it was not lawful! for the lewes to abuf c this pretence to ercft to themfelues a reprefentation of the godhead in the /hape of man . Alfo the mercy feate wherein God flicwcd foorth the pre- fcnce of his power in the time of the lawe , was fo made as it might teache ihatthebcftbeholdingof the godhead IS this, when mensmindes areca- ,ricd beyond theiiielues with admit., tion ot it. For the Cherubins with their winges ffretched abroade did cotier it, the veile did hide it,& the place E.ko, 15.17. it felfe being fet faire inward did of it felfc fufficiently keepe it fecrct. Ther- fore it is very pi aine that they be very mad that go about f o defcndc y ima- ges of God and of Saints with the example of thefe Cherubins . For, I pray you, what meant thefe laic images, but to fliewe that imagjs are not mectc toreprefcnt tlie myfteries ofGod? fcrafmuch as they were made for this purpofe, that hyding th; mercy feate with their wings they fhould noton- ly keepe backe the eyes of man , but alfo all his fcnfes from the beholding of God, and fo to correft his rafli hardinede. For this purpolc mjkcth it that the Prophctes defcribed the Seraphins ihcwed them invifion, with their ^pj^ ^_j^ face vncouered: vvherby they figmfie.that fo great is the brightncs of y glo- lyof God y the Angels themfelues are kept from dircft beholding it, and the fmall fparkes thereof that fhine in the Angels are withdrav/en from our eyes. Although yet fo many as rightly iudge,do acknowledge that the Che- rubins of whome we nov/ fpeake , perteined onely to the oldc maner of in- troduftion as it were of children vfed in the lawe. So to draw them now for an example to our age, is an sbfurditie. For y childiih age, as I mr,y fo terme it, is palfed, for the which fuch rudimentes were appointed . And it is much E 4 . iharae. Cap. ti, OfthehnorvUdgeof fliame, that tVie pamimc writers arc better expounders of the lawc of God than the Papiftes are . luucnal reprochcth the Icwes as it were in fcomc that they honor the white cloudcs and the deitie of heaucn.I grant he fpea- keth perucrfly & wickedly : and yet he fpeaketli more truely in faying that they haue among them no image of God, than tlie Papiftes do which prate that they had a vifible image ot God. And whereas that people with a cer- taine hote haftincflejbrake out oftentimes to feeke them idolcSjCuen as wa- ters out of a great frefh fpringboile out with violent force : hereby rather let vs learne now great is y inclination of our nature to idolatryjlcft throw- ing vpon the lewcs the blame of that fault which is common to a],we fleepe a deadly fleepe vnder vainc allurcmentcs to finne. 4 To the fame purpcfc ferueth this faying : The idoles of the Gentiles Pf.115. 4.& are gold and filuer,euen the woikcs of mens handes . Becaufc the Prophet ' 3 5** 5» doth gather of the ftuffe it fclrc,that they are no gods that haue a golden or filuer image : and he takcth it for confeflcd tructh , that it is a foolifli faincd inuention whatfoeuer we concciue of our ovvne ferfe concerning God . He nameth rather gold and filuer than clay or ftonc, that the beautie or y price Ihould not ferue to bring a reuercnce to idols. But he concludeth generally that nothing is Icfle allowable, than gods to be made of dead ftuffe . And in the meane while heftandethas much vpon this point, tliat men are caried away with too mad a raflincs , which themfclucs bearing about with them but a borrowed breath, readie to vanifhe away at cuery momentc , vet dare giuethehonorofGodtoidolcs. Manmuft needes confeflc thathimfelfe is but a creature of a daies continuance, and yet he will haue a peecc of me- tall to be counted God to which himfelfe gaue the beginning to bee a God. For whence came the begiiming of idols but from the wJ of men"- Very iuft- ly doth the heathen Poet giuc them this taunt : Horat.ferm* J woifometimt a fig tree log, a blockf that ftrud for nought: i.fat.8, TheworkfmandoutedwhatoftHewerefjttcfitobevrought: jifourmt to fit vpon, or els a Vriap Cod to he. M length he thought the better VM a God to mahf of me. Forfooth an earthly fUly man that breatheth out his owne life in mancr euery moment, by his workemanfliip ftiall conuey the name and honour of God to a dead ftock. But forafmuch as Epicure in fcoffingly iefting hath ca- red for no religion, let vs leaue die tauntes of him and fuch as he is , and let the rebuking of the Prophet prickc vs or rather thruft vs through where he -fj . J , faith, that they are too much beaftly wittcd y v/ith one felfe peecc of woode do make a fire and warme themfclucs, doe heat the ouen ro bake bread, doe roft or fccth flcfh, & do make them a God before which they fal down hum- bly to pray.Therfore in an other place he doth net only accufe them by the laWjbut alfo doth reproch them that they haue not learned of y foundations of the e.nnh:for that there is nothing Icffe conucnicnt than to bring God to Efa. 40.11. t^c meafure of fiue foote which is aboue all meafurc and incomprchcnfiblc. And yet this fame monftrous thing which manifeftly repugnethagainfty Efai. :,8.3^ order ofnature, cuftomc flicweth ro be natural to men. We muft moreouer J 1 .7.&. 57» hold in mind, that fuperftitions arc in Scnpnac commonly rebuked in this »o- phrafc ^od the creator, tik t, 24 phr.ifc of fpcachjthat they are the workes of mens hand which want the au' ore. 1 4.4. thorityofGod: that this may beccrtaine, that all thefe manners of wor- pV^'^*'*' (hipping that men doe deuile of themfelues are detelhble . The Prophet ^ • " 5-5. in the Pfalme doth amphfie the madnefle of them that therfore are endued with vnderftanding, that they fliould know that all thinges are moued with the onely power ofGod, and yet they pray for heipe to thinges dead and fenfelefk. Butbecaufe the corruption of nature carieth as wellal nations,as cch man priuately to fo great madnes^t lall the holy Ghoft ihundreth with terrible curfe againft them, faying:Let them that make them become Lke ro them and io many as truft in them. And it is to be noted that a fimihtude is nolefle forbidden than a erauen image, whereby die fond futtiky of the Greckcs is confxited. For tfiey thinke they aie well difcharged if they graue not a God , while in painting they doc more Ikentioufly outrage than any other nations. But the Lord forbiddcth an image not onely to be made by the grauer but al(b to be counterfaited by any other wotkeman,becaufe fuca tounterfaiting is euill and to the diflionor of his maieftie. 5 I know that it is a faying more than common among the people , that i- mages are lay mens bookes . Gregory fo faid,but the fpirite of God pronoii- ceth far otherwifc, in whofe fchoole if Gregory liad bin taught , he woulde neuerfohauefpoken. For whereas Hieremy plainly faith that the ftocke ^J'cr-'o.S. is a dodrine of vanit\' : and whereas Habacuc teacheth that the molten i- ^'^•' * mage is a teacher of lyes : (urely hereof is a general doftrine to be gatlicred, thai it is vaine and lying whatfoeuer men Icarnc by images concerning God . If any man take exception,and fay that the Prophetes reproue them onely which abufed images to wicked fuperftition : I graunt that to be true. But I adde fiirthcr that which is eafie for all men to fee,that they condcmne that thing wholy which the Papirtes take for an afl'ured principle, that ima • gcs are in fteede of bookes. For they doe in comparifon fet images againft God as thinges direftly contrary and fuch as neucr can agree together. This comparifon I fay iz made in thofe places which I haue alledged . Sith there is but one true God whome the lewes did worfhip,itis amifleand falfely done to forge vifible iliapes to reprefent God,and men are miferably deceiucd, that thereby fceke for knowledge of God . Finally if it were not tine that it is a deceitfiil and corrupt knowledge of God that is learned by i- niages, the Prophetes would not fo generally condcmne it. At leait thus muchlwinneofthemwhcnwclhewthatitis vanity and lying that men doe attempt to reprefent God with images, we doe nothing but rchearfe word for word that which the Prophets haue tavght. d Let be read what Laftantius and Eufebius haue written of this matter which fticke not to take it for certainc that they were all mortall of whome images are to be feene. Likewife Auguftine : which without douting pro- nounceth that it is vnlawfiUl not onely to wor/hip images , but alfo to fet vp images to God . And yet faith he none other tiling but the fame which ma- ny yearcs before was decreed by the Ehbertine Councell , whereof this is ConciJ. EU the xxxvi. Chapter. Itisordeinedthatnopiduresbe had in the Church, l>err.ca.« E 5 walles. Caf. It, Ofthek»orv!edgeof li • de Ci- walles.But moft notable is char which in an other place Auguftinc alledgcth uj'cjte Dei out of Varro, and confirmeth it with his owne aflent , that they which fiift tt,$.ic ji. brought in the images of Gods,both took away the fearc of God, & brought in error. If Varro alone fhould fay this, peraduenturc it ihoulde be but of fhiall authority . Yet ought it of right to make vs afhamed thatahcathea man groping m darkenefle came to this liiht , to fee that bodily images arc thcrcforevnmeete for the maicfty ofGod, bccaufe they diminifli the fcare of God and cncreafe errour in men . The proofc it felfc vvitneflcth that this was no Idle truely than wifely fpoken. But Auguftine hauing bor- rowed it of Varro , bringechitfoorthasofhis owncmindc . Andfirfthead- moniflieth,y the firft errors whcrwith men were entangled concerning God, began not of images, but as with new matter added encreafcd by them. Se- condly he expoundcth that the feare of God is therefore niinifhcd or rather taken away therby, becaufc his maiefty may eafily in the fooiifhncfle and in the fond and ablurd forging of images growe to contempt. Which fecond thing! woidd to God wc did not byproofe finde to be fo true . Whofoeucr therefore will couet to be rightly taught,let him elfe where learnc than of i- mages,what is meete to be knowne concerning God. 7 Wherefore if the Papiftes haue any (liamc, let them no more vie this fliift to fay that images arc lay mens bookes, which by many tcftimonics of Scripture are fo openly confuted . And although I grant them ^o much , yet Ihould they not much get therby for dcfenfc ot their idols . What monlters they thruft in,in the place of God, is wel knowne. The pidures and images that they dedicate to Saints, what are they but examples of extreme not and vnclcanefle, wheiunto if any would fafhion himfclfe,he were worthy to be beaten with ftaues?Surely y brothclhowfcs, can Ihew harlots more chaft- ly and foberly attyrcd,than their temples (hew images of rhcfe whome they would haue called virgins.Eucn as vncomly array giue thty to the Martvrs. Let the therforc fcihion their idols at Icaft to fome honcft ihewe of Hiamc- faftnes, that they may fomwhat more colourably lye infaying,that ihcy arc the bookes of lome holmcfle. But if it were fo, yet then would we anfwcrc, that this IS not y right way to teach the faithful people in holy places^whom God would haue there inftrufteH with far ether doftrine thawitli thcfe tri- fles. God commanded in the cliurchcs a ccmon doftrinc tobcfet foorth to al men in preaching of his word and in his holy myfterics : whercunto they /liew thcmfclues to haue a mind not very hccdfuli,that caft their eyes about to behold images. Bvu: whom dothe Papiftes call ley and vnlcarned men whole vnskilfulnes may bearc to be taught cncly by images } foifooth euen thofe whom y Lord knowledgeth for his difciples,to whom he vouchfafct h to rcucile y heauenly wifdomc, whome he willeth to be inftruftcd with the vvholfomemyftcnesofhiskingdome, Igrnunt indeede as the matter ftan- dcth that there are at this day miny which cannot be without fuch bookes. Dut whence I pray you groweth that dulncs, but that they are defrauded of that do(firinc which only was mcete to inftriid them with ' For it is for no other caufe that they which had the cure of churches gaue ouer their office of tcachmg to idols, but becaufc thcmfclues were d :nuiic. Paul tefti- . - , ficth (joi the Creator, Lih. /. -2/ flech that Chriftlsiny true preaching ofthcgofpeljpaintcd out in a maner CaLj.i. crucified before our eyes . To what purpofe then were it to haue commonly fet vp in churches fomany crolfes of wood, ftone,fiIuer and goId,if this were wel & faithfully beate nito the peoples heads, that Chrift died to bear our curfe vpo the croire, to cleanfe our finnes with the Sacrifice of his body, and to wafii them away with his blood , and finally to reconcile vs to God tlic father ? Of which one thing tliey might learne more than of a thoufand crofles of wood or ftone. For perhaps the couetous do fet their mindes and eyes fafter vpon the golden & fiJuer crolfes than vpon any wordes of God. 3 As concerning the beginning of idols,that is by comon confent thought to be true which is writren in the booke of wifdomc , that they were the hrll Sap.14.1 j, authors of themjwhich gaue this honor to the dead, fuperftitioufly to wor- ftip tlieir memorie . And truly I graunt that this euill cuftome was very an- cient,& I deny not that it was the fierbrand wherwith the rage of men being kindled to idolatry,did more& more burnc therin. Yet do I not graunt that this was the firft originall of this mifchiefe . For it appeareth by Mofes that images were vfed before that this curiofity in dedicating the images of dead men, wherof the prophane writers make often mention , were come in vre. When he tellcth that Rachcll had ftolcn her fathers idols, he fpeakethitas Gen.ji.ip of a comon fault . Wherby we may gather that tlie witof manis.as I may To call it,a continuall worfhip of idols . After tlie general! floud,there was as it were a new regeneration of die vvorld,and yet there pafled not many years but chat meaccording to their owne luft faigned them gods.'And itis likely that the holy Patriarch yet liuing,his childrens children were giuen to ido- latry ,fo that to his bitter grief he faw the earth defiled with idols,\vhore cor- ruptions the Lord had but late purged with fo horrible iudgemet.For Thare, loH i^.a and Nachor euen before the birth of Abraha were woilliippcrs of falfe gods as lofue tcftifieth.Seing the generation of Sem fo fone fwarued.what Ihal we iudge of y pofterky of Cham, who were already curfcd in their father ? The mindofmcn,as it is tiiU of pride &raftiboldnes, prcfumcth to imagine God according to her owne conceit : & as it is poflciled w dulnes, yea ouerwhel- med with grofTe ignorance,fo it conceiueth vanity & a fond fantafie in ftede of God . And in thefe ciuls is added a new mifchiefe, that man atreptcth to cxprefl'einworkroanfhipfuchaGod ashcinwardly conceiueth. Thus the mind begetteth the idole,& the hand bringeth it forth. The example of tlie Ifraelitcs proueth that this was y beginning of idolatry, that men do not be- Iceue that God is among tliem vnlellc he fhew himfelf'cainally preient. Wc know not(f3id they)what is become of this Mofes: make vs gods y may goe before vs. They knew that there was a God whole power they had h?.d ex- perience of in fo many miracles: but they did notbeleeue y he was nie vnro tile vnleflc they did lee with tlieir eyes a corporal reprefen ration of his face to be a witncs vnto them of the God that gouerned them. Their rainde was. Exod.j x ^. thcrforc to know by y image going before them , that God was the guide of their iourney. This thing daily experience tcacheth,that tlie flefh is alway vnquiet tiU it hath gotten fome counterfaite deuife likeitfelfc,vvhereinic may vainely delight as inanimageofGod, Inamanerinalagcsfincetht Cap. //• Ofthc knowledge of creation of the worldc, men to obey this bLndcdefirc haue ercftedfignet wherein they imagined God to be prefent before their carnaU eyes. 9 After fuch inuention forged , by and by followeth worfhipping . For when men thought that they beheld God in images, they did alio vvorfliip him in them.At length being both with mindcs and eyes altogether faftned theron,tl)ey began to waxe more and more brutifh , and to wonder at them and haue tnem in admiration , as if there were fome namre of godhead in them. So appeareth that men brake not out into the worshipping of iraa- mages, till they were perfwaded in fome grofle opinion: not to thinke the i- mages to be gods,but to imagine that there did a certaine force of Godhead abide in them . Therefore whether thou reprefent to thy felfc either God or a creature m the image , when thou falJcft downe to woifliip,thou art al- ready bewitched with fome fuperftition . For this reafon the Lord hath for- bidden not onely images to be ereded that are made to exprefl'e a likeneflc of him, but alfo any tiues or ftones to be dedicated,that fhould ftand to bee worftuppcd. And for the fame reafon alfo in the commandement of the law, this other point is added concerning worfhipping. For fo fone as they haue forged a viliblc forme for God, they alfo tye the power of God vnto it . So bc.ilUy foolilharemen, that there they faften God where they counter- faite him, and therefore muft they needes worfliip it . Neither is there a- ny difference whether rhey limply worfliip the idole,or God in y idole.This is alway idolatry ,when honours due to God are giue to an idolc,vnder what colour foeuer it be. And becaufe God will not bee worfliipped fuperftiti- cudy, therefore whatfoeuer is giuen to idols is taken from him. Let them cake heede hereunto that feeke for pretenfcs to defende the nbhominable i- dolatry, wherwith thcfe many ages part , true rehgion hath bin drowned and ouerthrov/ne. But(fay they) the images are not taken for Gods. Nei- ther were the lewes themfelues fo vnaduifed to forget that it was God by whofc hand they had bin brought out of itgypt before they made the calfc. Yea when Aaron faid, that thofe were die Gods by whome they weredili- uered out of the land of ^gypt , they boldly aflented , Ihewing a plaine to- ken of their meaning, that they would ftillkeepe that God y was their deli- ucrcr,fo that they might fee him goe before them in the calfc . Neither is it to be beleeued that the heathen were fo grolfeas tobcleeue,tliatGod was no other thing but ftockes and Hones . For rhey changed their images at their pleafure,but ftil they kept the fame Gods in their minde : and there were many images of one God, & yet they did not according to the multi- tude of images faigne them many Gods. Befide that they did dayly confe- crate new images, yet did they not thinke that they made new Gods . Let In Pfal.i I J, the excufes be read which Auguftine faith were pretended by the Idolaters of his age . When they were rcbukcd,thc common fort anfwered, that ihey did not worfhip that vifible thing, but the deity that did in it inuifibly dwel. And they that were of fomwhat better religion,as he callcth it , did lay that they did neither worfhippc the image nor the fpirite in it , but by the cor- porall image they did beholde the (igne of that thing which tney ought to worfhip . How then ? AU idolaters, whether they were of the Iewes,or of the ' God the Creator, tih.f, 26 the gentiles were none otherwife mincleci than as I hauc faide : being not contented with a fpirituall vnderftanding of God, they thought by the ima- ges he fhould be more fure and ncerer imprinted in them . After once that fuchdiforderedcouncerfaitingofGod well liked them, they neuer ended, till dayly more and more deluded with newe deceites they imagined that God aid {hewc foorth his power in images . And ncuerthelefTe , both the Icwes were perfwaded that vnder fuch images they didworihip the one tnie Lord of hcauen and earth : and hkewife liic gcntilcs,theii- falfe godsjwhome yet they faigned to dwell in heauen. 10 Whofoeuer deny that it hath thus bin done in timepaft, yea within our owne remembrance, they impudently lye. For, why fall they down be- fore them !" Andwhen they pray, why turne they toward them as to tlic cares of God? For it is true that Augulline faith, that no man prayethor worfhippeth when he fo beholdeth an image but he is fo affected in mind that he thinketh himfelfe to be heard of it,or that it will doe for him what he * '* defireth . Why is there fuch difference betwcene the images of one God, that pafling by one image with little reuerence or none done to it, they ho- nor an other (olemnly {'Why doe they weary themfclues with vowed pilgri- mages to vifite thofc images wherof they haue hke at home? Why doe they at this day in defenfe of them as it were for their religion & countrcy , Hght to flaughter and deftruftion, in fuch fort as they would better fuftcr to haue the one onely God than their idols to be taken from them ? And yet I doe not reckenvp the grofl'ecrrours of the common people, which are almoft infinite, and doe in maner poflefle the hearts of all men. I doc onely /liewe what therafelues doe confefle when they meane moft of all to cxcufe thcm- felues of idolauie. We doe not call them(faythey)our Gods. No more did the lewes nor the Gentiles call them theirs in time paft : and yet the Pro- phets ech where ceafe not to cafl: in their teeth their fornicatio with ftockes and ftones, for doing no more but fuch thinges as are dayly done by them thatwouldbe counted Chriftians, thatis to fay, that they carnally wor/hip- ped God in ftockes and ftones. 1 1 Although I am not ignorant , nor thinke good to palTe it oirer as if I knewe itnot^how they feckc to cfcape with a more (little diftindion,wherof I (hall againe make mention more at large hereafter . For they prctende that the worfhip which they giue to images,is Idolodulia,which is fcruice of images, & not Idololatria which is worfhip of Images. Forfothcy terme it when they teach that they may lawfiilly without any wrong done to God giue vnto images and piftures that worfhip which they call Doulia or fer- uicc. And fo they thinke themfelues without blame if they be but the fcr_ uantsandnotalfotheworfhippersofidoles: as though it were not a Itttlc lighter matter to worftiip than to ferue . And yet while they feeke a hole to hidcth^intheGreekewordjthey childifhly difagree with themfelues. For feeing Latreuein in Grceke fignificth nothing but to worfhip, their fay- ing Cometh but to this effeft,as if they would fay that they worllitp indecdc their images, but without any worfhipping. And there is no caufe why they /hould fay chat I feeJ;c to catch them in wordcs : but they therafelues while chcy Cap. It, Of the kncrtvledge of they fccke to caft a mift before the eyes of the {implc,do bewray their ownft ignorance. And yet though they be neucr fo cloauent,thcy (hall not attainc by their eloquence to proue vnto vs that one feltc fame thing is two fundiy things. Let them (fay l)niewe me a difference in the thing it felfe whereby they may be thought to difter from the old idolaters. For as an adulterer or a murderer cannot efcape giltineflc of his fault , by giuing his finne a ncwc deuifedname:foitisavcryabfurditie to thinketnat thefe men be qujt by new deuife of a name,if in the matter it felfe they nothing differ from thole idolaters whome they thcmfclucs are compelled to condemne. But fo farrc are they from prouing that their cafe difFereth froir. the cafe of thofe idola- ters,thatratlicrthefountaineof all this whole mifchiefc is an vnorderly countcrfaiting,wherein they haue ftriued with tliem while both with their ownc wit they deuife,& witn their owne hands the)' frame them fignifying formes to cxprefle tliem a faftiion of God. li And yet am I not fo fuperftitious that I thinke no images may befuf- fred at all. But forafmuch as earning and painting are thegiftesot God, I require that they both be purely and lawfully vfcd. Leafr thefe things which God hath giucn vs for his glorie & for our own benefit, be not onely defiled by difoi dcred abufe,but alfb turned to our ownc deftruftion. We thinke ic vnlawfiill to haue God fafriioncd out in vifible forme, becaufc himfclfc hatli forbidden it,&becaufe it cannot be done without fomc defacement of his gloiy. And leaft they tlvink? that it is only we that are in this opinion , they that haue bene traueilied in their workcs ihal findc that all found writers did alway rcprouc the fame thmg. If then it be not lawful! to make any bodily image of God,much lelfe fliall it be lawfuU to worHiip it for God , or God in it. It remaincth therefore lawful tliat only thofe things be painted & grauen wherof our eyes are capable: but that the maicftic of God which is farre a- bpue the fenfc of our eycs,be noj abufed with vncomly dcuifcd fhapes. Of this fort are partly hUVories iji things don^partly images & Lfhions of bo- dies, without exprefling of any things done by them. The firft of thefe haue feme vfc in teaching or admonifliing a man: but what profit the fccond can bring faue only dclcdation,! fee not. Andyetitiseuidcnt, that eucn fuch were almoft all the images that .heretofore haue ftande vp in churches. Whereby we may iudge that they were there fet vp not bydifcrcce iudge- mcnt or choifc,but by fooli{h and vnaduifed dcfirc. I fpeake not how much air.ilfc &vncomely they were for the inoft paite falhioned, nor howlicen- tioufly Painters & Carucrs haue in this point fhcwcd their wantonnclfc, winch tiling I haue a^readie couched. Only 1 {peake to this end,that though there were no fault in ihcm,yct do they nothing auailc to teach. 13 But leaiiing alfo that clirfercnce,lct vs by the way conlider whether it be expedient in Chnftian temples to haue any images at al,that do cx])reire cither things done or the bodies of men.Firft if the authoruic of t||e aunci- Ciit church do any thing moue vs,let vs remember that for about v. C.yeres togcther,whilc religion yet better flori/licdj^c fin^ere doftnnc was in :orcc, the Chnftian churches were vniuerfally without images. So they were tlicn fiift brought in for the garni/h.ViCnt of churches, when thcfinccritieof mi- ndlra- God the Creator, Lih,t, 27 niftration was not a litlc altcred.I wil not now difputc what rcafon they had with them y were the firft authors thcrof.But if a man coparc age with age, he (hnl fee that thev were much fwarucd from that vprightnes of them that were without imagcs.What?do we thinkeythofe holy fathers would hauc fuftered the church to be fo longwithour the thing wliich they judged pro- fitable & good for them?But rather bccaufe they faw cither lirle or no profit in it,& much danger to lurk vnderneath Tt,rhey did rather of purpofe & ad- uifedly reieft it,chan by ignorance or negligence omit it. Which thing Au- EpJ'4J'« guftine doth alfo in expreflc words tcftifie: When they befetin fuch places (faith he)honorabIy on hye,to be feene of them that pray & do Sacrjficc,al- though thcv want both fenfe & life, yet with the very hkenefle y they haue of liuely members & lenfcs.rhcy fo moue the weakc mindes,that they fceni to Hue & breathj&c.Ahd in another place:For that fhape of members doeth worke & in maner enforce thus rauch,that the minde liiung within a bodye *" ?'*•*» J • doth thinke that body to haue fenfc,which he feetli like vnto his own. And a litle aftenlmages do more auaile to bow downe an vnhappic foule, by this that they haue mouth,eycs,eares,& fccte,than to amend it by this that they neither fpeake nor fee nor heare nor go. This truely fccmcth to be y caufe why lohn willed vs to beware not only of worfhipping of images, but alio of ^ imagcschemfelues.And we hauc found it too much in expenence,y through '* ** 'J-*^* the horrible madneffe which hath heretofore poffcfled the worIdc,tothe dcftruftion in maner of all godlineflc,fo Ibone as images be fct vp in chur- ches,therc is as it were a figne fet vp of idolatrie , becaufe the folly of men cannot refraine it fclfe,but it mufV forthwith runne on to fuperftitious wor- fhippings.But if there were notfo much danger hanging thereby; yet when I confldcr for what vfe temples are ordeined, me thinkes it is very ill befee- tning the holinefle thereof to receiue any other images than thcfe liuely & natural! images, which the Lord by his word hath confecrate. I meane Baptifme and the Lords fupper,and other ceremonies wherewith our eyes ought both more earneftly to be occupied & more liuely to be moucd,tnaii that they {hould nccde any other images framed by the wit of men . Loe this is the incomparable commoditie of images, which can by no value be rccompenfed^f we belceue the Papiftes. 14 I thinke I had Ipoken enough of this thing already, but that the Ni- cene Synode doth as it were lay hand on me to enforce mec to fpeake more. I meane not thatmoft famous Synode which Conftantme the Great aflem- bled , but that which was holdcncyght hundred ycares agoe,by the com- maundementand authority of Irene the empreffe . For that Synode de- creed, that images fhould not only be had in churches, but alfo woilliipped. For whatfoeuer I fhould fay, the autoi itie of the Synode would make a great preiudice on the other fide . Although to fay truth , that doth not fo much moue me , as make it appeare to the readers how farre their rage extended , that were more defirousofimagcs than became Chriftians. But firfl let vs difpatche this.They that at this day maintaine y vfe of images,allege the de- cree of that Nicene Synode for their dcfenfe. Bik there is extant a booke of confuutio bearing the name ofCharlcsy Great, which by yphrale we may gather Cap. ir. Of the kri$ivkAge of gather to hftue bin written at the fame time. Therein dre recited thefeft- tenccs of the Bifliops that were prefcnt at that Councel,and the arguments wherewith they contended. lohn the Legate of the eaft partes fajd: God created man after his owne image : and thereupon gathered that we ought TO haue images . The fame man thought that images were commended vnco vs in this fentence : fhewe me thy face bccaufe it is beautiful! . An o- thcr to prouc that images ought to be fet vpon altars , cited this tcftiraony: no man lighteth a candle and putteth it vnder a buflisil . An other,to ftewe that the beholding ofthem is profitable for vs, brought foorth averfe out of the Pfalme : the light of thy countenance is fealcd vpon vs . An other tookc this fimilitude : As the Patriarches vfed the Sacrifices of the Gen- tiles, fo muftChriftian men haue the images of Saintcs in ftcadcof thci- mages of the Gentiles . To the fame purpofe haue they writlicdthis fay- ing : Lord, I haue loued the beauty of thy houfc . But fpecially witty is the expofition of this place, As we haue heard fo haue we (ccne, that God is not knowne by onely hearing of his worde , but alfo by linking vpon images . Like is the ihiarpe deuife of Bifhop Theodore. Marueilous(faith he ) is God in his Saints. And in an other place: In the Saintes that arc in the canh: therefore this ought to be referred to images . Finally fo filthy arc their vn* fauorie follies that it greeueth me to rehcarfe them. 1 5 When they talkc of the worftiipping: then are brought foorth the wor- (hipping of Pharao, and of the rod of lofcph, and of the piller that lacob fet vp . Albeit in this laft example , they doe not onely depraue the meaning of the Scripture, but alfo bring in that which is no where to be read. Then thcfe places fceme to them mariieilousftrong andmeetc proues. Woiihip his footeftole. Again e,wor{hip on his holy hill . Againe,all the rich men of the people fliali worfliip thy countenance . If a man would in fcorne put the pcrfonage of a riding foole vpon the patrones of Images , coulde he gather together greater and groflcr follies } But to put all out of doute , Theodo- fius Bifhop of Mira,doth lb earneftly confirmc by the dreames of his Archc- deacon , that images ought to be worrtiippcd , as if he had an oracle from heauen to fhcw for it . Now let the fauourers of images goe and prefl'c vs with tlic decree of that Synode . As though thofe reuerend fathers doe not altogether difcredit rhemfelues,in either fo childiflily hadling,or fo vngod- ly and fowiy tearing the Scripnires. i6 Now come I to thofe monftrous impieties , which it is marucll that c- ucr t hey durft vomit, and twife marueilous that they were not cried out a- gainft with hie dctcftation of all men . And it is good that this outragioully wicked madnefl'e be bcwrayed,that at leaft the falfe colour of antiqi'ity may be take away,which y papiftes pretend for the worfhipping of images. The- odofius the Bifhop of Amoru pronounceth curfc againft al them that wil not haue images worfiiipped . An other imputctli all the calamities of Grecia and the Eaft part to tnis, that images were not worfliipped , What punifh- ment then were the Prophctcs, the ApolUcs and Martyrs worthy to fuffcr in whofe time there were no images? They addc fiirthcr : If the Emperours image be met with pcifume and ccniing : much more is this honor due to ^odthe (reator, Lih.i» iS the Images of Saints. Conftantius Bifliop of Gonftance in CipruSjprofefTcth that he reuerenrly embraceth images , and affirmcth that he wiJJ giue to the the fame honorable maner of worfhip that is due to the Trinity that gi- uethljfc. And who focuer rcfiifeth To to doe , hecurfcthhira and fc^eth him away with the Manichees and Maidonitcs . And, that ye fhould not thinke that this was the priuate fentence of one man,thcy did al aflent vnto it . Yea lohn the Legate of the eaft parts being further caried with hcat/aid it were better to bring all brothelhoufes into die city than to deny the wor- {hippingof images . Atlengchby confent of them all itwas decreed, that worfc than all Heretikes are the Samaritans, and worfe than the Samaritan^ are the enemies of images . And becaufc the play fhould not be without his folcranc farewell, this claufe was added, let them be glad and reioyce that hauing the image of Chrift doe offer Sacrifice vnto it . Where is now the di- ftinftion of Latria and Dulia, wherewith they are wont to fcekc to blmdc the eyes both of God and men ? For the councell without any exception doth giue euen as much vnto images as vnto the liuing Godhimfelfe. The xi j. Chapter. ThatGeinfeutrtiUy difctmedfrom idols, that htmaj beontlj *nd whofy worshipped, WE faydeinthe beginning that the knowledge of God ftandeth not in bare fpcculation , butdraweth with it tneworfhipping of him, and by the way we touched howehc is rightly worfh ipped , which point (halbc in other places more largely to be fet foorth . Nowe I doe but {hortly rcpeate , that fo oft as the Scripture aflSrmerh chat there is but one GOD, it ftriucth not for the bare name of G O D , but withall com- maundeth this, that whatfoeuer belongcth to the Godheaed, bcnotgi- uen to any other . Whereby alfo appeareth what pure rehgion doeth differ from fupcrftition . Eufebeia, in Grecke fignifieth as much as true worfhip, becaufc alwav euen the blinde thcmfclues groping indarkeneffp haue found that this rule ought to be holden , that God bee not vnorderly wor/hipped . The name of religion although Cicero truly and well denucth ^ , from relcgcre , to recordc , or gather v p together : yet is the reafon that he deorum.* afligneth enforced and farre fet, that good worfhippers did often record and diligently wey what was the truth. 1 rather thinke that that name is fet as a contrary to wandering liberty, becaufe the greater part of the worldc vn- aduifedlytaketh hold of that which they firft meetc withall, andfliecha- bout hither and thither : but tnie godlineflc , to the cnde it may If and in lledfaft ftate 5 Relegit, that is to fay doth gather vp it fclfe together wiiiun her bonds.Like as I thinke fup erftition to haue her name hereot-,that not bc- inq contentedjWith the maner & order prefcribed , (he heapech vp together a fuperfluous number of vaine things . But to leaue the words it hath alwny bin agreed by the confent of all ages,ch2t religion is with falfc errours cor- rupted and peruei ted . Whereupon we gather that it is a very fond colour which the fuperftitious doe pretcnd,when with vndifcrete zcalc we giue our fclues Icaue to doe all thinges , And although this confcflion found in the F mouihes Cjip .12, Oft he k»&i»/edge of mouthcs of all mcn:yet herein a ftiameful ignorance bcwrayeth it fclfejthat neither they cleauc to the one God, nor haue any regardc of order in the worfhipping of him,as we hiue already IhewedJJut God,to claime his ov/nt right vnto himfelfe, crieth out that he is iclous , and that he will be a fcuere reuenger if he be mingled v/ith any fained God. And then he fectcth foorth the lawful! maner of worshipping, to hold mankinde in obedience. He con- tcineth both thefe points in his law, when firft he bmdcth the faithfull vnto himfelfe that he only may be their lawmaker: and then he prefcribeth a rule wherby to be worfhipped attcr his owne mindc. Ofthe law,becaufe the vfcs & endes thcrof are maity,! will entreat in place ht for it . Now I only touch this point, that thereby men arc bridcled that they run not out of tne way to wrong vvorlhtppings . Now as I firft faid,we rnuft hold in mind, that if all y eucr properly bclont^eth to godhead doe not reft in God 3lone,hc is fpoy- led of his honour,& his wordup broken. And there niuft we fomwhat liecde- fiillymarke with what futtlcties fupeifticion deceiuech. For it doth not fo reuolte vnto ftrange gods that it feemedi to forfake the higheft God , or to bring him downe into the number of other gods : but while fhe grauntcth vnto him the higheft place , (he fetteth round about him a number of lelTer god s,among whom (he diuideth his offices. And fo(albeic clokedly& crafte- ly)ygloiy ofthe godhead is cut in parts,thatitremaineth not whole in him. So in the olde umc,as wcl they ofthe lewes as ofthe Ge tiles did fet beneath the father and iudge of gods a great route of gods which (hould euery one according to his degree in common haue with the higheft God the gouern- ment ofthe heauen and earth.So the Saints that in a few ages paft departed this life, are aduanced ta the fellow(hip of Gpd, to be wor (hippcd,called vp- on, and honored in ftead of him.And yet with fiich abhomination we thinkc that the maiefty of God is not fo rauca as diuided,whcn in deede it is a great part fupprelfed and extingui(hed,fauing that we retaine ftil a poore opinion of his liipreme power : and in the meane time dcceiued with entangled fu- tleties, we are funderly caried to diuers gods. z For this purpofe alfo was inuented the diftindion of Latria and Dulia, as they terme them , thit is worfhip and feruice , whereby they might free- ly fceme to giue away the honours of God to Angels and dead men . For it is euident, that the wor(hip which the Papiftesgiue vntoSaintes dififercth nothing indeedc from the wor(hip of God . For all ahke without diuer/ity they worfliip both God and them : fauing that when they be charged with it , they v/indc away with this exception , that they keepc ftill for God the honour that is due vnto him inuiolatc,bccaufc they leaue vnto him the wor- ship that they caJI Latria . Butlith thequcftion llandcthvpon the matter, and not the word, who would permit them fo carcleflcly to mockc in a mat- ter of all matters moft weighty ? But to let that alfo palfc , yet winnc they nothing by this diftindion , but to proue,that they giue wor(hip to one God aud feruicc to an other. For Latria inGreeke (igni(icth as much as in Latine Cultus, and in Englillic wor(hip . Dulia, properly (ignifieth feruice. And yet fomtimc in Scripture this difference is confounded together with- out diuci (itie. But graiint it be a perpetual! diiFci:cnce,thcn mufte wc fearch vhat ^odihe creator, Lih.i, 2p what both the wordes may meane. Dulia is feruice, Lacria is worflup. Now nomandouteththattoferue,ismoxethentoworfliip . For many times a man could hardly beare to ferue him whcme he would not ftick to worfliip. So is it an vnegall dealing to giue to the faints that which is the greater , & to Icaue to God that which is the leflfer. But many of the auncicnt authors, hauc vfed this diftinution.What maketh that matter, if all men do percciucr it to he not onely vnfit, but altogether very fond? 3 Now leauing nice futtleties, let vs wey the matter it felfe.When Paul puttcth the Galathians in remembrance what they were before that they ^.^j j were lightened in rhe knowledge of God , he faith that they gaue Duliam feruice to thofe that of nature v/ere no gods. Although he name not Latri- am or worfhip,is therefore their fuperltition excufable? He doth neuerthe- lefle condemne their pcruerfc fuperftition, which he tcrmcth by the name of Dulia feruice, than if he had exprcffed the name of Latria, wor(hip. And Matt.4.10. when Chrjft repulfeth tlie aflault of Sathan with his buckler , that it is writ- *^'"''5«'°' ten,thou {halt worfhip y Lord thy God,the name of Latria was not brought in queftion. Sathan required but an adoration.Likewife when the Angel rc- prowcd Iohn,becaufe he fell downe on his knees before him, wee ought not to thinke that John was fb madde that he would giue vnto the Angcll the honor that was due onely to God. But becaufe it was not poffiblc , but that all worfliip that is ioyned with religion fauoureth fomewhat as pertaining to Godjthercforc he could not adore the Angell,but that he muft take away fomewhat from the glory of God. We read in deede often, that men hauc bene honoured: but that was a ciuil honor , as I may fo call it. But religion jiath an other rule,which fo foone as itis ioyned with worfhip,bringeth with it a prophane abufe of the honor of God. The fame may we fee in Cornc- Ai2. 10.15. lius. He had not fo fclenderly proSted in godhnefl'e , but that he had lear- ned to giue the (bueraignc worfhip to God alone. Therefore when he fell downe before Peter , he did it not of this meaning to worfhip him in v fteede ofGod. And yet did Peter earneftly forbid him to doe that which he did And why fo?but becaufe men do ncuerfonarowly put difference bctwerie the worfhip ofGod and of his creatures : but that without diuerfitie they giue away tfiat vnto the creanire,which belongeth vnto God. Wherefore if we haue one GodjWC muft remember that nothing be it neucr fo httlc muft be taken away from his gloric,but that he kccpe ftill that which is properly his.Thcrefore Zachary whenhe preachcth ofthc repairing of the Church, ''''•^4'5'. in plainc words exprelfeth: That there fhal not only be one God, but aJfby there fhalbe one name of that God, to the end that he hauc nothing in c6- mon with Idols.What maner ofwoifhip God recjiuretli, \vc flial fee in ano- ther place when it falleth in order. For it pleafcd him in his law to prefcribe vnto men what is lawful & right,& To to bm'de them to a certaine rule, that cuery man ftiould not giue himfclf leaue to deuife what form of worfhip he lift.But becauf; it is not expedient to loadc the readers wich heaping many matters together,! will not touche that point yec.OncIy let it fufhrc for this time to kccpe in minde, that euery carying av;ay of the dutifiill behauiours pf Godlmcflbto any other than to God alone , is not without robbery ". F i of Cap.rj, Ofthehitewledgeof of God . And firft lupcrftition dcuifed to giuc diuine honours to the Sunne, or other ftarres or idoles : then followed ambitious pride , which garniftiing mortall men with fpoiles taken from God, prefumcd to prophane all that e- uer was holy . And although this principle remained among them , to ho, nour the foueraignc deitie , yet grcwe it m vfe indifferently to offer facrifi- ces to fpirites, lelfer gods, or dead men of honour . So flippery is the way to Hide mto this fault , to make common to a number y wluch God fcuerely. chaJengeth to himfclfc alone. Thexii). Chapter. Tbst there it taught in the Scriptures tne ejjence of Godjram the very crtsti- on, -vvhich ej?ence contetneth in it three fer font, np Hat which is taught in the Scriptures concerning the incomprchenfi- -■• ble and fpirituall effence of God , ought to fuflficenot onely to oucr- throwe the foolifh errours of the common people , but alfo to confute the fine futtelties of prophane Philofophie . One of the olde writers fec- med to hauc faidc very well , That God is all chat we doe fee , and all that wc doe not fee . But by this mcane he hath imagined the godheade to bee powred into all the partes of the woildc . Although God , to the intent to kecpc men in fober minde, fpcaketh but fparcly of his owne effence , yet by thofe two names of addition that 1 haue rdiearfed, he dotla both take away al groffe imaginations,and alfo rcpreflc the picfumptuous boldnes of mans minde. Forfurcly his immcafurable greatneffc ought to make vs afraide, that we attempt not to mcafurc him with ourfenfc: & his fpirimall nature forbiddeth vs to imagine any thing earthly or fleflily of him . For the fame caufe he often affigncth his dwelhng place to be in heauen . For though, as he IS incomprehenfible, he fillcth the earth alfo : yet bccaufe he fceth our mindes by reafon of their dulnes to lye flill in the earth , for good caufe he lifteth vs vp aboue the world, to (hake off our flouth and fluggifhneffc . And here fallcth to ground the errour of the Manichces , which in appoynting two oricinall bcginningcs haue made the diucll in a mancr egall with God. Surely this was as much as to breake the vnity of God and reftraine his vn- mcafurablenes.Foi where they haue prcfumed to abufe cci tarn teflimonies: that fhcweth a fowlc ignorance , as their errour it ftlfe fliewcth a dctcflable madneffe. And the Anthropomorphitcs are alfo eafily confuted which hauc imagined God to confifl of a body , bccaufe oftentimes the Scripture afcnbeth vntohimamouth,earcs,cycs,handcs,and fceie. For what man yea though he be fckndcrly wittcd doech not viiderfland that God doth fo with vs fpeake as it were childiflily , as mirfes doe with their babes ? There- fore fuch maners of fpecch doc not fo plairdy cxprcffc what God is, as they doe apply the vnderlladding of hmi to our fclcndcr capacity . Which to doc , It bchooued of ncccfUtie tliat hce dcfccndcd a great way beneath liis owne height. i But he alfo fetteth out hlmfclf by an other fpccial maikc wherby he may be more ncerely knowne . For he fo dcclarcthhimfclfe to bee but one, that he yet giucth himfclfc d^itintUy to bcc coniidcrcd \i\ three perfcns : which cxccp Godthe Creator, Ltl>, /. 39 except we learne, a bare and empty name of God without any tnie Gcd fii- eth in our braincAnd y no man fhould thinke that he is a threefold God, or that the one eflence of God is diuided in three perfons , wc muft here feckc a fhort and eafie definition to dehucrvs from alerrour. But becaufemany doe make much a doc about this word Perfon , as a thing inuented by man : , howiuftlytheydoefo.itisbcftfirfttofee. The Apoftle naming the fonne * "'*'* the en^raucd forme of the Hypoftafis of his fatlicr , he vndoubtcdly mca- netli, that the Father hath fome being, wherin he differeth from the fonne. For to take it for efrcnce(as fome expolitours haue done , as if Chrift hke a peecc of waxe printed with a feale did rcprcfent the fubftance of the father) were not onely hard but alfo an abfurdity . For fith the Effcnce of God is (ingle or one and vndiuifiblc ,hc that in hxmfclfe conteineth it all and not by peecemeale, or by d:riuation , but in whole perfcdion , ihoiild very vnpro- perly yea fondly be called the engraued forme of him . Butbecaulc the fa- ther although he be in his ownc property diftinft , hath exprcflcd himfelfe wholely in his fonne,it is for good caufe laid , that he hath giuen his Hypo- ftafis, to be feene in him . Wherewith aptly agreeth that which by and bv followcthjthat he is y brightnes of his glory . Surely by the Apoftles words wc gather, that there is a ccrtaine proper Hypoftafis in the father , that fhi- nctn in the fonne : whereby alfo againe is ealily perceiued the Hypoftafis of the fonne that diftinguifheth him from the Father. Like order is in the holy ghoft. For we ftiall by and by proue him to be God, and yet he muft necdes be other than the fatner.Yct this diftinftion is not of the efl"encc,which it is vnlawftill to make manifold. Therefore if the A,poftles teftimony be credi- tcdjit followeth that there be in God three Hypoftafcs . This tcrme feeing the Latines haue exprefled with the name of Perfon,it were too much pride & way wardnes to braule about fo clear a matter J>ur if we lift word for word to tranflate, we may call it Subfiftence. Many iii the fame fenfe haue called it (ubftancc. And the name of Perfon hath not bin in vfe among the Latines onely: but alfo the Grecians,perhaps to declare a confcnt,hauc taught that there are three Profopa,that is to fay Perfos in God.But they,whcther they be Greekes or Latines that differ one from an other in the word , doc very well agiee in tlie fumme of the m atter. 3 Now howfbcuer the hcretikcs barke at the name of perfon , or fome o- uermuch precife men doe carpe that they Lke not the word fainedby dcuife of men : fith they cannot get of vs co fay, that there be three, whereol- tue;y one is wholy God.nor yet that there be many gods: what vnieoibnablnci]c is thisj to millikc words,v/hich cxpreiic none other thing but that which is tcftified &• anpioued by the Scriptures ? It were berrer (i'^y they )to wftrairjc not onely our meanings but alfo our words vvitbin the boundes oi Sciipiure, than to deuife ftrange names that may be the beginninges of dii igrccmcnt and brawling: fo doe wee tyer our fclucswith flrifc about v/orics; io the tructh is loft in contending : fo charity is broken by odioufiy biTiWling toge- ther. IfthcycallthataftraniTev/orde, which cannot belhcvNcdin Scn[>- ture,as it is writ ten in number of filial les : then they biridc vs to r. hard law, wherby is condemned all expofition that is nocpeeccd to^echcrj with bare F 3 " lay.ng C;lp. 1$, Ofthehi?owlecigeof laying together of tcxtes of Scripture. But if they mcanc that to be ftrange, wnich being cuiiouflydcuifcd, is fupcrftitioufly defended , which makcth more for contention than cdificaticn,which is either vnaptly, or to no pro- fitc vfcdjwhich withdraweth from the fiir.plicitic of the vvordc of Godj then with all my heart I embrace th*"•' 7- ' ^» arifeth by an other place of Hieremie , where the fame title is applyed to ^"* ^ ^' ' Hiei-ufalem in thefe wordes ; this is the name whereby they ftiall call her lehouah our righteoufneflc . But this teftimonie is fo farrc from m.a!-:ing againft the trueth which wee defende, that it rather confirmeth it . For whereas he had before teftified that Chrift is the true lehouah from whom floweth rightcoufncffe , nowe hee pronounccih that the Chruch £hall fo verily Cap, //. OftheJ^owUdgeof verely fcelc the fame , that rtiec may glorioufly vie the vcrv name it fclfe. And lo in the firft place is fet the fountainc and caufe of righteoufneflc , in the other the cflfed. lo Now if this do not fatisfie the Icwes, that lehouah is fo oft prefented in the perfon of an Angcll, I fee not with what cauillations they can mocke lud S 7 Jtout.ItisfaycdthattheAngell appeared to the holy fathers: and the fame Angell chalengcth to hira fclfe the name of the eternal God. If any take ex- ception and fay , that this is fpokcn in refpeA of the Pcrlbn that hce reprc lud.ij.t^. fcnteth: this knot is not thus lofed. For being a fbruant he would not fuffer Sacrifice to be offered to him and take from God his due honour . But the Angell refufing to eate bieade, commaundeth Sacrifice to be offered to le- houah . And then he proueth that him{elfe in deede was the fame leho- uah, and therefore Manoah and his wife by this token did gather, that they had feene nor only an Angell but God . And thence came it that he fayd: v/e (hill die becaufe we haue feene God . And when his wife aunfwereth, if lehouah would haue flaync4?9^hee would not haue receiucd Sacrifice at ourhandcs.-in this fhc doth confclTe that he was God which before was cal- led the Angell, Befide this, the aunfweare of the Angell himfelfe takcth a- way all doubt of it, faying : why doeft thou aske me of my name , which is iTir>niclIousf' So much the more dctcflable was the wickcdneffc of Scruetto, when hce affirmed that God neuer appeared to Abiahara rnd the other fathers, but that an Angell was worfhipped in place of him. But trucly rnd wifely haue the true teaching doftors of the Church expounded , that the fam.e i)rincipall Ange 11 was the word of God, which then as aforehandc be- gan to execute the office of Mediatour . For though he was not yet clothed with flcfh, yet he came downe as a meane betwccne God and men, to come H'ore familiarly to the faithfuU . Therefore his nye communicatmg him- felfe made him to be called an Angell: yet fliil in the meane time hee retei- ncd that which was his owne, to be the God of vnfpeakeable gloiy . The ©fe. ra.s. f'.me thing menncthOfens, which after he had recited the wraftlmg of la- cob with the Angell, faith : lehouah the God of hoftes, lehouah, worthy of memorie is his name.Herc againc Scruetto carpcth, y God did bcare y i)cr- fon of .-in Anc^cl. As though the Prophet did not cofirme y which Mofes had fliid: why doeft thou aske me of my name? And the confcfllon of the holy Patriarchc doth fufflciently declare y he was not a created Angel , but one Of. J :. '. s. "^ whomc the fill godhead was refident, when he laid : 1 haue fcen God face I, Cor. 10.4. to face . And for this caufe Paul faith , that Chrifte was guide of the people Zuch.2.;. in the wildcrncs. For though the time was not vet come of his abafement: y :t thhn^i* *o * ^^^ fli^uldc not carpc that hce is feme made God , lohn gocth further and 1 Co:.s'°.' faith: He is the tnic God and the eternall life. Although it ought aboun-.. i.iim.j.'itf. dantlytofatisficvSjthathciscalledGodjfpeciallyof that witncfTe which >■ K JO. i8. cxprefly affirmeth vmo vs that there arc no more Gods but one. That lohii.io. 1 8. j-^j^^ vvitneflc is Paul , which faith thus : Howe manic foeuei be called gods . either in heauen or in earth , to vs there is but one God from whome arc al thinges. When we hcareofthe fame mouth, that God was openly rtiewed- in the flefh, that God with his owne bloode purchafcd the Church to him- felfe: why {houlde we imagine a fecondc God which he himfelfe acknowc- legeth not? And it is no doubt that all the godly were of the fame meaning. Likewife Thomas m protefting him to be his Lorde and his God, doth pro- feffethatheisthatonely one God whome hee had alwayes worfliipped. I z Nowe if wee efteeme his Godhead by the workes tha t in the Scrip- ture are afcribed vnto him, it fliall iherby more euidently appeare.For whc he faide that from the beginning hee was thitherto working with his Fa- lohp^ 5.17. ther : tlie Icwes which were moft dull in vndcrftanding of all his other fay- inges, yet tlien percciucd that hee tooke vpon him the power of God. And, therefore, as lohn telleth , they fought the more to kill him, becaufe he did not oncly brcake the Sabbath,but alfo did call God his I3thcr,making him- felfe egall with God. Howe dull fliall wee be thcn,ifwee doe not perceiue that his Godheade is heremplainely affirmed? And truely to order the Heb.i. J. worldc with prouidencc and power, & to gouerne all thinges with the au- thoritie of his owne might,which y Aportle afcribcth vnto him, belongetli to none but onely to the creator. And he not onely cntcrpartcneth the go-, iicrncmcntofthcworlde with his Father, but alfoaU other offices which- can not be made common to God with his creatures. The Lorde cricth out, by tl:e Prophetc: I am hee, I am he, that doe awaye thine offences for. Ef2y.4 J. I y . mine owne fake.According to the meaning of this fcntence when the lewes thought that wrongwas done to God for that Chrift did forgiuc liruies, Mit.p.ff. Chrift not onely affirmed in wordes but alfo proucdby miracle that this power belonged vnto himfelfe . Wee fee therefore that hce hath, not the miniftration, but the power of forgiuenclfe of finncs, which the Lord faith Mac,?. 4. j^^^ ^^jjj j^Qj fuffcr to pafle away from himfelfe to any .What fhal w e fay of fearching, & pearling the fecrete thoughts of harts ^is it not the propertic . of God alone?But the fame had Chrift: whereby is gathered that he isGod. .. ij Now, in his miracles howeplainely and clearely doth he appcire? And though I sraunt that as well the Prophetcs as the Apoftlcs did egall &, like miracles to thefc that hee did : yet this great difference is there, that ihcy by their miriiftration difpofcd tlie gifts of God, hee fliewcd foorth his. owne power.He vfcd fometime prayer, to the cnde to giue glorie vnto his Father. But we fee for the moft part his owne power flicwed vnto vs. And howcoulditotherwifebcbuty he was y vcric author of miracles that by his owne authoritic gaue power to other to dealc mhacles abrode? For y E- Mat.io.8. uangclift dcdaicth that he gaue power to tlic Apoftlci to raifc vp y dcad,ta heale Cod the Creator, Lih.i, 3} heale the leprous, to caft out deuils. &c. Andtheyfo vTed themirriftrarionMsr.j.is.fi: thereof that chcy lufficiently fhewed y this power came not from els where ^-i- but from Chnft . In the name of lefiis Chrift( fayeth Peter ) nfe and walke, ^'?" ^'^\ It is therefore no maruell if Chrift alJeeed his miracles to confound the vn- a«a"i oi ^ ^ 7, beleemngnefle of the lewes: forafmucn as they were fuch as being doncby and14.11. his owne power did giuc a moft plaine teftimonie of his godhead . If elfe where th;n in God there is no faluation,no righteoufneflc, no life: & Chnft conteincth all thcfe things in him^ furcly he i s thereby declared to be God. And no man can obied againft mc and fay, that hfe and faluation is powred intohirabyGod: foritisnotfaiedthathcreceiuedfaluationjbutthatheis faluation himfelfc . And if none be good but only God : how can he be on- ly nwn, being I will not fay good and iuft, but felfe goodnes and iuftice?Yea ^3, ,0^ , -, from the firft beginning of the creation as the Euangehfte witnefleth,in him lohn i .'4, was life: and he eucn then being life was the light of men . Wherefore lohn. 14.1. being fupported with fuch proues we are bolde to repofe our faith and hope ^j^-**^- •^• in him : when yet v/c know that it is an vngodlinefTe that robbeth God for Ro!Io! n' 8c any man to faflren his confidence in creatures. Beleeue yc in God? fay th he. 1 jlw," Bcleeue then alfo in me. And fo doth Paul expound thofe two places of E- fay, Whofoeuer trufteth in him,!]!^! not be put to fhame. Againe,Out of the roote of Ifay fhall he come that fhall rife to rule peoples, in him the nations jfhall truft . And why fhould we feeke out more teftimonies of Scripture for this matter, when we fo often meete with this fentence? He that beleeueth in me hath eternal hfe.Moreouer the inuocaticn which hangeth vpon Faitk bclongeth alfo to him, which yet is proper to the maieftie of God if he haue any thing at all proper to himfelfe . For one Prophet fay th : Whofoeuer p**' ^ j ' *' calleth vpon the name of lehouahftialbefaucd: and an other fay ch:n moft * ' "' ftrong toure is the name of lehouah :. to it the righteous fliall flee r nd hec ftialbe faucd,but the name of Chrift is called vpon for faluation : it followcth ' therefore that he is lehouah . As for inuocation, we haue an example of it A;.\ 7. And as God hath more plainly difclofed himfelfe by the comming of Chrift5fo is he alfo in the three Pcrfons become more familiarly knowen. But of all the teftimonies let this one fuffice vs for this prefent. Paul fo knit- teth thefe tliree togethcr,God,Faith,and Baptifme, that he reafoneth from g the one to the other in this maner. Becaufe there is but one Faith, he there- by fheweth that there is but one God. And becaufe there is but one God,he thereby prooueth that there is but one Faith. Therefore if we be cncred in- to the Faith and rehgion of one God by Baptifme: we muft needs tliink him the true God in whofe name we are baptifed. And it is no: to be douted, but that in this folemneproteftation,Chrift meant to telfific that the perfcd light of Faith was already deliuered,when he fayd: Baptife them iny name of the Father and of the Sonne and of the Holy ghoft. For itis asmuchin ^^^'^S.ij* cffed as to be baptifed in the name ofy one God,which with perfed bright- nefle hath appeared in the Fatbcr,the Sonne, and the Holy ghoft. Where- by is euident that in the clfence of God abide three Perlbns in which the one God is knowcn.And furely, forafmuch as our faith ought not to looke hither & thither,nor diuerfiy to wander about,but to haue regard to the one God,to be applied tohim,&toftickef3ftinhim:itis hereby eafilv proucd, G. ' thic Cap. ts> Ofshek^ovcledge of that if there be diuc! fe kindes of faith, there muft alfo be many ecus, Nowc whereas baptifme is a Sacrament of faiih : it proueth vnto vs the vnitie of God, bccaufc it is but one . And hereof alfo followcth, that it is not lawful tobebaptifcdbutintooncGod, bccaufcweembince the Fr.ithofhim,jnto whofc name we arebaptifed. What mcntChrilUhen.v/hcn !)e ccraman- dcd to be baptifed, in th° name of the Fa therj the Sonne, & the Holy ghofV, but that we ought with one Faith to bclecuc in the Father , Sonne , and the HoJy ghoHrThcrfore fith this rcmaincth certau!,thr.t there is but one God, and not many , we determine thst the W'cid and the Spintc are nothing eJs but the veric fclfc eflcncc of God . And ;eiy foo^: Ihly did the Arrians prate, which confcfTingthe godhead of il;e Sonne did t:ke from h;m the fubltance of God. Andluch a hke rage vexed the M iced' 'nians, which would hauc to bevndcrftandedby the Spirite , oncly the gifics of grace that arc poiued forth into men . For as wifedcmc, vndei {tanding,prudence, fortitudcjfearc of God do proceedc from him: (o he only is the fj^irit of wi'dome,prudcnce, fortinide,andgodlinefle. Yet is not he diuidcd according to the diftnbuti- on of his graces : but how foeucr they be diuofely dealt abroade, yet be rc- i.Cor.i J.I I . maineth one and the fame, as the ApolHe faith. 17 Againe,thcre is fhcwed in the Scriptures a certaine diftinfticn of the Father, from the Word, and of the Word from the Spirite. In difcufTing whereof, how greatc religioiifucfl'e and fobi iet ie we ought to vfe, the great- In fermone neflc of the myftery it fclfe doth admonilh vs . And I very v^el hke that fay- defacro ingof Grecorie Nazianzcnc: I can not thinke vpon the one , but by and by baptifmo, I am compafled about with the brightnelfc of the three : Andlcannotfe- iierally difcerne the three, but I am fodeincly driuen backe to one . Wher- fore let it not come in our mindcs once to imagine fucha Trinitie of Pcrfons as may holdc our thought withdrawcn into feuerakies , and doeth not forthwith bring vs againe to that vnitie . The names of Father, Sonne, andHoly ghoft, doeproucatnie diftinftion , that no manfhoulde thinke them to be bare names of addition , whereby God according to his workes is diuerfly entitled: butyetitisadiftm(ftion,notadiuifion . The places that we haue already cited, do rtiewe that the fonne hatli a property difl^inft from the Father ,bec3uie the Word had not bin with God, if he had not bin an other thing than the Father: neither had he had his glory with tlie Fa- ther , butbccing diltind from him . Likewifc he doth diftinguilh himfelfe from theFather.when he faith,that there is an othcrwhich beareth him wit- lohn. 5. i-ic j^gj^ ^j^ J £q^ jJ^jj purpofe makeih that which in an other place is faide , that * * ' the Father created all thinges by the Word , which he could not, butbeing after a certaine maner diftinft fro him.Moreoucr y Father came not downe into the earth, but he that came out from the Father. The Father died not nor rofe again, but he that was lent by liim. Neither yet did this diftindion begin at the taking of flcfhe : butitismanifcft that he was alfo before, the . , g onelv begotten in the bofome of the Father . For who can abide to fay, that then the Sonne entrcd into the bofomc of the Father , when he dcfccnded John 1 4 6, ^^^"^ hcnucn to take manhode vpon him ? Hee was therefore before in the 15. z'or howe m:.y the mmdc of man by his capacity define the immenfurablc eifence of God , which ncuer ye: could certainely determine how great is the body of the Sunne which yet he daily fecth with his eyes ? yea how may Ihe by her own guiding attaine to difcufl'e the fubftance of God, that cannot reach to know her cwne fubflance / Wherefore let vs willingly giue ouer va- to God the knov/ledgc of himfclfe. For he on'y , as Hilarie fay th,is a conue- Hib.li.prf. nicnt witnefle to himlclf, which is not known but by himfclf.Wc fhal giue it ^^ T;i:atatc ouer vntohim, if v/e dial both concemehimtobefuchashehathopencd himfelf vnto v%j^ fhal not clfe where fearch to know of hini,than by his own word. There are to this'ende written fiue homehes of Chiylbftome againft the Anomei . Yet the boldnellc of Sopbifters could not bee rcftrayned by them from babling vnbridlcdly . For they haue behaued themfchies in tins behalfe no whit more modtftly than they are wonted in all other . By the vnhappiefuccelleofwhichvndifcretion , we ought to be warned to take care that wc bend our felues to rrauailc in this qucflion rather with trada- ble willingncire to Icarncj than with (harpnefle of wit, and ncuer haue in our minde cither to fearch for God any where clfe th: n in his holy worde , or rothinkeany thing ofhim, but hauing his Worde going before to guide vs, or to fpeake any thing but that vv-hich is taken out of the fame Worde : The difi^inition that is in the one Godhcrd of the Father,the Sonncjand the ho- ly Ghoft,asitisvcrichardetoknov//odoeth it bring more buiineire and G 3 com- I«bn.i.i> Cap. IS* Of the k»9)yleil£ff of combcrance to fomc witccs than is expedient . Let them remember that the mjndes of men do enter into a maze when they followe their owne cu- riofiticj and fo let them fuftcr thcmfclues to be ruled with the heauenJy ora- cles, how focuer they cannot anainc the height of the myftcry. 11 To make a rcgifter of the erroursj wherewith tlie purenefie of Faith in this pomt of doftrine hath in times pad beene aflailed , were too long & foUofynproficablctedioufncfre: and the moft parte of herctikcs haue fb attempted to ouei^helme the glory of God with grofle doting crrours, that they haue thought it enough for them to fliakc and trouble the vn- skilfull . And fi om a fcwe men haue fprong vp many fcdcs , whereof fomc doetcareinfunder thceirtnccofGod, fomedoe confounde thedilHnfti-* en that is bctweenc the Pci fons . But if wee holde faft that which is alrea- dy fufficiently fliowed by the Scripture,that y cH'cncc of the one God which belongcth to the Father,thc Sonnej& the Holy choft,is fingle & vndiuided: Againe,that the Father by a certcine propcrcic differeth from the Sonne,& the Sonne from the Holy ghofl: we (hall ftop vp the gate not onely againft Arrius & Sabellius,but alfo the other old authors of crroms . But bccaufe in our time there be nfen vp certame phrcntike mcn.as Senietto & other hkc, which haue cncombred all things with new deceits ; It is good in few words to difcuife their falHiodes .The name of the Trinitie was lb hatchdl,yea Co deteftable to Seruetto,that he fayd^hat all the Trinitaries, as hec called them,were vtterly godleflc. I omit the foolilh words thathehaddcuifed to raile witliall. But of his opinions this was the fumme. That God is made Tripartite,when itis faidjthat there abide three pcrfons in his efl"ence,nndy this Trinitie is but a thing imagined,becaufe it difagrceth with the vnitie of God. In the mcane time the Perfons he would haue to be certeinc outward conceptions of Forme,which are not trucly fubfifting in the eflence of God, but do reprcfent God vnto vs in this or that fifhion. And at the bcginningy there was in God noclring diftinft becaufe once the V/ord & the Spirit were allone:butfinccthatChnftarofeGodoutofGod, the holy Ghoft fprong alfo an other God out of him . And though fometimc he colour his foHies with allegories,as when he faith,that the eternall Word of God was the fpi- rire of Chnft with God,& the bright fhining of his forme: Againe, that the Holy ghoft was the ihsdovv of the godhead, yet aftei-ward he brin^^eth the godhead of them both to nothing,affiiming that aft;r the rate of diftiibuti5 there is both in the Sonne and in the holie Spirite a part of God.euen as the fame Spirite in ys,Si alfo in wood & ftones is Uibft^antially a portion of God. What he babbleth of the Pcrfon of the Mcdi.uour, we fhal hereafter fee in place conuenict. But this monftrous forged dcuile, that a Peifon is nothing clfe but a vilible forme of the glory of God, necdcth no long confutation. For v/hrre as lohn pronounceth , that the Word was God before the world was yet creat, he makcth it much dilfcring from a conception of forme. But if then alfb,yca,nnd from farrheft Eternitie of time, thatWorde which was God was with the Father,and had his osvnc proper glorie with the Father, he could not be an outward or figuratiuefhming:but it neccirarilvfolloweth that he was an Hypoftafis th u did lawardly abydc in God. And aJthough there ^odtke Creator, Lth. /. S9 there be no mention made of the Spiritc, but in the hiflorlc of the creation of theworlde: vet he is not there brought in as a fhadowe , but an efTentiall ^f--'-* power of God \ when Mofes fliewcth that the very vnfafhioned lumpe was fufteined in him . Therefore it then appeared, that the eternall Spiritc was alwayes in God, when he prefemcd and fufteined y conftifcd matter of hea- ucn & earth, vntill beautie & order were added vnto it . SuieJy he could not yet be en image or leprefcntatio of God as Seiuctto dreameth. But in other pointcs he is compelled more openly to difclofe his wickednefle , in faying that God by his eternall purpofc appointing to himfelfe a viiible Sonne, did by this meane {lievre himlelfe vifible . For if that bee nue there is no other godheadlcftvntoChrift , but fo far as he is by the eternall decree of God ordeined his Sonne . Moreoucr he fo transformeth thole imagined fliapes y he fticketh not to faine nev/ accidents in God. But this of all other is mod abhominable, that he confufcly rainglcth as well the Sonne of God , as the holy ghoft, wirh all creatures. For he plainely afiirmcth, that ihere be part, and partitions in the eflence of God , of which euery portion is God . And namely he faieth, that the Spiritcsofthefaithfull are coetcrnsll and con- fubftantialwith Gcd : albeit in an other place he afljgneththe fubftantiall Deitic, not onely to the foule of man,but alfo to other creatures. 13 Out of this finke came forth an other hke monftcr. For certeine leud men meaning to efcape the hatred and ftiame of the v/ickednel1"c of Seruct- ro, haue in deede confeflcd, thit there are three Perfons,but adding a man- ner how: that the Father wliich trucly and properly is the one onely God, informing the Sonne & the holy ghoft,hath powred his godhead into them. Yea they forbeare not this hoiriblemaneroffpeech, that the Father is by this marke djftinguifhcd from, the Sonne and the holy ghoft , that he is tlie onely cflentiator or maker of the eflence . Fiift they pretend this colour, thatChrift is echwhere called the Sonneof God: whereof they gather, that there is none other properly God but the Father . But they marke not,that though the name of God be alfo common to the Sonne,vet by rea- Ibn of preeminence it is fomctimc gaicn to thp Father onely ,becaufc he is the fountaine and originall of the Deitic, and that for this purpofe,to mske thefinglc vniticofthe eflencc to be thereby noted . They take exception & fay: If he be truely the Sonne of God,i: is inconucnicnt to hauc bin; rcck- ned the Sonne ofa Perfon. I anfweare ihntboth are true : that i";, that 1-eis the Sonne of God, becaufe he is the Worde begotten of the Father before all worlde s ( for we come not yet to fpeake of the Perfon of the Mcdiatour) and yet for explications fake we ought to haue reg^.rde of the Pei fon , that the name of God fimply be not taken, bur for the Father onely . For if we nicanc none to be God but the Father, we plainely thruv/e down the Sonne from the degree oFGod . Therefore fo oft as m;nticn is mad- ofthe god- head, we muft not admit a compari'bn bctweene the Sonne and the Father, as though the name of Gcd did belong onely to the Father . For t:uciy Eri',. • aflrirmeth that the fame was Chrift . And he that by the mouth of hfiy te- ^'■^•^- '4- ftih'cd, that he fliouldbca ftumbhnc ftonc to the lewes , was the cnly God; G 4 and Cap. //. Of the k^iorrUilgf of I^om.9.3 3. nnd yet Paiilpronctmccth that th? fame was Chrift. Hethatcryethoutby Ei3y.45.i}. Efay, IIiue,andtomea]lknccsflisllbov/c,J$ iheonely God: andyetPaul HeT\ o'""' expovmdcth that the fa re was Chrift . For this purpofc feme the teftimo- Pfn.i'o i.i6, "ics chat the ApcftJc recii:cth- Thou O God haft kyd y foundations of hea- Pfa. 57.7. "^" ^^^ earth. Againc^et all the ar.gels of God wci (hip him, which th jiges belong to nonc.but to the onely God . And yet he faycth , that they are the proper titles of Chrift . And tliis cauilbrion is nothing worth, that that is giuen to Chrift.which is proper to Gcd,fcccaufe Chrift is the fhi- ning brightneflc of his glory .For bccaufc in ech of thefc places is fct y name of Ichouah, it followeth,that it is fo fsyd in refped that he is God of himfelf. Era.44.6. ^^^ '^''^^ ^^ Ichouah, it can not be denied that he is the fame God that in an other place crytth out by Efiv : I , I am, and beiidc me there is no G O D. lere lo.xi. Itisgwodalfoto confdcr that faying of Hicrcmie : The gods that hauc not made the heaucn and earth , let them perifh out of the earth that is vndcr the heaucn. Whereas on the other fide wc muft needes confclfe , tha t the Sonne of God is he, whofc godhead is oft prcued m Lfay by the creation of the worldc . And how can it be that the Creator , which giucth being to all ihingeSjl'hallnotbeofhimfelfejbutborowchisbcingofanocherPForwho- foeuer faith that the Sonne was eflfentiatc or made to be of his Father, deni- eth chat he is of himfclfe . But the Holy ghoft fay th the contrary , naming him lehcruah . Now if wcgraunt that the whole clfencc is in the Father on- ly, cither it muft be made partabic, or be taken from the Sonne, and fo fliall the Sonne be fpoyled of his clfcnce , and be a God onely in name and title. The eflcncc of God, if we beleeue thefc triflcrs: bclongcth onely to the Fa- ther, for as much as he is onely God,and is the eflenccmaker of the Sonne. And fo Hiall the godhead of tneSonncbecanabftinft from the cflence of God, or a deriuation of a part cut of y whole. Now muft they needes graunc by their owne principle, that the holy ^hoft is the Spirite of the Father on- ly . For if he be a deriuation from the firft eifcncc , which is onely proper to the Father, of right he can not be accounted the Spirir of the Sonne : which- jsconfiitcdby thctcftimonieotPaul, where hee makcth the Spirite com- mon to chrift and the Father. Morcouer if tlic pcrfon of the Father be wi- ped out of the Trinitic, wherein fhal he differ from the Sonne and the holv ghoft, but in this, that he onely is God- They confcffe Chrift to be God , & yet chcy fay he diifercth from the Father. A gaine,therc muft be feme mark of dift'ercncc to make tliat the Father be not the Sonne . They which fay that markc of difference to be in the cflence , doe manifeftly bring the true godhead of Chrift to nothing, which can not be without cflence , yea and y the whole cflence . The Fath.r diifercth not from the Sonne , vnlcfl'e hce haue f ?mething proper to himfclfe that is not common to the Sonne. What nov/ will th .y hndc wherein to make him ditFcrcnc? If the difference be in y cflence, let them anfvverc if he hau'e not comriiunicatcd the fame to v Son. But t'aar could not be in part, for to fiy that he made halfe a God were wic- ked. Bcfide that by this mcanc they do fowlv tcarc in fundcr the cflence of God. k rennincth therefore that the cflence is whole,and perfectly comori to the Fatlicr & the Sonne. And if that be true, then as touchipj the efl'cncc there (jod the Creator. Lih.t. 40 there is no diflfercnce of the one of them from the other . If they fay that the Father in giuing his eflcncc,remayneth neuerthckfle the onelyGod with whome the cflence abideth: then Chrift (hall be a figuratiuc God, and a God oneiy in ihew and in name but not in deed : becaufc nothing i s more proper to God than to bc,according to this faying: He that is hath fent mce Exo.5. » J* vnco you. 14 It is eaiie by many places to prooue that it is falfe which they hold, that fo oft as there is in fcriprure mention made abfolutely of God^ none is meant therby but the Father. And in thofc places that they themfeJues do alleadge,they fowJy bewray their owne want of confidcratio, beraufe there is alfo fet the name of the Sonne. Whereby appeareth , that the name of God IS there relatiuely taken,and therefore reftrayned to the Perfon of the Father. And their obicdion where they fay, Ifthe Father were not oneJy the true God, he fhouldchimfelfe be his owne Father, is aunfwcrcd with one worde. It is not inconuenient for degree and orders fake, that he be pe- cuharly called God which hath not onely of himfelf begotten his wifedom but alio IS the God of the Mediatour , as in place fit for it, I will more large- ly declare. For fith Chrift was openly fliewcd in the flcflie,heis called the Sonne of God, not onely in refpefte that he was the eternall Worde before all worldes begotten of the Fathertbut alfo becaufe he tooke vppon him the Pel fon and office of the Mediatour to ioyne vs vnio God.And becaufe they do fbboldely exclude the Sonne from the honour of God, I woiilde faync .. knowe whether the Sonne when hce pronouncech, that none is good but '^ ^* God, doe take goodnefle from himfelfe ? I doe not Ipeake of his humaine nature, leaft- perhappes they fhoulde take exception, and fay, thatwhatfo- cuergoodneffewasinit.itcameoffreegifte. I aske whether the eternall Wordeof Godbegoodorno'Ifthcyfay nay , then wee holde their vn- godlmeffefufficiently conuinced: in faying yea, they confounde thcni- felues. But v/here as at the firft fight, Chrift feemeth to put from himfelfe thenameof Good, that doth y more confirme our meaning .For firhitis the fingular title of God alone, forafmuch as he was after the common ma- il erfalu ted by the name ofGood, in reRjfing falfe honour, hce didadm-j- ni.lie them , that the goodnefle wherein hce excelled , was the good- neflethatGodhath.I aske alfo, where Paulaffirmcth that oneiy Godis -• immortall, wife, and true, whether by thefewordes Chi-ift be brought in- * to the number ofmenmortalljfcoLfli, and falfe ? Shall nor he then be im- mortall, that from the beginning was life to giue immort.nl itv to Angels ? Shall not hee be wife, that is the eternall wifcdomeofGod ? Shall notrhc phil.i.io. trueth it felfe be true? I aske ftirrhcrmore, whether they thinke that Chrift ought to be worfhipped or no f For he claimeih this vnto himfelfe, to haue all knees bowc before him: it followeth that he is the God which did in the lawe forbid any other tobe worfhipped bur him.fclfe. If they will hau^ that meantof the Father onely which is fpoken inEfay : I am, and none but I* thisteftimonieIturneagainftthcrnfelues,forafmuchas\vcefee,thatwhat- ^. . focuer pertaynerh to God is giuen to Chrift. And their cauiUation hath no ^'"^^' place J that Cbjrifte was exalted in the flelhe, wherein hee had becnc G J absfcd (ap . 1 3, Of the k^jovoledge of abafcd, and that in rerpe(5tc of the flc/hc, all audioritic Is gluen him in hca- uen & in carth;bccaufc although tlic maieftic of king & ludge extend to the whole Peifon of the Mediatour,yctifhc had notbccnc God openly ftiew- p. ., cd in flcflijhe could not haue been ad'.iaimced to fuch heipht,but that God (houlde haue difagreed with himfelfe. But this controucrfie Paul doth well take away, teachirg that he was cgall with God before hee did abafe him- felfc vnder the /hape of a femaunt. Nowe howe couldc this cqualitie haue ftandc together, vnleflTc hee iiad beene the fame God whofc name is lah 8t Efji.2 j.p, Ichouah: that ridcth vppon the Cherubin , thsL is king of all the earth and Lorde of the worldcs •• Nowe howfbeuer they babbie againltitjit cannot be taken from Chnft which Efaie faith in an other place : He, he, is our God, for him wee haue waytcd, whereas in thefe wordes he dcfcribeth tlie com' ming of God the Rcdeemer,not onely that Hiouide bring home the people from the exile of Baby ion. but alib fully in all pointes rcltorc the Church. And with theit other cauillation they nothing pi cuaile, in faying, that Chrift was God in liis Father. For though wee confclle that in refpede of order and degree the beginning of the Godheadeis in the Father, yet we fay that it is a dctcftablc inuention to faye that the eficnce is one'y proper to the Father, as though hee were the onely Godmakcr of the Sonne. For by this meanes cither hee flxouldc haue moe cflences than onc,or cife they call Chrift God onely in title and imagination. If they graimt that Chnft^e is God, but next after the Father, then fhall the cfilncc be in liim begot- ten and fafhioncd, which in the Father is vnbegotten and vnfafliioned. I kncwc that many quicke nofcd men doe laugh at this that wee gather the diftinftionofPerfons out ofthe wordes of Mofes, where hee bringcthin Cen.i,j5. God fpeakin^ thus: Let vs make man after our image. But yet the godly readers doe ice howe vainely and fondly iVIofes Ihoulde bring in this as a talkc of diuerfe together , if there were not in God rioc Pcrfons than one. Now certaine is it, that they whome the Father fpakc vnto , were vncrc- ate : but nothing is vncrcatc but God hin.r-lfc,yea the one onely GOD. Now therefore vnleffe they grant that the power of creating was comon,&: the authoririe of commaunding common, to the Fatliei, the Sonne, and theHoly ghoftntflnllfollowe thatGoddid not inwardly thus fpeake to himfelfc, but dircifled his fpeach to other forcync workemen. Finally cnc place fliall eal'ly aunfwcrc two of their obiedions.For where as Chnlt him- olin.4.2.}. ftifcptonoiuiceththatGodisaSpirite, thiswerenotconuenicntto be re- ftrayncd to the Father onely, as if the Worde himfelfc were not of Spiritu- al! nature. Ifthenthenamcof Spiritc dathas well agree with the Sonne as with the Father, I gather that the Sonne is alfo comprehended vndcr the indefinite name of God . But he addeth by and by after that , none are allowed for good wotfliippcrs of the Father, but they that wor/liippe him in Spiritc and tructh , whcrtvppon followcch an other thingc, bccaulc Chriftc doeth vnder a heade execute the office of a teacher, hee doeth giuetlie name of G O D to the Father, not to the entente to dcftroychis ownc Godhcade, butby degrees to lific vs vppe vnto xc. zj But ^od the QreatoY, Lih.t. 4t lledge of the ctcrnollIifcjtViat menbelecuc in thee the one true God,and lefus Chrifl; Iohn.17.3. vvhome thou haft fent . For Ipeakingin the Pcrfon of tlie Mc(liatour,he kee- peth the degree that is meanebetwccncGodand men : and yet is not his maicftic thereby diminiflicd . For though he abafed himfclfcjyct he left not with the Father his glory that was hidden before the world . So the Apoftlc in the fecond Chapter to the Hcbrues, though he confcllcth that Chrift for a fhcrtc time was abafed beneath the Angels, yet he rticketh not to affirme wuhall, that he is the f.»mc eternall God that founded the earth . Wc muft thcrfore hold, that fo ok as Chrift in the Pcrfoof the Mediator Ijxakcth to the Father, vndcr this name of God is comprehended the godhead JoI>n.t^.7. which is his alfo . So when he fiyd to the Apoftlcs : It is profitable that IgocvptotheFather,bccaufethe Father is greater: He giiieth not vnto. hinifclfe oncly the fecond degree of godhead to be as touching his eternall eflcnce intenour to the Father, butbccaufc hauing obteined the heaucniy glory, he gathcreth together the faitlifull to the partaking of it . He fettcth his Father in the higher degree , infomuch as the glorious pcrfe And finely whofoeuer fliall dihgcntly compare together y writings of the old authors, fhal find no other thing in Ircneus,than that which hath beene taught by other that came after . luftine .is one of the auncien- teft, and he in all thinges doeth agree with vs , Yet let them obicft that hce as the rell do,callcth the Father of Chril^ the onely God. The fame thing doeth Hilarie tcachjyea,and Ipeakcth more hardly ,that the cteinitie is in y Father. But doth he that to takeaway the efl'encc of God from the Sonnef' And yet is hec altogetlaer in defence of the fame Faith that we follow. Yet are they not afliamedto picke out ccrtaine mangled fentences whereby they vvoulde perfwade that Hilarie is a Patrone of their errrour. Where they bring in Ignatius : if they will haue that to bcc of any authoritie, let them prooue that the Apoftlcs made a lawe for lent and fi:ch Lke corrupti- ons of religion. Nothing is more vnfaucric than thofc fonde trifles that arc pubhfhcd vndery name of Ignadus,Whcreforc their impudencie is fomuch lefic tolerable that difguil'e thefclucs with fuch vifers to dcceiuc. Moreoucr the confent of the auncient Fathers is plainely perceiucd by this, that at y councel of Nice, Arrius neucr durft allcdge for himfelfe y authoritie of any one allowed writer. And none of the Grckes or Latincs doch cxcufe himfclf and fay, thathe difl'cntcth from them thatwcic before. It nccdcth not to befpokcnhow Auguftine,\vhomethele lofcllcs doe molt hate, hath dili- gently fcarchcd the writingcs of thcin all, and howc rcucrcntly he did cm- brace them. Tiiiely cucn in matters of Icaft; weight hcc vfeth to flicvve what compclleth him to dilfcnt from them. And in this matter , if he lir.iie read any thing doubtfull or darke in otlicr, be hydcth it not. But the do- ftrinc that taefe men ftriiic ag.iinft , he takcth it as confelfedjthat hom the fartlicfr time of antiquitic it hath bccnewitlvoiit coacroucrfic rccciued. Andby onewordeitappcarcththathc wasnot ignorauntwhatothci- had taught before him , where hce faith that in the Father is vnitie, in the firft bookeof Chriftiandcftrine.will they fay that hec then forgatc himrdfc!' But in an odaer place hcc purgcth himfelfe from fuch reprochj where hce callcth ^odthe (Ireator. hih.!. 43 callcththcFathcr the beginning ofthe whole Godhcade, becaufe heeis of none: conndering in decde wifely that the name of Godis fpccially a- fcribcd to the Father^ becaufe if the beginning fhouldenoc be reckoned at hiiTi,thc finglc vnitie of God cannot bee conceyued. By this I trufi: the godly leader will pcrceiue that all the cauiUations arc confuted whei cwith • Sathanharh hitherto attempted to peruertor duken the piuc truech of doftnne. Finally I truft that the whole flimrae of doftrinc in this pcynte is fiilly declared;, if the readers Will temper them of cunoficie, and not more greedily tlian met is feeke for comberfomc and entangled dilputations. For I take not in hande to pleafe them, that doc delight in an vntemperate de- fire of fpeculicion.Trucly I haiie omitted nothing of futtle purpofc that I thought to make againftmee. But while I ftudie to cdirte the Church, I thought it bed , tolcaue many thinges vntouched which both fmally profi- ted, and wouldegrceue the readers with fuperfluous tedioufncire. For to v/hat purpofe were it to difputc, whether the Father doe alwayes beget? For afmuch as it is folhe to faine a continuill ade of begc :ring, fith it is cuidcnt that from cternitie there haue beene three Perfons in God. The xiiij. Chapter. Thit theScripturesuen tn the creation of the world andofaUthingi :doth ly ctrtainemtrkss put difference betvvcene the true 6od,a»dfai»ed Gods. Although Efay doth worthily reproche the woj (hippers of falfe Gods ^ . with flouthftilneffejfor that they hauenotlearncdby the very founda- ^'3'''^°' *'• tions of the earth, and rounde compafle of the heaucns, which is the true God:yet fuch is the duInelFc & groflenes of our wit,y Icafty fay thfull fnould fall away to the inuentions of the Gentiles, it was nectflarieto haue God more exprcfly painted out vnto thein. For whereas the faving that God is the minde of the worlde, which is compted the moft tollcrable defcription thatisfoundeamonsthe Philo{cphers,isbutvaine, itbchoucth vs mere famiharly to knowe him, leaft wee alwayes wauer in doubtfulneirc. There- fore It was his plcadire to haue a hiftorie of the creation remaining,wherc- vppon the Faith of the Chiurch might reft, and feeke for none other Gcjd but him, whome Mofes hath declared to bee the maker and buylder of the worlde . There is firftfet foorth the time, that by continuall proceeding ofyeresthe faithfoUmightcometothe firftoriginallofmankinde, and of all things. Which knowledge is verie neccfTariejUotoncly to confute thofe monftruous fables that fometime were fpred in Egyptc and other partes of" the worlde, but alio, that the beginning of the wo: Ide once being knowcn,y etcrnitie of God may more clearely fhine foorth and rauifhe vs in admirati- on of it. Neither ought we to be any thing moued with that vngodly mccke, thatitismaruellwhy itcamenolbonerin the minde of God to make the heaucn and the earth,and why he fitting idle did fufFer fo immeafurable a fpaceto palleawaye, fith hee might haue made it many thoufsnde ages before: v/hereas the whole continuance of the worlde that nowe draw- eth toanendc ,is not yet come to fixe tlaoufandcyeares. For why God fo long diffcrred it, is neither lawfiilj nor expedient for vs to enquire. Be- caufe Cap. 14, Ofthekttorcledgeof caufe if mans minde will trauailc to attaincthercvnto , it Hiall fayle an hun- dred times by the way, ncy ther were it profitable for vs to know that thing which God himiclte co prooue the modcftie of our faith , hath of purpofc willed to be hidden . And well did that godlic olde man fpcake, which when • a wancon fellowe did in fcorne demaundc of him , what God had done be- fore the creation of the worldc, aunfwered that hee buylded Hell for cu- ous fooles. Let this graue and feuere warnirjg rcprefle the wancoiincflc that ticklcth many yea and driueth them to cuilland hurtfullfpcculations. Fi- nally let vs remember that the fame iniiifiblc God whofe wifedome, power and iulliccis incomprehenliblc,dothfct before vs the hiftorie of Mofes as a lookincglafle, wherein his liucly image appeareth. For as the eyes that cither arc growen dimme with age or dulled with anie difeafe, doe not dif- cerneany thing plainelyvnlefle they be holpen with fpedaclcs : fo, fuch is our weakenefle, that vnlefle the Scripture direft vs in fccking of God, wc doe foorthwith runne out into vanitie . And they that foUowe their ownc wantonncfle , becaufe they be nowe warned in vaine, fliall all too late feelc with horrible del^ruftion , howe much it had bcene better for them reue- rently to rccciuc the fecrete counfels of God, than to vomitc out blafphe- mics, to obfcure the heauen withall. And rightly doetli Auguftinc com- tib.de gen, plaine that wrong is done to God when further caufe of thinges is fought contra Ma. for^ than his onely will. The fame man in an other place doth wiiely wnrne 1 b*^o'' vs, thatitisnoleirceuilltomouequeftionofimmeafurablcfpacesof times than of places. For howe brode foeuer the circuit of the heauen is , yet is there feme meafure of it. Nowe if one flioulde quarell withGod for that the emptinclle wherein nothing is conteynedjis an hundred times more, Hiail not all the godly abhorre fuch wantonnefle finto hke madnefle runne they that bufiethcmfelues about Gods fitting ftilljbccaufe at their appointment he made not the worlde innumerable ages fooner. To fatisfie their owne grccdineflc of mind , they couet to pafle without the compaflc of y world, as though info large a circuitcof heauen, and earth,they couldenotfinde thinges enough that with their ineftimablc brightneflc may ouerwhelme allourfenfcs:as though in fixe thoufande yeares God hath not (hewed examples in continual! confideration, whereof our mindes may be exerci- fcd .Let vs therefore willingly abide enclofed within thofe boundcs where- with it pleafcd God to enuiron vs, and as it were topenne vp our mindes that they ihould not ftray abrodc with libertie of wandring . 1 For like rcafon is ic that Mofes declareth, that the worke of God was not ended in a moment but in fixe daycs. Forby thiscircumftance wc arc withdrawen from forged inucntions to the one oncly God that deuided his worke into Cxxc diycs, that u fliould not grceue vs to be occupied all y time of our life in confidcring of ir . For though our eyes , what way {beucr wee turne them ,are compelled to laoke vppon die workes of God, yet fee wc howe fickle our hcde is , and if any godly thoughts, do touch vs, how (bone they paife away. Here aqaine mans rcafon murmurech as though fuch pro- ceedings were difagreingfrom the power of God,vntill fuch time as being made fubicft toyobcdiccc of faith,ihc Icarne to keep y reft wherunto y hal- lowing (jodthc Creator, Ltt.t, 44 lowing of y feuench day calleth vs.But in the very order of things,is diligt t- ly to be coniidered the Fatherly lone ofGod toward mankind, in this: that he did not creat Adam vntil he had ftored the world v/ith all plentic of good things. For if he had placed him in the earth while it was yet barren & cir.r - tie,if he had giuen him life before that there was any light, he (hould hai; >i feemed not fo well to prouide for his commoditie . But now where he lirft difpofcd the motions of the Sunne and the Planets for the vfe of man, and fiirniflied the earth,the waters and the aire with liuing crcatures,& brought foorth aboundance of fiuites to fuffice for foode, taking vpon him the care of a diligent and prouident houfeholdcr, he fhewed his marueilous bountie toward vs. If a man do more heedfully wey with himfelfe thofe things that IdobutAortly touch, itiliall appeare that Mofes was the fure witnefTe & publifherofthe one God the creator. I omit here that which Ihauealrea- dic declared,that he fpeaketh not there onely of the bare cfTence of God, but alfo fetteth forth vnto ys his etemall Wifdomc & Spirite, to the end we (hould not dreame that God is any othcrjthan fuch as he will be knowen by the image that he hath there exprefled. 3 But before that I begin to fpeakc more at large of the nature of man,! muftfayfomewhatofAngcls.Becaufe though Mofes applying himfelfe to the rudencffe of the common people recitcth in his hiftorie of the creation no other workesofGod but fuch as are feene with our eyes,yet whereas af- terward he bringeth in Angels for minifters of God, we may eafily gather that he was the creator of thera in whofe feruice they employ their trauell and offices. Though therefore Mofes fpcaking after the capacitie of y peo- ple docth not at the very beginning rehearfe the Angels among the crea- tures of God: yet that is no caufe to the contrary' ,but that we may plainly & exprcfly fpeake thofe thinges of them, which in other places the Scripture commonly teacheth. Bccauie if we defire to know God by his works, fo no- ble and excellent an example is not to be omitted. Bcfide that this point of doifirine is verie neceifarie for the confuting of many errors.Tlie excellcn- cic of the nature of Angels hath fo dafcled the mindes of many , that they thought the Angels had wrong oftcred them,if they fhould be made fubicft to the authoritie of one God,and brought as it were in obedience. And here vponwere they faincd tobeGods.Thererofcvp alfo one M:micheus v/irh his fcft,which made themlckcs two originall beginnings of things, GcdjSc the Diuel, and to God he niligfted the beginning of good tliLngSjS: of things of euil nature he determined the diuel to be the author. If our minds Hioiild be entangled v/ith this error, God fliould not keepe whole his glory in the creationoftheworld. For whereas nothing is more proper to God than ctcrnitie and a being of himfelfe as I may fo tcrrac it, they which giuo that vnto the diuel,do they not in a maner giue him the title of qoc'hcad ? Now where is the almightmefle of God become,if fuch auchoiitie be granted to the d'Ucljthat he may put in execution whit he wil thov.gh God Thy ii:iy & vvichftaiiu it' ^.s (ox the onely foundation that the Manichee^ hnue, that it is ViilswfuU to afcnbe vnto God that is gocd,thc ct c-^tion of r.nv thing that is euikihi.t nothing h'arccth the tcjc Fairh^r/hic'i adwiiit-di net ;.h. \r thc^e H, IS any Cap. 1 4, Of the k^iowUdge of is any thing naturally culllin the whole vniuerfaliticofthcvrorlde ,bccaufe neither the frowardnefl'e and malice both of man and the dcuil, nor the fins thr.t proccede thcrcofjarc of nature, but of the corruption of nature . Nei- ther was there any thing from the beginning , wherein God hath not (hew- ed an example both of his wifcdome and iuftice. Therfore to anfwere thcfc peruerfe dcuifcs : it bchoueth vs toiift vp our mindes hier than our eyes can atcaine to fee . For which caufe it is hkcjy , that where in the Nicenecrcedc God is called the creator of all thingcs, thinse&muifible arc cxprcfled . Yet will wc be careful! to keepc the meafure that the rule of godlinefle appoin- teth, leaft the readers with fcarchirgto vnderftandfiirther than is expedi- ent, {hould wander abroadc, being Icdde away from the fimphcirie of Faith. Andfiirely forasmuchas the Holy ghoft teacheth vsalwaic for our pro- fitte , and fuch thingcs as arefmaliv auaylablc tocditie, heedocth cither leaue whalely vnfpoken , or but lightly, and as it were ouerrunningly touch them : it (halbc alfo our ductie to be content not to knowe thole thingcs that do not profit vs. 4 That the Angels, for as much as they arc the minifters of God ordci- ned to execute his commandementes , are alfo his creatures , it ought to be certcincly out of all qucftion.Tomoue doutof the time and order that they were created in, {hould it not rather be abuficwaiwardneflc than diligence? Mofcs dcclareth that the earth was made, and the hcaucns were made, with all their armies, to what purpofc than is it, curioufly to fearche , what day the other more fecrct armies of hcaucn bcfide the ftarres and pianettes firft began to be ? But, bccaufc I will not be long : let vs, as in the whole do- firinc of religion, fo here alfo remember that wc ought to kcepe one rule of modeftie &fobricty,that ofobfcurc things we neither fpcak, nor thinke,nor yetdefireto knowe any other thingcs than that hath bin taught vs by the word of God: and an other point,that in reading of Scriptutc we continual- ly reft vpon the fearching and ftudying of fuch ihinges as pertcine to edifi- carion,& not giue our fclucs to curiofity or ftudy of things vnprofitable.And becaufeitwas Godsplcafurc toinftruftvs, not in trifling queftiom ,^ but in found godlinefle, fcare of his name, true confidence, and duties of holines; let vs reft vpon fuch knowledge . Wherefore, if wc will be rightly wife, wee muft leaue thofc vanities that idle men hauc tiught witliout warrant of the word of God, concerning the nature, degrees, and multitude of Angels, I knowe that fuch matters as this,arc bv many more greedily taken hold of,& arc more pleafant vnto them than fucn things as lie in daily vfe . But if it greeue vs not to be the fcholersof Chrift, let it not grccuc vs to folowc tliat order of learning y he hath appointed. So flial it fo come to paflc,that being contented with nis fcholing, we flinl not oncly forbcare but aLo abhorrc fu- pcrfluous fpeculations^from which he callcth vs away . No man can deny, that the fame Dcnyfc, whatfucucr man he was,hath difputed many diinges both fubtlcly & wittily in his Hierarchic of hcaucn : but if a man examine is more ncercly , he (hal Gnde that for the moft part it is but mccrc babbling. Butthcdutifull purpofc ofadminc is, not to dclite cares with prating , but to ftablifli confcicnces with tcacliing thingcs true, ccrtainc , and profitable. If I t Cap. t /. Oft hi knowledge of it is fayd that they vphold the faithful with their hinds, & cary their foules into reft: that they fee the face ot the Father, and dich hke : there are other places whereby is clearcly proued , that they arc in dccdc fpirits of a nature AA 8 < J ^^^^^ ^^'•'^ fubftance. For where as Stephen & Paul do f- y , that the law was G.il', j.ip,' giucn by the hand of Ar.gcls,and Chrift faithjy the eL>ft after the rcfurredi- MJt.i 2. }o. on {h.ilbe like vnto Angels: that the day of ludg.cmcnt is not knowen to the & i-f- 17. very Angels- rhathelhil then come with his holy A nj^els: how foeuer they ImK9 III ^^ writh-d, yet muft they fo be vnderftandcd. Likewife when Paul charged J.Tim. J.I I. Timothic beforeChnft and hischcfen Angcls,tokeepe his comandemcnts, Hib.j.4.aad he meaneth no: qualities or inipirations without fubftance but vc;y fpiriies. *•'*• And otherwifeicftandeth not together thit is written in the Epiftle to the HebiiicSjthat Chrift is become more excellent than Angels , that the world is not made fubieA vnto them; that Chrift tooke vpon him not their nature, but the nature of man. If we meane not y bleflcd fpirites,to v/hom may thefe comparifons agree'And the author of y Epiftle expoudeth liimfelfe where he placcth in the kingdome of heauen the foules of the faichfull and the ho- ly Anecls together . Alfo the fame that we hauc already alleged, that the Angels of children do alway behold the face of God,that they do reioyce at Htb. 11.11. our fafetie, that they maruell at the manifoldc grace of God in the Church, that they are fubiec't to Chrift, the headc. To the fame purpofe feiueth this, that they fo ofc appeared to the holy Fathers in the forme of men,that they talked with them , that they were lodged with them . And Chrift himfclfe for the principal preeminence that he hath in the perfon of the Mediatour, •'* * is called an Angel. This I thought good to touch by the way , to ftirmfti the fimple with defence againft thofe fooli/h and reafonlcfle opinions,that ma- nic ages agoe raifed by Sathan do now and then fpring vp againe. lO Now it refteth, that we feeke to meete with that fuperftition which is commonly v/ont to creepc in, where it is laid : that Angels are the miniftcrs and deliuercrs of all good thinges vnto vs . For by and by mans reafbn fal- leth to this point,to thinke y therforc all honour ought to be giuen thcm.So commcth it to paflc that thofc thinges which belong only to God & Chrift, are conucied away to Angels . By this meane wc fee that in ccrtaine ages paft, the glory of Chrift hath bin many wayes obfcurcd,when Angels with- out warr.Tnt of Gods word were lodcn with imraeafiuable titles of honour. And of all the vices that wc fpeake againft.thcrc is alraoft none more aunti- ent than this. For it appearcthithat Paul himfclf had much to do \vith fome which fo auanccd Angels , that they in manner would hauc brought Chrift ColofTi ,f , '^"'^^'' ^"^ic^o"' And therefore he doihfocaretully prefle this point in his * Epiftle to the Coloftians , thatChriftis not cnely to be preferred before all Angels, but that he is alfo the authour of all the good things that they hauer to theendwc fhoiild notforfake himandturne vnto them, which can not fufficicntly helpe them felucs , but are fame to dravvc out of the fame foun- taine that wc do . Surely forafmuch as there Ihincth in the a certain bright- nes of the maicfty of God , there is nothing whereunto we are more cafily enchned, thanwithaccrtamc adirurarion to fall downe in worftiippingof chcm,& to giue vnto them all tliiiigs that arc due only to God. Wluch thing John ^od the Creator. Lih.t, ^7 lohn in the Reuclation confefleth to haue chaiinted to lumfdfc, but he ad- dethwithall, that he receiiied this anftvcrc. See thou doc it not. For I am thy fcllowe fcniant, Worftiip God. 1 1 But this daunger we fliall well beware of, if we doe con/Ider why God vfcth rather by them than by himfelfe without their fcruicc to declare liis power, to prouide for the fafety of the faithfixll, and to communicate y gifts of his liberality among them. Surely he doth not this of neceflicy,as though he could not be without them: for lb oft as pleafeth him, he letteth them a- lone, and bringeth his worke to pafle with an only beckc ; fo far is it of, that they be any aide to him, to cafe him of the hardnefle therof. This therfore maketh for the comfort of our weakenes , fo that wc want nothing that may auaileourmindes, either in raifing them vpin good hope, or confirming them in alTurance. This one thing ought to be enough & enough againc for Ys, that the Lord affirmeth y he is our protcftor. But while wc fee our felues beficged with fo many dangers, fo many hurtefiill thinges, fomanykindes of enemies : it may be(fuch is our weakencfle and frailtie)that we be fomc- time filled with trembling fearc , or fall for deipaire , vnlefTe the Lord after the proportion of our capacity do make vs to conceiue his prefence. By this meanc he not onely promiferh that he will haue care of vs, but alio that he hath an innumerable garde to whom he hath giuen in charge to aauaile for our fafetic, and that fo long as wc be compafl'ed with the garrifon & fupport of them, whatfoeuer danger betideth, we be without all reach of hurte . I graunt we do amifie that after this fimple promife of the protedion of God alone, wc ftill lookc about from whence other help may come vnto vs. But for as much as it pcafcth the Lord of his infinite clemencie and gemlenes to hclpe this our fault,thcre is no reafbn why wc fliould negleft his fo great be- nefit. An example thereof wc haue in theferuant of Elizeus,which when he fawe the hill beficged with the army of the Syrians , and that there was no way open to efcape, was fVriken downe with fearc , as if his maiftcr and hec were then viterly deftroycd. Then Elizcus praied God to open his fcruants cies.and by & by he fawe the hill fumifhed with horfcs and fiery chariotes, i.Kin.^.J7i that is with a multitude of Angels to kecpe him and the prophet fafe . En- couraged with this vifion he gathered vp his heart againc , & was able with a dreedclefi'e mind to looke downe vpon his enemies , with fight of whome he was before in a manor driucn out of his wittc. iz Wherforc whatfoeuer is faid of the minilterie of Angels, letvs apply icto this ende, that oucrcomming all diftruft , our hope maybe the more ftrongly ftablifhcd in God . For thefe fuccours are hcrcforc prouidcd vs of God,that we (hold notbe made afraid with multitude ofcnemics,as though they could prcuailc againft his hclpe, but fiiould flic vnto that frying of EJi- teus, that there be mo on our fide than be againft vs . Hov/ much then is it againft order of reafon, that we ihould be Icddc awr.y from God by Angels which arc ordeined for this purpofc,to tcftific that his helpc is more prefcnt among vs? But they doc leade vs away in deedc, if they do not ftreight lead vs as it were by the hand to him, that wc may haue eye vnto, call vpon, and pubiifii hira for our onely helper: if we confider not tncm to be as his hands H 4 that Cap. 1 4, Of the k^owleige of that moue therafelucs to no worke but by his dircfUon : if they do not holde vs faft in the one Mijdiatour Chrift, fo mat wcc may hang wholcly of him, leancallvponhim,becai"iedtoh;mand reft m him . For that which is de- Ce n. 1 8. 1 J, fcribcd in the vifion of Iacob,ought to fticke and be f aftcncd in cur mindes, how Angels defcend downe to the eaith vnto men^and from men doe go vp to hcauenby a ladder, whereupon ftandcth tlie Lord of hoftes . Wherby is mtntjthat by the only interceflion of Chtift it cometh to pafle, that the mi- nifteries of tlie Angels doc come vnto vs, as he himfelfe affirmeth , faying: Hereafter ve ihil fee thciheauens open & the Angels defcending toy Sonne Gca. 1 4. 7. of man.Toh.i . 5 i.Therefore the feruant of Abraham being committed to the cuftody of the Angel , doth not therefore call vpon the Angel to helpe him, but holpcn with y commendation , he praicth to the Lord , andbefeecheth him to fliewc hib mercy to Abraham, For as God doth not therefore make them minifters of his power & goodnes , to the intent to part his glory with them : (o doth he not therefore promifc vs his heJpe in their miniftration, that we ftiDuld diuidc oiu: confidence betwcene him & them . Let vs there- fore forfike that Platonicall philofophie, to feeke y way to God by Angels, and to honour them for this purpofe that they may make God more gentle ' ' "'" '.", ^' vnto vs- which fuperftitious and curious men hauc from the begmninc cone ivnonide & , 1111 u- t- Cracilo about, and to this day do continue to bring into our religion. 13 As for fuch thingcs as the Scripture teacheth concerning dcuils,thcy tendc in a manner all to this cnde , that we may be carcfull to bev/are afore hand of their awaites and preparations', & furnifh our felues with fuch wea- pons as are ftrong & fure enough to driue away euen the ftrongeft enemies. For whereas Sathanis called the God and prince of the worlde, whereas he is named the ftrong armed man, the Spirit that hath power ofthe aire, and a roaring lion: diefe defcriptions ferue to no other purpofe , but to make vs more ware and watchfull, and readier to enter in battaile with him. Which is alfo fometime fet out in exprcfle wordes . For Peter after he had faydc, that the dcuill gocth about like a roaring lyon, feeking whomc hce may de- uour, by i< by addeth this cxhortation,ywe ftrongly refift:him by Faith.And Paul after he had giuen warning chat we wraftle nor with flcili & bloud,'buc with the princes ofthe ayrc, the powers of daikeneire,and fpiritualJ wicked- nclfes , by and by biddeth vs put on fuch armour as may ferue for fo great and daungcrous a battayle . Wherefore let vs alfo applie aJl to this ende, that being warned howc there doeth continually approchvpon vs anene- mie , yea an encmie that is in courage moft hardy , in ftrength moft migh- tie, in policies moftfiitle, in diligence andceleritie vnweariable , with all forces of cngins plentcoufly furniflicd,in skill of warrc moft ready, we fuffer not our lelucs by flouth and cowardife to be furprifed , but on the other fide withboldc andhardy mindes fctour foote to rcfift him : and ( becaufe this wane is onely ended by Death) encourage our ftlues to continue. Butfpc- cially knowing our owne wcakcnclle and vnskilfulncfle,lct vs call vpon the hcipe of God and cnterprife notliingbut vpon truft of him , for as much as it is jn him onely to giuc vs policie, ftrength, courage and ai niour. 1 4 And that we Ihould be die more ftirrcd vp and enforced fo to do , the Scripture God the Creator, Lih.i, ^S Scripture warnethvs, that there are not one or two or a fevve enimies , but great armies that make warre with vs^ For it ii fajdc,that Mary Magdalene Mark, i G.s. was deLuered f om feiicn diuels , wherewith ilie was poffefled . And Chrift faich,that it is y ordinary cnftome, that if after a diuel be once caft out, o n a Math.i 2.42, make the place open againe, he bringetli fciicn fpirites worfe than himfclle, Luc.8.50. and returneth into his poircflion,finding it empty .Yea it is faid that a whole legion befieged one man . Hereby thef efore we are taiighr, that wee muft fight with an infinite multitude of enimies , leaft defpiling the fewencflc of them wc fhould be more flacke to entei in battaile,or thinking that wc hauc fome rcfpitcin the meane time graunted , we Ihoiild giue our felues to idle- nefle. Where as many times Satan or thcdiuell is named in the fingular number, thereby is ment thaf power of wickedncs which llandeth a^ainft the kingdome of luftice. For as the Church and y fellowfhip of Saints'haiic Chrift to their hea4> To the faftion of the wicked is painted out vnto vs with their prince, thathath the chiefe authority among them . After which ma- n.rthisisfpokcn. Goe y€ curfed into ccemall fire that is prepared ibrthe MjiIi»2j.4j diuell and his angels. I ^ Here aifo this ought to ftirre vs vp to a perpetuall warre with the di- uell , for that he is eiicry where called the enimie of God and of vs . For if wc haue regarde of Gods glory, as it is meete wc fhould,then ought wc with all our force to bend our fellies againft him, that goeth about to cxtinguihe ir. Ifwe be afFcdioned to mainetaine the kingdome of Chrift as we ought, then rauft we needes haue an vnappeafable warre with him that confpireth die mine thereof. Againe, if any care of our owne fafetie doe touch vs, then ought we to haue neither peace nor truce with him that continually li- cth in waite for the deftruftion of it.Such a one is he defcribed inthe 3 .chap. ofGcnefis 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 man him felfe headlong into deftruftion . Such a one alfo is he fet forth in the Euan- Math.i j.jg geliftes , where he is called an enimy,and is faide to fcatter taics,to coaiipt i(.hn.8.44, the feede of eternalllife . In fumme , that which Chrift tcftifieth of him, that from the beginning he was a murthercr , and a Iyer , wc finde by expe- rience in all his doinges . For he ailailcth the tructh of God with lyes, ob- fcureth the light with daikeneflejCntangleth the mindes of men with errors, raifethvphatiedesjkindleth contentions and ftrifes , docth ail thingcs to this end to ouerthrow the kingdome of God and drownc men with himfelfe in eternall deftrudion . Wherby appeareth , that he is of nature frowardc, fpitefull & malicious. For needs muft there be great frowardues in that wit, that is made toaflaile the glory of God and faluation of men. And that doth lohn fpeake of in his epiftle , when he writeth , that be finneth from the be- ginning. For he meaneth that he is the authour, captainc and principall workeman of all malice and wickednefle. 16 But forafmuch as the diuell was created by God, let vs remember that this malice which we afligncinhis nature, is not by creation but byde- prauation . For what fo euer damnable thing he hatn , he hath gotten to himfelfe by his owne reuolting and fall.Wbich the fcripture therfore giueth H J vs vs warning of, leaft thinking that he came out fuch a one from God, vvee fhoulde afcnbc that to God himfelfe which is farthcft from him;For this rea fon doth Chrift fay that Satan Ipeaketh ot his ownc when he fpcakcth lyes, J , J snd addcth a caufe why, for that heltodcnotft.il in the triith.Now when he ' ' '* faith that he ftoodnotftill in the tnithjhcfticwcth that once he had bene in the tnith . And when he makcth him the Father of lying, he taketh this fro him,that he cannot lay that fault to God whereof hee himfelfe iscaufcto himfelfe. Although th'efc things be but fhortly and not very plainly (polccn, yet this IS enough forthispurpofe to deliuer the maieftie of God from all Iclaunder. And what makcth it matter to vs, to know more or to any otlier purpofc concerning deuils? Many perhaps doe grudge, that the Scripture doeth not orderly and diftinftly in many places fet foorth that fall and the caufe, raanner,time,and faftiion thereof. But bccaufe thefe thinges doe no- thing pertcine to vs, it was better, if not to be fupprelTed wholy, yet to bee butlightly touched, and that partly ,becaufe it was not befeeming for y ho- ly ghoft to feed curiofitie with vaine hiftories without any fruit: and wee fee that it was the Lords purpofe to put nothing in his holy oracles but y which we fliould learne to edification. Therefore, Icaft we our lelues fhoulde taric long vpon thinges fuperfluous, let vs be content fliortly to know thus much p concerning the nature of Dcuils,y at the firft creation they were the Angels lu.i.t.V * ofGod:butby fwaruingoutof kindethey both deftroyed thcmfelues and i.Tiai.5,10. arc become inlhumcnts of deftniftion to othcr.Thus much, becaufcitwas profitable to be knowcn,is plainely taught in Peter and lude.Godfparcd not (fay thcy)his Angels which had nnned,and not kept their beginning, but had forfaken their dwelUng place.And Paul naming the cleft Angels doeth without doubt fecrctely by implication fet the reprobate Angels in corapa - parifon againft them. 17 As for the difcorde & ftrifc that we fay is bctwcene God & Satan,we lob.i.S'.anJ muftfo take it y ftill wee hold this for certaine, that hee can doe nothing i.i. but by the wil Sc fuftcrance of God.For we read in the hillorie of Iob,thathc prefented himfelfe before God to receyuc his comandemcnts, & durft not go forward to do any enterprife til he had obtained liccnce.So when Achab I iiic ('" "-^ ^^ decciued he to'oke vpon him that he would be the Spirit of lying in the & iS.io. * mouth ofall the Prophets,andfo being fencofGod he performed it.For this Pfji. j 4. rcafonis he called the euill fpirite of the Lord y tormented Saul,becaufe by him as with akourge the fins ofthc wicked king were puniflied.And in an other place it is written,y the plagues were laid vpon y Egyptians by yeuUI angels.According to thefe particular examples Paul doth generally tcftifie, y the blmding of y wicked is thcworkeofGod.whcras before he had called it the working of Satan.It is euidcnt therefore y Satan is vndcr the power of God,& fo goucrncd by his authoriiie y he is compelled to doc him Ibruice. i.Thf , I. p. Now when we fay that Satan rcfifteth God,y the works of Satan difagre with the workcs of God, wee doe therewithall affirmc that this difagremcnt and ftrifehingethvppon thsfuffcranceofGod. Ifpeakenot nowc of his will, nororhisendeuor, but of the eftede oncly . For fith the deuill is wicked of nature, he is not cnclincd to obey the wUof God,but is wholy caricd to ftubborncflc yj^^l^'^^bV^^e Creator, tih.f. ^9 ftubborneflcand rebellion. This therefore he hath of himfclfc and cf his owne v/ickcdneire , that of defirc and purpofe he withftandcthGod.And by this wickednelTe he is ftirred vp to the enterpri/ing of thofe thingcs that hee knowcthtobcmoftagamftGod.Butbecaiiie Godholdechhiin fai^ tycd & reftrayacd with the bridle ofhis power, he exccuceth oneiy thofe thingcs that are grauntcd him from God. And fo doech he obey his creator whether he wil! or no, becaufc he is conftrayned to apphe his feruice whithcifocuer God compellcth liim. 18 No.vebecaufeGodboweththcvncIeane Spirites hither &thither, aspleafechhim,hefotempereththis gouernmenc, that they excrcife the faithfull withbattelljthcy fet vpon them out of ambii{hes,they aflaylc them with inua(ions,they prclfe them with fightiag^and oftentimes wearie them, trouble them, make them aflrraide,and fometime wounde them, but neucr ©uercome nor opprefle them.But y wicked they flibdue & draw away, they raigne vpon theii foules and bodies , & abufe them as bondflaues to a] mif- chciious doings. Asforthefaithftill,becaufe they are vncjuietcd offuchc- nimies, ihcreiore they hcare thefe exliortations. Doe not giue place to the Ephe. 4 17. Dcuill.Thcdeuill your enimiegoeth about as a roaring lyonfeeking whom i.Pet.5'8. hee may deuoure, whome refift yee being ftrong in faith,and fuch likcPaul ^•^'^'* ' '• 7* Gonfellcth that he liimfelfe was not free from this kinde of ftrife, when hee faith, that for a remedie to tame pride, the Angel of Satan was giiien to him by whome he might be humbled. This exercife therefore is commoirto all Gen.j,i5. the children of God. Butbecaufe that fame promife of the breaking of Sa- thans heade perteineth generally to Chrift and to all his members, there- fore I fay that the faithhiUcan neuerbeouercome nor opprefledby him. They are many times ftrickcn downe,but they are neuer fo aflonnied witii- all but that they recouer themfelues. They fall downe many times '.vith vi- olence of ftrokes,but they arc after raifed vp againe : they are wounded but ^^^' '4 *• not deadly. Finally they fo labour in all the courfe of their life that inyend ""'^ **° they obteyne the viftorie:but I fpeake not this of eucrie doing of theirs.For we knowey by the iuft vengeance of God Dauidwasfora time giiicn ouer to Satan, by his motion to number the people;and not without caiifc Paul faith there is hope of pardon,leaft if any haue bene entangled with y fnares ofthedcuiIl.Therfore in an other plice the fame Paul faith, that the pro- mife aboue alleaged is begonne in this life, wherein we muft wraille, and is performed after our wraftling ended : when he faith the God of peace {hall fhortly beate downe Satan vndcr your feete. This vitfiorie hath alwiy fully bcene in our heade Chrift, becaufe the Prince of the worlde had nothing in him, butin vs chat are Iiis members it doeth now partly appeare and lliall be perlitcdjwhen being vnclothcd of our fl:rti by which wee are yet (libieift to weakencfle, we fhall be fiill of the power of the Holy ghoft. In this ma- ner when the kingdome of Chrift is raifed vp and aduaunced , Satan v/ith his power falleth downe as the Lord himfelfe faith . I fawe Satan fa i as a lightning downe from heauen. For by this aunfwere hee confirracth that whichthe Apoftles had reported of the power of his preaching . Againe, in|r ,c.i9. When the Prince pofleffech his owne pajacc, all thinges that be poffefleth luv *i i .'31,' are Cap.f4* OfthekjiOTrledgeof are in peace, but when there commeth a ftronger, he is throwen out Bcc, And to this cnde Chiifl: in dyin^ oucrcame Sathan which had the power of death, and triumphed vpon all his armies that they fhouldc not hurte the Church, for othcrwife they woulde cuerie moment an hundred times de- ftroyit. For(conridcringwhatisourweakcne(re, and what is his furious ftrength ) howe coulde we ftande,yea neucr fo little time againft hisma- nifolde and continuall aflaultcs, but being fupported by the victorie of our captaine? Therefore God futfcrech not the DiucI! to raigne oucr the foulcs ofthefaithli.ilI,buconely deliuereth him the wicked and vnbelceuing to goucrnc, whomc God doeth not vouchfafc to hauc reckcncd in his flockc.' Cor 4 4. P""^ '"^ *^ ^^'"^'^ ^'""^"^ ^"^^ poflefleth this worldc without controacrfJe til! he be Lphe.i.z*. ' thrulloiitbyChrift. Againe, that hce doeth blindc all them that beleeue not the Golpcll,3gaine, tliat hee performeth his workeinthe ftubborne children,and worthihc, for all the wicked arc the vcflelles of his wrathe. Therefore to whome Hiouldc they be rather fubied then to the minifter of Gods vengeance? Finally they are fayde to bee of their Father the Deuil, bccaufc as the faithfull arc hereby knowen to bee the children of God,be- Iolin.8,44. cauf.'they beare his image : fo they by the image of Sathan into which i.lo!iii.3.!j. [i^^y aie gone out of kindc,3re properly difccrnedto be his children. i^ As wee haue before confuted that tiifling Philofophie concerning the liolyAngels, which reacheth that they are nothing el!e but good infpi- rations or motions, which God flirreih vp in the mindes of men : fo in this place muft wee confute them thit fondly (ay that deuils are nothing elfc butcuillatfeftions or perturbations of mindc, that are thrufl: into vs by our flclhe . That may we (hortly doe, becaufe there bee many teftimonies of Scripture, and thoPj plaine enough vppon this poinre. Firft where the vncleanc; Spirites arc called, Angels,Apolhtacs, which haue fwarued out of kindcfrom their beginning, the verie names doe fufficicntly expreffe that they arc not motions or affcdions of mindes, but rather in deede as they bee en lied mindes or Spirites endued withfenfe and vnderflandmg. i.Iohn.j.a. Likcvv'ife whereas both Chrift and lohn doc compare the children of God with the children of the Deuill: were it not an vnfit comparifon, if the nams ofy Deuill iignified nothing elfc but euill infpirations? And lohn ad- dcth fomewhat more plainely, that the diuill (inneth from the beginning. Likewifc when hide bringcth in Michael y Archangel fighting with y dcuil, douclcs he fcttcth againlf y good Angel an cuil & rebellious Angd.Wherc- l(i\i,i.6, with agrccch that which isrcadin the hiltoric of lob, that Sathan appea- red with the holy Angels before God. But molf plaine of all are thofc pla- ces that make mention of the puniflimcnt which they begin to ttelc by the Mk.8,'9 iudgcmcntofGod, andfpecially Hiall feelc at the refurrciff ion, Sonne of Mk.ij.Ii, Dauid,why art thou come before the time to torment vs? Agaync, Goeyc lud.t.p, curfedinto eternall fire that is prepared for the Deuill and his Angels. A- game, Ifhccfparcd not his ownc Angels that had finned, but cnft them downo into hell and deliucred them into chcines of darkenelle to bee kept vnto damnation. &c. Howe fonde fhouldc thcfe fpeechcs bee , that the Dcuiilcs arc ordeynedto ctcrnail iudgcmcnt, that fire is prepared for ^odthe(ye.itor. L'th.i, so for them , that they are nowe alreadic tormented and vexed by the glorie of Chrift : if there were no diiiels at 2II ? But becaufe the matter necdcth no difputation among them that beleeue the worde of the Lord,?.nd litdc good is don<; with tcftimonies of Scripture among thofe vainc fbudents of fpccu- lation, whom nothing pleafeth but that v/hich is new ; I fuppofc I haiie per- formed that which I purpofedjthat is that the godlie minds flioi'.Jd be farni- fhcd againft fuch fond errors,wherwith vnquiet men do trouble both thcm- fclucs and other thst be more fimple. But it was good to touch this,lcaft any entangled with that errour, while they thmke they haue nonetoftand a- gainft them,{hould waxc more flowe and vnprouided to rcfift. 20 In the mcane time let it not be wearifome vnto vsjin this fo beautifull a ftagetotake godly delight of the manifeft and ordinary workcsof God. For, as I haue clfewhere already faide , though this be not the chicfe , y et is itin order the fiift doftrine of Faith , to remember that what way foeuer we turne our cycSjall that we fee are y workes of God, and with godly conlide- ration to wey for what ende God did make them . Therefore that we may conceiue by Faith fo much as behouethvs to knoweof God, it is good fitft of all to learne the hiftorie of the creation of theworlde, how it is fhortly rehearfed by Mofes , and afterwardc more largely fetout by holy men/pecially by Bafile and Ambrofe. Out of it we fhall lenrne that God by the power of his word and Spirite created heauen and earth of nothing, and thereof brought foorth all lining creatures and thinges without life, with maruellous order difpofed the innumerable varietie of thinges , to eucrie thing he gaue the proper nauire, afligncd their offices, appointed their pla- ces and abidingcs, and where all thinges are fubieft to corruption, y ec hath he fo prouided that of all fortes fome fhalbe prcferued to the laft day , and therefore fome he chcrifheth by fccretemeaneSjand powreth nowe and then as it were a newe liuelinefl'e into them , and to fome he hath giucn the power to encreafc by generation , that in their dying that whole kindc /hould not dye together . So hath he maruciloufly garniflied the hc3Men and the earth, with fo abfolutely perfcft plenty , variety and beauty of all thinges as poffibly mightbe, as it were a large & gorgeous houfe ftirnifhcd. and ftorcd with aboundancc of moft finely chofen ftuffe , lafl of all howe in framing man and adorning him with fo goodly beauty, & with fo many and io great giftes , he hath fhewed in him the moft excellent example of all his workes. But becaufe it is not my purpofe at this prefent to fet foorth at large the creation of the world , let it fuffice to haue once againe touched thefe fcwe thinges by the way . For it is better, as I haue already warned the rea- ders , to fetch a fiiUer vnderftandingofthis matter out of Mofes and cthcr,^ that haue faithfully and diligently conueicd the hiftorie of the world by writing to perpetuall memorie. ai It is to no purpofe ,to make much a doe in difpating, to what ende the confideration of the workes of God ought to tende , or to what marke it oughttobeapphed: forafmuch as in other places already a great part of this queftion is declared, and fo much as belongeth to our prefent purpofe may in fewe wordes be ended . Truely if we were minded to fet out as it is wor- Cap. 1 4* Ofthek»or>t>ledgeof worthie, how Incftimablc wiredome,po\ver, iuftice and goodncs of God ap- peareth in the framing of the worlde, no eloquence, no garnifhment of fpeech , could fiifficc the largcnes of fo great a matter. And no doubt it is Gods pleafure y we fhould be continually occupied in fo holy a meditation, thatwhilcwcbeholdeinhiscreaniresas in looking glafles the infinite ri- cheireofhiswifedome,iufticc,bountie and power, we fhouldnot runneo- ucr them as It were with a flying eye,or with a vamc wandring looke as I may fo call it, but that wee fhoidd with confideration reft long vpon them, caft them vp and downc earneftly and faithfully in our mindes , and oft re- peate them with remembrance. But bccaufe we arc nowc bufied in y kinde that pertaineth to order of teaching, it is met that we omit thofe things that require long declamations. Therfore, to be fhort, let the readers know, that then they hauc conceiued by Faith, what this meanerh,that God is the cre- tor of heaucn & earth, if they firft follow this vniucrfall rule, that they paflc not ouer with not confidcring or forgetRilneiTe of thofe vertucs, that God prefcnteth to be fcenc in his creatures, then, that tlity fo learne to applic thcmfclucsthar they may therewith bee tliroughlymoucdm their hat tes. The firfi: of thofe we do wncn wc confider how excellent a workmans vvorke it was to place & aptly fet in fo well difpofed order the multitude of y ftarres that is in heaucn, that nothing can be deuifcd more beautifiall to behold: to fct & faften fome of them in their ftandmgs fo that they cannot moue, and to othc. fome to graunt a free courfc,but fo that in moumg they wander not beyond their appointed fpacc, fo to temper the morion of them all that it may diuidc in meafurc the daycs and nightes, monethes, yeares, and fcafons of the yeare, and to bring this inequalitie of daycs which we dayly fee to fuch a tempered order y it hath no confufion. Likcwife,whcn we mark his power in fuftcy ning fo great a body,in goucrning the To fwift wh irling a- bout of tlie engine of heaucn, and fuch like. For thcle fcwe examples do fuf^ ficiently declare what it is to recorde the power of God in the creation of the worldc. For clfc iz I /hould trauell as I faide to expreflc it all in wordes Il}iouldencuermakcan.erul,forafmuchas therearcfo manie miracles of the power of God,fo many tokens of his goodncfl"c,fo many exaniples of his wifdomc, as there be formes of rhinges in the world,yea as tlierc be things cither great or fmall. 2 2 Now rcmamcth the other part which Cometh necrcr to Faith, that while wc confider that God hathordayned al tilings for our guard & fafct)', and therewithall do fcclc his power and grace in our fclues , and info great good thinges that he hath bcftowcd vpon vs: we may thereby flirrevp our fclues to the truft , inuor ation, prayfe and loue of him. Nowe as 1 haue be- fore faide,God himfclfe hath fliewed in the verie order of creation , that for mans fake he created all thinges. For it is not without caufc that he diuidcd the making of the world mto fixe daycs,whereas it had ben as cafic for hun in one moment to hauc in all pointcsaccomphfhcd his whole workc, as it yvas by fuch proceeding from peccc to pcccc to come to v end of it.But then it plcafcd him to fliewe his prouidcncc & fatherly carcfiilntile toward vs,^ before he made man he prepared all tliat he forcfaw ihould be profitable for him ^od the Creator. Lihj, // him and fit for this preferuarion, Howe great vnthankefuInefTc nowe ftiould it be to doubt whether this good Father doe care for vs, whomc wet fee :o haue ben careful for vs ere that we were bornef'How wicked were it to trctn- blefor diftruftleafthisgoodneflewouldcat anic timeleauevs deftitutein ncceflltie, which we fee was difplayed for vs being not yet borne,with great ^ aboundarKeofallgoodthinges.>BcfidcthatwehearebyMofes thatby his g^*"*',' "'* liberalitie all that euer is in the worlde is made fubieft to vs. Sure it is that * he did it not to mocke vs with an emptie name of gift. Therefore wee fh-U neuer lacke any thing, fo far as it fhall be auailable for our preferuarion. Fi- nally to make an cndjfo oft as we name God the creator of heauen & earth, let tnis come in our mindes withall, that the difpofition of all thinges which he hath create, is in his hande and power, and that we are his children who he hath taken into his ownc charge and keeping to fofter and bring vp: that we may looke for all good things at his hande, and afTuredly that he wil ne- uer fuffcrvs to lacke thinges need full for our fafe tie, to the ende our hone /hould hang vppon none other: y whatfoeuer we defire our prayers may be direfted to him: of what thing foeucr wee receiueprofitewc may acknow- ledge it to be his benefice , and confeffe it with thankes giuing:that being al- lured with (b great fweetnefTe of his coodnelTc and liberaltJe, we may fludy to loue and honour him with all our heart. The XV. Chapter. Vyhit a »>re man was created.wherein there u entreated of the powers efthefoule,ofthe image ofGodyoffree will ando/thtfirJiiHtegrttieofnatiure, ^^Owe muft we fpeake of the creation of man, not onely becaufe he is a- ■•■^mong all the workes of God the moft noble and moft excellent exam- ple of his iuftice,wife dome and goodnes; but alfo becaufe as we haue faidc in the beginning, we cannot plamely and perfcdly know God, vnlcflc wee haue withall a mutuall knowledge of our fclues. Although the fame know- ledge be of two fortesjthe one to know what we were created at the firft be- ginning, the other to know what our cftate began to bee after the fall of A- dam (for it were but to fmall profite for vs to know our crearion,vnlcfle wee did alio in this lamentable fall knowe what is the corruption and defer mi- tie of our nature:)yet at this time we will be content with defcription of our nature when it was pure. And before wee defcende to this miferable eflatc whcrevnto man is nowe in thraldomc,it is good to learne what a one he v/as created at the beginning. For we mufi take heed that in precifely declaring onely the naturall euils of man , we feemc not to impute them to the author of nature.For vngodlines thinkcth her fclfe to haue fufliciem dcfcnfe in this, colour , if it may lay for herfelfc that whatfoeuer fault fhe hath, the fame ^id after a ccrtaine manner proceede from GOD, and {ticketh not if llice be accufcd,to quarrcUwich GOD, and to lay the fault vppon him whereof (he is worthily accufed. And they that wouldc feemc to Ipeake fomcwhat morereuercntly ofy maieftie of God,yct do willingly feckc to cxcufe their OWBC owncwickedneflejby nature, not confidcring that therein though not o- penly they blame God alfo , to whofe reproch it flioulde fall if it were pro- ued that tncre is any fault in nature . Sith then we fee that our flcfh gapeth for all the wayes to cfcape, whereby ftiee thinketh the blame of her ownc euils may any way be put of from her, wee muft diligently traucll to meet with this mifcheefc. Therefore wee muftfo handle the calamitic of man- kindethatweecut offall excufe,anddeliuerthciufticcof God from all accufation . Aftcrwarde in place conucnient wee (hall fee howe far men be nuwe from that purenelfc that was giucn to Adam. And firfl wee muft remember, that in this that man was taken out of earth and claye, a bridle wasputvpponhis pride, for there is no greater abfjiditie, than for them to glorie in their pxcellencic that doe not onely dwell m a cotagc of claye, but alfo are themfclues in parte but earth and a{hes. But forafmuch as God did not onely vouchfafe to giue life vnto an earthen vefl"ell,but alfo it was his pleafure that it fhoulde bee the dwelling houfe of an immortall Spiritc, Adam might iuftly glorie in fo great hberah tie of his maker. 2 Now it is not to be doubted that man confiftcth offoulc &body, and by the name offoulc I mc.ine an immortall cflence, and yet cicatcd,which is the nobler part oflum . Sometime it is called the Spirite . Albeit when thcfe two names Soulc and Spirite are iovned together , they differ one from the other in fignification, yet when Spirite is fet by it fclfe it meaneth as much as Soulc. As, when Salomon fpeaking of death, faith that then F.cclc.11.7. thcfpiriteremrnethtohiuitliat gaue it. And Chrift commending hisSpi- 1 iik.2j.4^. rite to his Father, and Stephen his Spirite to Chrift doe both meanc none ACt.7.55. other thing, but that when the Souleis dcliucred from the prifonof the flefhc, God is the perpetuall keeper of it. As for them that imagine that the Soulc is therefore called a Spirite becaufe it is a breath or a power by God infpired or poured into bodies which yet hath no eflence : both the thing itfclfeand all the Scripture fheweth that they doc too muchgrofiy erre. Tiuc it is that while men are fattened to the earth more than they ought to bee, they waxc dull, yea becaufe they are cftraungcd from the Father of lightes they are blinded with darkeneffc , fo that they doe not thinke v- pon this, that they fliall remaine aliuc after death. And yet is not that light fb quenched in darkeneffe, but that they be touched with fome feeling of immortalicie . Surely the confcience which difcerning bctweene cood and eiiill aunfwercth tne iudgemcnt of God , is an vndoubted fignc of an immortall Spiritc. For howe couldc a motion without cffcncc attaineto come to the iudgemcnt featc of God, and throwc it fclfe into fcare by fin- ding her owne guiitinefle? For the bodie is not moued with fcare of a Spi- rituallpaincjbut that fallcth onely vppon the Soulc . Whereby it follow- cth that the foule hath an effcnce . Morcoucr the verie knowledge of God docrhprooue that the foulcs which afcende \ p abouc the woildcarc im- mortall : foravanilhing huelineire were not able to .itcaine to the foun- tnyne of life. Finally forafmuch as fo many cxccllenc giftes wherewith mas m:ndcis cndued,do crie out that there is fomc diuine thing cngrauen in it, there aic cue fo many tcftimonies of an immortal cU'cnccFcr y ienfc which is godtheCr^atoY, Lih.i, /2 Is inbnitebeaftcs , goetli not out of the body , or at Icnft cxtcndcth no iur- thcr than to things prefently fet before it. But the nimblencfi'e of the minHc of man which vewcth the heaucn and earth and fecrets of nature, and ccm- prehending all aces in vndcrftanding and memory jdigefteth cuery thing jn order and gathcreth things to come by things paft, doth plaincJy fhew that there Iveth hidden in man a cert.iine thing feueral from the body. We con- ceiue by vndcrftanding the inujfiblc God and Angels , which the Lcdy can not do . We knowc things thatbc right, iuft, and honcft, which are hidden from y bodily fenfes. Therefore it muft needcs be tliat the Spirit is the feat of this vndcrftanding . Ycaandourneepeitfelfc,whichaftoniethamaa and feemeth to take Life away from him, is a plaine wirncfTe of immortality, forafmuch as it doth notonely minifter vnto vs,thoughtcs of thofc thmges that neuer were done, but alfo forcknowinges of thinges for time to come. I touch thefe thinges fliortly which cuen prophane writers do excelknJy (et out with more gorgeous garniflimentofwordcs: but with the godly readers a fimple putting in minde of them ftiaU be fufficient. Now if the foule were not a certainc thing by it fclf feueral from the body,the Scripture would not teach that wc dwclTin houfes of clay , that by death wee remouc out of the Tabernacle of the fle{h,that we do put of that which is corruptible, y finally atthelaftdaywemayrcceiue reward euery manashehathbehaued him- felfc in his body . For thefe places and other that we do ech where comcn- Vf light vpon,do not only manifeftly diftinguifti the foulc from the body,but alfo in giuing to the foule the name of man do (bew that it is the principall part. Now whereas Paul doth exhort the faithful to clenfe themfelues from al defiling of the flcfh and the Spirite, he maketh two partes of man where- ''^o'-T*'' in abideth the filthinefle of fin . And Peter where he calleth Chrift y fliepe- i .!>ct.». 2 5, heard and bifhop of foules, is the only Father of Spirits,hc would not othcrwife more plainely affirme y cfTcnce ot foules. Moreoucr,if the foules remained not aliuc being deliuercd ^uk , tf.j j from theprifons of their bodies , Chrift fhould very fondly haue brought in the foule of Lazaius ioying in the boforae of Abranam,and againc the foule of the rich man fubieft to horrible tormcntcs . The fame thing doth Paul confirme when he teacheth that wee wander abroadefirom God, fo long as ^' '"^'*' wc dwellin chc flefhj and that we cnioy his prefence being cut of the flc&e. I Bur, Ca^, tf, Ofthek2'oy»ledge of But, bccaufc I wil not be long in a matter that is not obfcure,! wlU adde on^ A(k,i}.9, Ivthisoutof Lukcjthatitisicckcned amongtheerrours of the Sadduces that they did not bclecue that there were any Spirits and Angels. 3 Alfo a ftrong proofc hereof may be gatnered of this where it is faydc, that man is create hke to the image of God . For although the gloiyof Gen.i. J 7, God do appearc in the outward fhape of man, yet is it no dout that the pro- per feate of the image of God is in the (bulc . 1 do not deny that as concer- ning our outward fhape, in afmuch ai, the fame doth diftinguifh and feucr vs from brute bcaftes, we doe alfo therein more nccrely approch to God than they; neither will 1 much ftand againft them which thinke y this is to be ac- counted of the image of God, that where all other liuing creatures doe gro- u;.llingwirc behold the ground,to man is giuen an vpright facejSc he is com- manded to looke vpon the heauen , & to aduance his countenance towarde the ftarrcs : fo that this remaine certaine,y the image of God which k fcenc appcareth in thefc outward figncs, is fpirituall . For Ofiander ( whomc his wntinges declare to haue bin in fickle imaginations fondly witty) referring the image of God without difference as well to the body as to y foulc,ming- leth heauen and earth together. For he fay th, that the Fathcr,the Sonne, & the Holy ghoft did fettle their image in man, becauTe though Adam had ftand without falling, yet fliouIdCniifl: haue become man . And fo by their opinion the body that was appointed for Chrift , was but an example or fi- gure of that bodily fhape which then was formed . But where fliall he findc that Chrift is the image of the Spinte ? I grant in deede y in the Perfon of th^ Mediator fhineth the glory of the whole Godhead. But how Ihall the c- tcrnall word be called the image of the Spirite whom he gocth before in or- der? Finally it ouerthroweth the diftindion betwecne the Sonne & the Ho- ly ghoft, if he do here call him his image . Morcouer I would faine Icarne of him how Chrift doth refemble the Holy ghoft in the flefh that he tooke vp- on him, and by what markes & features he doth exprcfle y likcnefle of him. Gen.i.i^. And whereas this faying:Lct vs make man after our image,doth alfo belong to the Perfon of the Sonne, it foUoweth , that he muft be tlic image of him- felfc: which is againft all reafon . Befide that , if Ofiandcrs inuen'ion be beleeucd, man was faftiioned onely after the figure and patcrnc of Chrift in that he was man, 8c fo tliat forme out of which Adam was takcn,was Chrift-, in that that he was to be clothed with flcfh,wherc as the Scripture in a farrc other meaning teacheth, that he was create in the image of God. But their Turtle inuention ismoie colourable which do thus cxpounde it , that Adam was create in the image of God, bccaufe he was falhioned like vnto Ch/ifl^ which is the onely image of God . But that expofition alio is not founde. Alfo fomc interpreters make a great difputation about Image and Likcnes, while they fecke a difference betwecne thofc two wordcs , where is no dif^ fercncc at all, facing that this word Likenes is added to expound the oihcc Firft we know that among the Hebrues fuch repetitions arc common, wher- in they cxpreflc one thing twifc : and in the thing it felfc there is no doubt, but that man is ihcrforc called the image of God, becaufe he is like to Go or what other thing foeucr it be that they teach. For where as God determi- ned to create man after his owne image, this bein^ fomewhatdarkely fpo- ken.hc doth as by way of exphcation rcpete it in this faying. After his hke- neffe, as if he would hauc fayd, that he would make man,in whom he would rcprefcnt himfclfe, as in an image, becaufe of the markes of JikenclTe gra- uen in him. And therefore Mofes ahtle after reciting the fame thing, doeth rcpeate the Image of God twife, leauing out the name of Likcnes. And ir is a trifling obicdion that Ofiander maketh, y not a part of man , or the fouJc oncly with the giftcs thereof, is called the Image of God , but the whole A- dam which had his name giucn him of the earth , from whence hee was ta- ken. Trifling, I fay,wil all readers that haue their found wit iudge this ob- icdion . For whee whole man is called mortall, yet is not the foulc there- by made fubieft to mortality. Again,where he is called a liuing creature en- dued with reafon,it is not therby mcnt y the body hath reafon & vndcrftan- ding. Although therfore the foule is not the whole man , yet is it not incon- uenicnt, that man in refpeft of the foule be called the imaec of God, albeit i Ihold ftill that principle which I haue before flablifhed, that the Image of God extendeth to the whole excellence , whereby the nature of man hath preeminence among all kindes of liuing creatures . Therefore in that word is noted the integrity that man had when he was endued with ri ght vnder- ftanding, when he had his afFeftion framed according to reafon, and .all his fcnfcs gouerned in right order, and when in excellent giftes hedidtruc- ly refemble the excellence of his Creator . And though the principall feate of the image of God were in the minde and heart , or in the foide and the powers thereof, yet was there no part of man, not lb much as the body, whereindid not fome fparkes thereof appeare . Certaine it is that aifo in all the partes of the wcrlde , there doihine (bme refemblancc of the gloric of God: whereby we may gather that where it is fay de , that his Image is in man, there is in lb faying a certaine fecret comparilbn , that auanccth man aboue all other creatures, anddothasitwercfeuerhim from the common fort. Neither is it to be denied, that the Angels were create after thelikc- ncflc ofGod, fith( as Chrift himfelfc teftifieth ) our chiefe perfedion {hall Mjt,t,, .g,, be to become like vntoxhem. But not without caufe doth Mofes by that pe- culiar title fet forth the grace of God toward vs, fpccially where he compa- reth onely vifible creatures with man. 4 But yet it fcemeth that there is not giucn a fuU definition of the image of God, vnlefle it plainher appeare in what quahties man excelleth:& wher- by he ought to be counted a glalfe, rcfembhng the glory of God. But y can be by no other thing better knowcn,than by the repayringof mans corrup- ted nature. Firft it is doutlefle, y when Adam fell from his cftatc , he was by that departure cftranged from God . Wherefore although we grant y the I- mage of God was not altogether defaced and blotted out in him , yet was it fo corrupted, that all that remaincth , is but vgly deformity. Therefore the beginning ofrecouery of fafety for vsjis inthatreftoringwhichwe obtaine I 1 ^ I. Com J. 14. Co].3.io. >£ph,4.24. 'a.Cor.j.iJ. C.Gor. 1 1.7 l9bn.i.4. tib.de tri. 10. Peciiii. dei by Chrift , who Is alfo for the fame caiifc called the fecond Adam , becaufe he reftored vs vnto true and pcrfeft integrity . For although where Paul doth in comparifon fet the quickning Spiriteihat Chiift giueth to the faith, full, againft the liuing foulc wherein Adam was created, he fetteth forth the more abundant meafure of grace in the regeneration: yet doth he not take away this other principal pointe, that this is the ende of our regeneration^ that Chrift fhould new fafhion vs to the image of God . Therefore in an o- ther place he teachcth, that the new man is rcnued according to the image of him that created him. Whercwirliagrecth tins faying; putonthencwe man which is create according to God . Nowe it is to be feenc what Paul doth principally coprehend vndcr this rcnuing. Firft he fpeakctli ofknow- Icdgc,and after of pure rightcoufnefifc and holinefle. Whereby we gather that the image of God was firft of all to be feenc in the light of tlie mmdc,ia the vprightnefTe of heart, and foundneflt of all the partes . Foralihoiighl graunt that this is a figuraiiuc phrafe of fpeech to fet the part for the whole: yet can not this principle be ouerthrowen , that that thing which is y chiefe in the renuing of the image of God , was alfo y principall in rhe creation of him. And for the fame purpofe makcth it that in an other place he tcach- eth , tharwc beholding the glorie of God with open face , are transformed into the fame image . Nowe do we fe how Chrift is the moft pet fed image of God, according to the which we being faSiioned are fo reftored , that ia tnie godlinelfe, nghtcoulheire , purenefle and vnderftanding , we bearc the image of God . Which principle being eftabhfhcd, Ofianders imagination of the fhipe of our body doth eafily vanifbaway of it fcllx; . Where as the- man alone is in Paul called the Image and glory of God,& the woman is ex- cluded firom that degree of honor, it appeareth by the reft of the text , y the fame is to be applied only to ciuilc order of policy. But that vndcr the name of image, whereof we fpeake,is comprehended all tliat belongetli to the fpi- rituall and eternall life, I thinkc it be already fufficiently proucd . And the fame thing doth lohn confirme in other words : faying that the light whicb was from the beginning in the etcrnall word of God v/as y hghtof men. For where his purpofe was to praife the lingular grace of God , whcrby man ex- cellerh all lining creatures to feuer him from the common force, becaufe he hath atccincd no common life, but ioyned wixh the light of vnderlbnding,. he thcrcwithall iT^eweth how he was made after the image of God . There- fore fith the image of God is the vncorruptcd excellence of the nature of man, which /hined in Adam before his fall , andafcerward was fo corrupted! and almoft defaced, chat nothing remnintth fincc that ruine , but diforde- red, mangled, and filthily fpottcd : yet y fame doth in fume part appeare in the tledjiiifomuch as they are regenerate , & fhal obtainc her ful bi ightnct. in heaucn. Bu: y we n^ay know en what partes it confiftcth, it (Viall be good to entreate of the powers of rhe foule . Fcr that fpcculatiuc dciiife of Au- guO:ii)c is not founde , where he faieih that the foule is a glalfe of the Trini- ty, becaufe that there are inir vnderftanding, wil, and memorie. Neither is ihcir opinion to be approucd , which fet the Image of God jn tl\c power of domi- Cod the Creator, Ltk /. J4 dominion giiien vnto him, as if he rcfc mb'cd God oncly in this mr.rke, that he is appointed lord and pofTeflbr of all things,whcre as in dccde the Image of God IS properly to be fought within him, and not without him , and is an inward good gift of the foule. f But before I goe any further, it is needeful that I meet with the doting crrour of the Manichees, wliich Seructto hath attempted to bring in againe in this age. Where it is fayd , that God breathed the breath of life into the Can, j.7, face of man, they thought that the foule did conucy into man the fubftancc of God, as if fome portion of the immeafurable God were come mto man. Butitiseafieeuenfhortlyto fhewc how many grofle and foule abfurdities this deuilli/he errour draweth with it . For if the foule be by deriuation part of the efTence of God , it Ihill follow that the nature of God is fubieft , not only to change and paffions, but alfo to ignorance, euill lufles , weakenefTe, and all kinds of vices. Nothing is more inconftant than man , becaufe con- trary motions do tofle and diucrfly drawe his foule^ oftentimes he is blindc by ignorsnccjoft he yeldeth as vanquilhcd euen to fmal tentations, and wc knowe that the foule it felfc is the iinke and receiuer of al filthines, al which thinges wc muft afcribe to the nature of God , if we graunt that the foule is of the eflence of God, or a fccret inflowing of godhcade . Who would not abhone this monftrous deuile ? Truely in deede doth Paul alledge out of ^^^ ^ , j- Aramsjthat we are the ofspring of God,but in quality and not in fubftance, inafmuchashc hathgarniflicdvs with godly giftes , But in the meane rime to tearc in funder the efl'ence of the Creator, as to fay, that cuery man doth polfcffe a part of it,is too much madnes.Therefore wc muft ccrtainely hold, that the foules,although the image of God be graucn in them,were no Jefle created then the Angels were.And creation is not a pouring out of one fubftance into an odier , but a beginning of effencc made of nothing . And although the fpirite of man came from God, and in departing out of the fleflie returneth to God, yet is not foorthwith to be faide , that it was taken out of his fubftance. And in this point alfo Ofiander, while he glorieth in his iliulions, hath entangled him(elfe with an vngodly errour, not acknowlcdg- ingy image of Godto be in man v/ithout his cfrentialiuftice,as though God by the ineftimable power of his holy fpirite could not make vs hke vnto him fclfe, vnlcffe Chrift ftiould fubftantially powre himfelfe into vs. With what- foeuer colour many do goe about to difguife thefc deceitcs,yet fhal they ne- uer fo beguile the eyes of the readers, that are in their right wittes, but that, they will eafily fee that thefe thinges fauour of the Manichees crrour. And - wherefaintPaulentreatethofthcreftoringofthisimage, it may be readily ' "'• * gathered out of his wordes, that man was made of hkc forme to Godjnot by inflowing of his fubftance, but by grace and pov/cr of liis Spii'ite. For he fay- cth, that in beholding the gloiy of Chrift we are transformed into the fame Image , as by the Spirite of God, which furcly fo v;oiketh in vs , that it ma- kcth vs of one fubftance with God. ip, Appetite f lich a like thinre,as in y vnderftanding minde "' is f ffitming si;d denying . Now how ccrtjine thegoucrnmcnt ofVnderftr,n- ding is to dirciff the Will : that wc will confider in tin other place . Here we ;. me.ine oiicly to ihewc tha t there can be found no power in the fbiile bur that . J :• may \vell be fay dc to bckng to the-c-ne of tliefe uvo members . And in this : fort vnder Vnclei ff andinf> we corjprehcnde Senfe , which other doc fo difl ju- ; guiflj, that they fiy Senfc isenchnedtopleafu.e, forwhich Vndcrft;-,nding followeth that which is coed : and that To it commcth to pafle , that the Ap- petite of f crfe is Concupifccnce and Luff , the affc-'.ndins, wifedomc, andiudgcment, for the gouerncmcnt of this earthly life, but alfo to clime vp cucn to God & to cternall felicity. Then to haue Choifc added vnto it , which might dircft the sppctircs,& order all the inftrumental motions,and that fo y Wil might be altogether agreeable to the gouerncmcnt of rcafon . In this Integritie, man had freewill, whereby if he would he might haue attained eternall life. Tor here it is out of place to motie queftion of the fecret predeftination of God: becaufe wc aie not now about to difcuflc what might haue chanced or notjbut whatat that rime was the nature ofman.Adim therfore might haue ftand ifhe would, becaufe he fell not but by his owne will . Butbecaufehis will was pliable to either fide , and there v/as not giuenhim conftancy to continue, therefore he fo eafily fel. Yet his Choife or good and euil was free. And not that only, but alfo in his vndcrftanding mindc , and in his will was moft great vprightnefre,& al his inftrumental partes orderly framed to obe- dience, vntil by deftroyinghimfelfe he corrupted y good thinges that were in him. From hence commeth it that all the Philofophers were fo blmded, for that in a ruine they fought for an vpright building , and for ftrong ioynts in an vnioynted ouerthrowc. This principle they helde, that man coulde rot be a liuing creature,endned with reafon,vnlefl"e there were in him a free choifc of good and euill : and they confidered , that othenvife all the diffe- rence fhould be taken away bctweene vertues and vices,vnlefl'e man did or- der his owne life by his owne aduife. Thus farre had they fay d well if there had bin no change in man, which chaunge becaufe they knewe not of, it is no marueilc though they confoimde heauen and earth together . But as for them which profcfTing themfelues to be the difciples of Chrift , doe yet feeke for freewill in man, that hath bin loft and drowned in fpirituall deftni^ dion,thcy in going meanc between the Philofophcrs opinions and heauen- ly doftrine are plainely deceiued , fo that they touchc neither heauen nor earth. But of thcfe things we (hall better fpeake in place fitte for them* now oncly this we haue to holde in mindc, that man at his firft creation was far other than hispofteritiecuer fince, which taking their beginning fiom him bceing corrupted,hath from him recciucd an infcdion deriucd to them as it were by inhcritaunce . For then all the partes of his foule were fra- med to right order," then ftcodc fafethe foundnefle of his vndcrftanding irindc,3ndhis will free to chcofe the good . Ifany doobie(ftthatitftoode but in flippcry ftate, becaufe his power was but wcake , I anfweare that that ftate v/as yctfuch as fi:fflccd to take fiomhim all excufc, neither was it rcafonablc to rcftrayne God to tliis point, to make man fuch a one as either could not or would not finne at all . I graunt fuch a nature had beene better, but therefore prccifcly toquareUwiihGod,as ilaoughithadbinhisduetie to ^od the greater, Lib.f» j6 toliaue giuen that vnto man, is too much vnliiftice, fbrafmuchas ic was p''S"^» inhisownechoyfs togiuchowemuchpleafcd him. But whyhce did not g3^^"_'jj' ' * vpholde him with the ftrcngth of fteedfail continuance, that rcftcth hidden in his ownc fecretc counfell ; it is our part oncly to bee fo f:;rre wife ?s witii .^ fobrietiewemay. ManfcccaucdindeedetobeeableifhccwouIde,buthcc ' had not to will that hce might be able .For of this will flioulde hraie folow- ^rl:t .^j^'yi^ . edftedfaftcontinuance.Yet is hce not excufeable, which receiued fo much k;iun.ca, i». thatofhisowne will he hath wrought his ovmedcftrud ion. Andthcrewas no neccflitie to ccmpeJl God to giue him any other than a meane will and a frayle will , that of mans fall hee might gather matter for his owne glorie. The XV j. Chapter. That Godhyhis povvtr doth nourish and mamtaine the vvorlde ,vvbicb btrafelfe hath created^nd by hu proutdence da:h gouernt all the part a tbertof. BVtitwereveriefondeandbnre tomakcGoda creatourfor a moment, which doeth nothing finceiiec hath once made an ende of his worke. And in this point principally ought wee to differ from the prophane men, that the prefence of the power of God may fhine vnto vs noleflein the continuall ftate of the worlde, than in the firft beginning of it. For though the mindes of the vcrie wicked in onely beholding of the heauen and earth are compelled to rife vp vnto the creator , yet hadi faith a certaine peculiar maner by it felfc wherby it giueth to God tne whole praife of creation. And therefore ferueth that faying of the ApoftIe,which wee before alleagedjthac weedoenotvndcrftande but by faith, that the worlde was made by the word of God. For vnlefle wee pafie forwardeeuen vnto his prouidencc, we doe not yet rightlieconceiue what this meaneth that God is the crea- [ tor, howe foeuer we doc feeme to comprehende it in minde, and confefTe it with tongue. When the fenfe of the fiefhe hath once fct before it the power of Godintheveriecreation,it refteth there, and when it proceedeth fur- theft of all, it doetli nothing but wey and confider the wifedomcjpower, & goodnefTe of the workeman in making fuch a peece of v/orke (which things doe of themfelues offer and thruft chem felues in fight of men whether they will or no) and a certayne general! doing in preferuing and gouerning the fame , vppon which dependeth the power of mouing. Finally it thinketh y the liuely force at the beginning put into all thinges by God, doth fuffice to fufteynetliem.But faith ought to percc deeper, thatistofay,whom he hath learned to bee the creator of all thinges, by and by to gather that the fime h the perpctuall gouernor and preferucr of them: and that, not by ftirring with anvniuerfall motion as well the whole fram; of the worlde, as all ths partes thereof, but by f;ifl:cyning,cheri{hing and caring for, with fingular prouidenceeuerieone ofthofe thinges that hee hath created eutnco the leafi fparowe. So Dauid after hee had fiift faide that the worlde was crea- ted by God, by Scby dcfcendcth to the continuall courfe of his prouidencc. By the worde of the Lorde (fayth hee) the hcaueus were ftabh{hcd,and all Pfal. j j.tf. tlic power tliereof by the fptricc of his mouth. By and by hce addeth, The 1 5 Lordc Cap. 1 6, Oft he k^orrldge of Lordc looked downc vpon the fonncs of men, and fo the reft that he faith further to the fame efteft. For although they doc not all reafon fo orderly, yetbccaufcitwerc not likely to bee belecuedthat God had carcof mens inatccrs, vnlciVb hee were the maker of the vvorlde, nor any man doeth car- ncftly behcuc that God made the worldejvnleflc he be perfwaded that God hatha!f>careof his workes: therefore nor without caufe Dauid doeth by i;ood order conitey vs from the one to the othcr.Gcne rally indeed botli the Philofophers doe teach,and mens mindcs do conceiue that all partes of the world are quickened with the fecrct infpiraticn of God.But y et they atteinc not fo farre as Dauid both himfelfc proceedcthand carrieth all the godly p^ with him, faying: all thmges waite vppon thee, that thou maill giuethem ^ foodc in due feafon. Thou giueft it to them and they gather it. Thou ope- ncftthy hmdc and they arc Hllcd with goodthinges.But if thou hide thy face, they arc troubled. If thou take away their breath,they die and rcturne to their Quit, Againe, if thou fende foorth thy Spirite, they arc created and thou rencwcft the face of the earth. Yea although they agree to the faying A5i7i2 of Paul, that we haue our being and are moued, and doe Hue in God, yc^ arc they farre from that carneft feeling of grace which he commendeth vn- to VS! bccaufe they taft not pf Gods fpeciall care whereby alone his fatherly fauourisknowen. • , 2 That this difference may the better appearc, it is to be knowen, that theProuidenceofGod, fuch as it is taught in the Scripmre, is in compa- rJfonfetas contraric to fortune and chaunccs that happen bv aduenture. No'.ve forafmuch as it hath becnc commonly belccued in all ages, and the fame opinion is at this day alfoin a maaer in r.ll men, that al things happen by fortune, it is certaine, that that which ought to haue bene belccued con- cerning Prouidence, is by that wrong opinion not onely darkened but al- fo in manner buried . If a man light among thceucs or wilde benftcs, if by windefodcnlyrifinghcefufferfliipwrackconthe feaj ifhee bee killed with thefallof ahoufe orofa tree, ifanother wandringin deferte places findc remcdie for his pouertie,ifhauingbcene tolled with the waues, he atteync totheh.auenj-ifmiraculouflyhecfcapebuta finger bieadrh from death, all thefc chaunccs as well of profpcritic as of aducrficie the reafon of the flefhe Mat ta ?o "^^''^ afcribe to fortune. But whofocuer is taught by the mouth of Chriftc, that all the hcares of his head are numbrcd,\vilfeek for a caufe furtherof,& will H;me!y beleeue that all chaunccs are gouerncd by the fecrct counfell of God. And as concerning thingcs without lifc,this is to be thought, that al- thoigh cuery one ofthem haue his ownj pro^ertie n.iturally put into it,yct do they not put forth their power but only fo far,as they be diredcd by the pref:nt hand of GoJ.They are thcrfore nothing clfe but infl: umcn:s,\vhcr- by God contininlly pour^th in fo much cfirft as picafjth liim.and at his wil boweth and r.irneth them to this cr that doing. Of no crer.fjre is the power more miruellous or more glorious thanof thefunnc. ForbcfiJcs that it gi- iicth light to the whob worldc with his brightncs, howc g eat a thin^ is this that he chcrifh-'th and t^iiickcncth all lining creatures wuh his hcate •• y bee bicaLhethfruitfjlncire into th; earth wiiblus bcamcs ? that out of fecdcs wca- God the Creator, Lih. r] s7 W5rmeJinthebofomcofthcgrouiide,hedrawc-tha budding grccnene/Tc, and fuftcining the fame with new nounfhmcntes doth cncreafe and fti eng- thenit5tilitnIl'vpinn:.ilkcs?Taathecfecdethit with continu.ill vapour till it growe to a flower, and from a flower to fruitcv That then alfo with ba- kin:^i't hebringeth it to ripcncHc? Th.ic trees iikcw:f; and .incs being war- med by hhn,do fuilbud and (hoot forth braimches,& after fend out a flower ^^"♦*' ^* & of a flower doe engender fruite? But the Lorde becaufc h;e woidd cinirae the whole gloric of aJl thefc thingcs to himfclfc, made the hghr firft to bee, and the earth to be fiirnifhed with all kindes of hearbes and fruits before y he created the {Iinne. A godly man therefore wdl not make the funn: to be either a principal! or a ncceflaric caufe of thofe thmges which were before . the creation of the funnc,but onely an inftrumcnt which God vfeth becaufe j^Kil^^Jo'] ,. it ^o pleafeth hiai, whereas he mightleaue it and doe all thingcs as eafily by hnnfelfe. Then when we read that the fiinnc ftoodcftilltwo daycs in one degree at the prayer of lofua , and that the rtiadow the-eof went backe ten degrees for Ezechiashisfake,by tho(e fjw miracles God hath declared that the lunne doth not dayly fo rife and goe downe by blind inftinft of nature, but that he to renue the remembrance of his fatherly fauor toward vs^doth gouerne the courfe thereof. Nothing:s more naturall thanfpring tide to come immediatelie after wincerjfommer after fpring,& harueft in courfe after fommenBut in this orderly courfe is plainly feene fo greate and fo vn- cgalJ diuerfitie, that it may eafily appeare that euerle ycarc, moneth & day, is goiicrned by a newe and fpeciall Prouidence of God. 3 And truely God doeth claime and will hauc vs giue vnto him an ai- mightincire,not fuch as the Sophifters do im3gine,vaine,idle,and as it were lleeping, but waking, effedual,working and bufied in concinuall doing. Nor fucna one as is onely a general! beginning of a confufed motion, as if hce wouldecommaundeanuerroflowe by his appointed chanels, but fuch a one as is bent and readie at all his particular mouingcs. For he is therefore called almightie,not becaufe hee can doe and yet fitteih ftill and doth no- thing, or by general! inftind onely continueth the order of nature that hce hath before appointed: but becaufe he gouerningborh hcauenand earth, by his Prouidence fo orderetha!! thingesthat nothing chaunccthbut by his adiufed purpofe . For whereas it is faid in the Pfalme that he doth what- foeuer he will, therein is meant his certaine and determined will.For it were f^^. *55« ?• verie fonde to cxpounde the Prophets wordes after the Philofophcrs man- ner , that God is the tii ft Agent or doer,becaufe he is the beginning & caufe of all mouing: whereas the faithful! ought rather in aduerfitie to eafe them- felues with this comrort,that they fuffer nothing but by theordinaunce and commr-.undement of God, becaufe they arc vnder his hand-lf then the go- uernment of God do fo extende to all his workes , it is a veiie childifh caui- laticn to enclofe it within the influence of naturc.And yet they do no mote defraud God of his glorie than thefclues of a moft profitable dodrin,whofo- cuer do reftrain y Prouidecc of God withm fo narow bounds, as if he fuftred al things to be caried with an vngouerned cou: fc according to a perpctuall law of nature.For nothing were more mifcrable than man if hee fhoulde be kftfubie(ft to eucry motion of thchcaucnjthe aii-e,thc earth, & the waters. Be- Cap. i6, Ofthek»o'wteJigeof Bcfidc that by that mcanc the fingular goodncfTe of God towardcs cucry man is too much vnhonorably diminiftied. Dauid cricth cut chat babes yet hanging on their raothcis brcftes arc eloquent enough to raagniHe the elo • p, . g rie of God,becaufe eucn fo foone as tlicy be come out of the wombe, they finde foode prepared for them by his heauenJy care. This is in deed gene- rally true, fo that yet our eyes & fenfes oucrpafTc not that vnmarkcd which experience plainely flieweth, that fome mothers hauc full and plencifult brefl:cs,rome other almoft dric, as it pleafeth God to feede one more libe- rally,and an other more fcarcely. Biu they which giuc the due prayfe to j almightincfle of God, doc receiuc double profice thereby, the one that hec hath fufficiently large abilitie to do them good, in whofe poirefllon are both heauenandearth,and to whofebecke all creatures do attendc vppon, to yeclde themfelues to his obedience: the other that they may fafely reft in his proteftion , to whofe will arc fubicft all thefe hurtefull thinges that may anyway be feared, by whofe authoritie as with a bridle Satan is reftray- ncd wim all his fiirics and all hispreparation,vppon whofe backc doth hang all chat eucr is againft our fafccic. And no other way but this can the imme- furable and fuperftitious fcares be correded or appeafed, which wee often- times conccyue by daungcrs happening vnto vs. Superftitioufly fearefulll fay we bee , if where creamres doe threaten vs or giue vs any caufe of feare, we be fo afraidc thereof,as if they had of themfelues any force or power to doe vs harmc , or did vnforefcene or by chaunce hurt vs , or as if againft the hurtes that they doe, there were not fufficient helpe in God . As for cxam- ler I O.I. P^^ • '^'^^ Prophetc fbrbiddech the children of God that they {houlde not fearc the ftarres and flgnes of the heauen, as the vnbelecucrs are wont to doe. Hec condemncth not euery kinde of feare . But when the vnbcleeuers to giue away thegouernmcnt ofthe worldefirom God vnto Planets, doc faine that their fehcicic or mifery doeth hang on the decrees and fbrefhew- inges ofthe ftarres,and not ofthe will of God , fo commeth it to pafTe that their feare is withdi awen away from that oncly one, whomc they ought to haucregardcdjVnto the ftarres and comers. Whofo therefore will beware of this vnfaithfulneile, let himkeepe alwayes in remembrance that there is not in creamres a wandring power,working or motion,but that they are go- uernedby thefecretecounfellof G OD,fo that no thing can chaunce but that which is decreed by him both witcing and willing ic fotobec, 4 Firft therefore let the readers learne,chac Prouidcnce is called that, not whcrwich God idlcly bcholdeth from heauen what is done in the world, bur wherewith as guiding the ftcrne hec fettcth and ordrech all thinges that come to paflTc. So doeth it no lelfc belong to his handes than to his eyes. Cen 10.8. For When Abraham fayde vnto his fonne, God fliall prouide, hec meant not oncly thac God did forknowe the fuccelfe then to come, but that hec did caft the care of a thing to him vnknowen vpon the will of God , v\ hich is wont to britig thinges doubtfl'.ll and confiifed to a ccrtaine cnde. Where- by foUoweth that Prouideneeconfifteth in doing: for too much fondelvdo many trifle in talking of bare foreknowledge. Their error is not altogether fo groflc which giue vnto God a goucrmacni but difordcrcd, and wichcuc aduifed GodtheCreat»r\ Lihj\ jt adulfed choyfe, (as I hauc before faydc,) that is ro fay fuch as whirleth and driueth aboutwith a gencrall motion the frame of the world with ally parts thereof, but doeth not peculiarly dircd the doing of cucry creature. Yet is this error not tollerable. For as they teach, it may bee ( notwithftanding this Prouidencc which they call vniuerfall) that all creatures may bee mo- ued by chauncc, or man may turne himfelfe hither or thither by free choyfe of his will. And fo doe they parte the gouernment betwcenc God and man,that God by his power infpireth into man a motion whereby hce may workc according to the nature planted in him, and man oi-dcreih his cwnc doinges by Iris owne voluntarie aduife : Briefly they mcane that the worlde, mens matters, and men themfelues are gouerned by the power, but not by the appointment of God. I fpeake not of the Epicureans (which peftilcnce the worlde hath alwayes beene filled with ) v/hich dreame of an idle and flouthfuU God: and other as mad as they, which in olde time ima- gined that God did fo rule about the middle region of the ayrc, that he left thinges beneath to Fcrnme: For againftfoeuident madnclTe the dummc creatures themfelues doe fufficiently crie out . For nowc my purpofeis to confute that opinion that is in a manner commonly beIceucA,which giuing to God a certaine blind, and I wot nor what vncertaine mocion^taketh fi-om him the principall thing;, that is by his incomprchenlible wifcdometo di- reft and difpofe all thinges to their cnde: and fo in name onely and not in deedc itmaketh God a ruler of the worlde, becaufe it takcth fiom him the gouernment ofit. For what (I befeech you) is it elfc togoueme, butfb to bee ouer them thatlircvnder thee, that thou maicft rule them by appoin- ted order? Yet doe I not altogether rcieift that which is fpoken of the v- niucrfall Prouidence : fo that they will againe graunt mee this,that y world is ruled by God, not onely becaufe hee mainteyneih the order of nature which himfelfe hath fet, but alfo becaufe hee hath a peculiar careof cucry oneofhisworkes. Tmeitis that all fortes of thinges are mouedbya fe- crcte inftinft of nature , as if they did obey the cteinall commaundemcnc ofGod, and that that which God hath once determined doeth ofit felfe proceede forwarde . And hereimto may that be apphed which Chrift faith, that hee and his Father were eucn from the beginning alwayes working. And that which Paul teacheth that in him wee liue, arc mou?d and hauc our being, and til at which the author of the Epiftle to the Hcbrewes,mea- AS.iy.jP^ ning toprooue the Godhead of Chrift, faith,that by his mightie comman- H«^'>'>' dement all thinges are fdfteyned. But they doc wrong which by this co- lour doe hide and darken the fpeciall Prouidence, which is confirmed by {b certaine andplaine teftimcnies of Scripture, that it is merucil that any man could; doubt ofit . And fiirely they themfelues that drawe the lame vcile which I fpeake ofto hide i:> are compelled by way of correftionro ndde, that many thinges are done by the peculiar care of God, but then they &o wrongftiUy reftrayne the fame only to peculiar doings. Wherefore wc mull piooue that God doeth fo giue hecde to the gouernemcnt of ihe fuccefles of all thinges, and that tlicy all doe ib proceed from his determinate coun- fcll that nothing happenetli b v chaunce* 5 If % If"wegr4unt that the beginning of motion belongeth to God, but that all things are cither of thcmfelucs or by chaunce caned whither the inchnation of namre driucth them,the mutual fucceding by turncs of days and nighiSj of winter and fomer, (halbe the worke of God, in fomuch as nc appoy nting to cuery one their duties hath fct them a certaine law, that is if they fhould alway kcpe one mcafure in cgall proportion, as well the daycs y come after the nights,the monethes after monethes, & yeres after yeres . But whe fometimes immoderate heats with diines do burne vp ally grainc, fometinic vnlcafonable raines doe marre the corne, when fodainc harme commcth by hailc and tcmpeftes:tliat flial not be the woi kc of God, vnlcfTe perhap it be becaufc the clouds or faire whether or colde or heate haue their beginning of the meting of the planctes or other natural! caufes . But by this meane is there no roiimc leftc , neither for the fatherly fauour nor for the ludgementcs of God. If they fay that God is beneficiall enough to niankinde bccaiife hee powreth inco the heauen and earth an ordinnrie power , whereby they do findc him nourifhmeni : that is too vaine and pro- phane an inuention, as though the huicefijlncirc of one yeare were not the nngular blefhng of God,and dearth and famine were not his curfc and ven- geance? But becaufc ic were too long to gather together all the reafons that lerue for this puipofe, let the authoritie of God himfclf fuffice vs.In the law and in the Prophets hee doth oftentimes pronounce, that fo oft as he watc- reth the earth with dcaw and raine,hc declareth his fauour, and that when by his commaundemcnt the heauen is hardened like yron, when corne is confumed with blading & other harmes, when the ficldau are ilricken with haile and tempcftes,it is a token of his certaine and fpeciall vengeauncc. If we graunt thefe things, then is it afllircd that there fallcth notadroppe of raine but by the certaine commaundemcnt of God . Dauid prayfeth the Pfal.i4tf.^. gencrall ProuidenceofGod, that he giucth meat to therauens birdes.that callvpon him : but when GOD himfelfe threatcncth famine to liuing creatures , docth he not fuificiently declare that he fcdeth all ly uing things fbmetime with fcarce and fometime with more plentiful! portion as hcc MiMo, 2«. thinketh good? Itisachildilh thing,as I faid before, to reftrame this to par- ticular doings, whereas Chrift fpcaketh without exception, that not a fpar- rowe of neuer fo fmall a price doth fall to the ground without the will of his _-. Father. Surely ifthe flying ofbirdes be ruled by the puipofe of God, then mult we needs confcife with the Prophet, that hee (b dwellcc h on hie, that yet he humblcthhimfclfc to lookevpon all things chat chaunce in heauen and earth. 6 But becaufc we knowe tliat the worldc was made principally for m£- kindes fake, we muft therefore confidcr this end in the goucrnance of man. Hicr.io.t J. The Prophcte Hicicmie crieth out; I know,Lord,thjt the way of man is not Pjo.jo. a 4. his owne, neither bclongeth it to man to dircd his owne fteppcs. And Salo- mon faith , the ftcppes of man are ruled by the Lorde, and howe fliall a man difpofe his owne way? Nowc let them fay chat man is nioacd by God accor- winds his me(rengers,& firie flames his minifters,that he maketh theclouds his chariots and ridcth vpon the winges of the winde, vnleffc he did by his will driue about the cloudcs and windes, and fhcw in them the fingular pre- fcnce of his power. So in an other place wee are caught that fooftasyfea ;fwelleth with blaft of vvindsjthofe violences do tcftific a fingular prefence of ^'^•"'7'*3^ ^od.He ccmmandeth Scraifeth vp y ilormie w.nds &it hfteth vp the wanes dicrcof Ca^.tS, Ofthek»fed^gof thereof, and thcnhcc turncth the ftorrae to calme, fo that the waucs there- of are ftiU. As in an other place hee faith, that hec fcourged the people with burning wiiides. So whereas the power of engcndring is naturally giucn to men, yet God willcth it to bee imputed to his Ipeciall grace, that he leaucth fomc jn barrcnnelfe, and vouchfafeih to graunt ifliie to o:hcr fome,y friiite of the wombc is his gift . Therefore faide lacob to his wife,am I as God that Gen. J0.2.. I can giue thee children? But to make an endc: there is nothing more ordi- narie in nature than that wee be fed with breadc. But the Holy Ghofte pro- noiinccth that not oncly the growing of the fruitcsof the earth is the fpe- ETav I ciallgifrofGod, but alfothatinen liucnotbyonely bread, bccaufL-itisnot the vcric fiiU feedin:^ that nourifheth, but the fecrete blcfling of God: as on the othcrfldc hee threareneth that hee will breake the ftay of brcade. Nei- ther couldc wee earnelHy pray for our dayly bread, vnleflc God did giue vs foodc with his fatherly hande. Therefore the Prophcte, to pcrfwade the faichfull, that God in feeding them docth fulfill the office of a good father of houfeholdc, docth put them in minde that hee giueth meate to all flcfh. Pfal.ij^. Finally when wee hiue on the one fide: Theeyesofthc Lo:de are vppon the righteous, and his eares bent to their prayers: on the other fide : The Pfjl,j4.iff. eyeoftheLordeis vppon the vngodly to deftroy the memorie of them out ^f* of the earth? let vs know that all creatures both aboue and beneath are rea- die to obedience that he may applie them to wliat vfc foeuer he will,where- vjjonisgathered that not onely his generall prouidcnce remayncthin liis xreatures to continue the order ofnature, but alfo by his meruellous coun- fell is applied to a certaine and proper end. 8 They which woulde bring this doftrine in hatred, do cauill that this is the learning that the Stoikes teach of Fatum or Deltenie, which alfo was once layde for reproch to Auguftinc. As for vs , although wee bee loth to Lib.i. ad ftriue about wordes, yet wee allowe not this wordc Fatum, both becaufe it Bon, cap, tf, isoneof thofc whofeprophanenoueltie Saint Paulteachethvs to flie,and becaufe fome men do goe about with the odiou(hefle thereof to bring Gods trueth in hatred. As for the vcrie opinion of the Stoikes, it is wrongfully laide to our charge. For wee doe not, as the Stoikes doe , imagine a necefli- tie by a ccrtayne perpetuall knot and entangled order of caufes which is contcyned in nature: but wee make God the iudge and gouernour of all thinges , which according to his wifcdome hath euenfrom the ftirthcft cnde of etcrnitie decreed what hee woulde doc, and nowe by his power putteth in execution that which hee hath decreed. Wlicrevpon we affirme that not onely the heauen and earth and other creatures without life, but alfo the purpoTcs and willes of men are fo gouerned by his Prouidcnce,that they bee diredly carried to the endc that it appointtth. What then? wil one fay , doeth nothing happen by forcnne or by chauncc? launfwerc that Bafilius Magnus hath tniely faide that fortune and chaunce arc heathen mens wordes, with the fignificationwhereofthemindcs of the godly ouqht not to bee occupied. For if cuery good fuccefle be the blcfllng of God, and eucric calamitie and aduerfitic be his curfc, nowe is there in mens matters iJoplacclcftc for fortune or chaunce. Wcc ought alfo to bcc moiied with tills tKls faying of Auguftinc. InhisbookesagainftthcAcadcmikeshe faith: It Retr.Iib.i, iloth difpleafe me that I haue fo oft named fortune, albeit my meaning was '^P*'' not to haue any goddefle meant thereby , but only a chanceable happening in outward thinges either good or eui]. Of which word Fortune are deriued thofe wordes which no rehgion forbiddeth vs to vfe, forte , forfan , forfican, fortaffe, fortuito, that is parhap, paraduenture, by fortune and by chnunce, which yet muft all be applyed to the Prouidcnce of God. And that did I not leaue vnfpoken when I faid,for parchance eucn the fame y is commonly cal- led Fortune is aifo ruled by fecret order . And we call chance in thinges no- thing els buty whereof the reafon and caufe is vnknowen.I faid this in dcde, but it repenteth me that I did there fo name Fortune . Forafmuch as I fee that men haue a very euill cuftome , y where they ought to fay, thus it plea^ Jed God, they fay, thus it pleafcd fortune . Finally he doth commonly in his bookcs teach, that the world fliould be vnordcrly whirled about if any thing were left vnto Fortune . And although in an other place he determi- ncth that all things are done partly by the free will of man , & partly by the Prouidencc of God, yet doth he a little after fufficiently Ihew that men are fubieft vnto & ruled by Prouidcnce, taking this for a principle,that nothing is more againft conucnience of reafon, tlian to fay that any thing chanceth but by the ordinance of God, for els it fliold happen without caufe or order, by which reafon he alfo excludeth that happening that hangeth vpon the will of men: and by & by after he plainlier faith that we ought not to feeke a caufe of the wil of God. And fo oft as he maketh mention of fufterancCjhow that is to be vnderftandcd,fhal very wel appeare by one place where he pro- QuaeR, lib. ueth that the will of God is the Ibueraigne and firft caufe of all thinges , be- ?J '^ • caufe nothing happeneth but by his commandement or fufferance. Surely 1,5%. cjo. 4. he faineth not God tofitftillidleinawatchtourc, when it is hispleafure to fufFer any thing, whereas he vfeth an aftuall wil(as I may fo call it) which otherwife could not be called a caufe. 9 But forafmuch as the dulneffe of our vnderftanding can not by a great way attaine to the height of Gods prouidcnce, wee muft vfe a diftindion to helpe to lift it vp.I fay therefore,how foeuer all thinges are ordeincd by the purpofe and ccrtaine difpolition of God, yet to vs they are chanceable, not that we thinke that fortune ruleth the world & men, and vnaduifedly tofleth al things vp & downe( for fuch beaftlineffe ought tobe farre from a Chrifti- an heart) Ixjtbecaufe the order, meane^ende and necefliry of thofe thinges that happen, doth for the moft part lie fecret in the purpofe of God , and is not comprehended with opinion of man , tliercfore thofe thinges are as it were chanceable,which yet itis certaine to come to paffe by the wil of God. For they feme no otherwife,whethcr we confidcr them in their own nature, or whether we efteeme them according to our knowledge & iudgcment .A s for an example, let vs put the cafe , y a marchant being cntred into a wocde in companie of true men , doth vnwifely ftray away from liis felowcs , & in his wandering chanceth vpon a den of robbers , lighteth among theues & is killed , his death was not onely forefcene with gods cy c , but alio determi- ned by his decree . For it is not faid that he did forefee how farre cch mans Jq , . , life fliould excende , but that hce hath fet and appointed markes which can K not Cap.i7* Ofthek*}orfle3iqeof not be pafTed.And yet fo farre as the capacitie ofour minde concemet}i,aU things ncrcinfceme happening by cl\aunce . WhatfhallaChriftianherc thinke?cucn this,whatfocucr h.ippcncd in fach a death , he will thinke it in nature chauncin^ by fortune as ic is in deede,but yet he will not doubt that the prouidcnceof God did goucrne to direfl fortune to her end. In like ma- ner arc the happenings of things to comc.For as all things that be to come arc vncertcine vnco vs/o we hang them in fufpenfc.a s if they might fall on either parte,yet this remaincth fettled in our heartSjthat nothing fh.nl hap- penbut that which God hath alrcadieforcfeene. In this meaning is the name of chaunce oft repercd in Eccleliaftcs, becaufe at thefirft light men do not atteine to fee the firft caufc which is farre hidden from them . And yet y which is declared in the Scripnires concerning the fccret prouidencc of God,was neuer fo blotted out of the hearts of men , but that cuen in the darkneffe there alway Ihmed fome fparkes therof. So the fodifayers of the Phihftians, although they wauer m doutfiJne{re,yet they afcribc aduerfitie partly to God, partly to fortunc.lf(fay they)the arke go that way, we (hall i.Sam.(t;. know that it is God that hath ftnken vs : but if it go the other way, then a chaunce hath light vpon vs.In deed they did foolilhly, when their curming of foothfaying deceiued them,to flee to fortune,but in the meane while wee fee them conftrained/o that they dare not thinke that the euill hap which chaunced vnto them did come of fortune.But how God with the bridle of his prouidence tumeth all fncccfTcs whither pleafeth him, may appcarc by one notable example.Bchold euen atone momet of time, when Dauid was found out & neerc taken in the defert of Mahon, eucn then the Philiftines ».S3tn.4j, inuaded the land,and Saul was compelled to depart. If God meaning to prouide for the fafctie of his feniant did caft this let in Saules waVjfurely al- though the philiftines going to armes were fodein,& befide the expedatio ofmen,yetmay we not fay that it came by chance. But thofe thinges that lecmc to vs to happen by chance,faith wU acknowledge tohauc beene a fc- cret mouing of God.I grant there doth not alway appeare the hke reafon, but vndoubtedly we ought to beleue that whatfoeuer changes of things arc fccn in y world,they come by the fecret ftirring of y hand of God. But that which God purpofcth is fo of necefluie to come to pafTe.that yet it is not of neceflltie precifcly nor by the nature ofitfelf.As thereof is a familiar ex- ample in the bones of Chrift.Forafmuch as he had put on a bodie like vnta ours,no wife man wil deny that his bones were naturally able tobe broken, yet was it impoflible y they fhould be broken:whcreby wee fee againe y not without caufc were in fcholcs inuentcd the diftinftions of neceflitic in re- pe(5l,3c neceflitie .ibfoliitejofconfcqucntandconfequcnce, whereas God had fubie