av-**'-^i— i-;-^ -r»i ^ fS /^' / ' ii :h^; ;•■:.. ::^*^ ,f.: ^>'0^\ ^-^^ <.»■-' ¥^ 7 f' . 1^ I/// . ':p;cy?. ."ift' ■ /%• ' (/^< J' / / ■*■ , J' i. <- - I 6 v/^-/ / / / z^ i^ rX ^. 1.^ . / O * •5#"^^ e£fly andfrecifelv ordered^to attoide the cdinUations offuchyOS for enmity to the triteth therein contained , vcoulde gladly feekc andabufe 'all adtiantages which might be found bv any ouerfight in penning ofitjthat the fentences were thereby become fo full as nothinge might well be added .vithoiit idle fuperftuity^cjjj* again'efo niely fared that nothing could be mi- niOjed without taking away fame nee effaryfub fiance of matter therein ex- prejfed.Thls mancr ofwritingejbefide the peculiar tearmes of art ex andfi- gures^and the dijficulty of the mdtten themfelucs^bcing throughout enter- laced with the fchoolemcns controuerfies, made a great hardnes in the aU' thors own book^^in that tong wherin otherwife he is both plentiful <^ eafie, infomuch that itfufEfsth not to read him once , vnleffeyoucan be content to read in 'vaine. This confideration cncombredme with ^eat doutfulneffe for the whole order <^ frame of my tranfiation.lf I fhould follow the words^ rfaw that ofnecefjtty the hardncjfe in the tranflation mufi nedes be grea* ter than was in the tonge wherin it was originally wrytten. if I fhould Icaue the courfe ofwordesyandgraunt myfelfe liberty after the naiterall maner of my owne tonge,tofaj' that in Englifh which I conceaucd to be his meaning in LatinCy I plainelypcrceiucd how hardly I might efcape en' our t(^ on the ether fide in this matter of faith andreligion^ howe pcrillous it was to erre. For I durfi not pre fume to warrant my felfe to haue his meaninge without his wordes . jindthey that wote what it is to tranflate well and faithfully, fjje'ially in matters o f religion ^do J^ow that not the only grammaticall con- firucfion of words fufffeth , but the very buildinge and order toobferue aU advantages of vehemence or grace, by placing or accent of wordesyTnal^eth much to the trtte fetttng forth cfa wryters minde. In the cnde, Irefiedv- pon this determination , to followe the wordes fo neere as the phrafe of the £'r;gli(he tonge would fuffcr me. V^hich purpofe I fo perform edyt hat if the lEnglifloe bookie were printed in fuch paper and letter as the Latine is , it fijonld not exceede the Latine ins,th:u it icdcth to no other ende but to writh from kings their keptei s out of their handcs , to throwCjdowne all ludges fcatcs and ludgement.i , to fubuertc all or- ders and ciuilc gouerncmcnts, to trouble the ycacc and quicte ofthc people , to abolilh .ill lawcs , to vndo all proprieties and polleffions, 6nally to turne all things vp(ide downe. And ytt you heare y fmallcft portion.Fcr horrible things they fprende abroade among rhc people: ^vhichif they were true, the whole world might worthily ludgcic Yiiih the mainteincrs thereof, worthy of a thoufandc fiers and ^al- lowcs. Whocan nowc marutU that a common Iiatrcd ts kindled a- gainft itjwherc fuch mofl wrongfull acculations are bcleued.Lo, this IS the caufe that all degrees agree and confpire to the condemning of vs &ourdo(firine. They that lit to iudgc, being rauilhcd withth.is affedio pronounce for fentences their forcconctiucd dctcrminr.tigs ^hich they brought from home with them : .^nd thinke that they hauc well enough difcharged their dunes if ihey ccxr.maundc np man to be diawcntociecution.butfuch as arc founde giky cither by thtir ownc confcflion or by fufhcient witmHe.liiit of what fjult? of that condemned dodrine,fay they. Bui by wiut la, ye condemned? Herein (hould hauc ftandc the fuccor ok dcfcnfc loi ihcm,not to dcnie the dodrine it felfe, but to mainicine it for true. But here is all Lbcrric onts to mutter vtterly cut of f»om vs. Wherefore I do not vnnillly require, moft vidorious Kin^ , that it tnay pleafc you to take into your owne hande the whole hearing, of tlic caufe which hechcrto hath bene tioublcfomly handled or rather carelcHy toffcd without all order of lawe,more by outragicu* iicate than ludiciall grauitie. Neither yet thinke , that I here go about to make muic owne uniuic dcfcnfe, whereby 1 may procure to mv felfp 'a fafc To the French King. arfafc returnc inco my natjue c6crec,£o which although I bcare fuch affcdion of naciiraJl louc as bccooicth mc : yet as the cafe nowe is, I not mifcotentcdiy wanCit.But I take vppon mc the common caufc of all the godly,yca and the caufc ol' Chrift himlclfjwhich at thi> day hauing bene by all meancs torne & trodcn downe in your kjngdome, licth as it were in dcfpcircd cafe , and that in dccde rather by the ty- ranny of certaine PharifecSjthan by your owne knowledgc.But howe that cthat ail thinges runnc headlong to ruinc : fo that cither the matters of men muft be vttcrly defpcired,or wc muft lay hand Ynto,or rather vfc vio* ^ Icnce vppon (6 great euiU. And remedy is by no other reafon driuen di'ls c^. ^ -^^y ' ^"^ becaufe we hauc now lonp,e time accullomed vs to cuds, fi.rK dc But be It chat publikc crrour hauc place in matters of comon wcale: tofifutt. yet in the kingdom of God his only tructh is to be heard and regar- ded,to which by no fuccecding courfc of yearcs, by no cuftomc, by no confpired 3greement,may any prcfcription be limited.So in oldc Efa.8. time Efay taught the eledof God,that they fhouldnoi lay Confpi* '*• ringe> to all thinges in which the people faid C6fpiring;that is to fay, that they (houid not confpirc together to the wicked agrccmct of the people, nor fiiould fcarc and dread the peoples fearcbut rather that they Ihould fandifie the Lord of hoftes, & he {hould be their feare 5c dread. Now therefore let them as much as they lift obied againft v« both palTed and prefent agcs,if we fandifie the Lord of hoftcs,we wil not be much afraid. For whether it be that many ages hauc confen* led to like vngodlines, he is ftrong to take vengeance to the third Sc fourth gencrationror if the whole world together confpire into one fclfe fame wickednclTejhe hath by experience taught what is the end of them that ofFendc with the multitude , when he did with a gene- 3en.j.i rail ouerflowingdeftroy the whole kinde of me.preferuing Noe with Hc.i 1.7 a r-r.al houfchold, which (liould by hi:, faith being but one man con- dcmnc the whole world. Finally an cuill cuftome,is none other than a common peftilcncc,in which they do neuertheleflc dye that dye witii company of a muItitude.Morcouer they ought to hauc conGdc- Epift.?. red that which Cyprian fayth in certainc placcs.that they which (inne "Dilt ad ^y 'gnt)rance,3lthough they can not cleare thcmfclues from al fault, [uiian. y/c ">ay feeme after fomc maner txcurablc:but who fo obftinatly re- Ic here, fufc the rructh offrcd by the grace of God,thcy haue nothing to prc- Mptiia. £cnd for their cxcufe. As for their double horned argument , they do not driue vs to Co hard n ftreiiiht with it,to copell.vs to confelfcihat either the Church hath ly en dead a cenainc time, or that wc haue controucrfie againft the Church.Trucly the Church of Chrift hath liucd and (hall liuc,fo lonti as Chnft (hall reignc at the right hande of the Father: by whofc handc (he is vpholdcn , by whofc luccour fhe is defended , by whofc power Ihc kccpcth her fafctic. For he will vndouccdly pcrfcrme that which To the French King. which he hath once promifedjthat he will be prcfent with his cucn Mat. it vntill the cndinge of the worldc. Againlt it novve we haue no warre **• at all. For we do with one confcnt together with all the people of the faithfull honor and worfhip tiic one God and Chrift the Lorde, in like forte as he hath alway been worlhipped of all the godly . But they thcmfelues not a litlc way crre from the tructh , when they ac- knowledge no Church , but which they fee with prcfent eie , and go • about to compafle it about with thofc boundcs in which u is not en- clofed. Vpon thefe pointes hangcth our controuerfie : Firft that they afHrme thar the forme of the Church is alway appcnringc and to be reene;thcn,thatthey fet the fame forme in the fee of the Church of Rome , & in the order of their prelates. We on the contrary fide af- firme , both that the Church may confift of no appearinge forme, and that the forme it felfe is not contained in that outward (hining ihewe , which they foolilhly haue in admiration , but hath n faire o- thcr markc , namely the pure prcachingc of the worde of God , and the right miniftration of Sacramcntes. They are in a rapc,vnlefl"c the Church may be alwaycs pointed out with a finger.But how oft hap- pened it in the people of the lewes to be fo defonnedjthat there ap- peared no forme at all? What forme thinke we to haue {hined,when Helias bewailed that he alone w3slefc?How long fince ihccomming r.Kfng. of Chrift hath it lyen hidden without forme ? Howe fince that time 'i>.t*' hath it bin fo opprcfl'ed with warrcs/editionSjand hcrefics,that it fhi- ncd out on no fidc?If they had liucd at y timc,would rhcy haue bele - ued that there was any Church?But it was fayd to Helias , that there were prefcrucd feuen thoufand me, which had not bowed their knee before Baal.Neither ought it to be douiful to vs but that Chrift hath aUvay reigned in earth Cmcc he afcended into heaucn.But if the god- ly had then fought any difccrnablc forme with their c!cs,rhould they not byandby haue bin difcouragcd ? And verily Hylaric accompted (j^^^. , it cuen already in his time for a moft great fault, thatbeingcoccu- Auxei,. pied with the foolifh admiration of the dignity of Bifhops, they mar- tmm. kcd not a deadly pcftilcnce lurking vnder that vifor. For thus he fayth: One tbinge I warne you , beware of Antichrift : for you are ill taken WJth the louc of wals:ye do ill worfhip the Church of God in houfes and buildinges : vnder them ye do ill thruft in the name of Peace. Ic is doutfull that in thofe Antichrift fhall fitte?Mountaincs and woods, and lakes , and prifons , and caues arc fafer for me . For in thefe the Prophetes when they were cither abiding or throwcn into them, did prophecy. But what doth the worlde at this day honor in his homed Biihoppcs , but that ic chinkech them to be holy prelates of rehgion^ The Preface whom it fccth to be hcadcs oucr great cities ? Away thfrefore with s.TIm.i luch foolifh cftcming. But rather let vs Icjue this to the Lord.foraf- i> much as he alone knowcth who be hiSj&romtimealfotaketh avray from the fight ot men the outward knowledge of his Church. ThaC is(I graunt)a horrible vengeance of God vpon the earth. But if the wickcdncs of men fo dcferue, why do wc fcckc to withftand the iuft vengeance of God ? In fuch wife ih« Lord hath in times paft taken vengeance of tlic vnthankcfulncflc of men. For becaufc they would not recciue his trucih, and had quenched his light, he luffrcd them being blinded in fenfe , both to be mocked w:th lyes full of abfurdi- ty, & lo be drowned in deepc darkencs, fo that there was no face of the true Church to be fenc.Yet in the mcanc time he faued his both being fcattcrcd abroad e & lying hidden in Dhe middeftofcrrours & darlicneflejfrom deftrudion. And no marucl.For he can skill to fauc both in the very confuiion of Babylon,& in the flame of the burning ouen. But whereas they would hauc the forme of the Church to be judged by T woie not what vaine pompous Ihcw : how perillous that is,I will rather point vnto than dedarcleaft I fhoulde drawe out my talc into infinite length. The Pope (fay they) which holdcth the A- poltolikc fec,and the Buhoppes that arc annointed and confecrate by him/o that they be trimmed with fillets and mi ters,do rcprcfcnt the Church, and ought to be taken for the Church:& therefore they can not errc.How foPbecaufe they are paftors of the church, & cofccrate to the Lord. And were not Aaron and the ether rulers of Ifracll alfo Exo, 3 : Paftors? But Aaron & his fonncs after that they were made prieftcs, ''• did yet errc when they made the calfc. After this reafon,why ihould „. nor the fourc hundred Prophets which lyecT to Achab, hauercprc- ,, Tented the Church. But the Church was on Michcas fide, beinge in ler.i 8 dccdr: but one m;»n aIone;and vnregarded , but out of whole mouth ^2- came truttli.Didnot the falfc prophetcs in refemblance bcare both the name and face of the Church , when they did with one violent alfaulc rife vp ?gamrt I eremy, & with threatning boafted that it wa»> not pofTihlc that the law Oiould periih from the prieft,counfell from the v/ircman,thc word from the Prophet f lercmy alone was fcnt a- g3inft the whcle company of the IViphercs, to declare from the Lordc, that it (hould come to paflc,that the l.uv fliouKi perilhe from ihr priertjCOunfcU from the wifeman > and ;he wordc from the Pro- phet. D'dnot fuch a wjirtcringcfliewclhmcin that Counccll which the biOiops, Scribes, and Pliarifecs aff.^mblcd, to take aduifes toge- ther for the killing of Chrift. Now let them go andflicke faft in the outward vifour.ihat ihcy may make Chnft and all the Prophetcs ;jf God> I u uic rrcncn iv.ing. God , fchifmtikcs : and on the other lidc make thcminifters of Sa- than.thc inftrumcts of the holy G'noft If they fpeakc as tiicy thinke, let them faithfully anfwerc me,in what nation and place they thinkc that the Church remained Cnce the time that by the decree of the Counccl at Bafiie, Eugenius was thruft downe and dcpriued from tlie cftite of Popc,and Aymee fct in his place.Thcy can notjihough they wouldc burit for it , deny that the Councell, for fo much as conccr- ncth outwaid folemnitics , was lawfull, and fummoncd not oncly of one Pope,but of two.Eugenius was there condemned of fchifme,re- bellion , and obftmacy , with the whole flockc of Cardmals and Bi- (hops,which had with him pradifcd the djflblution of the Councell. Yet afterward bemge borne vp by the fauour of Princes,hc rctouc- rcd his papacy fafe agame. That cledion of Aymee, which had bin orderly piade by the authority of a gcncrall and holy Sy node , vani- fhcd away m a fmoke : fauingc that he himfelfe was appeafcd with a Cardinalls hat,as it were a barking dog with a pece of bread caft vnco him. Out of the bofome of thefe hcretikes, rebels, & obftinates, are proceeded all the PopeSjCardinallSjBiJfliops, Abbots,&' Prieftcs that haue bin fince. Herethey arc taken and can go no further. For, to whether iide will they giue the name of the Church? Will they deny that the CounccU was gencrall , which wanted nothinge to the out- warde maicftiernamcly, whicli beinge folcmnely fummoned by two bullcs, and well fr.irned in the order of all thinge?, continued in the famcdigiiitie to thelaft endc ? Will they confePie Eugenius with all his company a fchifmatikc , by whom they arc all fanftjfied ? There- fore either Ictte them otherv/ife define the forme of the Church > or they all as many as are of the fhalbc of vs accompted fchifmatikcs, which wittingly &wil!inglyhaue bin ordered of heretikcs. If it had neuer before bin knowenjtliat the Church is not bounde to outward pompcs, they themfelucsmay betovsalargeproofc, which vndcr that glorious title of the Church hauc fo longe fo proudly boaftcd thefclucs, whereas yet they were the deadly peibiences of the church. I fpeake not of their mi^nerSjand thofe tra^icall doinges whcrev/ith their whole life fwarmcth fulkbecaufe they fay that they be the Pha- rifees which are to be heardjHotto be followed. But if yc will fparc fom? of your leafure to read our writings,you fluall plainly know that the very dodrin^jy do^rine it fclfe,for the which they fay that they be the Church^is a desdly butchery of foules,the firebrand, ruine.d: dcftrudion of the Church. Finally they do not vprightly enough, when they do fpitcfully rehcarfe howc great troubles, vprorcs, and cotemions the preaching # * iij rhc Prctacc of our doftrinc hath ckawc with it,and what fruitcs it nowe bcarcth m many. For the blame of thcfc cucls is vnworihily laide vpon it, which ought rather to hatie bene imputed to y malice of Satan.This is as It v/crc a ccrtainc naturall propretie of the word of God , that whenfocuer it rifcth vp , Satan is neuer quiet or flecping. This is the moft furc and mort ti uUy markc, whereby it is difcerncd from Ueng dodrines,which do eafily (hewc forth themfelucs when they are re- cciued with fauorablc cares of ail men , and are heard of the world rcioilin^ at them. So in ccrtainc ages paft, vvhco all thmges were drowned in deep? darkenclfe, the Lordc of this world made a (port andapby inmaneiof all men, and lay idle andtokc his pleafurc like a ccrtainc Sardanapalus in founde peace. For,what (hould he els "»5» enuie and contention, and not purely , yea and malicioufly pre:iched the GofpcUjthinking to addc more afflsdion to his bjndis.Somwhere the Gofpell not much profited. All fought their owne , and not the tbinges of lefiis Chrift. Some wcnte backwarde , doggcs to their vomite , and fwine to their wallowing in the mire. T he moft parte did drawc the hberty of the Spirit to rhe licentioafncfie of the flefii. Many brethren crept in, by whom there came afterwarde great dan- gers to the godly. Amog the brethren themfelues were raanv ftriues railed vp. What (hould the Apoftles haue done in this cafe ? Should they not either haue diflcmbled for atimcjor rather altogether haue geucn oucr and forfaken the Gofpell which they fawe co be the fedeplott of fo many contentions ,thc matter of fo many dangers, the occafionoffo many offences J'No.But for helpein fuchdifirefl'es this came in their minde thatChrifl: is the ftoneof ftombiingan^ rocke of offence, fet vntotheruine and rifingagaine of :nr.ny,and m!<.3 for a figne that fhould be fpokcn againft. With which afnancc they 3^, being armed went forward boldly through all dangers of vpt ores and ofFcnccs.With the fame thought we alfo ought to be vpliolden,for- afmuchas Paul teftifieth that this is the perpctuallpropretie cf the '•'^^' Gofpclljto be the fauor of death vnto death to the y peri{li,akhoi;gh ^' ' ' it were ordcined to this vfc that it fhould be the fauor of lifcviita life, and the power of God vnto the faluation of the faithfuil ; which verily we fhould alfo feele , if we did not with our vnthakfulnes cor- rupt this fo fingular a benefit of God, & turnc j to our pwne deftriw dion which ought to haue bin to vs ihe only defence of our fafeiie* Butnowe I returne to you , my foueraignc Lordc. I^et thofcfalfc rcportes nothing moue you, by which our aduerfaries trauaili to Cuft you in fcarc of vs, with ftying that by this newe Gofpoll (for fo they. *^ iiij The Preface call it) nothing is hunted for and foughr but fit occafion of fcdiiions, and vnpuniflied liberticof wees. For our God is not the author of dmilion, biit of peace •■ and the fonae of God is not the miniftcr of finne,which came to deftroy all the workes of the Deuill. And we arc vn worthily accufcd of fuch dcfires , whereof we ncuer gaue any fu- fpition were it ncuer fo fmall. It is likely that we forfoth do pradift the ouerthrowing of kingdomcs,ofwhom there hath neucrbcnc heard anyone fedicious word , whoes life hath euer bene knowen quiet and fimple , when we liued vnder you , and which nowe being chaced from home yet ccflc not to pray for all things profperous to you and ytWjr kingdomc. It is likely forfoth that we hunt for hcen- tioufncfl'e of vices , in whocs bchauors although many thingcs may he foundc faulty.yct there is nothing worthy oi Co great reprochmg: neither h^ue we with fo ill fuccelTe ( by the grace of God) profited in the Gofpell,but that our life may be to thefe backbyters an exam* plar of chafiiticjlibcralitic, mercy, temperance, patience, modelhc, and wlutfocuer other vertue. Verily it is by the proofc it felfe euidet thatv/c dovnfainedly fearc and worfhippe God j forafmuch as Wd lienrc that his name be halowcd both by our life and our dcath,and cnuy It felfe is compelled to bearc of fome of vs a wimeffe of inno- cence & ciuilc vprichtnc0c,in whom this onely thing was punifhed with death which ought to haue bene accepted for a lingular praife. But if any vnder prfctcncc of the Gofpell do ftirre vp tumultes (as hethertoithath not bene foundc that there haue bene any fuch iri your Re3lmc)if any pretcnde the libertic of the grace of God to de- fendc the hcetioufneflc of their fices (of which fort I haue knowca many) there be lawes and penalties of lawcs , by which they may ac* cording to their dcfcruingcs be (harpcly punilhed : yet fo that in the roeane time the Gofpell of God be not euell fpoke of for the wickedr* ncfie of naughty men. Thus haue you (O King) the venimous vniu- fiicc of the fclaunderors largely enough declared , that you may not wiih an care of to cafy belicfe bende to their reportes. Ifearemc alfo Icafl it be to largely fct out , forafmuch as this preface is in a ma- fier come to the quantitie of a whole boke of dcfcnfc.whercby I cn- tendcd not to make a defcnfe in dcedc > but onely to mollify your minle aforehandc to geue audience totbc difdoiing of our caufe: ivhich your minde,though it be now turned away and eftranged from VS , yea and cnflimed againft vs , yet we truft that we (hall be able to recouer the fauor thereof, if you fhall ones haue without difplcafure and troublous afFciKke that by his -vniufi dealinge I'fhalbe either the more difcouraged or made the leffe diligent : becaufe I trttfi that the Jjovd of his ijnmeafurable goodner willgraunt me that I may with eucn fujfcr£.nce continue in the courfe of his holy calling, f^f^hereof I giue to the godly readers a new proofe in this fettinge foorth of this bool^e. TSlow in thit . trauaiUthis wasmypnrpofe fo toprepare andfurnijh them that be fiudiom of holy Diuinity to the reding of the word of God^that they may both haue - an eafie entry into it^and go forward in it without fiumblinge :for I think^ that 1 haue in all point csfo l^nii vp together the fi*mme of religion , and di- Jpofed the fame in fuch order^ that whofoeucrfi) all well haue it in mindejt fhal not be hard for him to determine both ivhat he ought chiefly to feeh^ in the Scripture , and to what marh^ to apply whatfveuer is contained in it. Thercfore^ihis as it were a way being once madeplaine^ if 1 f hall hereafter fet forth any expofitiom of Scripture Jsecaufe ifioftllnot necdc to enter into long difputations of articles ofdocfrine^&to wander out into common pla- ces:lwiU alvay kriit themypfhortly. By this meane the godly reader fhal- be cafcd of great paine andtedioufneffc y fo that he ccme fur ni (he d afore" hande with the knowledge of this prefcnt worl^e as with a nece/piry infirU' went. But becaufe the entent of this parpofe ,dc th clear ely as ip mm-ors ap" peare in fo many commentaries of mine , 1 haa rather to declare in deede Kffhat it is^ than toft it out in wordes . Farewellfendly lieader, l^^^o^^^Hat the knowc- 9 Thatthofcfantafticallmcnne, jcd^cof God, & vvhichforfakingc Scripture, rcforte ;of our fclues, arc rnto rcuclation,do oucithrowc all thingcs conioy- the principles of godlincfTc. ncd;& how they lo That the Scripture , to corrcit is hard to di'fcernc. For Hrft no man can looke vpo him felfe, but he muft needes by and by turne all his fcnfes to the beholding of God , in whom he liueth & is moutd : becaufc it is playne that thofc giftes whcrwith we be indued are not of our felueSjyca eucn that that we haue being is nothing els but an eflence in the one God. Finally, by ihefe good thinges that are as by dropmeale powrcd into vs from heauen , we are led as it were by certaine ftreames to the fpring head. And fo by our owne needinefie , better appeareth that infinite plcntic of good thinges that abideth in God. Specially that mifcrable ruine, whcreinto the fall of the firfte man hath throwen vs,cotnpelleth vs to lift vp our eyes, not onely beyng foodcles and hungry , to crauc from thence that which we lacke j but alfo being awakened with fearc , to leame humditie . For as there is found in man a certaine world of all mifcries, & llncc we haue bene fpoyled of the diuine apparell, our fhamcfullnakednefle dilclofeth an infinite heapc of filthy difgrace- ments : it mult needes be that euery man be pricked with knowledge in confcjence of his own vnhappinefle to make him come at Icaft vn- to fome knowledge of God . So by the vnderftanding of our ownc ignorance,vanitie,beegery weaWenes, perucrfncs, and corruption,wc learne to reknowlcdge that no where clfe but in the Lord abideth the true light of wifdom, found vertue, perfede aboundance of all good thinges , and puritie of righteoufnes . And fo by our owne euils wc are ftirred to cofider the good thmgs of Godrand wc cannot earncfllr A Cap. I. Of the knowledge of afpirc towardchim, vntill we bcginnc tomillikcourrdues. For of all men what one is there , that would not willingly rtit in him Tcltc ?yea who doth not reft, fo longe as he knoweth not him fclfcjthat is to fay, fo long as he is contented with his owne g>fts, and ignorat or vnmind- full of his owne mifcry ? Therfore euery man is by the knowledge of him fclfc , not onely pricked forward lo fecke God , but alio led as it were by the hand to finde him. 2 Agayneitis ccrtaine , that man neuer commeth vnto the true knowledge of himfelfe, vnles he haue firlt beholden the face of God, and from beholding ihcrof do dcfcend to looke into himfelfe . For (fuch is the pride that is naturally planted in vs) we alway thinkc our felues righteous , innocent , wife and holy , vntiU that with manifeft proues wc be couinced of our vnrighteoufneSjHlthines,folIy and vn- ^leannes But we are not conuinccd tiicrofjif we looke vpon our fclucs onely, & not vpon God alfo, who is the only rule whcrby this iudgc- ment ought to be tryed. For bccaufe we are naturally inclined to hy- pocrifie , therfore a ccrtaine vayne rcfemblance of righteoufnes doth aboundantly content vs in ftcad of righteoufnes in deede. And becaufe there appeareih nothing amon^ vs , nor about vs , that is not defiled with much hlnhines,therfore that which is fomcwhat Idle filthy plea- fethvsas though it were moftpure, folongas weholdeour felues within the boundes of mans vnclennes. Like as the eye that is \Ccd to fee nothing but blackjthinketh that to be pure \vhite,vvhich yet is but darkifh white,or browne. Ye3,we may yet more playncly difcerne by our bodily fcnfe how much we are blinded in confidering the powers of the foule. For if at midday we either looke down vpon the ground, or behold thofe thingcs that rounde about lye open before our eyes, then we thinke our felues to haue a very afifured and percing force of fight;but when we looke vp to the funnc, & behold it with fixed eyes, then that fame HiarpnclTc that was of ^reat force vpon the i^round, is with fo great brightnes byandby dafeled and confounded, that we arc compelled to confcfle that the fame fliarp fight which wc had in con- fidering earthly things , when it commeth to the funnc is but meerc dulncflj. Euen lo commeth it to paflcin weyingour fpirituall good thinps. For while wc looke no further then the earth , fo longe beyng well contented with our own righteoufnes, wifdom and ftrength, we do fwectely flatter our felues, and ihinkc vs in maner halfc gods. But if we once bcginnc to rnyfe vp our thought vnro God & to wey what a one he is, and howe cxa6t is the pcrftdion of his righteoufnes, wifc- domand power, after the rule wlierof we ought to be framed: then that whicli before dydpleafc vs in our felues with falfc pretence of right c- God the Creator. Lib.i. 2 riehteoufnes , fhall become iothfom to vsas grcateft wickcdntfle;, the that which did marueiloufly deceiue vs vnder colour of wifdom, (hall iVinke before vs as extreme folly : then that which did beare the face of ftrengih,(hal be proued to be moft miferable weaknes.So flen- derly doth that which in vs fecmeth euen mofte pcrfc(ft, anfwere in proportion to the purenes of God. ^ Hereof proceedeth that trembling & amafedncs , wherewith the fcripture in many places recireth that the holy men were flrikcn and aftoniflied fo oft as they perceyued the prefence of God.For when we fee that they which in his abfence did ftad aflured & vnmoucd, fo fonc as he difdofeth his glory, begin fo to quake and arc fo difmayd^that they fall downe , yea are fwalowed vp & in mancr as dtftroyed with feare of death: it is to be gathered therby that man is neuer fufficiemly touched and inwardly moued with knowledge of his owne bafenes> vntiU he haue compared himfelfe to the maieftieof God.Butof fuch difmaying we haue often examples both in the ludges & in the Pro - lud i j. phets: fo that this was a common faying among the people of Goo: 2-- We (hall dye becaufe the Lord hath appeared vnio vs. And therfore ^^^-^'^ the hiftory of IoZ»,to throw men downc with knowledge of their owne folly,weakncs,& vnclennes,bringethalway hisprincipall proofc from defcribing Gods wifdom, ftrength and clcnnes. And that not without caufe. For we fee ho\w Abraham, the nererthathe came to behold the „ glory of God, the better acknowledged himfelfe to be earth and duft. ' We (eehow Elins could not abide to tary his comming to him with vncouered face : fo terrible is the beholding of him. And what maie i.King man do that is but corruption & a worme, when eue the Cherubins i,^' ' 3« for very feare mufte hide their faces? Euen this is it that the Prophet ^* *^ Efay fpeaketh of: The funne fhall bluflie, & the ifioone fliall be aflia- Ha^j.,© med, when the Lord of hoftes fiiall raigne, that is to fay,when he dif- anu i^. playeth his brightnes , and bringeth it nearer to light , then m com - parifon thereof the brighteft thing of all fhall be darkened. But how- foeuer the knowledge ot God and of our felues , are with muruall knotte linked together,yet the order of right teaching requireth thac firft we intrcate of the knowledge of God , and after come downe to ipcake of the knowledge of our felues. I The fecond Chapter. VVhat it h to kpovvt God, and to what cndt tcndtth thf ktiowltdrt oj him. Meane by the knowledge of God, not only that knowlcd£:e,whcr- by we conceiue that there is fomc God, but alio that, whtrby wc Icame fo much as behoueth vs to know of him , & as is protit^blc A iy Cap. 2. Of the knowledge of for his glorie , finally Co much as is expcdienc . For , to fpcake pro- perly, we can not fay ;ha: God is knowcn wlicic there is no religion nor godlincfle. But hcere I do not yet touch that fpcciall kindc of knowledL;e whereby thofc men that are in thcmfclues reprobate and accurftddoconceiucGodthercdet-merinChrift the mediator: but I fpeake onely of that firft and (implv mancr of knowledge, whcrvnio ihc very order of nature would hauc led vs, if Adam had continued in ftatc of innocecie.For although no :T)an,lich mankindc is in this ruine, can perceiuc God to be eyth»r a f.uhcr, or author of faluation, or in any wife fauourable, vnles Chnft come as a meane to paciHe him to'- warde vs : yet it is one thing to fceic that God our maker doth by his power fuftaine vs,by his prouidcncc goutrnc vs,by his goodnes nou- nfh vs,& endue vs with all kinds of bUfl'inPs:& an other thin;: to em- brace the grace of rcconciliano offered vs in Chrift.Wheras therforc the Lord firft fimply appcareth as well by the making of the woild,as by the generalldodrine of the fcripture,to b: the Creator, & then in the face of Chrift to be the redeemer, hcrvpo arife two forts of kno- wing him, of which the former is now ro be intrcatcd of, & then the oiher Hiall orderly follow in the place he lor it For although our mind can not conceiue the knowledge of God, but that it muft giue to him fome kind of worfhip,yet fhall it not be fufficient (imply to know that it is he only that ought to be honored & worfhipped of all mcn,vnles we be alfo perfwaded that he is the foiitaine of all good things, to the end that we fl)ould fecke for no thing cllewhere but in him . I meane hereby,not only for that as he hath once created this world, fo by his intinirc power he fufteineih ic , by his wifdom he gouerneth it, by his goodnes he prefcrueth it, & fpccially mankind he ruleth by his righ- tcoufr.es iSi i'ldgetnentjfuffreth by his mcrcv,& fauegardcth by his de- ftncc:but alfo becaufc there cnti no where be found any one drop ei- ther of wifdom,or of light,or of nghtcoufncs, or of power, or of vp- righpics, or of lincerc truth, which tlowcth not fro him or whereof he is not the caufciio this end verely,that we fliouldlcarncto looke tor & craue all thcfe things arhis hand, & with thankfgeuingaccompt them . receiucd of him. For this feelin^»f the powers of God is to vs a mete fcholcmaft er of godlines,out of which fpnngeth religion : Godlines I call a rcucrcncc of God loincd with loue of him which is procured by knowledge of his benefits. For men will ncucr with willing obedience fubmit the fclues to God.vntill they pcrceiue that they owe all things to him,that they are nounflicd by his fatherly care, that he is to them the author of all good things, fo that nothing is to be fought clfcwher than in him. Yea they will ncucr ydd ihcfclucs trucly & with all their liarc God the Creator. Lib.i. 3 heart vvholcly to him, vnlcs chcy alfuredly beieuc that in him is per- fed fchcitie repored for them. 2 Therfore they do but trifle with vainc fpcculations, which in cntrcaring of this quelhoii ,do make it their purpofe to difculTe , \:hat thing God is , where it rather behoueth vs to know what maner one he IS, and what agrceth with his nature. For to what end ferueth it to confcire as Epicure doth, riiat ther is a God which doth only delight him fclfe with idlenes,hauing no care of the worldePFinallyjwhat pio- fiteth It to knowe fuch a God witli v^d^om we may haue nothing to do? But rather the knowledge of him ought to ferue to this endejfirft to frame vs to fearc & reuercure: then that by it guiding and teaching vs, we may iearnc to craue all good things at his hand , & to accompc them receiued of him . For how can any thought ofGod enter into thy mind , but that thou muR therwithall byandby thinke , thatfor- afmuch as thou art his creature, therfore thou art of right fubiedand bound to his authoiitie, that thou owcft him thy lifejthat whatfocuer thou entcrprifeftjwhatfocuer thou doeft, ought to be direded to him? If this be true , then truely it foloweth that thy life is pcruerfely cor- rupted if it be not framed to obeying of him , forafmuch as his will ought to be our law to hue by. Agayn, thou canft not cleerely fee him , but that thou muft necdes know that he is the fountain and ori- ^ioall of all good things , wherevpon (hould grow both a defire to clcaue vnto him, and anaffured truii m him,if mans owne corruprncs didnotdrawehis mindefrom the right fearchingof him . Fortitftof all, the godly minde doth not as by a dreamt imagine to her Cdk any God at aduenture , but ItedfalHy beholdeth the onely one and true God : and doth not faliely forge of ium whatfoeuer her felfe liketh, but is content to belcuuc ium to be fuch a one as he difclofeth him- (elfe, and doth alway with greaie diligence beware that with prefump* tuous raOincflTe fhe paiTe not beyond his wil, andfo wander out of the way. And when Oie fo knoweta him, becaufe flie vnderftanderh that he gouerncth nil thingcs , fhe alfuredly trufteth that he is her fafe- keeper and deft-nder, and therefore whoFely committcth her felfe to his fayth ? Bccaufc ihe vnderllandeth that he is the author of all good things, therefore if any thing trouble her , or if (hce want any thing, byandby (he flyeth to him for fuccour,looking for helpe at his hand. Becaufe fhee is pcifwaded that he is good and mercifull, therefore with aflbred confidence (hce reftcth on him , and doubteth not in all her euills to finde readie remedy in his mercifull kindnelTe . Beceaufe fhee knoweth him to be her Lord and father , therefore fhce dcter- jnineth that he i§ worthy that fhee (hould in ^ thingeshaue regard A iij. Cap.2. Of the knowledge of to his authoritic, rcuercncc his maieltic, procure the aduauncement of his glorie,and obey his commaundements. Becaufe fhee Teeth that he IS a ryghteous ludge, & armed with his fcuentic to punifh (inncrs, therefore fhe alway Ictteth his iudgement feare before her eyes, and with fearcof him withdraweth & rcftrayneth her fclfcfrom prouo- king his wrarh.Yct is (lie not fo afraide with the fechng of his iudge- ment , that lliee would conuey her felfc ffom it , although there were a way open to efcapeit: but rather fliee doth nolclVe loue him,whylc he extenJcth vengeance vpon the wicked, than while he is bcneficuil to the 5;odly, forafmuch as llic vnderlladcth thnt it doth no lelle be- loHi^ to his glory that he hath in (lore puni(hmcnt for the wicked and cuill doers.than that he hath reward ofercriial lire for the righteous. Morcouer Hieedoih not foroncly feaic of puniihmentrcfraine her CAU: from (inning : but becaufe (liec loutth and reucrenceth him a$ hei father,attendeth on him and honorcth him as her Lordjthercforc although there were no hell at alljyetlhee dreadcth his only di'plea- fure. Nowe behold wliat is the pure and true rcligion,eucn faith ioy- ncd with an earncft feare of God : fo that fcarc may contayneinita willmg reuerence , and drawe with it a right forme of worlhipping fuch 2S is appointed in thelawe. And this is the more hecdfully to be noted,hecaufc all men generally do worfliip God, but fewe doe reue- rence him, while cch where is great pompous flicwe in Ceremonies, but the purenes of hart is rare to be found. J Truely,they that iudgc rightly,wjll alway hold this for ccrtaine, that there is grauen in the mindes of men a ccrtaine feeling of the Godhead, which neucr can be blotted out. Yea that this periwafion, that there is a God, is eucn from their generation naturally planted in them, and dccpcly rooted within their bones, the very obltinacie of the wicked is afubftinti3ll\vitncire,which with their furious ftriuing yet can neuer wmdc themfduesoutoftiie feare of God . Althoughc D/V;^or^f and fuch other doe icfl and Inugh at all that hath in all.igcs bene belceued concerning religion: although Dyon/fiuf doc feoff c at the heaucnly iudgcmet: yet that is but a laughter from the teeth for- ward, becaufe inwardly the worme ofconfciencc gnaweth the much more fliarpely than all hot fearing irons. I allonge not this that Cicero (ayihjthat errors by continuance of time growe out of vfc,& religion daily more and more cncrcafeth and waxeth better . For the woildc (as a litie hereafter we (\u\\ haue occafion to niew)trauailcth as much as in it iicth to fliake of .->ll knowledge of God , and by all meanes to corrupt the worfhipping of him But this only I fay, that whc the dull iurdncsjwhich the wicked doc dcHroufly labor to get io dcfpifcGod with- God the Creator. Lib.i. 4 withall, doth lie piningly in their harts, yet the fame feeling of God, which they woulde moft ofall dcfire to hauc vttcrly deftroyed, liueth ftill,and fometimc doth vtter it lelfe : whereby we gather that it is no fuch dodrine as is firlt to be learned in fchooIes,but fuch a one whcr- of euery man is a teacher to himfelfe euen from his mothers womb, & fuch a one as nature fuffreth none to forger, although many bend ail their endcuoure to fliake it out of their minde. NoWjif all men be borne & do liue to this end, to know God, & the knowledge of God is but fickle and lightly vanifhcth awayjVnleflc it proccede thus farre: ic is euident, that they all fwarue out of kinde from the lawe of theyr creation, that doe not dired to this marke all the whole thoughts & doings of their life. Of which the Philofophers themfelues were not ignorant . For Vlato ment nothing clfe, when he oftentimes taught, that the foucraign good o^ the foulc is the likenefle of God , when J^^^J' the foule hauing throughly coceiued the knowledge of him is whole- & thec- ly transformed into him. Therefore very aptly doth Gri/Ius reafon in ccro. TlutarchcyV/hQTC he affirmethjthatmen, if religion be once taken fro their life,are not only nothing better than brure beafts,but alfomany waies much more miferable,for that being fubied to fo many forts of ciiils they continually draw forth a troublefome vnquiet life:and that thcrfore the worfhipping of God is the only thing that maketh them better than brute beaftes,by which alone they afpire to immortality. The iij. Chapter. That the knowledge of God u naturally planted in the mindes of men, WEholditoutofcontrouerfie , that there is in the mind of man , euen by naiurall inftindion , a certaine feeling of the Godhead . Fortothecnde that nomanfhould flee to the pretence of ignorace,God himfelfc hath plan- ted in all men a certaine vnderftanding of his diuine maieftie : the re- membrance whereof, with powring in now and then as it were ncWt droppes, he continually renewerh : that when all, not one excepted, do know that there is a God , and that he is their maker , they may all be condemned by their ownc teftimonie, for that they haue not both worshipped him,and dedicate their life to his wiU.But rruely if the not knowing of God be any where to be found , it is likely that there can no where elfe be any example of it more tha among the groflell forts of peoples and furtheft from ciuill order of humanirie . But ( as the ^. heathen man fayeth) there is no nation fo barbarous,no kinde of peo- j * naf^ pie {o fauagc,in whom refteth not this perfuafion that there is a God. Deoru'. And cucn they that in other parts of their life feeme very htle to diflPcr ' A iiij. Cap. 3 . Of the knowledge of from brute beafteSjyct do cont'iiually kccpc a ccriainc feedc of Reli- gion . So throughly hath this common principle pollcfl'eci all mens mmdes , and fo faft it ftickcth vvuhin all mens bowels. Sith then frdm the beginning of thewoild there hatn bin no councrcy, no Citie, yea no houfe,ihat could be without religion,in this is cmphed a cer- taine fccrct confedion that a feeling of the Godhead is written in the hearts of all men . Yea and idolatric it fclfe is a fubftamiall proofc of this pcrfuafion. For we know how vnwillingly man abafcth him felfe to honor other creatures aboue himfeltc. Therefore when he had ra- ther worfhip a block and a ftonc , than he would be thought to haue' no Godjit appearetli that this imprinted perluaiion of God is ofmoft great force, which is impoflible to be raced out of the mind of man, that it is much more ealic to hauc the uftcdi5 of niture brokcp> as in deede it is broken whc ma trom his own natural fwellini^ pride of his own will ftoupeth downe euen ro the bafeft creatures to honor God. z Wherfore it is moft vayne which fome doe fay,that religion was deuifcd by the futteltie and craft of a few, by this policie 19 keepe the fimple people in awe > whereas they them fclues that procured other to worfhip God , belecucd nothing lefie than that there was any God at all. I graunt in deede that futtle men hauc inusntcd many things in rehgion,whereby to bring the people to a reutrcce,and caft them in a fcarCjto make their minds the more pliable to obediece: But this they could neuer hauc brought to pafle , vnles tlic mindcs ofmen had bin already before hand perfwaded that there was a God , out of which perfuafion as out of lecdc fpringcth that ready incimatio to religion. Neither is it Ukly that eue they which iurtelly deceiued the fimplc fort with colour of religion, were them feluesaltogethcr without know- ledge of God. For though in times part there haue bene fomc, and at this day there arifevp many, thit denie that there is any God: yet whether they will or no,they oftentimes fetle that which they are de- firous not to know. We readc of none thateuer did breake forth into more prefumptuous and vnbndled de(p»fing of God , than Caius L a- ligula: yet none more miferably trembled when any token of Gods wrath appeared. And fo agayiiUc his will he cjuakcd for fcare of him whom of wilfull purpofc he cndcuorcd to defpife. And the fame may a man commonly fee to happen to fuch as he was. For the bolder de- fpifcrof God that any man is, the more is he troubled at the very noyfc of the falling of a Icafc. And whence commeth that , but from the rcuenccment of Gods maieftic , which doth fo much tKc more vehemently flrike their confciences as they more labor to flic away from it? They do in dccdclooke about for all the Ihrting holes that may God the Creator. Lib.r. 5 may be,to hide them fcluts from the prefencc of the Lord : but whe- ther they will or no , they are ftill holder) faft tycd . For howloeuer (bmetime it feemcth to vanifh away for a moment,yct it oft recurneth againe , and with new aflaulc doth runne vpon them : (o that the reft which they haue,if they haue any at all, from torment of confciencc, is much like to the (lecpc of drunkards or frantikemen, which cuen while they flcepe do not quietly rett,becaure they are at euery momet vexed with horrible and dreadfull dreames . Therefore the veryyu- godly themfelues ferue for an example to proue that there aiway ly- ueth in all mens mindcs Tome knowledge of God. ^ The iiij. Chapter* That thtpvne kpovvUdge it cjthcr choked^ or corrupted^ partly by i^nora'2cey and partly by malice, BVt as experience teacheth that God hath fowcn the Cecdc of religion in all men,ro fcarcely may be founde the hundreth ma, that hauing it conceyued in his heart doth cherifh itjbut no ma in whom it ripeneth > fo far is it of that any frute appearcth in due time . Therefore whether it be that feme become vaine in theyr owne fuperftitions, or that fome do offer purpofe mahcioufly reuolt from God, yet all doe runne out of kmd from the true knowledge of him. So commethit to pafle that there rcmameth no true godlmellc in the worlde. But whereas 1 fayd that fome by error fall into fuper- ftition, I mcaae not thereby as though their fimplicity might excufc them from blame, bccaufethe bhndnefi'c that thcyhaue, is com- monly alway mingled both with proud vanity, & with ftubborneflc. Vanity and the fame ioyned with pnde appeareth in this , that they mifer^le men both in the feeking of God do not chmbe aboue the- felues as they ought to haue done, but meafurc him according to the proportion of their owne ft efhly dulnefle, and alfo neglcdmg the found manner of fearching for him, do curioufly fly tovayne fpecu- lations. And fo they conceiue him not fuch a one as he oftreth him- felfe, but do imagine hmi fiich a one as of their owne rafhe prefump- tion they haue forged him . Winch gulfe beingi){ice opened, what way foeuer they ftirre their feete,they muft needeiajway run hedlong into deftrudion . For whatfoeucr afterward they goc about toward the worshipping or feruice of God, they can not accompt it done to him,becaufe they wotfliip not him, but rather the deuife of their own heart, & their owne dreame in fteade of him . This peruerfncs doth Taule expreffely touche, where he fayth, that they were made foolcs Ro™'«» when they coueted to be wife . He had before fayd , that ihey were *** I_ap.4. ^-'t the knowledge ot made vainc in their imaginauons : but Icait any man (liould thereby cxcufc them from blame , hcaddcthfurrher, thatthey are worthily bhnded bccaufc not contented with fobrietie.but prefiimptuoudy ta- king vpon themfcluesmorc than they ought, they wilfully bung daikntflc vpon them, yea with vaine & froward pride do make them- fclues fooles.Wherupo followeth,that their foolilhnes is not excufa- blc,wherof the caufe is not only vame curiofity.but ahb a gredines to knowe more than is meete (or them,ioyned with a i'oXic confidence. z As for this that Daitid fayth , that the wicked & mad mc thinkc Pfa ^ ^" ^^^^'^ heartSjthat there is no GodrFirft that is meant only ot iholc^ ,, ^ that choking the hghc of nature, doof purpofe make themfelucs fcnfeleflc, as we fhall fee againe a htle hereafter . Eucn as we fee that many after that they haue bin hardened with boldcnefleand cu- ftome of linningjdo furioufly put from them all the remembrance of God which yet is by very feeling of nature inwardly miniltrcd vnto their mindes. 'NowcDauidj to make their madnes the more detefta- ble , bringcththcm in as though theyprecifely denied, that there is any God : ahhough they take not from him his being, but becaufc in taking from him his iudgcmcnt andprouidence, they fliut him vp idle in heauen. For whereas nothing les agrccth with the nature of God, than to throw away the goucrnemeni of the world , and leauc it to fortunCjto winke at the finnes of men , fo as they may hue in li- centious outrage vnpuniflied : whofoeucr he be that quenching the feare of the heauenly iudgcmcnt,doth carclcfly folow his owne atfcc- tionSjhc denieih that there is a God. And this is the iuft vengeance of God, to draw a fatncs ouer their hartesjfb that the wicked when they haue once clofed their eyes, eucn in feeing may not fee . And Dauid Pfa. JO. in an other place is the bcft expounder of his owne meaning , where 6.t. he fayeih:That the feare of God is not before the eyes of the wicked: Pfa. 10. Again, that in their cuill doinges they proudly rcioyce at them felues, **• becaufc they pcrfuade thcmfclucs,thatGod doth not lokc vpon them. 7 herfore although they be compelled to acknowledge feme God,yet they do rob him of his gloiie,in withdrawing fro him his power. For a.Tiai.i as God (as T aule \snnci\cih) cannoi dcnic himfclfcjbccaufe he con- >J. tinually abidcth likehimfclfe: foisit truely fayd , that thefemenin faining God to be a dead and vainc image doe dcnic God. Moreouer it is to be noted that although they wralUe againft their own natural! feeling, anddodefiienotonely tofliakeout God from thence, but alfo to dcftroy him in heaucnryc t tiicir dull hardnes can ncucr fo farre preuailc, but that God fomciimedrawctli them bncke to his iudgc- mcturcac. But forafmuchas ihcy arc not withholdcn with any fear from God the Creator. Lib.i, 6 from running violently againrt God:th€rcfore it is ccrtaine that there riiigneth in them a brutifh forgctfulnes of God, fo long as that bhnd pang of rage doth fo forciblie carie them. I Soisthatvaincdefenfe ouerthrowne , which manic are wont to pretende for excufe of their fuperrtirion. For they thinkc , that any dcuotion to rehgion fuffifcth, whatfoeuerxt hc,rhough it be ncuer fo .. much contrarie to order and truth . But they conlidcr not , that true religion ought to be framed accot dmg to the wjU of Godjas by a per- petuailrulcand that God himfeife abideih alway hkc himfelfe,and is no imagined Ghoft or fanta{]e,that maie be diuerfly falhioned after e- uery manncs liking. Andtruelywc may plainly lee with how lying decf ites fuperftition mocketh God , while (lie goeth about to do him pleaturc. For catching holde of thofc thingesin a manner only,which God IkuIi tcftifivd that he careth not for, fhe eyther contcmptuoufly vfeth, or openly refufeth thofe things that he appoyateth and fayech to be plcafant vnto him. Therfore whofoeuer do fee vp new inuenced formts of worfliippingGodjthcy worlhip & honor their own doting deuifcs; becaufe they durft not !b trifle with God , vnles they had firft foyned aOod agreeing with the follies of the trifeUng toyes. Where- fore the A poftle pronounccthjthat that vnftayed and wandering opi- nion of the maielhe of God , is a very not knowing of God . When ( fayeth hc)ye knewc not Godjye fcrued them that m nature were no Ga.4,9« gods. And m an other place he fayeth that the Ephelians were without a God 3t fuch time as they ftrayed from the right knowledge of the Ep.a.»> one God. And at leait in this cafcjit ditlcrcth not much,whether thou beleue one God or many , becaufe in both cafes thou departeft from & forfakeft the irueGod:whom whe thou haft once forfaken,there is nothing left with thee but a deteftable Idol. It foloweth therforc,that we muft determine with Ladantius, that there is no lawfully allowa- ble religion,but that which is ioyned with truth. 4 There is alfb a fecond fault , that they neyther haue at any time any confideration of Godjbut againft their wills, nor do approche to* ward him , till for all their holding backe they be forcibly drawcn to him: and euen then alfo they haue not a willing feaie that procecdcth from reucrence of Gods maicftie,but oncly a feruile and conftrayncd feare , which theiudgcment of God wringeth out of them : which judgement becaufe they can not efcape, therfore they dread it,but yet fo as therwithall they abhorre it . And fo that faying of Statius, that feare firft made gods in the worldjmay be fitly fpoken of vngodlinefte, and of this kindc of vngodlines onely.They that haue a mindc abhor- ring from the iuftice of God, do hartily wifti to haue his throne of i^ap. 4. Ui tne knowledge or iudgcment oucrthrowcn,which they know to Ihnd for puniftiment of offences agaynftjhis luftice by which affedio they warre againft God, who can not be without his iudgement. But when they vnderftand that his power impoffible to be auoyded,hangethouer them, bccaufe they can neythcr by force remoue it, nor by flight efcape it, therefore they fearc it So Icaft they fhould in all things feeme to defpife him, whofc maicftie ftill prefTeth vpon them, they vfe a certainc outward forme of rchgion » fuch as it is : but in the meane tyme they ceafc not to dcHle them felues with all kinde of vices , to loy ne outragious mifcheues to mifcheues, vntill they hauc in all pomces violate the holy lawe o f the Lord, and dcftroycd his whole ryghteoufnefle or at leaft they are not fo holden backe with that fayned feare of God , but that they fwetely rert in their 6nnes,and flatter them(clues,and had rather to folow the intcmpcrace of their flcfh than reftrainc it with the bridle of the holy Ghoft. But forafmuch as the fame is but a voyde and lying fhadowe of rcligion,yea fcarcely worthy to be called a (liadow : hereby againe is eafily gathered howe much the true godlmes, which is powred onely into the heartes of the faithfull , I meane that out of which rehgion fprin^^eth, doth differ from this confufc knowledge of God . And yet the liypocrites would obtainc by crooked compafTcs to feeme nygh vmo God , whom they flye from. For whereas there ought to haue bin one conimuall vnbroken courfe of obedience in their whole hfc, they in a maner in all their doingcs careleflely rebelling againll him, labour with a fewe facrifices to appeafe him . Whereas they ought to hauc ferued him with holmes of life and fincerencfle of heart,they in- uent triflmgs and obleruices of no valuejto procure his fauour with- all : yea they do the more hcentioufly lye dull in their owne drcggs, becaufe they truft that they may be difcharged againrt him with their owne mockeries of propiciatory fatisfadions. Finally whereas their «ffiaunceou[;ht to hauc bin faftencd in him , they negledinghim do reft in thcmfclucs,or in creatures. At length they entangle thcmfclues with fuch a heapc of crrors,that the darke mill of mahce doth choke, and at laft vtterly quench thofc fparkes , that glimmeringly lliined to make them fee the glory of God. Yet that feede ftill rcmaincth which can by no meane be plucked vp by the rootc , to bclcue that there is a certainc godhead : out the fame feede is fo corrupted , that it brin- geth forth of it none other but very euill frutes . Yea iherby is that which I trauailc to proue more certainly gathered , that there is a fee- hng of ^odhc.id naturally grauen in the heartes of men , forafmuch as the very reprobate thcmfclues arc of nccelVity enforced to confcfle it. In quiet profpcntic tliey pleafandy mockc at God^yea tlicy arc full of talkc God the Creator. Lib.i. 7 talke and prating to diminifh the grcatncfTc of his power : but if once any defperation touche the,it ftirrcth them vp to fceke the fame Gods and miniftrcth them fodaine fhort prayers : by which it may appeare, that they were not vtterly ignorant of God , but that the fame which ought fooner to hauc bene vttered^was by obihnacie fuppi eilcd. The fifth Chapter, That the knowledge of God doth fhitiingly appeare in the making of the world and m the contmnall getttrnemtnt thereof. MOrcouer bccaufe thefurtheft endeof blefled hfe ftandeth in the knowledge of God : that the way to felicitie fhould be flopped to non*, thcrfore God hath not only planted lo the mmds of men that fccde of religion which we hauc fpo- ken ofjbut alfo hath fo difclofed himfelfe in the whole workemanihip of the world , and daily fo manifeiUy prefentct'i himfelfe , that men can not open their eyes but they muft needs behold him. His fubftacc in decde is incomprehenfible,fo that his diuine maieftie farrc furmoii- teth all mens fenfes:but he hath in all his works grauen certaine marks of his gloric, and thofe fo plaine and notably difcernable,t!iat the ex- cufe of ignorance is taken away from me,be they neuer fo grofle and dull witted . Therefore the Prophet rightfully crieth out, that he is clothed with light as with a garmentras if he (hould haue fayd , that **'°^ then he firft began to come forth to be feene in vifible apparel , fincc the time that he firft difplaied his enfignes in the creatio of the world, by which euen now what way foeuer we tume our eies,hc appeareth glorious vnio vs.In the fame place alfo the fame Prophet aptly com- pareth the heauens as they be difplaied abrod, to his toy all pauillion: he fayththathe hath framed his parlours in the waters, that ycloudes , are his chariots,that he rideth vpon the wings of the windes, that the winds and lightnings are his fwift meflengers. And becaufc the glory of his power and wifdom doth more fully fliine aboue, therefore commonly the heaucn is called his pallace . And firft of all, what way foeuer thou turne thy eytSjthere is no peece of the world be it neuer fo fmall , wherein are not feene at leaft fome fparklcs of his glory to fhine. But as for this moft large and beutifuli frame, thou canft not with one viewe perufe the wide compafl'e of it , but that thou muft needs be on euery fide ouerwhelmed with the infinite force of the brightncsthereof Wherefore the author of the Epiftle to ihc Hebrues ^^ ^^ doth very well call the ages of the worlde the fpedaclc of inuifiblc thinges/or that the fo orderly framing of the worlde ferueth vs for a mirror wherein we may behold God which otherwifc is inuifiblc. Cap. 5. Of the knowledge ot For which caufc the Prophet alligncth to the heaucniy creatures a language that all nations vnderitand , for that in them there is a more j^ euidencteftiHcationofthe Godhead, than that icought to cfcape the conddcration of any nnnon bcchcy neuer fodull . Which thing the lo.i.i5 Apoftlc declaring n.orc plainly fayih that there is difdofed vnto men Co much as was bchouefull to be knowen concerning God : becaufc ;ill men without exception, do throughly fee his inuifiblc things tucn to his very power and Godhead, which they vnderfland by the crea- tion of the woild. 2 As forhis wondeifull wifdom, there are innumerable proues bo:h in heauen and in earth that witncflc it:I meane not only that fe- creter fort of thinges, for the nercr marking whereof Jjhro^o bcm^ holpcnby the ayd thereof do proceedc much fur- ther to looke into the Iccrets of Gods wifdom . Yet is there no man To hindred by lacke of knowledge of thofe arts, but that he throughly feeth aboundantly enough of conning workcmanlliip in Gods works, to bring him in admiration of the workcman thereof. As for example: to the fearching out of the mouings of the ihrres, appointing of their piaccs,meafuring of their diftanccs, & noting of their propcrties,therc needcth art and an cx.tdtr diligence : by which being throughly per- ceiucd,as the prouidcnce of God is the more manifcftly difdofed/o it is conucnientj that the mind rife fomewhat the hier thereby to be- hold his glory . But foralmuch as the vnlearned people, yea and the rudcft fortofthem,fuchas are furniflied with the only helpe of iheyr eyes, can not be ignorant of the exccUencie of Gods cunning workc- manfhip, which in this innumerable and yet fo fcuerally well ordered and difpofed variety doeh of it fdfc fliewc forth ic fdfc : it is euident that there is no man to whom God doth not largely open his wif- In libr. eat and drmke in man, doth difpofe part into excrements and part into blood, and bnnocih to palFc that there is in all the members of man luc!^ an endcuoiin^ to do their orfice.euen as it fo many feuerall foiilcs did bv common aduife rule one bodie. 5 But I hauc not nowe to do with that ilic of fwincj rather fpeake vntoihcm , that bcm - . . ucn to futtcltics would by croked conucy- ance wryth that cold of ytnfhile , both todcllroy the immor- talitie of the foulc, and alio to take fiom God lus right. For becaufe there a re inltrumcniall powers of the foule,by pretence thereof they bmd the foulc to the body, that it can not continue witr.out the body & w ith pravfes of nature they do as much as in ihem is, fupprclle the name ot God . But '•he powers ot the toule are farrc t\ om being cn- cloied 111 thofe CKcrcilcs that lerue the booy.bor what pcrtamcth it to t^c body,tor a man to mcaiure the f kie, to ^zither the number of the U .res , to learne the grcamctfc of one , to kiow w hat fpace they be diitant one from an other , wirh what IwiftneUc or llownelle they go their courtes, how many degrees they decline this wav or that way ? I i^raunt m deed that there is fome vfe of Allrologie:but mv meaning IS onclv to ihew that in this fo depe fearching out of heauenly things, it IS not an iniVumcntal meafuring.but that the foule hath her oftices by it felf I'cuerali fro the body. I hauc ihcwcd one example, bv which It Ihalbe God the Creator. Lib.r. 9 it fiialbe cafic for the rentiers to gather the rcil. Trucly the mnnifold nimblcncHc of the foiilcjby which it (lirucicth both hcaucn & earth, ioyncth things pall with things to come , kcpeth in niemoric things heard long before, and cxprclleth cch thing to it felfby imaginarion, alfo the in^cnioufncs by which it iniietcth things incredible,& which is the mother of fo many marueloiis arts , are lUrc tokens of diiunc nature in man.Btlide that,cucn in flceping it doth nor oncJy roll and turne it fclfc, but alfoconceiucth many thinges prohtablc, reafoncth of many thinges,andalfoprophcciethof thingcs tocoine.What flial wc in this cafe fay , but that the figncs of immortalitic that arc em- printed in man, can not be blotted out? Now what rcafon may bcarc that man flialbc of diuinc nature , and not acltnowlcd^c his Crcaion Shall wc forfoth by iudgemtnt that is put into vscluccrnc betweene right and wrong,andfliall there bcnoiudgcin he3urn?Shall wecucn in our fleepe haue abiding with vs fome remnant of vnder{tanding,& fhall no God be waking in goucrning the vvoild ? Shall wc be fo tom- ptcd the inuentcrs of fo many artes and profitable things , that God ihalbc defrauded of his praife, whereas yet experience fufficicnrly tca- chcih.that from an other and not from our fclucs, all that wc haue , is in diucrfe wife diftributed amosj vs? As for that, which fomc do babble ofthefecrct infpiration thatgeiiethhuclmcs to the worId,itis not only wcakc,but alfo vngodly.They like well that famous faying! of Vcrgilt; Firfi hcauen and earth, and flowing fields of feat, • The jhimng^lobe of Moone, and Titans fiars, Acn.4, Sfirite feedes within, and throughout all the lirm^ Jnfufcd minde the whole huge majfe doth moue, jind with the large bigge bodie mixe it felfe. Thence come the l^indes of men and e\(^ of beafls, jind lines of flying foules, and monflers fiYange» That water beares within the marble Sea. ji firye liuelineffe and heauenlie race there is Within th ofe fedes. of how great a ftrengih it is with his only word to vphold this infiiuternaflc of heaucn and earth , with his only beck, fometimc to fliakc the Vcaucn with noife of thunders, to burnc vp cch thing with lightnings , *o fet the aire on ficr with lightning flames, fometime to trouble it withdiucrs forts of tcmpefts , and byandby the fame God whc he lifl: in one moment to make fairc wether: to hold in the Sea as jMt hanged in the 'mxc , which with his hcighth fecmcth to threaten CGntinuall dcftrudion to the earth, fometimc in horrible wife to raife it vp with outragious violence of winds, and fometimc to nppeafe the w jucs & make it calme ago»n. For pi otc hercot'do fcruc all the praifcs of God gathered of ihcicfii-^ionies ot nature, fpecially in ihe bookc o[ fob & in Efay, winch novvo*:"purpofc 1 oucrpallc,bccaufe they (hal els where haue nn other place fitCvr for thcm,wjicre I ihnll entreat of the creation of the woiKi accoiiiinj^ro the Scriptures. Only my mea- ning v/asnowio touch, that boihlhar.^cis & they of thchoufchold of God the Creator. Lib.i. lo of God haue this way of fetking God common to them both,tIut is, CO follow thcfefirft draughts which both aboite and bencthdoas in a Ihadow fet forth a hucly image of him . And now the fame po- wer Icadeth vs to confider his etcrnitie . For it muft needs be that he from whom all things haue their beginning, is of cternali contmu- ance,and hath his beginning,of himfclfc. But now if any man enc^uirc the caufe whereby he both was once lead to create all thefc things, & is now moued to preferuc them: we fhall finde that his only goodncs was it that caufed him . Yea and although this only be the caufe, yet ought the fame aboundantly to fuffice ro allure vs to iheloue olhim, forafmuch as there is no creature (as the Prophet faych) vpon which Pf^., . ^^ his mercy is not poured out. • i>. 6 Alfo m the fccond Ibrt of his works , I meane thofc that come to pafle belide the ordinary courfc of nature 5 there doth appeare no Icfle euidcnt proofe of his powers. For in gouerning the fellowlhip of men he fo orderech his prouidence,thac whcras he is by innumerable means good and boumifuil to all men , yet by manifcit and daily to- kens he dcclareth his fauorable kindneflc to the Godlyioand his feue- rity to the wicked and euell doers . For not doutfull are the puniili- ments that he layeth vpon haynous offences : hkc as he doth openly fhew himfelfe a defendor and reuenger of innoccncie> while he pro- fpcreth the life of good men with his bleflingjhelpeth their necelTuy, aflwageth and comforteth their forowes, relicueth their calamities, and by all meanes prouideth for their fafety . Neither ought it any thing to deface the pcrpetuall rule of liisiuftice, that he oftentimes permitteth wicked men and eucll doers for a lime to reioice vnpuni- flicd : and on the other fide fuftereth good and innocent to be lolfed with many aduerfities , yea and to be opprefled with the malice and vniult dealing of the vngodly. But rather a much cotrary confidcratio ought to enter into our mindes : that when by manifcft (hew of his wrath be puniflieth one (inne, we (hould therefore thinke that he ha- tcth all finnes : and when he fuffercth many finnes to palfe vnpuni- fhcd , wc fliould thereupon thinke that there flialbe an other judge- , ment to which they are difl'erred to be then puniflied.Likewife howe great matter doth it minifler vs to confider his mercy,while he often- times ctfT.th notrolliew his vnweried bountifulnelfe vponmifera- ble finncrs in calling them home to him with more than fatherly tcnderncflc, vntiUhc haue fubdued their frowardnclfe with doing them good ^ 7 To this end , where the Prophet particularly rehearfeth , how p^^^ , God in cafes pafl hope, doeth fodenly and wonderfully and bcfide all B ij. Cap. 5- Of the knowledge of hopi jluccour men that arc in milene and in a mancr loft, wliethcr he defend them wandering in wilderncfie from the wild bcaftesandat length Icadeth them into the way againc , or minilticth foode to the needy and hungry, or deliucreth pnfoners out of horrible dongeons andyronbandes, or bnngeth mcnmpcnlloflhipwrackfjfe into the hauen,or healcth the half dead of difenleSjOr fcorcherh the earth with heat and drienclfe , or maketh it frutefull with fccrct watering of his grace , or aduaiinceth the bafeft of the rafcall people , or thi oweth dov/ne the noble Peeres from the hie degree of dignitie : by fuch ex- amples fhewedfoorth hcCTathcreth thatthofc thinges which are iud-^ ged chaunccs happening by fortune , are fo many teftinionies of the lieauently prouidecejandrpccially of his fatherly kindenefle, and that therby is gcuen matter of reioycing to the Godh^and the wicked and reprobate haue their mouthes Hopped . But becaufe the greater parte infeited with their errors are blindc in Co clere a place of beholding, therefore he cricth out that it is a gift of rare and lingular wifedome, wifely to wey thefe works of God:by fight wherof they nothing pro- fit that othcrwife feme moft clere fighted. And trucly how much foe- uer the glorie of God doeth apparantly iLine before them,yet fca: fly the hundreth man is a true beholder of it. Likewifc his power & wif- dome arc no more hid in darknelfe : wherof the one, his power,doth notably ,ippeare,when the Herce outragioufnelTeof the wicked being in all mens opinion vnconqucrabie is beaten flat in one monKr,their arrogancic tamcd,their ilrongcft holdcs rafed, their weapons and ar- 3." 3« mour broken in piecesjtheir ftrengihes fubdued, their dcuifes oucr- thfowene, and themfelues fall with their owne weight , the prcfum- ptuous boldneflrc,that auaunced it fclfe aboue the heauens is throwen downe euen to the bottome point of the earth : againe,the lowly are lifted vp out of the duft,& the needy raifcd from the donghill,ihe op- prcflcd and affli(flcd are drawen out of extreme diftreflc , men in de- ipaired flate are rellored to good hope , the vnarmed beare away the vidory from the armed, fewrfrom many, the feeble from the ftrog. As Cor. for his wifedome , it felfe fhewcth it lelfe manifeftly excellent , while I >>• It difpofeth euery thing in littcft oportunitic , confoundcih the wife- dome of the world be it ncuer fo pearcing , findcth out the fubtiie in their fubiilric, finally gouerncth all things by mort conuenient order. 8 Wc fee that it nedcth no long or laborfome dcmoftration, to fetch ojt tcftimonies , to fcruc foi the glorious dcclaratio and proofc of Godsmaieihe: for by thefe few that we haue toudicd jtappearcth that which way focuer a man chiunce to looke , they are fo common and ready that they auy be eafily marked with eye , and pointed out with God the Creator. Lib.i. ii with the finger. And here againejs to be noted, that we are called to rhe knowledge of God , not (uch as contented with vainc fpcculatio, doth but Hie about in the brainc , but fuch as flialbe found and frute- fullpf it be rightly conceiued and take roote in our harts. For the Lord is declared by his powers , the force whereof bccnuie we feele vvithm vSjand doe enioy the benefits of them, it muft ncdes be that wc be in- wardly moued much more liucly with fuch a knowledge , than if wc ftioulde imagine God to be fuch one , of whom we fliould haueno feeling. Whcrby we vnderftand that this is [he righted way and fitteft order to feck God,not to attempt to enter depely with prefumptuous curiofitie throughly to difculVe his fubftance, which is rather to be reuerently worfliipped then fcrupuloufely ferched ; but rather to be- hold him in his workes, by which he maketh himfclfe nere and fami- liar, and doth in a maner communicate himfclfe vnco vs. And this the j^^^fm Apoftle meant,when he layd,that God is not to be fought a farrc of, 27. forafmuch as he with his molt piefent power dwelledi within euery l*la.t4y one of vs. Wherfore Dauid, hauing before confefled his vnfpeakea ■ ble greamefie, when he defcendcth to the particular reherfall of his workes, protefteth that the fame will {hew fort'i it felfe . Therefore we alfo ought to geue our felues vnto fuch a fearching out of God, as may fo hold our wit fufpended with admir5tion,that it may there- ^^ p^^j withall throughly moue vs with effeduall feelmg. And,as Augulhne 144. teacheth in an other place, becaufc we are not able to coceiue hmi, it behoueth vs as it were fainting vnder the burden of his greatnefic, to looke vnto his workes,that we may be refreflied with his goodnes, 9 Then fuch a knowledge ought not only to fhrre vs v p to the wor{hippingofGod,but alfo to awake vs,3nd raife vs to hope of the hfe to come. For when we coniidcr that fuch examples as God Ihc- weth both of his mercifulnefle, and of his feueritie , arc but begun and not halfe full : without dout we muft thinke,that herein he doth but make a Ihew aforehand of thofe things,whereof the open dil'clo- fing and full dcliuerance is diflferred vnto an other life. On the other fide, when we fee that the godly are by the vngodly greued with af- flidions, troubled with iniunes, opprefied with fclaunders, and vexed v/ithdefpitefull dealings and reproches: contrary wife that wicked dotrs do florifhjprofper,and obteinc quiet with honor, yea and that vnpuniilied : we muft byandby gather that there flinlbe an other life, whcrin is layd vp in ftore both due reuenge for wickcdnefle , and re- ward for rightuoufneffe . Mor.eouer when we note that the faithful! are often chaftifcd with the roddcs of the Lord , we may m oft cer^ tainly determine that much leffe the vngodly ftial cfcape his fcourges, B iij. Cap. 5. Of the knowledge of . . For very well is that fpokcn of Auguftin. If euciy (inne fhould now 'i cap* ^^ piinillicd wUh open peine , it would be thought that nothing were refcruc^d to the lalhudgcment. Again, if God fliouldnow openly pu- nilh no (inne , it would be bclcued, that there were no prouidence of God. Thcrfore we muft confeiTe , that in euery particular woorke of GoHjbut priPvi pally in the vniucrfall generalitie of them, the powers of God are fette forth as it were in painted tables, by which all man- kindc is piouoked and allured to the knowledge of him , and from knowledge to full and pcrfcd felicitic. But where as ihcfe his powers do in his workes moft brightly appeare , yet what they principally tende vnto , of wliar valoure they be , and to what end we ought to weic them : this we then only attainc to vndcrRand when wc defccnde into our fcluss,?.nd do coiilidcr by what mcanes God doth fliew forth in vs his life, wildom, and power , and dorh vfe toward vs his righte- oufneiTejgoodnefTe.ana mercyfuUkindnelle.For though Dauid luftly f^-*?-. complainetlijthat the vnbclcuing do dote in folly, becaufc they weie n jt the decpe coUnfailes of God in his goucrnance of mankinde : yet that is alfo moft true, which he fait tn an otlicr pl.ice, that the won- r- cerfull wifdom of God in that behalfe fxcedeth the heares of our ■^ ' hcade. But bccaufe this poind ih^ll hereafter in place conuenient be more l^rgtly entreated,therfo:c I do at this time paffc it oucr. ID But with howe great brightncs foeuer God doth in thcmiror of his works fnewc byreprcfentation both himlclreand hisimmor- t.Vdkingdome;yetfuch is our giolfc blockilhncflTcthat wc (imd dully nmafcd at fo plaine ttftimonies, fo that they palTc away from vs with- out proht. For, as touching the frame and moft beaurifull placing of the world, howe many a one is there of vs, that when he either hf- teth vp his eyes ro heaucn, or caftcth them about on the diuers coun- tri . s of the earth doth dircd his mindc to remembrace of the creator, •and doth not rather reft in bcholdir.g the workes without hauing re- •^ard of the workman. But as touching thole things that daily happen bcfide the order of natural cour(e,how many a one is there that doth not more thinke that men are rather whirled about and rowllcd by blind vnaduifcdnvirc of fortune, than goucrned by prouidcce of God. B It if ar any time we be by the guiding & dire that it can not be denied, yet this doth no more prc- uail with men , than if they btlcucd that all things are toflcd vp and down with the raOi will o f Fortune : (6 great is our inchnation to v a- nity and error.I fpcake now altogether of the moft excellent,and not of the common fort, whofe madnes hath infinitely wandered in pro- phaning the truth of God. 1 1 Hecreof proceedeth that vnmeafurable fink ofcrrors , where- with the whole world hath bin filled and ouerflowne.For ech mannes wit is to himfelfc as a ma2c,ro that it is no marucllthat cuery fcuerall nation was diuerfly drawen into feuerall dcuifes , and not that only, but alfo that ech feuerall man had his feuerall gods by htmfclte. For fince that rafh prefumption and vvDntonnes was ioined to ignorance & darkeneflejthere hath bin fcarcely at any time any one man found, that did not forge to himfelfc an idoleor fanfiein fteedeof God. Truely euen as out of a wide and large fpring do ifliie waters, fo the infinite number of Gods hath flowed out of the wit of man, while e- uery manouer licencioufly ftraying,erroneoufly deuifeth this or that concerning God himfelfe . And yet I nedc not here to make a regi- fter of the fuperftitions , wherewith the world hath bin entangled: becaufe both in fo doing I lliould ncuer haue end, and alfo though I fpeake not one word of them, yet by fo many corruptions it fuffici- cntly appcareth how horrible is the blindnes of mans minde.I pafl'eo- uer the rude &vnlearned people.But amogthePhilofophers,which enterprifed with reafon & learning to pcarce into heaue,how fhamc- full IS the difagreement ? With the higher wytie that any of the was cndued,and filled with arte and fciencc , with fo much the more glo- rious coloures he Teemed to paint out his opinion . All which not- withftan '^ing, if one do narowly lookc vpon,he (hall finde them to be but vaniftiing falfe colours. The Stoickes feemed in thtir owne con- B iiij. Cap.5. Of the knowledge of ceice co fpcakc very wifely , that out of all the partes of nature may be g;ithcred dmers nanies of God, and yet that God being but one is not thereby torne in funder . As though we were not already more than enough enclined to vanity, vnlelTe a manifold plenty of gods fet before vs Ihould further and more violently draw vs into errour. Alfo the i^igyptians mifticall fciencc of diuinity llieweth,that they all di- ligently endcuored to this cndjnot to feeme to erre without a reafon. And it is pofllble,that at the hrft fight feme thing fceming probable, might dcceiuc the fimple and ignorant : but no mortnll man cucr m- ucntcdany chmg,wherby rcligio barh not bin fowUy corrupted. And this foconfufe diuei lity emboKincd the Epicures &other grolVe defpi- fers of godhncfle,by little and little to caft of all feeling of God . For when they faw the wifert of all to ftnuc in contrary opini5s,they kic- ked not out of their difa^reements,& out of the foolilli or apparantly erroneous dotftrine of echof them,togather,thar men do in vaine & fondly procure torments to themfelues while they ferche for God, which IS none at all. And this they thought that they might freely do Without punilliment , bccaufc it was better brecfcly to deny vttcrly, that there is any God, than to faync vnccrtaine Gods, and fo to raifc vp contentions thatneucrfliouldhauc ende. And to much fondly do they reafon, or rather cad a milt, to hide their vngodlmeirc by igno- rance of men, whereby it is no reafon that any thing ihould be taken away from God . But forafmuch as all do confelle , that there is no- thing, about which both the learned and vnlearned do fo much difa- grec,thercupon is gathered that the wittcs of men are more than dull and blinde in heauely millcrics, that do fo erre in feekin^ out of God. Some other do praife that anfwere of Symonidcs j winch being dc- maunded of king Hieron what God was , defired to haue a d.iyes rc- fpite graunted him to fludy vp6 it. And when the next day following, the king dcmaunded the (ame quc:ftion,he required two daies refpite, and fo oftentimes doubling the number of dayes at length he anfwe- rcd:How much the more I confider it, fo much the harder the matter feemech vnto mc.Bjt graunting that he did wifdy to fufpend his fen- tence of fo darkc a matter , yet hereby appeareth, that if men be only taught by nature,they can know notliing ccrtainIy,foundly,& plain- ly concerning God, but only are tycd to confufed principles to wor- fiiip nn vnknowen God. 11 Now wcmuft alio hold, ihatall they that corrupt the pure rcli- gio (as all they muft needes do that arc C'uc to their owne opinion)do depart fro the one God. They will bonft that their meaning is other- wirc:but what they nicanc, or what they pcrfuadc thefclucs maketh not Ood the Creator. Lib.i. 13 not much to the matter/ith the holy Ghoft pionouccth,that all ihcy arc Apoftates, that according to the darknes of their own minde do thruit deuils in the place of God.For this reafoEi, Paule pronoiinccth that the Ephelians were without a God,rill they hadde learned by the ^P"^*** Gofpcljwhat it was to vvorlhip the true God. And we muft not thinke this to be fpokcn of one nation only, for as much as he generally af- j^^,^ ,^ firmcth in an other place , that all raenne were become vaine in their 21, imaginations, (ins that in the creation of the world , the Maicftie of the Creator was difclofcd vnto them. And thcrtore the fcripture , to make place for the true and one only God , condemneth of falfehod and lyiug , whatlbcuer godhead in old time was celebrate among the Gentilc5,and Icaueth no God at all, but in the moiite Sion,wher flou- Abaci, rilhed the peculiar knowledge of God. Trucly among the Gentiles i8.zo. the Samaritans in Chnftcs time Teemed to approche nighelt to true ^"""♦« godhnt lie : and yet we hcare it fpoken by Chrii^es owne mouth , that they knew not what tI)eywor(hipped.Whervponfoloweth,thatthey were dcceiucd with v.ime error. Finally although they were not all in- feded with grofle faultcs,or fell into open idolatrics^yet was there no true and approued relit;ion that was grounded only vpon common reiibn. For all be it , that there were a few that were not fo madde as the common people were , yet this dodrine of Paule remaineth cer- i.Cor.t tainiy true , that the princes of this world conceiue not the wifdom 8. of God. Now if the moft excellent haue wandred in darkneffc , what is to be faid of the very dregges ? Wherefore it is no meruaylc, if the holy Ghoft do refufe as bayard worfhippings all formes of worfhip- ping deuiftd by the will of men . Bycaufc in heauenly mifteries opi- nion CO jeiued by witt of men,olthough it do not alway brt de a heapc of errourSjyctJS alway tiie mother of errour. And though there come no vvorfe of it , yet is this no fmall fault , at aduenture to worrtiip an vnknowen God : of which fault all they by Chriltes own mouth are ^°^" ^ pronoiiccd gilty,that are not taught by the law what God they ought to worJhip. And truly the beft lawmakers that euer were > proceded no further, than to faie that religion was grounded vpon common confent.Yea and in Xenophon Socrates praifed the anfwere of Apol- lo, wherin he willed that eueryman fhould worfliip gods after the maner of the countrcy , and the cuftome of his owne citie. But how came moriall men by this power , of their owne authorine to deter- mine that which farre furmounteth the world ? or who can fo rcftc in the decrees of the elders, or common ordinaunccs of peoples , as to receaue without douting a God deliuered by mannes deuife.^ Euery man rather will ftand to his owne iudgemem , than ycld him fclfe to lU Cap. 5. Of the knowledge of the will of an other . Sith thcrfore it is to weake and fcble a bonde of godlinefle,in worfhipping of God to folow either a cuftom of a citic, or the confcnt of 3ntiquitie,it remaineth that God him fclfe muft tc- ftifie of him felfe from heauen. 15 In vamc thcrfore fo many lampes hglnncd do fhine in the edi- fice of the world, to fhcw forth the glory of the creator , which do fo cucry way difplay their beamcs vpon vs, that yet of them felues they cannot bring vs into the right way. Indeedc they raifc vp certainc fparkles,but fuch as be choked vp before that they can fprcde abrode any full brightncfle. Therfore the Apoftle in the fame place where he' calleth the ages of the world images of thingcs inuifible,faith further, that by faith is perceyucd, that they were framed by the word of •"• God:meaning therby that the inuifible godhead is in dccde reprefen- '* ted by fuch fliewcs,but that wc hauc no eyes to fe the fame through- ly, vnles they be enlightncd by ihc reuel.itjon of God through faith. And Paulc, where he teacheth that by the creation of the world was difclofed that which was to be knowne concerning God, doth not meane fuch a difclofing as may be comprehended by the wit of men: but rather flieweth , that the fame procedeth no further but to make ^&-»7« them vnexcufible. The fame Panic alfo , although in one place he md 27. faith,thatGodisnottobefoughtafarreof,asone that dwelleih with- .' I J' in vs ; yet in an other place teachcth to what end that nerencfTc auay- ' Icth. ]n the ages paft ( faith he ) God fuftred the nations to walke in their owne waies : yet he left not him felfe without teOimonie,doing good from heauen J geuing fliowres and fruitfull feafons , fillyngthe hartcs of men with foode & gladiiefTe.Howfoeucr therfore the Lord be not without teftimonic,while with his greate and manyfold boun- tyfulnefie he fwectly allurcth men to the knowledge of him : yet for all that, they cede not to folow their ownc waieSjthat is to fay, their damnable errors. 14 But although we want natural power,wherby we can not climbc vp vnto the pure and cleare knowledge of God, yet bycaufe the fault of our dulncflc is in our fclucs,therforc all colour of cxcufe is cutte a- way from vs. For we can not fo pretcndei£;norancc,but thatcucn our confcience doth ftill condcmnc vs of flouthfulnclfc and vnthankcf ul- ncffc. It is a dcfenfc forfooth right worthy to be rcceiued,if m'an will allct^ethat he wanted eares to hearc the truth, for the publilliing wherof the very dombc creatui es haue lowde voices : if man Ihall lay that he can not fee tliofc thingcs with his eyes , which the creatures without eyes do (hew him : if man Omll lay for his excufc the fcble- nclTc of his wit , where all creatures without rcafon do inftrud him: Whcr- God the Creator. Lib.i. 14 Wherefore (irh all things do flicw v$ the right way , we are worthily put from all excufc of our wandering and ftraying out of the way. But how foeuer it is to be imputed to the fault of men, that they do byandby corrupt the fcedeofthe knowledge of God, fowen in their mindes by maruclous workmanfhip of nature/o that it groweth not to eood Si cleane fruite:yet it is moft trucjthat wc are not fufficiently inftruded by thatb.uc and fimple teftimony,that the creatures doho- norably declare of Gods glory. For (o foonc as wc hauc taken by the beholding ofthe world a fmaletaftof the Godhead, we leauingthe true God do in Itcade of him raife vp dreames and fanfies of our owa brayne,and do conucy hither and thither from the true fountaine the praifc of rightcoufnes, wifdom, goodnefle and power . Morcouer we do fo either obfcure, or by jU cftceming them, dcpraue his daily do- jngSjthat we take away both from them their glory,and from the au- thor his due praifc. The vj. Chapter. That,t« attaint to God the Creator, it is nedefull to haue the Scripturt to be oHrgmde and tnatjlrejfc^ THcrefore ahhough that fame brightneflcjwhich both inhca- ucn and earth fiiineth in the eyes of all men, doth fufficiently take away all defence from the wickcdnelfe of men , euen lo as Godjto wrap all mankind in one giltines,doth fliew his di- uinemaieftie to all without exception as it were portrayed out in his creatures ; yet is it neccffary that we haue alfo an other & a better liclpe that may rightly dired vs to the very creator of the world. Therfore not in vaine he hath added the light of his word,thai ther- by he mou^ht be kno wen to faluacion. And this prerogatiue he hath vouchefaued togiuciovs, whom it plcafedhim more nerely and more famihariy to draw together to himfelfe.For becaufe he faw the mindes of all men to be caricd about with wandering and vnftedfaft motion, after he had chofen the lewes to his peculiar flocke, he com- paflcd ihem in as it were with barres,that they fliould not wander out in vanity as other did. And not without caufe he holdctli vs with the fame meane in the true knowledge of himfelfe . For oiherwife euen they fhould c]uickly fwaruc away that feeme to ftand ftedfaft in com- parison cff other. For as old men, or poore Mind, or they whofe eyes are dimmc lighted, if you lay a fayre booke before them,though.they perceiue that there is fomwhat wrytten therin, yet can they not read two words together : but being holpe with fpcdaclesfet betwene the & It, they begin to read djftin^lly:fo the Scrip cure gathering vp togc- Cap. 6. Of the knowledge of thcrinour minds the knowledge o: God, which otherwifeisburco- fufcdjdoch rcmoue ihc mift, and plainly fliew vs the true God. This thcrforc is a fingular gift,that to ihc inltrudio ofhis church god vfeth not only dummc teachers, but alfo opcncth his own holy niourh:not only pubhfheth that there is Ibmc God to be worOuppcd , but alfo thcrwithali pronounceth that he himfcltc is the fame God whom we ought to worfhip : tand uoth not only teachc the clcCt to looke vpon God,but alfo prefcntcili htmfclfe vnto them to be looked vpon. This order hath he kept fro the beginning toward lus church, befide thcfc common mftrudtdns to giuc them alfo Lis word. Which is the righ- ter &ccrtainer marke to know him by And it is not to be douted,that Adam,Noe, Abraham and the reft oi the fathers by this hcl;.^' attai- ned to that familiar kno\vledgc,which made tho.Ti as it were ieuerally different from the vnbeleuers. I fpeakc not yet of the proper dodrine of faith , wherewith they were enlightened into the hope ofetcrnall life. For, that they might palT? from deat!i to life , it was nedcfull for them to know God not onely to be the creator,but alfo the rcdemer: as douilefle they obtcined both by the word. For that kinde of know- ledge wherby was giuen to vnderftand who is the God by whom the world was made and is gouernedjin order came before the oiher:and then was that other inward knowledge adioyncd,which onely quick- ' neth dead foulcs , whereby God is knowen not only to be the maker of the world and the only author &iiidge of all things that are done, but alfo to be the redcmer in the pc; fon of that mediator.But becaufe I am not yet come to the fallof ihc world and corroprion of nature, I will omit alfo to entreate of the remedy thereof. Therefore let ihc readers remember that I do not yet fpeake of the couenaunt whereby God hath adopted tohimfelfe the children of Abraha,& of that fpe- cial parte of dodrinc whereby the faithfull hauc alw ay bin pccuLarly feuered from the prophane nati6s:becanfe that dodrinc was founded vpon Chnft •• but I fpeake how we ought to leaine by the Scripture, that God which is the creator of rhe world, is by ccrtaine markesfe- ucrally difcerned from the counrcrfait multitude of falfc Gods. And then the order it fdfc fhall conucnicntly brmg vs to the rcdemer.But although we Ihall alleage many tcftimonics out of the newe Tcfta- mcnt,& fomc alfo out of the law & the J'rophcts, whcrem is exprcfle mention made of Chnft : yet they fhall all tend lo this end,>o proue that in the fcnpturc is difclofcd vnto vs God the creator of the world, & in the Scripture is Cct foorth what we ought to think of him,to the end that we fliould not feke about the bulh for an vncertain godhead. 1 But whcilui God wcic knowen to the fathers by oracles & vill- ous. God the Creator. Lib.i. 15 ons,or whether by the meanifc miniftration of me he informed thcni of that which they fhould from hand to h.inci dcljuer to their pofte- rity:yet it is vndoutedly true that in their harts was engraucn a ftedfait certainty of dodrincjlo as they mioht he perlwaded & vnderftad,thac it which they had learned came f-ro God. ForGodalwayes made vn- douted aflurancc tor credit of his v/crd , which farre exceeded all vn- certaine opinion. At Icns^ch that by cotinuall proceeding of do«flrine , the tructh furuiuing in all ages might ilill remaine in the worlde, the fame oracles which he had left with the fathers , his pleafure was to hauc as it were enrolled in publike tables. For this cntent was the law pubhlhcd , whereunto after were added the Prophets for expofirors. For though there were diuerfe vfes olr the Inw, as herafrer Oiall better . appeare in place conuenicnt : and fpecially the principall purpofe of Moifes and all the Prophets was to teach the manner of recociliation betwene God and men, for which caufc alfo Paule callcth Chrift the Ro.zo.4 end of the law:yet, as 1 fay once againe, belide the proper dodrine of faith and repentance which flieweth forth Chrift the mediatour,thc Scripture doth by certaine marks and tokens paint out the oncly and true God , in that that he hath created and doth goucrne the world, to the end he (hould be feuerally knowen and not reckncd in the fallc nomber of fained Gods . Therefore although it behoueth man ear- neftly to bend his eyes to confider the works of God,forafmuch as he is fet as it were in this gorgeous ftagc to be a beholder of them : yet principally ought he to bend hiseares to the word, that he may bet- ter profit thereby. And therefore it is no marucll that they which arc borne in darkncfle do morc&more waxe hard in their amafed dulnes, becaufe very fewe of the do giuc thcmfelues pliable to learnc of the word of God, whereby to kepe them within their boundes, but they rather reioife in their own vanity .Thus the ought we to hold,that to the end true religion may fhine amog vs,we muft take our beginning at the heauenly do(itrine. And that no man can haue any taft be it nc- uer fo little of true and (bund dodrine, vnlefle he haue bin (choler to the Scripture . And from henfe growcth the originall of true vndcr- ftandingjthat we reuerently embrace whatfoeuer it pleafcth God ther- in to tcftifie of himfelfe. For not only the perfcd & in all pointes ab- folutc taithjbut al;o all right knowledge of God fpringeth from obe- dience. And truely in this bchaltc God of his lingular prouidecc hath prouidcd for men in and for all ages. J For if \vc confider how flippcry an inclinatio man? minde hath toflidc intofoi^^ tfulnc"* of God , howore;»t art-dmcs tofillin to all kiiuicofcrrorsjhow great a lull to forge oftentimes new &coutcrfait Cap.(^. Of the knowledge of jcligions, we may thcrbjr perceiue how ncceliarie it was to hauc the hc.iuenly dodrine (o put in writing , that it (liould not either periHi by forgctfuhieSjOr grow vainc by errour, or be cormpred by boldncs of men . Sith therefore it is manifcft that God hath ahvay vfed the helpc of his word , toward ail thofe whom it plealed him at any time frutefuUy to inltrud , bccaufc lie forfaw that his image cmprintcd in y^r moft beautiful forme of the world was not futficictly effen the canon thcrof So thcle robbers of Gods honor , while thev (cekc vnder colour of the church to bring in an vnbrideled tyranny,care nothing with what ab- furditics they fnare both themfelues and other, fo that they may en- .'.'wt^ force this one thing to be bcleued among the fimplc,that the church ^"'»-^ can do all thinges. But if it be fo: what fhall become of the poore confciences that feeke ftedfaft aflurance of cternall life, if all the pro- nufcs that remaine thereof (land and be ftaied onely vpon the ludgc- ment of men ? When they recciuc fuch anfwcrc , fhali they ceafe to waucr and tremble? Again to what fcornes of the vngodly is our faith made fubied ? into how great fufpicion with all men is it bt ought, if this be beleued that it hath but as it were a borowed credit by the fa- uour of men. z But fuch bablers are well confuted cuen with one word of the Dph.». ' Apcftlc.He tcftifieth that the church is builded vpon the foundation ^°' of the Prophets and Apoftlcs.If the dodrine of the Prophets,and A- poftles be the foundacion of the Church : then muft it nccdes be,that the fame^dodrjneftodejn ftedfaft certaintie, before that the Church ■ *began*to be . Nether can they well cauil , that although the Church take her firft beginning therof,yet ic remaineth doutfuU what is to be fayed the writinges of the Prophetcs and Apoftles,vnle(fe the iudge- ment of the Church did declare it. For if the Chriftian Church were at the beginning bull Jed vpon the writinges of the Prophetes and preaching of thcApoftles:wherefocuer thatdodrinc fhalbe foud,thc allowed credite therof was furely before the Church , without which the Church it fclfe had ncucr bin.Therfore it is a vaine forged deuife, that the Church hath power to iudge the Scripture,fo as the certain- tic of the Scripture Ihould be thought to hang vpon the will of the Clunvh. Whcrfore when the Church doth rcceiue the Scripture and fcalcth ifwith her confcnting teftimonie , flie doth not of a thing doutfull,and that othcrvvifc Oiould be in controucrfie, make it autcn- tike and of credit: but bccaufclheacknowledgcthit to be ihe-Mucth of her God, according to her dutie of godlincftc without delay flic doth honor it. Whcras they demaud,how fliall vre be perfwaded that it came from God,vnlcffc we rcfort to the decree of thcChurch?This is all one as if a man fhou'd af ke , how fliall wc learnc to know light from God the Creator. Lib.i. 17 from daikncfie, white from blacke,or fwetc from lowcr.For the Scri- pture Hicwcth in it fclfe no Icfle apparaunt fcnfe of her tructh , than white and blackc things do ofthcyr colour, or fweie & fower things of their taft. J I know that they commonly alleagc the faying of Augufline, where he fayth that he would not beleue the Gofpcll , Uue iliat the Contra authority of the church mt)ued him thcrto.But how vntrucly &cauil- epift.fu loi)fly it is alleged for fuch a meanmg,by the whole tenor of his wry- <^amcn- taic-m. ting It is cafy to perceiue, He had to do with the Manichees, whith required to be belcucd without gainefaying,when they vaunted that cjuywtn they had the truth on their (ide^butproued it not. And to make their ^'^"^"^ Manichcus to be belcued,they prcteded the Gofpel.Now Auguftinc asketh the what they would do,if they did light vp6 a man that would not beleue the Gofpell it fclfe, with what maner of perfwafion they would draw him to their opinio. Afterward he fayeth.I my felf would not beleue the GofpeU.&cfaue that the authority of the church mo- iled me therto.Meaning that he himfelfe, when he was a (h aunger f: 5 the faith, could not otherwifc be brought to embrace the Golpcl for theafTured truethof God, butby this that he was ouercom with the authority of the church. And what marueli is it, ifa man not yet kno- wing Chriftjhaue rcgarde to mcnPAuguftine therforc doth not there teach that the faith of the godly is grounded vpo the authority of the church.nor meancth that the certainty of the gofpel doth hang ther- upo.but (imply & only,that there fliould be no aflurednes of the Go- fpell to the infidels,whcrcby they might be won to Chritt vnlclle the cofcnt of the church did dnuc them vnto it.And the fame meaning a httle before he doth plainly cofirme in this faying. Whe 1 (lull praifc Conrra that which I beleue, & fcorne that which thou beleucl^jwhat thmkr ft cpift.fi thou mete for vs to iudge or do?but that we forfake fuch men as firft damen- call V.I to come & know certainc truethes and after commaundc vs to talem. beleue things vnccrtainc: arvJ that we follow them that require vs firft '^P*'^^ to beleue that which we are not yet able to fee,^at being made ftrog by beleuing we may attaine to vndcrftad the thing that we beleue:noc men now,but God himfelfe inwardly ftrengthning and giuing light to our minde. Thefearethe very words of Auguftinetwherbyeucry ma may eafcly gather, that the holv man had not this meaning, to hang the credirc that we hauc to the Scriptures vpon the will and a war de- ment ofthe church, but ondy to (hew this, (which we ourfclue.v aifb do confclTc to be true) that they which are not yet lightncd with the fpirite of God,are brought by the reuercce of the church vnto a wil- lingneilc to be caught,fo as they can Hnde in their hartes to icarnc the Q Cap. 7. Of the knowledge of faith otChrift by the Gofpcll : and due ihus by this meanc the au- thoiityoFthc churchis an introdudion, whereby we are prepared to bclcuc the G jCpcll. For, as we fee, his mindc is that the aiVurancc of the godly be Hayed vpon afirothcr foundation. Oihcrwife I do not 'ontra '^^■"y but that he often prelTeth the Mantchccs with the confcntof aultu the whole church,wlicn he fencih to proue the (amc Scripture which 'b.3»' they rcfufcd. And from hence it came, that he fo reprochcd Fauftui for thar he did not yeld hmifcU'c to the iriicth of the Gofpel fo i;rou- dcd,fo ibbhllud/o glorioufly renomed, & from the very time of the Apoftles by ccrtaine fucccflions perpetually commended. But he ne- ' uer trauailcth to this end , to teach that the authority which we ac- knowledge to be in the Scripture, hangcth vpon the determination or decree of mcn.But only thi$,which made much for him in the mat- ter yhedifputed ofjhe bringcth forth the vniuerfall iudgemenr of the "Su^. dc churchjwherin he had the auautage of his aduerfarics. If any dcfire a, rtitita- fuller profe herof,let him readc his booke c5ccrning the pioHt ot be- c cred. jeuing. Where he Ihall finde that there is no other redinelfe of bcliefc commended vnto vs by him,but that which only giueth vs an emrie, and is vnto vs a conuenicnt beginning to enc|uire,as he tcrmeth it :& yet not that we ought to reft vpon bare opinion, but to leane to the certaine and found trueth. 4 We ought to holde, as I before fayd , that the credit of this do- ctrine,is not eftablifhed in vs,vntil fuch time as we be vndoutedly per- fwadcd that God is the author thereof. Therforc the principall profe of the Scripture is commonly taken of the perfon of God the fpeaker of it. The Prophctes and Apoftles boft not of their owne (harpe wit or any fuch things as procure credit to men that fpeakc:ncithcr ftand they vpon proues by reafon,but they bring foorth the holy name of Godjtherby to copcU the whole world to obedience. Now we haue to fee how not only by probable opinion, but by apparant trueth it is cuidct,^hat in this bchalfc the name of God is not without caufe nor deceitfully pretended . If then we will prouide well for confcicnces, that they be not cotinunlly caried about with vnftedfaft dooting, nor may w3uer,nor ftjy at eucry fmalc ftop,this niancr of perfuafion muft be fctdied dcper then from either the reafons,iudgcments or the co- ic(fiures of men , euen from tlic fccrete tcftimony of the holy Ghoft. True in dcede it is , that if we lifted to worke by way ofargumentcs, many thinges might be alleged that may calily prone, if there be any God in hcaum, that the law , the prophecies and the Gofpcll came from him . Yea although men le.irncd and of dcpc ludgcment would Itand vp to the contrary, and would employ 5c llicw fuorth the whole force God the Creator. Lib.i. i8 force of their wits in this difputation : yet if ihev be not Co hardened as to become dcfperatly fhamclcilc, they woulil be compelled to c6- ftilf: , thatthcre arc feencin the Scripture maniftft tokens that it is God that fpcakcth thcrin:whereby it may appeare that tlie dodnnc thcrofis fr5 hcaue.And fliortly hcraftcr we Ihal rce,rhat all the books of the holy Scripture do far excel all other writings what focucrthty be. Yea if wc bring thither pure eyes & vncon uptcd fcnfes, we lliall foorthwith findc there the maieftie of God, which fhall fubdue all hardncfiTe of gainefaying and enforce vs to obey him. But yet chcy do diforderjyjthat by difputarion trauel to eftabhlh the perfed credit of the Scripturc.Andtrucly although I am not furnilhed with great dex- tenty,nor eloquence :yet if I were to c5tend with the moft futtlc de- fpifers of God, that haue a dehre to fhew themfelues witty and plea- faut in febling the authority of Scripturejl truft it fhould not be hard for me to put to filece their bablings. And if it were profitable to fped labour in confuting their caiiilbtions, I would with no great bufines fhakc in funder the braggcs that they mutter in corners . But tliough a man do deliuerthe found wordof Godfrom thereprochesofmen, yet that fufficeth not foorthwith to fatten in their harts that affui cd- nefTe that godlincs requircth.Prophane men bccaufe they thinke re- ligion ftandeth only in opinio, to the end they would bcleue nothing fondly or lightly, do couet and require to haue it proued to them by reafon,that Moifes & the Prophetcs fpake fiom God.ButI anfwere that the tcftimony of the holy Ghoftis better than allrcaron. For as only God is a conucnient witncfle of himfelfc in his owne worde, fo ihall the fame word ncuer finde credit in the haries of men,vntill it be fealed vp with the inward witnes of y holy Ghoft.It behoueth there- fore of neceffity that the fame holy Ghoft which fpak by the mouth of the Prophetes , do enter into ourhartes to perfAade vs that they fayth fully vttered hat which was bv God commaunded them. And this order is very aptly fet foorth by Efny in thefe wordcs. My fpirite Efay ji. which is in thee and the words that I haue put in thy mouth & in the ^6. mouth of thy (hde fhall not fade foreuer.lt grcueth fbmegood men, that they haue not ready at hand fome cleare profe to allege , when the wicked do without puniilimcc murmure againft the word of God: As though the holy Ghott were not for this caufe called both a fealc and a plcdgCjbecaufe vntill he do lighten mens mindes they do alway wauer among many doutinus. ^ Let this therfore ftand for a certainly pcrfwaded truth, rhar they whom the holy Goft hath inwardly taught , do whoicly reft vppon tlic Scripture^and chat the Umc Scrrpturc is to be credited for it fcltc C .J. Cap. 7. Of the knowledge of fakcand ought not to be made fubicdco dcmonftration & rcafonR but yet that the certaincty which it gctteth among vs, itairemcth bjr the witncfl'c of the holy GbolV. For though by the only maicily of it fclfe It procurcth rcucrcce to be giuen to it:yet then only it through- ly perccth our att^dions , when it is fcalcd in our bancs by the holy Ghofk . So being lightened by his vcrtue, we do then belcuc^ not by our owneiudccmcnf,or other mens, that the Sciipture is fiom God: but abouc all mans iudgemcnt we hold it moft ccrrainly determined, euen as ifwe beheld the maitftyofGodhimfelfe there prefcnt, that by the minillciy of men it came to vs fro the very mouth of God.VVc^ iecke not for argumentcs & likelihodcs to reft our iudgemcnt vpon: but as to a thing without all compalTc of cofiJeraiion, we fubmit our judgement & wit vntoit.And thatnotin fuch forte as fome are wont fomcrime haftily to take holde of a thing vnknowcn,which after be- ing throughly perceiued difplcafeth them : but becaufe we arc in our conferences well aflurcd that wc hold an inuinciblc trueth . Ne iiher in (uch forrcjas (illy men arc wont to ycld their minde in thraldom to lupciftitions.-but becaufe we vndouiedly pcrcciue iherin the ftrength & breathing of the diuine maieftie, wherewith we are drawen & ttir- rcdtoobcy, both wittingly and wiliinr,ly, and yet more liuely and (2. Az t'flt dually than mans wiU^rwiite can attaine. And ihcrfore for good 0. ' ' caufc dorh God cry out by Efay, that the Prophetes with the whole people do bcare him witnefTe , becaufe being taught by prophecies they did vndcutedly beleue without guile or vnceitainty that God himfelfc had fpoken.Such therfore is our perfwafion, as requircth no rcafons : fuch is our knowlcdgcas hath a right good reafon to main- lainc ir,cue fuch a one,whercin the mindc more afluredly & ftcdfaft- ly rerteih ihi vpo any reafonstfuch is our feeling,as can not proceedc but bv leuclation from heauen.I fpeakc now of none other thing but that which euery one of the faithfiill doth by experiecc findc in him- relfc>fauing that my words do much want of a full declaration of it. I Icauc hcie many things vnfpoke,becaufc there wil be elfwhere againc 3 conuenient place to entreatc of this matter. Only now let vs know, that only that is the true faith which the fpirite of God doth fealc in our harts. Yea with thisonly reafon will the fobcr reader and willing •Ci. 54. to Icarnc, be contented. Efay pronuftthahat al the children of the re- i- nurd church flialbe the fcholcrs of God . A fingular piiuilcgc therm doth God vouchfaue to graunt to his elcd oncly, whom he fcucrcth from nil the reil of mankindc. For what is the beginning of true do- drine, but a ready chcrcfulneflTe to here the voice of God ? But God rcquuciii to be heard by the mouth of Moifcs,as it is wrytten-iay not in i God the Creator. Lib.i. ip in thy hartf ,who Ihall afccnd into heauen, or who (hall defccnd v ico the depcPche word is eucn in thine ovvne jr.outh.Ifit be the pl:.ilure of God that this treafureof vndcrftindingbebydvpin llorc for ins children, it is no marucll nor vnlikely, that in the common multitude Dcu.j « of men is feene fuch ignorance and duIncfTcThe common multitude 1 2 I call euen the moft excellent of thc,vntil fuch time as they be grafted ^^^' '"-^ into the body of the church. Morcoucr Efay giuing warnmg tiiat the ^'^ ^■ Prophets dodrinc (hould feeme incredible not only to ftrangers but alfo to the Icwes that would be accompted of the houfehold of God addeth this reafon:becaufe the armc of God fhal not be reuclcd to all men So oft thcrforc as the fmallneflTe of number of the bclcuers doth trouble vs,on the other fide let vs call to mindc,th3f none can com- prehcnde the miseries of God but they to whom it is giuen. The viij. Chapter* That fo farrt as mans reajun may beare^there are fufficient proues t» jiabhsh the credit oj Scripture. VNlefTe we hauc this aflurance^which is both more excellent & of more force than any iudgcment of man , in vaine fhall the authority of Scripture eyther be ftrengthencd with argu- mentcs , or ftabliOied with confent of the church, or confir- med with any other ineanes of defence. For vnlefTe this fundation be byd , itftiU remayncch hanging in doute. As on the other fide when exempting it from the common ftate of thinges, we haue em- braced it deuouily and according to the worthineffe of it : then thefe things become very fit hdpes, which before were butof fmall fmcc to graftl* and faitcn the affurance thereof in our mindes. For it is mar- uelous,how great cftabhlliemcnt growcth hereof, when with carncft ftudy wcconfiderhowc ordcily and well framed a difpofition of the diuine wifdom appearcth therein , how heauenly a dodrinc in cucry place of ir,and nothing fauoring of earihlynelTejhow beautifull an a-r grccment of all the partes among themfelucs, and fuch other thinges as auaile to procure a maicfty to wrytings.But more perfc«^ly are our hartcs confirmed when we confider,howc we are euen violently cari- edtoan admiration of it rather with dignity of matter , than with gr.ice of words.For this alfo was not done without the fingul.ir pro- mdece of God, that the hye mifteries of the heaucly kingdom (hould for the moft part be vttered vndcr a contemptible bafenes of wordcs, leaft if it had bin beautified with more glorious fpeachethe wicked fhould cauill thattheoncly force of eloquence doth raigne therein. But when that rough and in a maner rude fimplicity doth raife vp a C iij. Cap. 8. Ofthe knowledge of greater reucrencc of it felfe than any Rhetoricians eloquence , what may we iudge, but that there is a more mighty ftregth of truth in the holy Scripture , than that it ncdeth any art of wordes ? Not without caufc therefore the Apoftle makcth his argument , to prouc that the ror.a fjith ofthe Corinthians was grounded vpon the power of God and not vpon mans wifdom , becaufe his preaching; amono them was fct forth not with enticing fpech of mans vvifdom,but in plaine euidcncc cf the fpinte and of power. For the trueth is then fette free from ail douting , when not vpholden by foraine aides it fclfc alone fuffifcth to fulUine it fclfe. But how this power is properly alone belonging to- the Scripture, hereby appeareih, that of all the wryiinges of men,bc they neucr fo cunningly t^arniOicd , no one is fo farre able to pcarcc our aff'i djons. Read Demofthencs or Cicero,read Plato, AiiftcilcjOr any other of- all that forte : I grauntthcy (hallmaruelouflyallure,de- llte, mouc, and rauifh thee . But if from them thou come to this holy reading of Scriptures, wilt thou or not,tt (hall fo liuely moue rhy .itlb- ftjons, H fhall fo pearce thy hart, it lliallfo fettle within thy bones, that in coparifon ofthe efficacy of this feeling, all that force of Rhe- toricians and Phjlofophers ihnll in manner vanifh away : fo that it is cafie to perceiue that the Scriptures , which do far excell all gifts and graces of mans induftrie : do in d^cdQ breath out a certayne di- uinitie. 2 T graunt in dcedc,that fom ofthe Prophets haue an elegat cleare yea & a beautifull phrafe of fpeeche,fo as their eloquence giueth not place to the prophane wryters:& by fuch examples it pkaltd the ho- ly Ghoft to Hiew that he wanted not eloquence, though in the rell he vfed a rude and groflc ftile.But whether a man reade Dauid,Efay, and fuch hke,who haue a fwete and plcafant flowing fpeechjOr AmoSjthe heardman, Hicremie and Zacharie, whofe rougher talke fauorcth of countrcy rudeneflc : in cucry one of them fliall appcare that maicfty ofthe holy Ghoft that I fpake of Yet am I not ignorac,that a? Sathan is in many things a counterfaiter of God , that with dcceitfiill refem- blance he might the better creepc into (implc mens mindes : fo hath he craftily fpread abroadc with rude and in maner barbarous fpcech, hole thofc wicked errours wherewith he deceiued fcly men , and hatli oft '" ^ rimes vfed difcontinucd phrafeSjihat vnder fuch vifour he might hide Hio ,1 his dcceires. But how vaine and vnclcanly is that curious counterfai- ting, all men that haue but mcanc vnderftanding do plainely fee . As for the holy Scriptnrc,although froward men labour to bite at many thinges , yet is it full of fucii fent.nccs as could not be conceiucd by man . Let all the Prophctcs be looked vpon , there fliall not one be found ooatnev^rcator. J^ib.i. 20 found among them, but he hath farre excelled all mans capacity , in fuch force that thofe are to be thought, to haue no ludgemcnc ot taft to whom their dodrine is vnlauoric. g Other men hauc largely entreated of this argument,wherfore at this time it fuffifeth to touch but a fcwethinges, thar chiefly make for the principall fumme of the whole matter.Befide thefe points that I haue already touchcd,the very antiquity of the Scripture is of great weight. For how foeuerthe Greke wryters tell many fables of the JE- gyptian diuinity : yet there remaincth no monument of any religion, but that is farre inferiour to the age of Mofes . And Mofes deuifeth not a new God, butfetteth foorth the fame thing which the Ifiac- lites had receiued in long proccfle of timc,conueied to them by their fathers as it were from hand to hand concerning the euerlalhng God. For what doth he elfe but labour to call them backe to the couenaiint made with Abraham . If he had brought a thing neuer hearde of be- fore, he had had no entrie to begin. But it muft needs be that the de- liueraunce from bondage, wherein they were deteyned , was a thing well and commonly knowcn among them,fo that the hearing of the * mention thereof did foorthwith raife vp all their mindes . It is alfo likely that they were informed of the number of the CCCC. yeares. Now it is to be confidered , if Mofes which himfelfe by fo long di- ftance of time was before all other wryters , do from a beginning Co long before himfelfe fetch the originall dehuerance of his dodrine: how much the holy Scripture then is beyonde all other wrytinges in antiquity. 4 Vnleflc perhappe fome lifte to bcleue the Egyptians , that ftrctch their auncienty to Gkc thoufand yeares before the creation of the world. But fich their vaine babbhng hath bin alway fcorned euen of all the prophane wryters themfelues , there is no caufe why I lliould fpend labour in confuting of it. But lofephus againft Ap- pion, allcagethteftimonies worthy to beremembrcd outof aun- cicnt wryters, whereby maybe gathered, that by confent of all nations the dodrine thatis inthelawe hath bin famous euen from theHrft ages, although it were neither redde nor truely knowen. Nowjthat neither there fhould remaine to the malicious any caufe of fufpicion , nor to the wicked any occafion to cauiU , God hath for both thcfe daungers prouided good remedies. When Moifes rehcar- feth what lacob almoft three hundred yeares before had by hcauen- ly infpiration pronounced vpon his owne pofterity , how doth he fet foorth his owne tribe ? yea in the perfon of Leui he (potteth it with Oe.4^.5 «ternall infamie. Symcon(fayth he) & Leui the vefl'els of wickedneffc C iiij. Cap. 8. Of the knowledge of My loulc come not into their counfelljnor my couginco their fecrct. Troely he might haue pafled oucr that blot with filence , in Co do. ing not onely to pleafe his fathe.r , but alfo not to ftaine himfclfe and his whole family with parte of the fame fhame . How can that wry- tcr be fufpeded , which vnconftrainedly publirtiing by the oracle of the holy Gholi; , tl^at the principall auncefter of the family whereof himfclfe defcended was an abhominabie doer,neither priuately pro- luded for his owne honor , nor rcfufed to enter in difplcafure of all his owne kinfmen,whom vndoutedly this matter greued? When alfo he reliearfeth the wicked murmuring of Aaron his owne brother, 8c ^ Mary his (ifter: fliall we fay that he (pake after the meaninge of the fleHi, or radier that he wrote it obeying the commaundement of the holy Ghofl: ? Moreouer fith himklfc was hyeft in authority, why did he not leaue at leaft the office of the hye pricithode to his owne fonnesjbut appointeth them to the baftft place ? 1 touche hete onely 2 fewthinges of many . But in the law it fclfe a man rtiall eche where mete with many argumcntes that are able to bring full profe to make men bcl^ue that Moifes without all queftion commeth from heauen aSan AngcllofGod. 5 Now thefe fc many & fo notable miracles that he recomptcth, arc eucn as many eftablifhments of the law that he deliuered,and the ixo 14. dodrine that he publilhcd. For, this that he was caried in a cloude vp **• into the mountaync : that there euen to the foretyeth day he conti- _^ nued without company of men : that in the very publifhing of rhe ^^^ ' law his face did fhine as it were befette with fonnebeamcs : ih:. teninges ftaflied rounde about : that thunders and noifes were heardc I tf. cche where in the ayre : that a trompette founded being not bio wen txo.40 ^jjj^ gjjy mouth of man : that the entrie of the tabernacle by a cloude fette betweene was kept from the fight of the people : that his autho- ^ ritv was fo miraculoufly reuenged with the horrible deftruftionof 1 * ' Chore , Dathan and Abiron , and all that wicked faction ; that the N'u. 20. rocke ftriken with a rodde did byandby powre foorth a riuer : that at JO. his prayer it raynedMnnna from heauen : did not God herein com- Nu.11.5 rnende him from heauen as an vndouted Prophet ? If any man ob- ied agaynft me, that I take theft thinges as confefled , which arc not out ot controuerfie, it is eafie to anfwere this cauillation . For feeing that Mofes in open aflembly published all thefe thinges , what place was there tofayne before thofc witneffcs that had themfelucs feenc the thinges done ? It isLkely forfooth that he would come amonge thcm,& rebuking the people ofinfidelity,ftubbornes, vnthankfulnes & other finnes , would haue bofted that his dodrine was eftabhlhed in vjoacne v>reaior. i-.iD.i. 21 ^ in their own fight with fuch miracles, which in decde they neucr faw. 6 For this is alfo worthy to be noted, (o ofte as he telleth of any miracles,he therwichallodioufly ioyneth fuch thinges as might ftirrc the whole people to crie out agamll him , if there had bin neucr fo litle occafion. Wherby appeareth,that they were by no other meanc brought to agree vnto him , but bccaufe they were euer more than fufficiently conuinced by their owne experience.But becaufe the mat- ter was plamlier knowcn , than that the prophane coulde deny that miracles were done by Mofesrthe father of lyeng hath miniftred them p • another cauillation, faying that they were done by Magicall artes ,i. and forcerie . But what likely proofc haue tliey to accufe him for a forcerer,which fo farre abhorred from fuch fuperftition,that he com- maundeth to ftone him to death,that doth but afke counfell of for- Leu. la cerers and foothfaiers ? TrueJy no fuch deceiuer vfeth his iugglinge txo.id< caftes, but that he ftudieth to amafe the mindes of the people to get himfelfe a fame. But what doth Mofes? by this that he crieth out,chat himfelfe and his brother Aaron are nothing , but doth onely execute thofe thinges that God hath appointed , he doth fufficiently wipe a« way all blottes of thinking euil of him.Now if the thinges thcmlelues be confideredjwhatenchantement coulde bring to pafle that Manna dayly raining from hcauen , (liould fuffife to fcede the people ? and if any man keept in (lore more than his iufte meafure , by the very rot- ting therof he fhould be taught , that God did punifh his want of be- Itefc ?Befide that,with many great proues God fuftred his feruaunt Co to be tried , that now the wicked can nothing preuayle with prating againft him. For how oft did fometimc the people prowdely and im- pudently make infurredions, fometime diuers of them confpirynga- mong them felues wente about to ouerthrow the holy feruaunt of - God : how could he haue begyled their furour with illu(Tons ? And the end that folo wed plainly fheweth, that by this meane his dodrine was ftabhfhed to continue to the ende of all ages. 7 Moreouer where he affigneth the chiefe gouernement to the tnbc of luda in the perfbne of the Patriarch Jacob, who can denie Geii.4f that this was done by fpirite of prophecie, fpecially if we wey in con- fideratio the thing it felfe,how in commyng to pafTe it proued true?I- magine Mofes to haue bin the firft author of this prophecie:yct from the time that he did firft put it in writing , there paffed fower hundred yesres wherein there was nomencion of thefceptrein the tribe of luda . After Saule was confccrate king , it Teemed that the kingdom fhould reft in the tribe ofBen;amin . When Dauid wasannointed by Sam.ir. Samuel, what rcafon appeared there why the courfc bf inberitaunce 15. v^ap.o. \jr tne Kiiowieage or '9m, 1 6 of the kingdome fliould be chaunged ? wlio would haue looked that there (hould haue come a king out of the bafe houfe of a herdman > And when there were in the fame houfe feuen brethren , who would haue faid that that honour fliould light vpon the yongeft ? By wliat meane came he to hope to be a king? who can fay that this annoint- ment was gouerned by any artjtrauaile or policie of man , and not ra- ther that it was a fulfilling of the hcauenly prophccie? Like wife thofe thinges that Mofes afore fpeaketh , albeit darkely, concerning the Gentiles to be adopted into the conucnaunt of God, feing they came to pafle almoft two thoufand ycres after , do they not make it plainc that he fpake by the infpiration of God ? I ouerf kip his other tel- hnges afiorehand of thinges, which do fo euidently fauoure of the re- )eurer. u^l^^'on of God, that all men that haue their founde wit may plainly [2. perceiuc that it isGod that fpeaketh.To be (hortcthat fame one fong of his, is a clere looking glallejwherin God euidently appeareth. 8 But in the other prophetes the fame is yet alfo much more plainely feene. I will choofe out only a few examples, becaufe to ga- ther them all together were to greate a laboure. When in the time of Efaie the kingdom of luda was in peace, yea when they thought that the Chaldees were to them fome ftay and defence,then did Efaie pro- phccie of the deftrudion of the citie and exile of the people. But ad- mitte that,ycr this was no token plaine enough of the inftindof God, to tell long before of fuch thinges as at that time feemed falfe , and afterward proued true : yet thofe prophecies that he vttereih con- -f«' A5« ccrning their delyueraunce , whenfe fhall we fay that they proceded but from God ? He nameth Cyrus by whom the Chaldees lliould be fubdued,and the people reftcred to libertie . There pafTcd more than a hundred yeares from the time that Efaie fo prophecied before that Cyrus was borne:for Cyrus was borne in the hundreth yeare or ther- aboutes after the death of Efaie.No man could then gcffe that there fhould be any fuch Cyrus,that (hould haue warre with the Babylonias, that fhould bring fubied fo mightie a monarchic vnder his domini5, and make an ende of the exile of the people of Ifraell . Doth not this bare tellyng without any garnifhment of woides euidently (hew,that the thinges that Efaie fpeaketh, are the vndoubted oracles of God, ^g J. and not the coniedures of men? Again, when leremie a little before I, that the people was caried awaie,did determine the ende of the capti- uitie within threfcore and tenne yeares , and promifed returne and li- bertie,muft it not necdes be that his tongue was gouerned by the fpi- ritc of God ? What fhamelefnefle fhall it be to dcnie, that the credite ifa. 4*- of the prophetes was ftablifhed by fuch proues,& that the fame thing was .was fulfilled in dede, which they them felues do reporte to make their fayinges to be beleued?Bcholde,the former thmgesare come to pafle, and new thinges do I declare : before they come forth , I tell you of them . I leaue to fpcake how Hieremie and Ezechiell beyngfo farrc afonder, yet prophecyingboth at one time, they fo agreed m all their fayinges as if either one of them had endited the wordes for the other to write. What did Daniel ? Doth he not write continuing prophe- cies of thinges to come for the fpace of fixe hundred yeares after , in fuch forte as if he had compiled an hiftoric of thinges already done and commonly knowen ? Thefe thinges if godly men haue well con- fidered , they fliall be fufficiently well furniflied, to appeafe the bar- kingcs of the wicked . For the plaine proofe hereof is to cleare to be fubied to any cauillations at all. 9 I know what fome learned men do prate in corners, to fhew the quickntflTe of their witte in affahyng the truth of God. For they de- mande , who hath afiiired vs that thefe thinges which are red vnder title of their names , were euer written by Mofes and the prophetes. Ye3,they arc fo hardy to moiie this quelboj whetiier euer there were any fuch Mofes or no . But if a manne fhould call in doubt whether euer there were any Plato,or Arirtotlcjor CiccrOjwho would not fay, that fuch madnclTe were worthy to be correded with ftrokes and ihypes ? The law of Mofes hath bin meruayloufly prefcrued rather by heauenly prouidcnce then by diligence of men. And though by the negligence of the Prieltes it laic buried a littell while : yet fins the lime that the godly king lofias found it, it bath ihll by continuall fucccilion fromage toagc bin vfed in the handes of men. Neyther did lofias bring It forth as an vnknowen or new thing,but fuch a thing as had bin euer commonly publidied, and wherof the remembrauncc was at that time famous . The originall bookc it felfe was appointed to be facredly kept in the temple, and a copie written out thereof, to remaine with the keepers of the kinges Recordes.Only this had hap- pened , that the Prieftes had ceafTed to publifh the law according to the old accuftomed maner, and the people them felues had negledcd their wounted reading of it.Yea there in maner pafTed no age wherin the eftablifhmenttherofwas not confirmed andrenued? They that had Dauid in their handes,knew they not of Mofes? But to fpeake of them all at ones , it is moft certaine that their writings came to pofte- ritie none otherwife but from hand to hand ( as I may terme it ) by continuall orderly courfe of yeres deliuered from their fathers, which had partly heard them fpeake,& partly while the remembraunce was freflj of it,did lerne of them which herd them that they had fo fpokcn. v^ap.o. v^r cne Knowieagc or lo As for that which they obied out of the hiftorie of the Ma- ' **^'* chabeesjto mmifh the crediie of fcriptur Cjit is fuch a thing as nothing can be dcuifed more fitte to ttabhfh the fame. But firft let vs wipe a- way the colour that they by vpon it , and then let vs turne vpon them ». Mac. ^<^'"" ^'^€ engine that they raife vp againft vs. When Antiochus ( faic 1.5^. they) commauiidcd all the bookes to be bourned, whence are come theie copies that we now haue ? On the other fide I afkc them , in what filop they could fo fone be made r It is cuident , that after the crucltie appeafed they were immediatly abrode again,and were with- out controuerfy knowcn to be the fame of all godly men,that haumg bin brought vp in the dodrine of them did famdiarly know them. Yea when all the wicked men beyng as it were confpircd togither , did in- folently triumphe with reproches vpo the Icwes, yet neuer was there any that durft lay to their charge falfe changing of their bookes. For what focuer they thinke the Icwes rehgion to be, yet Ihll they thinke Mofes to be the authour of it.What then do thefe praters els,but be* wraic their owne more then doggifh frowardcnefle, while they falfe- ly fay that thefe bookes are chaunged , and ncWpuc in their places,, whofe facred antiquitie is approued by confenteof allhiftories? But to fpende no more labour vainly in cofuting fuch fooliih cauillations: let vs rather hereby conGdcv how great a care God had for the prc- feruation of his word,when beyonde the hope of all men, he faued it from the outrage of the moft cruell tyrant , as out of a prefent fire: that he cndewed the godly prieftes and other with fo great coftancie, that they fticked not to redceme this booke euen with loflc of their life if needc were, and fo to conucy it oucr to pofteritie : that he diC- appointed the narow fcarch of fo many goucrnours and fouldiours. Who can but acknowledge the notable and miraculous woorke of Godjthat thefe facred monumetcs which the wicked verely thought to haue binvtterly dcftroyed , byandby came abroadc againe as fully rcftored , and that with a greate deale more honour . For byandby folowed the tranflating of them into Greke,to publifh them through- out the world. And not in this only appeared the miraculous woor- kingjthat God preferued the tables of his couenaunt from the bloudy proclamations of Antiochus : but alfo that among fo manyfold mi- lerable afflidions of the Icwcs,whcrwith the whole nation was fom- time worne to a fewe and wafted,and laft of all, brought in maner to vtter deftrudion, yet they remained ftill fafe and extant. The Hebrue tongue lay not only vnefteemed , but almoft vnknowen. And furely had not bin Gods pleafure to haue his religion prouided for , it had peiirtied altogether. For how much the lewcs that were lince their recouro? God the Creator. Lib.i. 23 rctournc from exile, were fwarued from the naturall vfe of their mo- ther tongue,appeareth by the Pro{>hetes,that iiued in that age,which is therefore worthy to be noted , bccaufe by this comparifon the an- tiquitie of the law and the prophetes is the more plainely pcrccyued. And by whom hath God prclerued for v$ the dodrinc of faluaiion conteyned in the law and the propheies,to the end that Chrift might in his appointed time be openly ihewed ? cuen by the moft cruelly bente enemies of Chrift , the lewes , whom Saind Augufline doeth therefore woorihyly call the keepers of the Librarie of Chriftian Church, bccaufe they hauc miniftred vnto vs thatching, toreadc wherof , themfclues hauc no vfc. II Now if we come to the new Tcftamcnt , with how foundc pillers is the trueth thereof vphoKlen? The three Euangchftcs write the hiftoric in bafe and fimple fpeach.Manie prowde mennc do loi th that limphcitic , bccaufe they take no heede to the chicfe pointes of dodrine thcrinjwhereby it were eafie to gather,that they entreate of heauenly mifteries abouc mannes capacitie. Surely who fo euer hauc but one droppe ofhoneftfhame willbcafhamed iftheyreade the firft chapter of Luke. Now,the fermons of Chrift,the fummc wherof IS {hortly comprifed bythefe three Euangeliftes , do cafely deliuer their writinges from all contempte. But Ihon thundering from on hie.thofe whom he copelleth not to obedience of faith, he throwcth downe their ftubbourneflfe more mightily than any thuderbolt. Now let come forth all thefe fharpnofedfeultfindcrs,thathaue a great plea- fiire to (hake the reuercnce of fcripturc out of their ownc and other mens heartes, let them readelohnsGofpell: Will they or no , they fhail there finde a thoufande fentences that may at leaft awaken their fluggirtienefle , yea that may printe a horrible brande in their con- fcienccs to reftraine their lawghyng . The fame is to bee thought of Peter and Paul, in whofc writings although the more part be blinde, yet the very heauenly maieftic in tjicm holdeth all men bounde , and as it were faft tied vnto it.But this one thing doth fufficxently aduancc their doftrine aboue the world, thatMathew being before all gcuen to the gaine of his money boorde , Peter & lohn brought vp in their fiOier boates, all grofle vnlearned men, had learned nothing in mens fchoole that they might dehuer toother. Paule , not onely from a profefl'ed, but alfo from a cruell and blouddy enncmy conuerted co a new man, with fodaine and vnhoped chaunge doeh lliew , that being compelled by heauenly authoritie he now maintaineth that dodrine, which before he had fought agiinft.Now let thefe dogges denie,thac the holy Ghoft came downc vpon the Apoftles,or let them difcreditc Cap, ^ >. 8. Of the knowledge of the hiftorie : yet ftill the trueth it feife openly crieth out , that they were taught by the holy Ghoft, which beyng^before time defpifed men among the ra( kail people , fodcinly began fo glorioufely to en- treate of heauenly oiiitcries. 1 z Theire be yet alfo furthermore many very goo d reafons , why the confente of the Church fhould not be efteemed without weight. For it is to be accompted no fmalle matter,that fins the Scripture was hrtt publifhed , the willes of fo many ages haue conftantly agreed to obey It. And that how foeuer Sathan with all the wo ride hath tra- uayled by maruaylous meanes, either to oppreife it , or ouerthrow it, or vtterly to bloite and deface it out of mcnnes remembraunce , yet cuer ftill hke a palme tree, it hath rifen vp aboue,and remained inuin- cible. For there hath nothghtly bin in old time any fophifter or Rhe- torician that had any more excellet wit than other,but he hath bentc his force againft this Scripture : yet they all haue nothing preuayled. The whole power of the earth hath armed it felfe to deftroy it, and yet all their enterprifes arc vanifhed a wayjas in fmoke. How coulde it haue refiited being fo mightyly on eche fide-afTailed , if it hadde had none other defence but mannes ? Yea rather it is hereby proued, that it came from God himfelfe, that all the traiiailes of men ftnuing a- gainft it, yet it hath of her owne power ftill rifen vp . Befide that , not one citie alone,nor one onely nation hath agreed to receiue and em- brace it : but fo farre as the woiidc extendeih in length and breadth, the Scripture hath atteined her creditc,by one holy corifpiracie of di- uers nations , which ochei wife were in nothing agreable one with an other. And forafmuch as fuch agreement of mindcs fo diuers and dif- agreyng in maner in all thingcs elles , ought much to moue vs, bc- caufe it appeareth , that the fame is brought about none other way, bat by working of the heauenly maieftic : no fmall eftimatio growetlv vnto it, when we beholde their godlinefle, that do fo agree, I meane not of them all,but only of thofejWith whom as with hghtes it plea- fed God to haue his Church to fliine. 1 3 Now' with what afiTurednefle of minde ought we to fubmittc vs to that dodrinc which we fee ftabiifhed and witnefTed with the bloude of fo many holy menne^They when they had but ones recea- ued itjfticked not boldely witlioutfeare, yea and with great chereful- neffe to dip for it : how ihould it then come to paflcithat we, hauing it conueycd to vs with fuch an aflurcd pledge, (hould not with certamc and vnmouable perfuafion take holde of it? It is therfore no fmall c5- firmarion of the Scripture^that it hath bin fealed with the bloud of fo many witnefle$,fpecially when we confidcr that they fuffred death to bearc God the Creator. Lib.i. 24 bearc witnefle of their faith : and not of a frentike diftemperaunce of br»ine,as fometime the erroneous fpirites arc wont to do, but with a firme and conftant and yet fobre zeale of God. There be other rea- fons and thofe not fewe nor v/eake , whereby the Scripture hath her dignitic and maieftie not onely afcertained vnto godly naites, but alfb honourably defended againft the fubtiltics of cauillers , yet be they fuch as be not of them felues fufficiently auaylable to bring ftedfaft credite vnto it, vntill the heauenly father difclofing therin hismaic- ftie, doth bring the reuerence therof out of all controuerfic. Wher- fore then onely the fcripture fhall fuffifeto that knowledge' W God that bringeth faluation, when the certaintie therof (hall be grounded vpon the mwarde perfuafion of the holy Ghoft.So thofe telhmonies of men that fcrue to confirmc it fhall not be vainCjif as feconde helpes of our weakneflTe they follow that chiefe & hyeft teftimony.But they do fondly that willhaue it perfwaded byproofeto the vnfaitbfull, that the fcripture is the woorde of God , which can not be knowen but by faith. For good reafon thcrfore doth Auguftine geue warning, Devti- that godhnefle and peace of mindeought to go before^to make a man Ii"ce vndci ftand fome what of fo greate matters. credcn- Thc ix. Chapter. That thofe fanaticaU metty which forfaking Scriptt4re,refirt vnto rcHtUtitn^ d» ouerthrovv all the principles of godUneJft, NOw they that forfaking the Scripture do imagine I vrote not what waie to attaine vnto God , are to be thought noc fo much to be holden with crrour, as to be caricd with rage. For there haue arifen of late certaine giddy brained men, which moft prcfumptuoufly pretending a fchoole of the fpirite, both them felues do forfake all reading, & allfo do fcorne their Umplicitie which ftill follow the dead & flaying ietter,as they call it.But I would faine know of thefe men, what fpiritc that is , by whofe infpiration they are caried vp fo hie , that they dare defpife the doftrinc of the Scripture as childifli and bafe.For if they aunfwere that it is the fpiritc of Chrift , then fuch carelcfnefTe is woorthy to be laughed at. For I thinke they will graunte, that the Apoftles oi Chrift and other faith- full in the primiciue Church were lightned with none other fpirite. But none of them did learne of that fpirite to defpife the word ofGod: but rather cucry one was moued more ro reuereceit,as their writings do moft plaincly witnefle. And furtly fo was it foretold by the mouth of Efaie . f^or where he faith , My fpirite that is vpon thee , and my Er, wordcs which I haue put in thy mouth , fliall not deparie out of thy **• Cap .p. Of the knowledge of mouth,nor out of the mouth of thy feede for euer: he doth not bindc the old people to the outwarde dodiine as though they were fct to learnc to fpclle, but rather he teacheth,that this (hall be the true and perfed felicitie of the new church vnder the reigne of Chrift , that it ihall no lefle be leddc by the voice of God, tha by the /pirite of God. Wherby we gather, that thefe lewde menne with wicked facrilege do fcuer afunder thofc thinges that the Prophet hath ioyned with an inuiolable knotte.Moreouer,Paule bcyng rauifhed vp into the thirdc heau^i;!, yet ceafTed not to go forward in the dodrine of the law and . Tim, the Prophetes, euen fo as he exhorteth Timothe, a dodour of fin- ^■ > }' gular excellence to apply reading. And worthy is that comcndation to be remembred , wherwith he fetteth forth the Scripture j faying, I. Tim. that it is piofitable to teach,to adrr.onifii and to reproucjthat the fcr- \'^^' uauntes of God may be made perfcd.Howdiuelillia niadnclTe is it to faine, that the vfe of Scripture is but tranlitorie, and lafteth but for a while , which in deede guideth the children of God euen to the laft ende ? Againe , 1 would haue them aunfwere me this : whether they haue taftcd of an other fpirite than that , which the Lord promifed to his difciples . Although they be vexed with extreme madneflfe , yet I thinke they are not caried with fuch giddinelTe , that they dare fo boart. But what mancr of fpirite did he fpeake of in his promife?euen * • that fpirite which fhould not fpeake of it felfcjbut (hould minifter and infpire into their mindes thofe thinges which he the Lord himfclfc had taught by his worde . It is not therfore the ofhce of the fpirite which is promifed vs, to faine new and vnhearde of reuelations, or to coine a new kinde of dodrine, whereby we (liould be led from the re- ceiued dodrine of the G<^peII, buttofealein our mindes the felfc fame dodrine that is commended vnto vs by tlie Gofpell. z Whereby we plainly vnderflandjthat we ought right ftudioufly to apply the reding and hearing of the Scripture, if wehft to take any Pct.i. ^^^ ^^^ fruite of the fpirite of God . As alfo Peter praifeth their di- o. hgence that are hedcfull to the dodrine of the Prophetes , which yet might feme to haue geucn place after therifing of the light of the Gofpell. On the other fide if any fpirite leauing iht wifdom of the word of God doth thruft vnto vs an other dodrine, that the fame fpi- rite ought rigbtefuUy to be fufpedcd of vanitie and lying . For what ? when Sathantransformeth himfelfc into an aungell of lieht, what crcditc ftial the holyGhoft haue amog vs,if it be not feuerally knowcn by fomc afl'ured marke ? And truely it hath bin plainely pointed out vnto vs by the worde of the Lord, but that thefe miferable men do willingly couetc to erre to their owne deftrudion, while they feeke a fpirite God the Creator. Lib.i. 25 fpiritc rather from them fclues than from him.Biu(rny they) it is dil- honorable, that the fpirite of God, whom all thmges ought to obey, {hould befubicdto the Scripture. As if this were a difiionour to the holy Ghoft to be euery where egall and like to it fclie , to agree with it felfe in all thinges, and no where to varie . In deede if it were to be tried by the rule cither of men,or of angels, or any others rule whst- foeuer, then it might wtll be thoughtjthat it were brought into obe- dience,or if ye lift fo to terme it,into bondage.But when it is compa- red with ic felfe, when it is coniidercd in it felfe,who can therfoi e fiy, that there is any wrong done vnto it ? But thus it is brought to triall. I graunt , but fuch a trial! wherewith it was his owne pleafure to hauc his maiertie cftabhdied. It ought to content vs fo foone as he entreth into vs. But left vnder his name the Ipirite of Sathan fhould crcepe in, he wii haue vs to know him by that image of him {elfe,which he hath printed in the Scriptures. He is the authour of the Scriptures : he can not be diuers and vnlike him felfe. Therefore it muft needcs be, that he continually rcmaine fuch as he hath fhewcd him felfe rherin. This is no diHionor vnto him , vnlcflTe perhappc we count it honorable to fwarue and go out of kinde from hirafclfe. 3 Whcras they cauill that we reft vpo the letter that fleieth,hcrein 2. Cor. they fuffer puni/hement for defpifing of the Scripture. For it is plainc 6. enough that Paule there contendeth againft the falfc Apoftles,which commending the law without Chrift did call away the people fiom the benefiteof the newTeftament , wherin the Lord doth couenanc that he will graue his law within the bowels of the faithful!, and write it in their hartes. The letter therfore is dead, and the law of the Lord killeth the readers of it , when it if? feuered from the grace of Chrift, and not touching the heart, only foundeth in the eares. But if it be ef- fedually printed in our hartes by the holy Ghoft, if it prefent Chrift vnto vs:thenisitthe worde ot life,conueriing foulcs,geuingwifdom to little ones.&c. Alfo in the fame place the Apoftlecalleth his prea- 2.Cor.j ch'ng the minifterie of the holy Ghoft:meaning that the holy Ghoft 8* doth fo ftickc faft in his truth which he hath exprcfled in the Scrip- tures ) that then only he putteth forth and difplaieth his force, when the Scripture hath her due reucrence and dignitie. And it difigiccth not herewith which I before faid , that the worde it felfe is not much aflured vnto vs,vnlefle it be c6 firmed by y vitneife of the holy Ghoft. For with a certainemutuall knot the Lord hath coupled together the aflliraunce of his worde and of his fpiiite,fo that perre<5l r cuercnce to the word doth then fettle in our mindes whe the holy Ghoft Ihineth vpon vs to make vs tlierin beholde the face of God : and on the other D . Cap, 10. • Of the knowledge of litie without all fearc of being deceiued wc do em brace y holy Ghoft when we reknowledge him in his owne image , that is in his wordc. Thusitis vndoutediy: God brought not abrode his worde among mc for a fodeine {lieW:,meaning at the comming of his fpirite by and by to take Jt awny agsin , but he after fent the fame fpirite with whofc power he had diftributedhis worde, to make an ende of his worke , with efffdual contirmacion of his wordc.In this forte Chrift opened _^* the miiidcs of the two difciplcs , not that they (hould caft away the Scriptures and vaxe wile of themfelues , but that they (hould vnder- y, ^ibnd the Scriptures. Likewife Paule when he exhorteth theThef- .19. * ^''•lonians not to extinguifh the fpirite , doth not cary them vpon hie to vaine fpeculations without the worde, bur by and by faith further, that prophecies are not to be dcfpifed:wherbywichout dout is meant, that the light of the fpirite is choked vp fo Tone as prophecies come to be dcfpifed. Wh^^t fay thefe proudely fwclling men , rauiflied with the fpirite, to thefe thinges,which reckcn this only to be an excellent illumination jW hen carelefly forfaking and faying farewell to the word of God , they both boldly and rafhly do take holde of all that they haue conceiued in their flcepe.Truely a farre other fobrietie becom- meth the children of God : which as they fee that without the fpirite of God they are voide of all light of trueth,fo do they know that the worde is the inftrument wherwith the Lord diftributeth to the faith- full the light of his fpirite. For they know none other fpirite but that which dwelte and fpake inthe Apoftles, bywhofe oracles they arc continually called to the hearing of the worde. The X. Chapter, That the Scripture, to correEi all fttperfticion, doth in comparifon fet the true God againfi all the gods of the Gentiles , reckoning him for none of them. Vt becaufe we haue (hewcd,that the knowledge of God which' in the frame of the world and all the creatures is fomewhat plainely Ctt forth , is yet more familiarly and plainely declared m the worde: now is it good to confider, whether the Lord fhew himfelfe fuch in the Scripture as it pleafed him fiift to be repre- Jfcntedinhisworkes. Butiniallatthistimc be contented onely to poinr vnto it,wherby the godly mindes being admonifhed may know what IS chiefely tobefearched in t e Scriptures concerning God^and be directed to one cercaine marke in their fcking. I do not yet touch the peculiar conuenaiuc, whcrbyGod feuered the ilockc of Abraham from other nations.For eueii then he appeared the rcdemer in rccey- uing God the Creator. Lib.i. 26 uing to his children by free adopcion thofe that before were cnne- mies. But we are yet about that knowledge that rcftcth in the crcatio of the worlde and afcendeth not to Chnft the mediatcisr . And al- though byandby it fhalbe good to allege certaine places out of the new Tcftament, forafmuch as euen out of it both the power of God the.Creator and his promdence in preferuing of the fi: ft nature is sp- proued , yet I warne the readers before , what is now my pu; pou- to do, to the ende that they pafle not the appointed boundes. So for fhis prefenr, let it fuffice vs to learne, how God the maker of heaucn and earth doth gouerne the worlde by him created. Euery where is reno- med both his fatherly bountie and enclined will to do goodjand there are alfo excmples rehearfed of his fciieritie , which fhew him to be a rightcou5>punifherofwickeddoinges,fpecially where his fuftcrauncc nothing preuailcth with the obftinnte. z 3n certaine places are fct forth more plaine defcriptions whcrin his naturall face is as in an image rcprefenied tobefeen. For m the Exo.j4 place wher Mofes defcribeth it,it femeth that his meaning was ihort 6. ly to comprehende all that was lawfull for men to vnderftand of God. The Lord f fayeth he) the Lord, a mercyfull God , and gracious, pa- ciente and of much mercy.and true,which keepeft mercy, vnto thoui fandes which takeft away iniquitie and wicked doinges , before whom the innocente Hiall not Ife innocent , which rendreft the wickednelle of the fathers to the children and childrens children. Where let v$ marke, that his eternitie & being of himfelfe is expreifed in the twife repeting of that honorable name: and that then his vertues are re- hearfed , in which is dcfcribed vnto vs , not what he is in refped to himfclfe,but what a one he is towarde vs :that this knowledge of him may rather ftand in a liuely feling, than in an empty and fupernaturall fpeculation. And here we do heare recited thofe vertues of his which we noted to fhine in the heauen and earth , that is to fay, demencie^ bountie, mercie, iuflice, judgement and trueth For might and power are conteined vnder this name Elohim God.With the fame names of addition do the Prophetes fet him forth when they meane fully to paint out his holy name. But, becaufe I would not heape vp to many examples together, atthis prefcntlet one Pfalme fuffice vs , wherin Pfa.i4s the fumme of all his vertues is fo exactly reckened vp , that nothing J- can fceme to be omitted. And yet is nothing there reharfed , but that which wernay beholdein his creatures. Soplainely do we perceiiie God by informacion of exper!ece,to be fuch as he declareth himfelfe in his worde. In leremie where he pronounceth,what a one he would j.. ^ kaue vs know him to be, he fetteth forth a defcription not altogether a ^. D .j. Cap. 10. Of the knowledge of fo full, but yet comming all to one eftcd. He that giorycth/aieth he, let him glory in this that he knoweth me to be the Lord thiit do mei- cie,viftice,and iudgement on the earth. Surely thefe three thingcs arc very necelTary for vs to ^nowimercVjin which alone conlifteth all our faluacion; Iudgement, v*'hich is dayly executed vpon euill doers, and more greuous IS prepared for them to eternall dcthudion : lulhce, whcrby the faithful are preferued and moft tenderly chenflied.Whicb thingcs when thou haft conceiued, the prophecy faith thou haft fuffi- ciently enough wherof thou maieft glory in God . And yet here are not omitted cither his trueth or his power, or his hohncHe or good- neiTe. For how fliould the knowledge ftand fure which is here requi- red of his iuftice,mercy and iudgemenrjvnleflTe it did reft vpon his vn- mouable trueth ? And how fhould we beleue thai he doeth gouerne the earth with iuftice & iudgementjbut vnderftading his power ? And whence cometli his mercy but of his goodnefte ? If then all his waies be mercy5iudgemerit and iuftice, in them muft holinefl'e alfo nedes be feen. And to none other end is diredcd that knowledge of God that is fet forth vnto vs in the Scriptures,tha is that knowledge alfo which appeareth emprintedin his creatures,that is to fay:it firft moueth vs to the feare of God , and then to put confidence in him, to the ende we may learnc firft :o honor him with perfect innocency of hfe and vn- fained obediap.i I . Kji me Knowieage or i' them. And fcarce was there any huing creature which was not amog J ■ the Egjptians a figure of God. But the Grecians were thought to be wifer than the reft , becaufe they worlliipped God in the fhape of a manne.But God compareth not images one with an oiher,as though 5 8. one were more and an other lefTe mete to be vfedjbut without any ex- ception lie reiedeth all images, pidurcs and other fignes , wherby the fiaperftitious thought ro haue God ncre vnto them. ^'^' 1 This is {:?Xy to be gathered by thereafons which he ioyneth to the prohibition. Firft with Mofes. Remember that the Lord hath Ipoken to thee in the vale of Horeb. Thou heardeft a voiccjbut thoii (aweft no body. Therefore take hcde to thy felfe, leaft paraduenturc thou be deceiued and make to thy felfc any IikenefTe.&c.We fee how openly God fettech his voice againft all counterfaitc fliapes , that we may know that they fori'ake God whofbeuer do couet to hauc vifi- '• ■* '; blc formes of him . Of the Prophetes onely Efay fhalbe enough g, which ipeaketh oft and much hereof, to teachc that the maieftie of .9. & God is defiled with vncomely and fohili conttrfaitmg, whc he being .5« without body is likened to bodily matter : being inuifible,to a vifible image : being a fpiritc, to a thing without hfe : being incomprehen- (ible, ro a fmali lompc of umber, ftone or golde. In like manner rea- i. 1 7. /bneth Paule: For afmuch as we are the generacion of God,we ought not to thinke that the godhead is like vnto gcide , or (iluer or ftone graucn by art and the inuentionof man. Vvheiby it certainclyap- pearethjwharfoeuer images are eredtdor piduces painted to exprcifc the ftiape of God , they fimply difpleafe him as certainc diftionors of his maieftie. And what maruel is it if the holy GhoU do thonder out tnefe oracles from heauen, fith he compelleth the very wretched and •blinde idolaters themfelues to confefle this in earth ? It is knowen g ^g how Seneca complained as it is to rcade in Auguftine.They dedicate li.dei (faith he) the holy immortall and inuiolable Gods inmoftvileand p. xo. bafe ftuffcjand put vpon them the fhapes of men & beaftes,and fomc of them with kinde of man and woman mingled together , and with fondryftiapen bodies , and fuch they call Gods which if they fhould receiue brerh and mete them would be reckened monfters. Wherby agame plainly appeareth , that it is a fonde cauillacion wherewith the defenders of images feke to efcape, which fay that the lewes were for- bidden images.becaufe they were inclinable to fuperftitio. As though that thing pcrteined to one nation onely which God bringeth forth of his eternall being and the continuall order of nature . And Paule rpake not to the lewfs but to the Athenienfes when he confuted their error in concci failing a fiiape oi God. 5 God Cjod the Creator. Lib.i. 28 5 God in dede, I gr^iunt , fomedme in certaine hgnes hath geuen a prefence of Iiis godhead, Co as he was fayed to be beholden face to face,but al thefe (ignes that euer he fliewed did aptly leiue (or meanes to teachcjand wirhall did plainly admonifh men of an mcomprehcn- (ible elTence.For the cloudc and fmoke and flame,alihough they were tokens of the hcauenly glory , yet did they as it were bridle and re- ^cu > ftraine the mindcs of men that they fhould not attempt to pafle any "* further. Wherfore not Mofes himfelfe, to whom God diCdoCsd him- felfe moft familiarly in comparifon of otherjobtcined by prayer to fee Exo. j that face, but recey ued this anfvvcre tliat man is not able to fulteine fo ^ ^* great brightnefle. The holy Ghoft appeared vnderche IikcncfTeofa doue , but (ith he immediatly vanifhed away , who docth not fee that Mat. ^ by that token of fo fhort a continuance of a moment the faithfull are *^* put in minde that they ought to belcue him to be an inuifible fpirite, that holding them contented with his vertue and grace , they Hiould make him no outward fhape. This, that God appeared fometimes in forme of a ma,was a forefhewing of the reucling that was to be made ofhiminChrift. And therefore it was not lawfull for the lewes to abufe this pretenfe to ered to themfelues a reprefcntacio of the god- head in the fhape of man . Alfo the mercy fcare whcrin God fliewed forth the prefence of his power in the time of the law , was fo made as ic might teach that the beft beholding of the godhead is this, when mens mindes are caried beyond them felues with adminiltration of ic. For the Cherubins with their v/inges ftietched abrode did couer it, ^^q ,. the vcile did hide it , and the place it fclfe being fet faire inwarde did 17. " of it fclfe fufHciedy kepe it fecrete.Therfore it is very plaine that they be very mad that go about t0 defende the images ofGod SfiofSaintes with the example of thefe Cherubins. For , I pray you , what meant thefe litle images, but to (hew that images are not mete to reprefent the mifteries of God ? forafmuch as they were made for this purpofe, that hiding the mercy featc v,'ith their wingcs they fliould not onely kepe backe the eyes of m3n,but alfo aUhis fcnfcs from the beholding of God, and fo to corredhis rafh hardinefife.For this purpofe maketh it that the Prophetes defcribed the Seraphins (hewed the in vi(io,with 2Ci.6.t their face vncouered:wherby they (ignifie,that fo great is the bright- neffe of the glory of God that the Angels themfelues are kept from dired beholding it, and the fmall fparkes thcrof that fhine in the An- gels are withdrawen from our eyes . Although yet fo many as rightly iudge,do acknowledge that the Cherubins of whom we now fpeake, perteined only to the old maner of introdudion as it were of children vfcd ill the law . So to draw tiiem now for an example to our age , is D liij. Cap.i I . Of the knowledge of an abfurditie. For that childilli age, as I may fo terme ity is paflcd, for the which fuch rudimentes were appointed . And it is much fhame, that the painime writers are better expounders of the law of God than the Papiftes are . luuenale reprocheth tiie Icwcs as it were in fcorne that they honor the white cloudes & the deiiie of the heauen. I graunt he fpeaketh peruerfly and wickedly: & yet he fpeaketh more truely in faying that they haue among them no image of God , than thePapillesdo which prate that they had a vifibJe image of God. And wheras that people with a certaine hote haftineffe , brake out oftenmes to ieke them idols,euen as waters out of a great freOi fpnng buile out with violent force ; hereby rather let vs Icarne how great is the inclination of our nature to idolatry, leaft throwing vpon the lewcs the blame of that fault which is common to all , we fiepe a deadly flepe vnder vaine allurementes to linne. 4 To the fame purpofe ferueth this faying. The idols of the Gen- tiles are golde and fi'uer , eutn the workes of mens handcSc Becaufe •» » 5 • the Prophete doth gather of the lUiffe it fcl fe , that they are no gods , - th.n haue a golden or (iluer image: and he taketh it for cofeffed truth, that it is a fohlh fained inuencion whatfocuer we coceiue oi our owne Itnfe concerning God. Me namcth rather gold and filuer than clay or flone , that the beautie or the price (hould not ferue to bring a reue- rence to idols..Bui he cocludeth generally that nothing is IcfTe allow- able, than gods to be made of dead ftuffe. And in the meane while he ftandedi as much vpon this point , that men are caried away with to mad a raHmefle , which the mfelucs bearing aboi»t with them but a borrowed breath,ready to vanifh away at eucry moment, yet dare geue the honor of God to idols . Man muft nedes confcfl'c thathim- Uhc is but a creature of a daies continuance , and yet he will haue a pece of metall to be compted God to which himfelfe gaue the be- ginning to be a God. For whenfc came the beginning of idols but from the will of men ? Very iuitly doeth the heathen Poet geue them this taunt: forat. ^ WM fometime a fig tree logy a blocj^c that ferud for nought: m« I > The work^man douted what of me irere fitteft to be wrought: •^* A fourme to Jit "vpon , or els a Vrlaf God to be. At length he thought the better was a God to make ofmc. Forfooth an earthly filly man that breatheth out his owne life m maner euciy moment,by his workemanlliip fliall conuey the name & honor of God to a dead ftocke. But forafmuch as Epicure in fcoffing- ly iefting hath cared for no rehgion, let vs Icaue the tauntes of him & fcich as he is,and let the rdbuking of the Prophete pricke vs or rather thrull thruft vs through where he fayeth, nat they are to much beaftly wit- Eray44, ted that with one fclfe pcece of wood do make a fier & warme them- * 5. felucs, do heate the ouen to bake bread, do roft or feeth flefli, and do make the a God before which they fall down humbly to pray.Ther- fore in an other place he doth not onely accufe them by the law ,but alfo dochreproch them that they haue not learned of the fundations of the carth:for that there is nothing lefle conueniem than to bring God to the meafure of fiue foote which is aboue all meafure and in- Era.40. coprehenhble. And yet this fame monftruous thing which manifeftiy 21. repugneth againft the order of nature,cull:ome fheweth to be natural to men. We mult moreouer holdc in minde, that fuperftitions are in Efa.a.S. Scripture commonly rebuked in this phrafe of fpeech , that they are ^ ^^7' the workes ot mens hand which want the authority of God: that this Oie,i4, may becrrtaine, that all theXe manners of woriliipping that men do 4. deuife ofthemfeluesare decgttablc. The Prophet in the Pfalme doth "liC'J* amplifie the madnefle of them that therefore are endued with vndcr- * |* {landing, that they Hiould know that ail thmegs arc moued with the j/ only power of God, and yet they pray for helpe to thinges dead and renlelelfe.But becaufe the corruption of nature carieth as well all na- tions, asecheman priuately to fo great madnefle, at lall: the, holy Ghoft thundreth with terrible curfe againft them faying : let the that make them become like to them and fo many as truft m them . And itis to benotedthat-a fimihtude is no lefl!e forbidden than asrauen image , whereby the fond futtelry of the Greekes is confuted . For they thmke they are well difcharged if they graue not a God,\vhiIe in painting they do more hcentioufly outrage than any other nations^ But the Lord forbiddeth an image not only to be made by the grauer bur alfo to be counterfaited by any other workeman , becaufe fuch counterfaiting is euill and to the dillionor of his maiefty. ^ I know that it is a faying more than common among the peo- ple,that images are lay mens bookes. Gregory fo fayd^but the fpirite ofGodpronounceth farreotherwife, inwhofe fchoole if Gregory had bin taught, he would neuer fo haue fpoken. For whereas H;:;re- Hjer.io my plainly fayeth that the ftocke is a dodrinc of vanity : and whereas 8. Habacuctcacheth that the molten image is a teacher of lyes : furely ^^-^-^^ hereof IS a generall dodrinc to be gathered, that it is vainc and lying whatfoeuer men learne by images concerning God . If any man take exception, and fay that the Prophetes reprouc them only which abu- fed images to wicked fuperftitionrl graunt that to be true. But I addc further that which is eafie for all men to fee,th3t they condemne that thing wholcly which the Papiftcs take for an aflured princi^>ie , that Cap.i I . Of the knowledge of linages are in ftede of bookes. For they do in comparifon fet images againft Godasthinges diredly contrary & fuch as neuer can agree together.T his comparifon I fay is made in thofe places which I hauc alleged. Sich there is but one true God whom the lewes did wor- fhjpjit IS amifle & ialftly don to forge vifible (hapes toreprefent God and men are mifcrably dcceiued, that thereby feeke for knowledge of God. Finally if it were not true that it is a deceitfuU & corrupt know- ledge of God that is learned by images, the Prophetes would not fo generally condcmne it. At leaft thus much I winne of them when wc fhew that it is vanity & lying that men do attempt to reprefent God with images , we do nothing but rehcarfe word for word that which the Prophetes haue taught. 6 Let be red what Ladantius and Eufebius haue wrv'tten of this matter which fticke not to take it for ccrtaine that they were all mor- tall of whom images are to be feene . Likewife Auguftine : which without douting pronounceth that it is vnlawfull not onely to wor- Concil ^'P imagesjbut alfo to fette vppe images to God. And yet fayeth he libert.' none other thing but the fame which manyyearcs before was de- ca.6.c3, creed by the Eiibertine councell whereof this is the x x x vi. Chapter, 3^- It is ordained that no pidures be had in the church , that the thing Ciurca- ^^^^^ ^^ honored and worfliipped be not painted on the wales . But te Dei. ^oQ: notable is that which in an other place Auguftine allegeth out ca.9. & of Varro , and confirmeth it with his owne aflent , that they which i^' firft brought in the images of Gods , both tooke away the fearc of God^and brought in errour . If Varro alone fhould fay this , parad- uenture it fliould be but of fmale authority. Yec ought it of right to make vs alliamed that a heathen man groping in darkeneffe came to this hght,to fee that bodily images are therefore vnmete for the ma- ietty of God , becaufe they diminifh the feare of God and encreafe errour in men . The proofe it felfe witnelTeth that this was no lefle truly than wifely fpoken. But Auguftine hauing borrowed it of Var- rojbringcth it foorth as of his own minde. And firft he admonilheth, that the firft crrours wherwith men were entangled cocerning God, beganne not of images, but as with newe matter added encreafcd by them. Secondly he expoundcth that the feare of God is therfore mi- nijlied or rather taken away therby,becaufc his maiefty may eafely in the fooliftmefle and in the fond and abfurde forging of images grow to contept. Which fecond thing I would to God we did not by proufe find to be fo true.Whofoeuer therfore wil couct to be rightly taught, let him elfe where leaine than of images 3 what is mete to be knowcti concerning God. 7 Wherefore God the Creator. Lib.i, ;o 7 Wherfore if the Papiftcs haue any (liame, let them no more vfc this (liift to fay that images are lay mens bookes, which by many te- ftimonies of Scripture are fo openly confuted. And ahhough 1 graiit the fo much,yet (hould they not much get therby for defcnfe of their idols What monfters they thruft in,in the place of God, is well kno- wen.The pidures and imagesthat they dedicate to Saindes,what arc they but examples of extreme riot and vnclennefle, whcreunto if any would fafhio huTifelfe,hc were worthy to be beate with ftaucsPSurely the broihelhoufesjcan (hew harlots more chaftly and foberly attyred, tha their temples (hew images of thcfe whom they would haue cal- led virgms.Euen as vncomly array giue they to the martirs.Ltt them therfore fafliio their idols at leaft to fome honeft (licw of lliamefaft- neSjthat they may fomwhat more colourably iye in faying, that they arc the books of fome hohnefle. But if it were fo, yet then would wc anfwere,that this is not the right way to teach the taithfull people in holy places, whom God would haue there inftruded with farre other doftrine than with thefe trifles . God commaunded in the churches a common dodrine to be fet forth to all men in preaching of his word and in his holy mifleriesjwhcreunro they fliew them felues to haue a minde not very hedefuU, that ca(^ their eyes about to behold images. But whom do the Papiltes call lay and vnlearned men whole vnskil- fulneife may beare to be taught only by images ? forfooth euen thofe whom the Lord knowledgeth for his difciples,to whom he vouchefa- ueth to reuele the heauely wi( but to i- maginc that there did a certaine force of Godheade abide in thera. Therfore whether thou reprefent to thy felfe either God or a crea- ture in the image,when thou falleft downe to worfhip,thou art alrea- dy bewitched with fome fuperftition , For this reafon the Lord hath forbidden notoncly images to be ereded that are made to exprefic alikenefleofhim, buialfoany titles or ftones to be dedicated, that fliouldftand tobe worHiipped. And for the fame reafon alfo in the comaundemcnt of the law,this other point is added concerning wor- fhipping. For fo foone as they haue forged a vij!]ble forme for God^ they alfo tye the power of God vnto it. So bcatliy ifiolifh arc men, that there they fatten God where they counterfaite him,and therfore mutt they necdes worfliip it. Neither is there any difterence whether they (imply worfliip the idole,or God in the idole.This is alway ido- latry when honoures due to Godaregiucn to an idole, vnder what colour foeuer it be. And becaufe God will not be worfiiipped fuper- ftitioufly , therefore what(beuer is giucn to idols is taken from him. Lette them take heede hereunto thatfeeke for pretenfes to defcnde the abhominable idolacry,wherewith, thefe many ages paftjtrue teli- gion hath bin drowned and ouerthrowen. But (fay thcy)the images are not taken for Gods . Neither were the lewes themfelues fo vn- aduifed to forgette that it was God by whofe hande they hadde bin brought out of -^gypt before they made the calfe. Yea when Aaron faydjthat thofe were the Gods by whom they were deliuered out of the land ofi£gypt,they boldly alfentedjAiewing a plainc toke of their meaningjthat they would ftill kcpe that God that was their deliuerer, fo that they might (v him go before them in the calfe.Nejther is it to be beleued that the heaihe were fo groffe as to beleue,that God was no other thing bur ttocks and ftones.For they changed their im.':£;es at their pleafure, butttill they ktfpt die fame Gods in their minde:& there weic many images of one God, and yet clicy did not according Cap. 1 1 . Of the knowledge of to the multitude of images faine them many God. Befidc that they did daily cofecrat new images,yet did they not thinke that they made I pfal. "^^ Gods . Lette the excufes be read which Auguftine fayeth were 13. pretended by the Idolaters of his age. When they were rebuked,the common forte aunfvvered, that they did not worlhippe that viliblc thing, but the deity that did in it inuifibly dwell. And they that were of fomwhat better rcligiojas he calleth itjdid fay that they did neither worlhippe the image nor the fpinte in it,but by the corporall image they did behold the figne of that thing which they ought to worl'hi'p. How then ? All idolaters, whether they were of the Icwes , or of the gentiles , were none oiherwife minded than as I haue fiyd: being not cometed with a fpirituall vnderftandingof God,they thought by the images he {hould be more fure & nerer imprinted in the. After once that fuch difordered counterfairingof God well hked them, they nc- uer ended , till daily more and more deluded with new deceives they imagined that God did flic w foorth his power in images. And neuer- thelelfe , both the lewes were perfwaded that vnderfuch images ihey did worfliippe the one true Lord of hcauen and earth : and like- wife the gentiles, their falle Gods, whom yet they fayned to dwell in heauen. 10 Whofoeuer deny that it hath thus bin done in time paft , yea within our owne rcmembrauncejthey impudently lye . For, why fall they down before them?And when they pray, why turne they toward 1 pfal. them as to the eares of God?For it is true that Auguftine fayeth,that «3« noman prayeth or worfhippeth when he fo beholdech an image but he is fo afteded in minde that he rhinketh himfclfc to be heard of it, or that it wil do for him what he defireth. Why is there fuch differece betwene the images of one God, that paffing by one image with title reuerence or none done to it they honor an other folcmnly? Whydo they wery themfelues with vowed pilgremages to vifite tho(e images whereof they haue like at home? Why do they at this day in defenfc of them as it were for their rchgionand countrey, fight to flaughter & dcftrudiOjin fuch forte as they would better fufFer to haue the one only God than their idols to be taken from them ? And yet I do not recken vp the grolfe crrouis of the comon people, which are almoft infinite, & do in maner polfcfle the hartes of all men. I do only lliewe what themfelues do confeffc when they meane moft of all to excufe themfelues of idolatry. We do not call them (fay they)our Gods.No more did the lewes nor the Gentiles call them theirs in time paft:& yet the Prophetes ech where ccffc not to caft in their teeth their for- nication with ftockes and ftones, for doing no more but fuch things as God the Creator. Lib.i. 3 2 as arc daily done by them that would be compted Chriftia$,that is to fayjthat they carnally worfliipped God in flocks and ftones. 1 1 Although I am not ignoraunt , nor thinke good to paflfe it o- uer as if 1 knewe it not , how they feeke to efcapc with a more fut- ile diftindion, wherof I fliall againe make mention more at large her- after . For they pretend that the worfhip which they giue to images is Idolodulia which is fcruice of images, and not Idololatria which is worfhip of images. For fo they learme it when they teach that they may lawfully without any wrong done to God giue vnto images and pidures that worftiippe which ihey call Douha or feruice . And fo they thinke themfelues without blame if they be but the feruaunts & nocalfothe worfhippers of idols:as though it were notalule lighter matter to worfhip than to feruc . And yet while they feeke a hole to hide them in the Greeke word, they childirtily difagree with thcmfel- ueSjFor feeing Latreuein in greeke iignifii^th nothing but to worfhip, their faying commeth but to this cflfed^as if they would fay that they worfhip in dede their images,but without any worfhipping. And ther is no caufe why they fhould fay that I feeke to catch them in words: but they themfelues while they feke to caft a mift before the eyes of the fimplcjdo bewray their owne ignorauce. And yet though they be ncuer fo eloquent,they fhall not atteine by their eloquence to proue vnto vs that one felfe fame thing is two fundry things. Let them(fay I)fliew me a differece in y thing it felfe whcrby they may be thought to differ from the old idolaters. For as an adulterer era murderer can- not efcape giltincfTe of his fault , by giuing his finne a newe deuifed name:fo it is a very abfurdity to thinke that thefc men be quit by new deuifc ofa name,if in the matter it felfe they nothing differ fro thofc idolaters whom they themfelues are compelled to codemne. But fo far are they fro prouing that their cafe difFereth fro the cafe of thofc idolaters , that rather the fountaine of all this whole mifchiefe is at) vnorderly counterfaiting, wherin they haue ftriued with them while both with their owne wit they deuife,& with their owne handes they frame them fignifying formes to cxprefTe them a fafhion of God. 1 z And yet am I not fo fuperltitious that 1 thinke no images may be fufiicd at all. But forafmuch as caruing and painting are the giftes of God, I require that they both b& purely and lawfully vfed . Leall thefe tl.ings which God hath giue vs for his glory & for our own be- nefit, be not only defiled by difordered abufcjbut alfo turned to our own dcftrudio. We thir/Kc ir. vnlawful to haue God faOuoned out in vifible formcjbecaufp himfclr'hath forbiddc it^Sc becaufe it canot be done without fon>c defacemet of his i^lo^y. And leaft they thinke that Cap, II. Of rhe knowledge of it is onely we that are in this opinion , they that iiaue bin traueled in their workes (hall finde that all found wryters did alway reproue the fame thiiTg.iftheitbenotlawfullto make any bodily image of God, much kik lliail it be lawfull to worship it for God , or God in it. It rcmayncth therefore lawfull thatoneiy thofe thingcs be painted and graucn whereof our eyes afire capable ; but that the maicfty of God which IS farre aboue the fenfe of our eyes , be nor abufed with vn- comly deuifed fliapcs. Of this forte are parceiy hiftories and thinges done,p3rtt'ly images and fafhions of bodies, without expreffing of a-' . ny thinges done by thcm.The fitll oFthefe haue fome vfe in teaching or admonifhing a man:but what profit the fecond can bring faue only dclet^bitjo j iee not. And yet it is eaidentjthat eucn fuch were almoft ' all the images that heretofore haue {land vp in churches . Whereby we may iudge that they were there fet vp not by difcrete iudgement or choifcbut by foohfii and vnaduifed defire.I fpeake no ' much am4fre & vncomely they were for the moft parte fafIiioned,nor how hcentioufly Painters and Caruers haue in this point /hewed theyr vrantonncire,vv'hich thmg I haue already touched. Onely 1 fpeake to this endjthat though there were no fault in them^yet do they nothing auaile to teach. I g But leaning alfo that diffcrencejlct vs by the way confider whe- ther it be expedient in Chriftian temples to haue any images at all, that do exprefTe either things done or the bodyes of men. Firft if the auchonty of the aunciet church do any thing moue vSjlet vs remem- ber that for about v.C. yeares together, while religion yet better flo- rifhcd,and fincerc do(^rine was in force,the Chriftian churches were vniuerfally without images. So they were the firft brought in for the garnilhment of churches , when the fincerity of miniftration was not a little altered. I will not now difpute what reafon they had with them that were the firft authors therof. But if a ma compare age with age, he (hall lee that they were much fwarued from that vprightnefle of tfiem that wt,c without images. What ? do we thinke that thofe holy fathtrs would haue fuftlred the church to be fo long without the thing which they iudged profitable $c good for them? But rather be- caufc rhey faw either little or no profit in ir,& much daunger to lurke vnderneth it, they did rather of purpofe and aduifedly reied it , than Epi. ^p, by ignoraunce or negligence omitte it. Which thing Auguftine doth alfo in exprcfle words teftifie.When they be fet in fuch placcs(layeth he) honorably on hye, to be feene of them thp.t pray & do Sacrifice, althc'Ugh they want both fenfe and Iife,yct with tuC very likenelfe that they haue of liueiy members and fcnfes , they Co oioue the weakc mindes. God the Creator. Lib.i. 33 mindeSjthat they fceme to liuc & brcath.&c. And in an other place. For thatfhapeof members doth workeand in manner enforce thus in pfai. much, that the minde huing within a body doth thinkc that body to 1 1 j. haue fenfe , which he feeth like vnto his owne . And a little afterj I- mages do more auaile to bow downe an vnhappy foule, by this that they haue mouth,eyeSteares,and feete, than to amend it by this that they neither fpcake nor fee nor heare nor go. This truely feemeth to " be the caufe why John willed vs to beware not onely of wor/hirping i.Toh.5 of images, but alfo of images themfelues. And we haue found ir to 21. much in experience, that through the horrible madnefTe which hath, heretofore pofTcfled the world , to the deftrudion in manner of all godlineire,fb foone as images be let vp in churcheSjihere is as it were a fignc fct vp of idolatry, becaufe the folly of men cannot refraync it felfe,but it muft foorthwith runne on to fuperfticibus worlhippmges. But if there were not fo much daunger hanging thereby : yet when I confider for what vfe temples are ordayned , mc ihinkes it is very ill befeeming theholinefle thereof to rcceiue any other images than thcfc liuely and naturall images, which the Lord by his word hath confecrate,! meanc Baptifme and the Lordes fuppcr, and other cere- monies wherewith our eyes ought both more earneftJy to be occu- pied and more liuely to be moyed,th3n that they Ihould nede any o- ther images framed by the witte of men.Loe this is the incomparable commodity of images,which can by no value be recompenfed,if wc belcue the Papiftes. 14 I thinkc I had fpoke enough of this thing already,but that the Nicenc Synodedoth as it were lay hand on me to enforce mcto (peake more. I meane not that moft famous Synode which Conftan- tine the Great aflembled, but that which was holden eisht hundred yeares ago.by the commaundemcnr and authority of Irene the Em- preflc. For that Synodedecreed,that images fhould not only be had in churches, but alfo worfhipped. Forwhatfocuerlfhouldfayjthe authority of the Synode would make a great preiudice on the other fide. Although to fay truth,that doth not fo much moue mc,as m?kc it appeare to the readers howe faire their rage extended, that were more dcfirous of images than became Chriftians. But firft leite vs di- (patche this.They that at this day maintaine the vfe of images,allegc tnc decree of that Nicene Synode for their defenfe.But there is cxtat a booke of confutation bearing the name of Charles the Great,which by the phrafe we may gather to haue bin wrytten at the fame time. Therein arc recited the fentenccs of the Biflioppes that were prefcnr at that coanccU , and the argumentcs wherewith they contende«i. £ Cap. 1 1 . Of the knowledge of lohn the Legate of the e.ift partes fayed : God created manne after his owne image : and thereupon gathered chat we ought to hauei- mages. The lame man thought that images were commended vnto vs in this rentence:niew me thy face bccaufe it is bcautifull. An other to prouc that images ought to be fecte vppon alcares , cited this tc- ftimony : no man hghieth a candell and putteth it vnder a bufhcll. Another, to (hew that the beholding of them is profitable for vs, brought foorth a verfe out of the Pfalmc : the light of thy countc- naunce is fealed vpon vs. An other tooke this fimilitude : As the Pa- triarchcs vfcd the Sacrifices of the Gentiles , fo muft Chriftian mCn hauc the images of Saintes in fteade of the images of the Gentiles. To the fame purpofe haue they wrythed this faying:Lord,I haue lo- ued the beauty of thy houfc . But Specially witty is the expofition of this place, As we hane heard fo haue we fcen,that God is not knowc by onely hearing of his word,but alfo by looking vppon imagcs.Likc isthe fharpedcuife of Bifhoppc Theodore. Maruelous (Tayethhe) is God in his Samt :s. And in an other place: In the Saintes that are in the earth : therefore this ought to be referred to images . Fi- nally fo filthy are tlieir vofauory follies that it greucth me to rehearfc them. 1 5 When they talke of the worfliipping: then are brought foorth the worfliipptng of Pharao, and of the rod of lofeph, & of the piller that lacob fet vp.Albeitinthislaftexample,they do not only deprauc the meaning of the Scripture , but alfo bring in that which is no where to be read. Then thefe places feeme to them maruelous ftrong and meete proues. Worfliip his footeftole. Againe worfhippc on his holy hill. Againe all the richcmen of the people fhall worfliip thy countenaunce . If a man would in fcorne puttc the perfonage pf aridins; foole vppon the patronesof Images, could he gather to- gether greater and ^rofflr follies ?But to putte all out of doate,Theo- dofius Riflioppe ofMira , doth fo earneftly confirme by the dreamcs of his Archedeaco, that im.iges ought to be worftiipped,as if he had an oracle from heauen to (liewe for it. Now lette the fauourers of i- fnages go and preffe vs with the decree of that Synode. As though thoie reuerend fathers do not altogether difcredit themfclues , in cither fo childifhly handeling, orfo vngodly and fowly tearing the Scriptures. i6 Now come I to thofe monftrous impieties,which it is marucU thateuertheyduift vomit, andrwifemarutllous that they were not cried out agaynftwith hie detcftation of allmrn . And it is good that this outragioufly wicked madnefle be be wraycd,that at leaft the falfc God the Creator. Lib.i. 34 falfc colour of antiquity may be taken away , which the Papiftcs pre- tend for the worfhipping of images, Theodofius the BiHiop of Amo- rum pronounceth curfeagainft all them that will not haue images worfhippcd . An other imputeth all the calamities of Grecia and the caft part to this,that images were not worshipped. What punifhment then were the Prophetes 5 theApoftles and the Martirs wortiiy to fufFer in whofe time there were no images ? They adde further. It the Emperoures image t)e met with perfume andcenfing : much more is this honor due to the images of Saintes.Conftantius Bifhop of Con- ftancc in Ciprus,profefleth that he reuerently emhraccth images,and afBrmeth that he will giueto them the fame honorable mancr of worfhippe that is due to the Trinity that giueth life. And whofoeuer refufeth fo to do,he curfeth him and fendeth him away with the Ma- nichees and Marcionites. And,chat ye fliould not thinke that this w-is the priuate fentence of one man , they did all aflfent vnto it. Yea lohn the Legate of the eaft partes being further caried withheate,fayed ii were better to bring all brothelhoufes into the city than to deny the worfhipping of images . At length by confent of them all it was de- creed , that worfe than all Heretickes are the Samaritans , and worfc tha the Samaritans are the enemies of miagcs. And becaufe the play (houjdnotbe without his folemnefarewclljthis claufe was added, let the be glad & rcioyfe that hauing the image of Chrift do oflfer Sacri- fice vnto it.Where is now the diftindion of Latria and Dulia, where- ^ with they are wont to fceke to blinde the eyes both of God & men ? .For the councell without any exception doth giuc eucn as much vnto images as vnto the liuing God himfclfe. The xij. Chapter* That God isftHtrally difetrnedjfom tdoh^ that he taay bt $nly andvvholely vvorshtpped. WE fayed in the beginning that the knowledge of Gcd ftandcth not in bare fpccularion , but draweth with it the worfliipping of him , and by the way we touched howe he is rightly worfhippcd, which point fhalbc in o- thcr places more largely to be fette foorth. Now I do but fhortly re- peate, that fo oft as the Scripture affirmeth that there is but one God , it ftriucth not for the bare name of God , but wiihall com- maundeth this , that whatfoeuer belongethto the Godhead be not giuen to any other. Whereby alfo appearcth what pure religion doth differ from fuperftition.Eufcbeia,in Greeke (ignifieth as much as true worfliip,bccaufe alway cucn the blindc themfclues groping in darkc- E ij. Cap.i2. Of the knowledge of nelfe haue found that this rule ought to be holden, that God be not vnorderly worfliipped. The name ofrehgion although Cicero truely . and well deriueth fioni rclegcre , to recordc , or gather vp togethen yet is the i eafon that he amgneth enforced and farre fettc,that good worlhippers did often recorde anddiligently wey what was the trueth. I rather ihinke that that name is fctte as a contrary to wandring li- bertyjbecaufe the greater parte of the world vnaduifcdly taketh hold of that which they firft mete withall, and flieth about hither and thi- ther : but ttue godlineflc , to theenditmay ftand in ftedfaft ftatc, Religitjthat is to fay doth gather vp it felf together within her bonds. Like as I thinke fuperfticion to haue her name hereofjthat not being contented with the maner and qrder prefcribcdjfhe heapeth vp toge- ther a fuperfluous nomber of vaine thinges. But to leauc the wordes it hath alway bin agreed by confent of all ages , that religion is with falfe errours corrupted and peruertcd. Whereupon we gather that it is a very fond colour which the fuperftitious do pretend , when with vndifcrcte 2ealc we giue out felucs leaue to do all thinges . And al- though this confeflion found in the mouthes of all men : yet herein a fhamefull ignoraunce bcwrayeth it fclfe , that neither they cleaue to the one God , nor haue any rcgardc of order in the worlhippinge of him, as we haue already fhcwed . But God, to daime his ownc right Vnto himfelfe,crieth out that he is iclous,and that he will be a feuerc reuenger if he be mingled with any fayned God. And then he fettcth forth the lawful maner of worfhipping, to hold makinde in obcdiecc. Heconteincthboth thefe pointesin his law, when firft he bindeih the faithfuU vnto himfelfe that he only may be their lawmaker : and then he prefcribeth a rule whereby to be worfliipped after his ownc mindc.Of the laWjbecaufe the vfcs and endes thereof arc many,I will entreate in place fitte for it. Now f only touch this point,that there- by me are brideled that they run not out of the way to wrong wor- (hippinges. Now as I firft fayd,vve muft hold in minde, that if all that ei-er properly belongeth to godhead do not reft in God alone , he is fpoyledof his honor, and hisworfhippe broken. And there muft wc fomewhat hedcfully mai kc with what futtelties fuperftitio deceiueth. For ir doth not fo reuolte vnto ftraunge gods that it feemeth to for- fake the hieft God, or to bring him downe into the number of other gods; but while flic grauteth vnto him the hieft place,fhe fettethroiid about him a number of lefiergodj, among whom (he diuideth his officcs?And fof albeit clokcdly and craftilyjthe glory of the godhead is cut in partes, that it remaincth not whole with him. So in the old time , as well they of the lewes as of the Gentiles did fe t beneth the fathei: God the Creator. Lib.i. 3j father & iudge of gods a great rout of gods which {hould cuery one according to his de^ee in comon haue withy hiell God the gouern- mcnt of the hcauen and earth . So the Saintes that in a few ages paft departed this hfe,arc aduaunccd to the fellowfhip of God,to be wor- fhipped,called vpon, & honored in fteade of him. And yet with fuch abhomination we thinke that the maiefty of God is not fo much as diuidedjwhcn in deede it is a great parte fupprcfled and extioguilhed, fauing that we retaine ftill a poorc opinion of his fupreme power : 8c in the meane time deceiued with entangled futtehics we are fanderly caried to diuers gods. 2 For this purpofe alfo was inuented the diftin(flion of Latria and Dulia, as they terme them, that is worfhippe and feruice, where- by they might freely feeme to giue away the honors of God to an- gels and dead mcn.For it is euident,that the worfhippe which the Pa- piftes giue vnto faintes difFereih nothing in deede from the wor« {hippe of God.For all alike without diuerfity they worfhip both God and themrfauing that when they be charged with it, they winde away with this exception,that they kepe ftill for God the honor that is due vnto him inuiolate, becaufe they leaue vnto him the worfhippe that they call Latria . But lith the queftion ibndcih vpon the matter, and not the word, who would permitte them fo carelefTcly to mocke in a matter ofall matters moft weighty ? But to lette that alfo prifTe , yec winne they nothing by this diflindion , but to proue , that they giue worfhippe to one God and feruice to an other . For Latria in gretke fignifieth as much as in Latin Cultus, and in Enj:;lifh worfhippe. Du- lia,properly fignifieth fcruicc.And yet fometime in fcripture this diu 0» ferencc is confounded together without diuerficy. But graunt it be a pcrpetuall difference,then mufl we fearch what both the words may meane . Duha is feruice, Latria is worfhippe. Now no man doutcth that to feruc, is more then to worfhip. For many times a man could hardly beare to feruehim whom he would notftickcto worfliippc* So is it an vnegall dealing to giue to the faintes that which is the greater, and to leaue to God that which is the IcfTer. But many of thcauncient authors haue vfed this difiin^lion . What maketh that matter,if all men do perceiue it to be not onely vnfit, but all together very fond? 3 Now leaning nice futtelties, let vs wey the matter it felfe.When Paulc putteththe Galathiansin remembrance what they were be- Ca!.4,S fore that they were lightened in the knowledge of God,he faieth that they gauc Duliam feruice to thofe that of nature were no gods . Al- though he name not Latriam or worfhip, is therforc their fuperilitio E iij. r Cap. 12. Of the knowledge of exculable ? He dorh. ncuerthelcffe condemne thdr pcrucrfc (uperfti- tion, which he tcrmeth by the name of Dulia feruice , than if he had exprefTed the name of Larria, woifhip. And whe Chrift repulfeth the aflault of Sathan with his buckler, that it is wrytten, thou fhalt wor- Matt.4. fhjp ji^e Lord thy God, the name of Latria was not brought in que* Reu 19. ft'On.Sathan required but an adoration. Likewife when the angeil re- 10. * proued Iohn,becaufe he fell down on his knees before him, we ought not to thinkc that lohn was fo madde that he would giue vnto the aiigcU the honor that was due onely to God . But becaufe it was not poffible , but that all worfhip that is ioyned with religion fauouretU fomcwhat as pertaining to God , therefore he could not adore t|ie an^ell,butthac he muft take away fomewhat from the glory of God. Wo read m dccdc often , that men haue bin honored: but that was a ciuilc honor,as 1 may fo callit.But religion hath an other rule,which {o foone as it is ioyned with worfhippc, bringeth with it a prop banc Aft, to. abufe of the honor of God. The fame may we fee in Cornelius . He *^* had not fo fclcndcrly profited in godlinefTe , but that he had learned to giue the foueraigne worlhip to God alone. Therefore when he fell downe before Petcr,he did it not of this meaning to worfhip him in the ftcede of God. And yet did Peter carneftly forbid him to do that •which he did. And why fo? but becaufe men do neuer fo narowly 'put difference betwene y worfhip of God & of his creatures: but that with6ut diuerfity they giue away that vnto the creature, which beJon- ^eth vnto God. Wherefore if we haue one God , wc muft rcmembet that nothing be it neuer fo httle mult be taken away from his glory, Z.!Sa4 ^"^ ^^^^ ^^ keepe flill that which is properly his . Therefore Zacha- ^. * ^ iy when he preacheth of the repairing of the Church,in plaine words expreifeth: That there fliall not only be one Godjbut alfo that there fhalbe one name of that God , to the end that he haue nothing in common with Idols. What maner of worrtiip God requircth,we fhal fee in an other place when it falleth in order. For itpleafed him in his law to prefcribe vnto men what is lawfull and right , and fo to bmdc them to accrtaine rulejthat euery man (hould not gcue himfelfe leauc to deuife what forme of worfhippe he lift. But becaufe it is not expe- dient to loade the readers with heaping many matters together,! will not touche that point yet. Oncly lette it fuffife for this time to kepc in minde, that euery carying away of the duetyfull behauiours of Godlincffe to any other than to God alone , is not without rob- bery of God. And firft fiiperftirion dcuifedto giue diuine honors to ihe Sonne, or other ftarrcs or idols : then followed ambitious pride , which garnifhing mortall men with fpoylcs taken from God, prefumcd God the Creator. Lib.i. 3(^ prefumed toprophane all that euer was holy. And althoughthis principle remained among them , to honour the foucraigne deity, yetgrcwe it in vfe indiflfcrcntly to offer facrificesco fpirites, IciTer gods,or deade men of honor.So flippery is the way to flidc into this fault , to make common to a number that which God feueicly cha- lengeth to himfeife alone. ' Tlie xiij. Chapter. That thtre is tanght in the Scriptures one ejfence of God from the very ereation^vvhich ejfence centaineth in it three perjons, T Hat which is taught in ihs Scriptures concerning the incom- prehenfiblc and fpirituall eflence of God , ought to iuffife not onely toouerihrow the foolifh errours of the common peo- ple , but alfo to confute the Hne futtelties of prophane phi- lofbphie. One of the old wryters fecmed tohaue fayd very well. That God is all that we do fee, and all that we do not fee.But by this meane he hath imagined the godheade to be powrcd into all the Eartcs of the world. Although God, to the intent to kepe men in fo- er minde,fpcaketh but fparely of his owne c{rence,yet by thofc two names of addition that I haue rehearfed, he doth both take away all grofle imaginations , and alforeprefle the preflimptuous boldncflfe of mans minde. For furcly his immeafurable greatnefle ought to make vs afraidc, that we attempt not to meafur e him with our fenfetand his fpirituall nature forbiddeth vs to imagine any thing earthly or ficfhly of him. For the fame caufe he often afligncth his dwelling place to be in hcauen. For thoiigh, as he is incpmprehenlible. he tjllcth the earth alfo : yetbccaufe nefecthourmindes byreafonof theirduU- neffb to l/e ftillin the earth, for good caufe hehftethvs vp aboue the world , to fhake of our flouth and fluggifhneffc . And here falleth to ground the errour of the Manichees, which in appointing two ori- ginall beginninges haue made the diutll in a manner cgall with God* Surely this was as much as to breake the vnity of God and reftrainc his vnmeafurablenefle . For where they haue prefumed to abuie certaine teftimonies : thatlhewcthafowleignoraunce, as their er- rour it fclfe {hewcth a deteftable madneflc . And the Anthropomor- phites are alfo eafilyconfured which haue imagined God toconfift of a body, bccaufe oftentimes the Scripture afcribeth vnto him a mouth, eares, eyes, handcs, and feetc. For what man yea though he be fclendcrly wittcd doorh not vnderftand that God doth Co with vs fpeakc as it were childiflily, as nurfcs do with their babes? Therefore fuch maners of fpeechc do notfo plainly exprefle what God is , as £ iiij. Cap, 13. Of the knowledge of they do apply the vndeiftanding of him to our fclendcr capacity. Which to do 5 it bchoucd of necellity that he defcended a great way beneath his owne height. t But he alfo ferteth out himfelfe by an other fpecial marke,whcr- by he may be more nerely knowe. For he fo declareth himfelfe to be but one , that he yet giucth himfelfe diftindly to be confidyed in three peribn$:which except we learne, a bare & empty name ol God without any true God flieth in our bramc . And that no man fhould thmke that he is a threfold God,or that the one eflencc of God is di- uided in three per(bns,we muil here fecke a (hort and ea(ie definuion to dehucr vs from all errour. But becaufe many do make much a do about this word Perfon, as a thing inuented by man : how iuftly they do fojit is bcft firft to fee. The Apofties naming the fonne,the engra- Heb.1.3 ueci forme of the Hypoftafis of his father , he vndoutedly meancth, that the Father hath ibnne bcinsijwherin he diflsreth from the fonnc. For to take it for Ellcnce (as fome expofitours haue done,as if Chnft like a peece of vvaxe printed with a feale did reprefent the fubthncc of the Father) were not ondy hard but alfo anabfurdity. For lith the Elfence of God is fingle or one and vndiuifible , he that in himfelfe contayneth it all and not by peccmeale,or by dcriu:tio >jbiit in whole perfcdion,fhould very vnproperly yea fondly be called tlie engraued forms of him . But becaufe the father although he be in his owne ,5foperty diftind , hath expreiTed himfelfe wl.olcly in his fonne, it is for good caufc fayd, that he hath giuen his Hypoftafis, ro be C^^nc in him. Wherwith sptly agreeth that which byandby followeth,that he is the brightneffe of his glory. Surely by the Apoftles wordes we ga- ther,that there is a ccrtaJne proper Hypoftafis in the fatlier, that flii- neth in the fonne:whereby alfo againe is eafely perceiued the Hy po- ftad's of the fonnc that diftinguifheth him from the Father.Like order is in the hoi/ ghoft. For we ihall byandby proue him to be God,and yet he muft nedcs be other than the father. Yet this diftindio is not of the efTcncejWhich it is vnlawfuil to make manifold. Therefore if the Apoltles teftimony be credited , it folio we th that there be in God three Hj'poftafes.This terme feeing the Latines haue expreffed with the name of Perfo, it were to much pride & waywardneffe to braule about fo cleare a matter. But if we lift word for word to tranflatc, we may call it Subfiftence.Many in the fame fcnfe haue called it fubftacc. And the name of Perfon hath not bin in v(e among the Latines on- ly; but alfo the Grecians, perhaps to declare a confent, haue taught that there are three Profopa,that is to fay Perfons in God. But they, whether they be Grekes or Latins that diilcr one from an other in the wordc. worHc , do very well agree in the fummc of the matter. J Now howfocuer the heretikes barke at the name of pcrfone, or fomcoucrmuchprccifefnen docarpethat they hke not the worde fainedby deuifeofmen ;fithihey cannotgetof vs to fay , that there be three, wherofeuery one is wholly God,nor yet that there be many goddcs : what vnreafonablenefle is this, to miflike wordes , which ex- prclTe none other thing but chat which is teftified and approued by the Scriptures 'It were better(ray they)to reftraine not only our mea- ningcs but alio our wordes within the boundes of Scripture , than to deuife ftraunge names that cr.ay be the beginninges of difagrement and brawling : fo do we tier our ftlues with ftrife about wordesrfo the truth is loft m contending : fo charitie is broken by odioudy brawling together. If they call chat a ftraunge woide, which cannot be fhewcd in Scripture,as it is written in nonibrc of iiilables : then ihey bmdc v$ to a hard law, wherby is condemned all expofition that is nor pieced together, with bare laying together of textes of Scripture.Butif they meane that to be ftraunge , which beyng curioufly deuifed ,is fuper- ftitioully defended , which maketh more for contention than edifica- tion, which is either vnaptly,or to no proHte vfcd,which withdrawcih from the fimplicitie of the word of God,then with all my hart I em- brace their fobre mmde . For I iudge that we ought with no Icfle dc- uout reuerence to talke of God than to ihinke of him,for as much as what foeuer we do of our fclues thinke of him, is foolilh, and whatip cuer we fpeake is vnfauory.But there is a certaine meafure to be kept. We ought to learnc out of the Scriptures a rule both to thinke and fpeake,wherby to examine all the thoughtes of our mindc & wordes of our mouth. But what withftandeth vs,but that fuch as in Scripture arc to our capacitie doutfuU and entangled, we may in plainer wordes exprcfle them , being yet fuch wordes as do reucrenily and faithfully feruc the truth of the Scripture , and be vfed fparely, modeftly , and nor without occafion. Of which fort there are examples enow. And where as it fhal by proofe appere that the Church of great neceflitia was enforced to vfe the names of Trinitie , and Perfoncs, if any fhall then finde fault with thehcwnefle of woordes , (hall he not be iuftiy thought to be grecued at the hght of the truth, as he that blameth only this that the truth is made fo plaine and cleare to difcerne? 4 Such newncfle of wordes, if it be fo to be called,commeth then chiefly in vfe,when the truth is to be defended againft wranglers that do mocke it out with cauillations . Which thing we haue at this day to much in experience j who haue ^rcat bufinefl'e in vanquiffhing the enemies of uue and founde do^nne. With fuch folding and crooked Cap. 13. Of the knowledge of winding thefe flippery fnakes do flide away , vnlefle they be ftrongly gnped and holdtrn hard when they be taken. So the old fathers being troubled with contending againft falfe dodrines , were compelled to (hew their mcaningcs in excjuilite plainnefle , leaft they fhould leauc any crooked by wayes to the wicked,to whom the douicfull conftruc- tions of wordes were hidingholes of errours.Arrius confefled Chrift to be God,and the fonne of God, becaufe he coulde not againfay the cuident wordes of God , and as if he had bin fo fufticiently difchargcd did faine a certaine confentwith the reft. But in the meane while he ceaffed not to fcattcr abroade that Chrift was create,and had a begins niiig as other creatures . But to the cndc they might draw forth his winding futteltie out of his dcnne, the auncient fathers went further, pronouncing Chnft to be the eternall fonne of the f;?ther and con* fubftanciall with the father. Hereat wickedneflTe began to boile,whcn the Arrians began to hate and dettfte the name OOT3o«/?(»«,confubfta- ciall. But if in the beginning they had finccrely and with pbine mea» ning confefled Chnft to be God , they would not now haue denied him to be confubftantial with the father. Who dare now bbmc thefc good men as brawlers and contentious , bycaufc for one litle wordes fake, they were fo whote in difputatio.and troubled thequiete of the Church ? But that httle worde fliewed the difFeiccc betwene the true beleuiiig Chriftians,and the A rrians that were robbers of God. A fter- ward rofe vp Sabellius which accompted in a maner for nothing the names of the Father, the Sonne, and the Holy ghoft, faying in difpu- taiion that they were not made to fhew any maner of diftin6tion,but onely were fcuerall additions of God ,of which forte there are many. If he came to difputatio.he conft fled,that he btleued the fathcrG od, the fonne God, the Holy ghoft God. But afterward he would redely flippc away with fiying that he hadde in no othervvife fpokcn than as if he had named God,a ftrong God,iuft God, and wife God:and fo he fong another fong,that the Father is the Sonne,and t!ic Holy ghoft is the father,without any order,without any diftind!6. The good doc- tours which then had care of godlinefle, tofubdew his wickcdntfle, cried out on the other fide that there ought to be acknowledged in one God three propretics.And to the end 10 fenfe rhemfelucs againft the crooked writhe futileties with plaine and fimple truth, they affirmed, that there did trueiy fubfift in one God,or (which came all to one ef- fcd)th3t there did fubfift in the vnitie of God a Trinitie of perfons. ^ If then the names haue not bin*without cttoCc ini'ettd,we ought to take hede, that in rcieding the we be not iudly blamed of proude piefumptuoufnefle. I would 10 God they were buried jn dede/o that this God the Creator. Lib.i. 38 this faith were agreed of all men , that the Father and the Sonne, and the Holy ghoft be one God:and yec that the Father is not the Sonne, nor the Holy ghoft the Sonnejbut diftind by certaine propretic. Yet am I not fo precife, that lean finde in my harteto Itnuc for bare wordes. For I note,that the olde fathers,which otherwife fpcake very religioufely of fuch matters , did not euery where agree one with an other, nor euery one with himfelfe. For what formes of fpeech vfcd by the councels doth Hilarie excufe? To how greate hbertie doth Auguftme fometimc bfeake forth? How vnlike are the Grekcs to the Latins ? But of this variance one example fhall fuffife for this time. Whe the Latins met to expreCTe the worde Omooulion, they called it Confubftanciall, declaring the fubftance of the Father and the Sonne to be one,fo vHngthe word fubftance for efltnce-Whervpo Hicrome to Damafus faith, it is facrilege to fay , that there are three fubftanccs in God:and yet aboue a hundred times you fhall finde in Hilaric , that there are three fubftances in God . In the worde Hypoftafis , how is Hierome accombred ? For he fufpedeth that there lurketh poifon in naming three Hypoftafes in God. And if a man do vfe this word in a godly fenfe, yet he plainly faith that is an impropre fpeech,if he fpakc vnfamcdly,and did not rather wittingly and wiUingly feeke to charge the bifhoppes of the Eaftlandes , whom he fought to charge with an vniuft fciaundcr. Sure this one thin^ he fpeaketh not very truely, that in all prophane fchoolcs , oufia , eflence is nothing ds but hypoftafis, which is proued falfe by the common and accuftomed vfe. Auguftine Dc tr is more modeft and gentill.which although he fay,that the worde hy- "ifh. poftafis in that fenfe is ftrange to latine eares , yet fo farre is it of that "^' ^ ne taketh f»om the Grekes their vfuall maner of fpeaking,that he alfo gently bcareth with the Latins that had followed the Greke phrafe. And that which Socrates writeth in the fixte booke of the Tripartite hiftorie,tendeth to this end, as though he ment that he hadde by vn- f kilful men bin wrongfully applied vnto this mattcr.Yea and the fame p^ ^j Hilarie himfelfe laycth it for a great fault to the hcretikes charge, that ni.iib. by their waywardneiTe he is compelled , to put thofe thinges in pcrill of the fpeech of men , which ought to haue bin kept in the religiouf- neflc of mindes, plainly confeffing that this is to do thinges vnlau- full, to fpeake that ought not to be fpoken , to attempt thinges not li- cenced. A little afterjhe cxcufeth himfelfe with many wordes,for that he was fo boldc to vtier new names For after he had vfed the naturall names Father, Sonne, and Holy ghoft , he addeth that whai foeucr is fought further, is beyond the compafle of fpeach, beyond the reach of fcnfe,and beyonde thecapacitieof vnderftanding.And in an other Cap. 13. Of the knowledge of pUce he faith,that happy arc the bi(hops of Galha, which neithtr had nor receiued nor knew any other confelTion,buc that olde and fimplc oncjwhich fro the time of the Apoftles was rccciucd in all Churches. And much Hke is the excufe of Auguftine, that this worde was wrong outofneccHicicbyreafonoftheimperfedioofmens language in Co great a matter : not to expreffc that which is, but that it fliould not be vnfpoken how the Father , the Sonne, and the Holy ghoft are three. This modeftie of the holy mcnne ought to warne vs , that we do not forthwith (o feuerely like Cenforsjnote them with infamic thatrefufc to fubfcribe and fweare to fuch wordes as we propounde themifo that they do it not of pride,of frowardnefle,or of malicious crafte. But let them againe conliderjby how great neceflicic we arc driuen to fpeakc fo , that by httle and littlcj they may be enured with that profitable tnancr of fpeach . Let them alfo iearne to beware , lealt fith we muft mete on the one fide with the Arnans , on the other fide with SabcU lians, while they be offended that we cut ofoccafion from them both to cauilljthey bring themfelues in furpicion,that they be the difciples cither of Arrius or of Sabcllius. Arrius faith that Chrift is God,but he muttercth that he was create, and had a beginning. He faith Chrift is one with the Father, but fccretcly he whifpcretb in the cares of his difciplesjthathe was made one as the other faithfull be , although by fingular prerogatiue. Say ones that Chrift is Confubftanciall with his father, then plucke you of his vifour from the difremblcr,and yet you addc nothing to the Scripture, Sabellius faith.that the feuerall names. Father , Sonne , and Holy ghoft fignifie nothing in God fcuerally di' ftind : fay that they are threeiand he will cry out that you name three gods. Say that there is in one effence a Trinitie of perfong ,then fhall you in one word both fay, what the Scripture rpeakcth,and ftop their vaine babbling . Now if any be holdcn with fo curious fuperftition, that they can not abide thefe names : yet is there no man, though he would neuer fo faine , that can deny but that when we heare of one, we muftvnderftand an vnitie of fubftance:when we heare of three in one elTence,that itis ment of the perfons in the trinitie. Which thing being without fraude confeifed, we ftay no longer vpon wordes . But I haue Ions; ago found,3nd that often,that who foeuer do obftinate- ly quarell about wordes , do keepe within themafccretc poifon : fo that It is better willingly to prouoke them , than for their plcafuie to (peake darkly. 6 But leauing difputation of wordes I will now begin to fpeake of the matter it felfe.l call therfore a Perfone,a fubiiftence in the eflencc of God,which hauing rclatio to the other is diftinguifhed from them with God the Creator. Lib.i. 3^ with vncomunicable proprctie. By the name of bubfiHecc we mcanc an other thing than the eflence.For if the worde had fimply bin God, andin thcmcanetime hadnothingfcuerally proprc toitlelle, lohn haddc faid amifle.that is was with God.Where lie forthwith addeth, that God himfelfc was the fame worde , he calleih vs backe againe ro Iobn»i« ^ one (ingle effence. But bccaufc it coulde not be with God,bu£ that '' it mult rcll in the father : hereof arifeth that (ubfiftecc, which though it be ioyned to the elfencc with an vnfeparable knotjyet hath it a fpe- ciall markcjwherby it doth differ from it. So of the three fubfiftcces, I fay that cche hauing relation to other is in propretic diftinguiihed. Relation is here cxprcifely mencioned. For when there is (imple and indefinite mencion made of God,ihis name belongeih no Icfle to the Sonne and the Holy ghoft , than to the Father . But when the Father is compared with the Sonnejthe feucral propretie of either doth d\C~ cerne him from the other. Thirdely,what foeuer is propre vnto eue* ry of them is vnc5municable. For chat which is geucn to the Father Lib.cS- for a marke of difference , can nor agree with , nor be geucn to the f*"^ P""** Sonne. And I miflike not the definition of Tertullian, (o that it be ^^^"*' rightly taken , That there is in God a certaine difpotition or diftribu- tion,which yetchaungeth nothing of the vnitie of th*clf>:nce. 7 But before that I go anyfurther,it.isgoodthat I proucj he God- head of the Sonne and of the Holy ghoft.Then after we fhal fce,hovf they diflcr one from an other. Surely whc the Worde of God is fpo« ken of in the Scripture : it were a very grcate abfurditie to imagine i* only a fading and vanifliing voice, which fente into the ayre, cometh out of God himfelfc , of which fort were the oracles geucn to the fa- thers,and all the prophecics:when rather the worde is menre to be the perpctuall wifdom abiding with the Father , from whens ajl the ora- cles and prophecies proceded.For as Peter tefti(itth,no lefic didde the *• ^*^*'» oldc prophetes fpeake with the fpirite of Chrift , than did the Apo- **' ftlcs and all they that after them did diftribute the heauenly dodrine. But becaufc Chrift was not yet openly fhewed , wc muft vnderftand that the Worde was before«ill worldes begotten of the Father. And if the Spirit e was of the Worde , whofe inftrumcntes were the prophe- tes , we do vndoutedly gather that he was true god . And this doth Mofes teach plainly enough "in the creation of the worlde, when he fetteth the worde as the meane. For why doth he expreffely tcU, that God in creating of all his workes faid.Be this done;or that done : but that the vnferchable glory of god may fhiningly apperc in his images? The futtlenofed & babbhng men do cafily mocke our this,with fayin<» that the name Worde, is there taken for his bidding or cocamaundc- Cap.13. Of the knowledge of Heb.i. mcme. But better expoficors are the Apoftles , which teach that the •• worldes were made by the fame, and that he fuftcineth them all with his mighty Worde. For here we fee that the Worde is taken for the bidding or commaundemcnt of the Sonrje,which is himfelfe the etei- nall and <:ffcntiaU Worde to the Father. And to the wife and fobre it is Ecclcf. '^ot darke that SaIom5 faith,where he bringeth in Wifdom begotten t4,u. of God before all worldcs,and bearing rule in the creation of thinges, and in all the workes of God . For to fay that it was a certain e com- maundement of God , feruing but for a time , were very foohlli and , vaine : where as in deedc it was Goddes plcafure at that time to HiCw forth his ftedfalt and etcrnall purpofe , yea and fome thing more fe- j . Crete. To which entente alfomakech that faying of Chrift: MyFa- ,- * * ther and I do worke cuen to this dale. For in (aying , That from the beginning of the worlde he was continually working with his Fa- ther, he doth more openly declare that which Mofes hadde more fhortely touched. We gather then that the meaning of Goddes fpca- king was this , that the Worde hadde his office in the doing of thin- ges , and fo they both had a common woorking togither . Butmoft plainly of all doth lohn fpcake,whe he (heweth that the fame Word, which from the beginning was God with God, was together with God the Father the caufe of all thinges . For he both geueth to the John. I , Worde a perfed and abiding effence , and alfo aillgneth vnto it fome J* thing peculiar to it ftlfe , and plainly fheweth how God in fpeaking was the creator of the worlde. Therefore as all reuclacions preceding from God do well beare the name of the worde of God, fo ought we yet to fet in the hyeft place that fubftanciall Worde , the wcllfpring of all Oracles,which beins; fubied to no alreracion , abideth alwaies one and the felfe fame with God, and is God himfelfe. 8 Here many dogges do barke againft vs , which when they dare not openly take from him his Godhead , do fccrcily fteale from him his Eternitie . For they fay , that the Worde then began firft to be, when God in the creation of the world opened his holy mouth . But verie vndifcretly 60 they to imagine a ceriaine innouacion of the fub- flaunce of God. For as thofe names of God that haue relacion to his oijf.vard worke, began to be geuen vnto him after the being of his worke , as for example , this that he is called the creator of heaucn and earth : fo doth Godlmefle know or admitt no name that fliould fignific any new thing in himfelfe to haue chaunced vnto God. For if any (liould come to him from els where than in himfelfe , then this faying of I?»mes (houldfaile, that euery good, geuing and euery per- fc^ gift is from abouc , and commctn dov/nc from the Father of lightes. God the Creator. Lib. i . 40 Jightes , witii vrhom is no variablencflc neither fhadowing by tur- ning.Therfore nothing is lefle to be fufji cd.than to faine a beginning ofthat Wordc,which both alway was Gqd,anJ afterwardc was crea- tor of the worldc . But full futielly forfooih they reafon, that Mofes in faying that God then firft fpake , doth fecretly llicw that there was no Worde in him before. Which is a moft ti) fling argument . For it followeth not , becaule a thing at fome one certainc time beginncth to be fijewed openly, that therefore it had neucr.anyJbeyng before. But I coclude farrc otherwifc and fay:feyng that in the fame momenic Gen.i, that God faied , let light be made, the power of the worde appeared 3. andfheweditfelfe: the fame Worde was loiig before, but if a man af ke how long before, he fhall finde no beginning. For he appointed no certaine fpace of time when him felfc faied : Father glorifie me with the glory which I had with thee before ihe worlde was . And this thing lohnalfo left not untouched , becaufe he firft fhewcth that ° **^* in tlic beginning the worde was with God , before that he commeth to the creation of the worlde. We fay therfore againe,that the Worde which was concerned of God before any beginning of time, was con- tinually remaining with him. Whcrby both his ecanitie}true eff^ncc, and Godhead is proued. 9 Although I do not yet touch the pcrfonofthe Mediator, but do deferre it to that place where we {hall fpecially cntrcate of the Re- dempcion : yet becaufe it ought to be certainly holden without con- trouerfie among all men , that Chrift is the fame Worde clad with flefh, in this place will be very fitte to recite all thofc teftimonies that proue Chrift to be God. Whe it is fayed in the xlvr.Pfalme,thy throne - O God is for etier and eucr : the lewes do cauill and fay , that the ^^* *^ name Elohim is alfo apphed to the Angels and (buerai^ne powers. But in all the Scripture there is not a like place, that rai(^th aneter- n.ill throne to any creature. For he is here not (imply called God,but alfo the eternall Lord. Againc , this title is giiien to none but with £3^ - , an addicion , as it is faied : that Mofes (halbc for a God to Pharao. Some rede it in the Genitiue cafe which is veryfoolifti. Igrauntin dcrdc that oftentimes a thing is called Diuine or of God , that is no- table by any (insular excellence : but here by the tenour of the textc it appearcth , that fuch a meaning were harde and forced , and will not agree. But if their ftubborneffc will not fo vclde : In Efiie is very plainly brought in for all one both Chrift and God , and he that is adorned with the (oueraigne power , which is properly belonging to God alone. This (faicth he) is the nanie whcrby they fliall call hjm, ECa.jf.^. the ftrong God,thc Father of the world to comcj&c.Hcre the Icwes Cap.i 3 . Of the knowledge of barcKc againe, and turne the texte thus : this is the name whereby the ftionge God the father of the worlde to come fliall call him : fo that they leaue this onely to the!Sonne to be called the Prince of peace . But CO what purpofc lliould fo many names of addicion in this place be heaped vpon Gad the Father ,feyng it is the purpofe of the Pro- phctc to adorne Chnft with fuch fpeciall notes as may builde our Faith vpon him ? Wherefore it is out of dout that he is here in like forte called the ftrong God , as he is a httle before called Immanuel. But nothing can be founde plainer than that place of Hieremie where Icrc.23. h^.(3y^,j;h, that thisfhall be the name whereby the fedeof Dauid fliall be called lehouah our righteoufnefl'e. For where the lewes the- felues do teach, that all other names of God are but adiediue names g ^' 42- of addicion , and that this onely name lehouah which they call vn- fpeakable is a fubftamiuc name to cxprefTc his cflTence: we gather that the Sonne is the onely and eternall God, which faith in an other place that he v/iU not geuc his glory to an other , But here alfo they feke to fcape away becaufe that Mofes gaue that name to the Altare that he bilded , and Ezechiel gaue it to the new citie Hierufalem . But who doth not fee that the Altare was builded for a monumente that God was the auauncement of Mofes , and that Hierufalem is not adorned with the name of Gud , but onely to teftifie the prefence of God ? Ei?.}8. For thus faycth the Prophete. The name of the citie fromthatday 5 S- Oialbc lehouah there. And Mofes faith thus.He builded an altare and txo.iy. called the name of it, lehouah my exaltacion. But more bulineflc !^* arifech by an other place of Hieremie , where the fame tittle is ap- jg^ * plied to Hierufalem in thefe wordes : this is the name whereby they fliall call her lehouah our righteoufnefle . But thi? teftimony is fo farre from making againft the trueth which we defende , that it ra- ther confirmeth it . For wheras he had before teftificd that Chrift is the true lehouah from whom floweth righteoufnefle , now he pro- nounccth that the Church lliall fo verely felc the fame, that fhe may glorioufly vfc the very name it felfe. And fo in the firft place is fet the fountaine and caufe of rightcoufneffe, in the other the cflfed. TO Now if this do not fatisfie the lewcs , that lehouah is fo oft . prcfcntcd in the perfonne of an Angell , I fee not with what cauilla- tionsthey canmockeitout. It is faied that the Angell appeared to lud 6 7 ^^^ ^°'y fathcrsrand the fame Angel chalengeth to himfelfethc name of the eternall God. If any take exception and fay, that this is fpoken in refped of the Perfon that he reprefenrcth : this knotte is not thus lud ij.^''^^^* ^^^ being a feruauntc he would not fuftbr Sacrifice to be of- 1 0. fercd 10 him and take from God his due honour. But the Angell re- fufing God the Creator. Lib.i. 41 fufing to eate bread, commandeth Sacrifice to be offered to Ichouah. And then he proucih that himfelfe indeedewas the fame iehouah, and therefore Manoah and his wife by this token did gather, that they had feen not an only Angel bat God . And thence came it that he fayed : we fhall die becaufe wc haue leen God. And when his wife aunfwerech, if lehouah would haue flayen vs , he would not h^ue re- ceaued Sacrifice at our handes : in this fiie doth confeffc that he was God which before was called the Angell. Belide this,thc aunfwere of the Angell himfelfe takcth away all doubt of it, faying : why doeft thou afke me of my name, which is maruellous ? So much che more deteftable was the wickednefle of Seruetto , when he afBiq^cd that God neuer appeared to Abraham and the other fathers, but|fhat an Angell was worfliipped in place of him . But truely and wifely haue the true teaching dodors of the Church expounded, that the fame principall Angell was the worde of God, which then as aforehande began to execute the office o/ Mediatour . For though he was not yet clothed with flefli , yet he came downe as a meanc betwenc God and men, to come more familiarly to the faithfull. Therefore his iiic communicating himfelfe made him to be called an Angell: yctftill in the meane time he reteined that which was his own, to be the God of vnfpeakable glory.Thc fame thing meaneth Ofeas,which after he ofe. n, had recited the wraftling of Jacob with the Angell, fayeth ; lehouah 5. the God of hoftes, lehouah , worthy of memory is his name. Here againe Seruetto carpeth,that God did beare the pcrfon of an Angell. As though the Prophetc did not cofirme that which Mofes had faied; why doeft thou afke me of my name? And the confetfion of the holy Patriarche doeth fufficienily declare that he was not a created Angell, but one in whom the full godhead was rcfidente,whcn he faid: I haue Ge . j 2, feen God face to face . And for this caufe Paule fayeih , that Chnft '^^ . was guide of the people in the wildernefl'e . For though the time was 10. ^ '. not yet come of his abacemente: yet that eternall woidefliewed a z^ch.i. figure of that office to which he was appointed . Now if the feconde }• Chapter of Zacharie be weyed without contencion , the Angell ihat fente an other Angell was byandby pronounced to be the God of hoftes, & to him is foueraigne power afcribed. I omitte innumerable teftimonies on the which our Faith fafcly icftech , although they do not much moue the lewes. For when it is faicd in Efaie. Behplde this ^(^ ^^ is our Godjthis is Iehouah,we fliall waire vpon him) and he fhall faue ^, vs, they that haue eyes may fee , that herein is meant God which ry- feth vp for the faluation of his people. And thefe vehement demon- ftracioQstwife repetcd (u0er it to be drawcn nO otherwhere but to F Cap.13. Of the knowledge of Ial.j.< Chnii And yet plainer and fuller is the place ot Malachie where he promifeth chac he iTiall come the Lord that was then defired , to his ovmc templf". But to none but to the onely foucraigne God wasthc temple dedicate , which temple yet the Prophet dorhe clatme for Chrill:. VVherevpon folioweth that Chiift is the fame God that was c uer honored amon^the lewes^ o 1 V As for the newc Teftament,it fwarmeth with innumerable tc- ftimonicSjtherfore we Ji^uft trauaile rather fhortly to choofc out fewc, than largely to heape vp all. For though the Apofties fpeake of him (ince he was now become the Mediatour in fle(h : yet all that I fhall bring forth fhall aptly ferue to prouc his godhead. Firit this is worthy to be iwigularly marked, that ihofe thinges which were before fpokcn touching the eternall God , the Apofties do (hew that they are either already performedjor hereafter to be performed in Chrift. For where ;fa,8. Efaie prophecieth that the Lord of hoftcs {halbe to the lewesand 4. Ilraeiitcs a ftombling ftone and a rockc to fall vpon : Paulc affirmeth iom. 5>. rhat the fame is fulnlled in Chiift. Therefore he declarcth him to be ^4 the Lord of h:>ftes, Likewife in an other place. We muft all (faith he) ^^''^ ones be broughcto appeare before the iudgement throne of Chrift. ifa 5 5 . For it is written, to me fhall all knees bow,and to me fhall all tongues *i' fwere. Seing God in Efay fpeaketh this thing of himfelfe , and Chiift in dede pcrformeth it in himfelfv,it folioweth that he is the felfe fame God whoes gloiy may not be withdrawen to an other. And that thing 5phc.4. which writmg to the Ephcfianshc allegeth out of the Pfalmes,is eui* ^ dent that it can be applied to none but to God alone . Afcendingon ^fal. )7 .|^^ j^g \\2ith caried captiuitie captiue,meaning that fuch afcending was '^* in (hadowe Ihewed , when God in notable vidory againft forein na- tions did fliewe forth his power, but he declareih that in Chrift it lohn I. ^^^ tnorc fully performed . So lohn teftiHeth that it was the glory of (4. the Sonne that was reueled to Efay by a vifion , wheras in decdc the Ela.(S..i. Prophet himfelfe wryteth that the maieftieof God appeared vn* to him . And it is euident that thofc thinges which the Apoftle wry- Heb.i. ting to the Hcbrues applteth to the Sonne, arc the plaine titles of 10. and God. as: Thou Lord in the beginning diddeft laie the foundacions ^' of heauen and earch. &c. Againe worfhip him all ye his Angels. And yet he abuftth not thofe titles when he drawcth them to Chrift. For all thofe thine;cs that are fpokcn of m thofe Pfalmes , he himfelfe . alo.'ic hath fulfilled. For it was he that rofe vp and had mercy on S16. 3t was he that claimed to himUlfe the kingdome of all the nations loh.i.i. and jlandes.And why (hould lohn fticke to apply the maieftie of God to Chnft which in his preface had fayed that the worde was alwaic Gtid> God the Creator. Lib.i. 42 God ? Why fhould Paulc feare to fee Chrift in the judgement throne i.<"«r. of God, hauing before with fo open prodamacio declared his God- J"*^ head,where he faied chat he was God blefled to the ende of wot Ides? j ** And to make appeare , how well he agreeth in tliis pointe with him- ftlfe , in an other place he writech that Chrift i5> God openly (hewed in the flelh. If he be God to be prayfed to the ende of worldes, then , ^^^ ^ he is the fame he to whom in an other place he affirmeth all glorie kj. and honour to be due. Andthus he hidethnot, but plainely crieth out, that he would haue counted it no robberyif hehad fhewed ,/rim i himfelfe egall with God, but that he willingly abaced himfelfe. And 1 7 that the wicked ihculdnot carpeihathe is fomemade God, lohn Pfii^.6. goeth further and faith. He is the true God and the cternall life. Al- ^o*^" >- though it ought aboundantly to latisfic vs, that he is called God, fpe- cially of that witncfle which exprefly affirmeth vnro vs that there are no moe goddes butone.That fame witnefTe is Paule,which faicth J'^**^" thus:How many focucr be called goddes either in hcauen or in earth, , -j-iri, to vs there is but one God from whom arc all thinges. When we 3.16 hcarc of the fame mouth , that God was openly (hewed in the flcdi, ^^^>o. that God with his owne bloud purchafed the Church to himfelfe: ^°' why (hould we imagine a feconde God which he himfelfe acknow- ^*^ "" ledgcth not ? And it is no doute that all the godly were of the fame meaning. Likewife Thomas in protcfting him to be hisLordeand his God , doth profefTe that he is that onely one God whom he had alway worfhipped. II Now if we eftecmehis Godhead by the workes that in the Scripture are afcribed vnto him , it (hall thereby more euidentlie ap- peare. For when he faied that from the beginning he was ihetherto working with his father : the lewes which were moft dull in vnder- Iohn.5. (landing of all his other fayinges , yet then perceiued that he tokc *^* vpon him the power of God . And therefore , as lohn tellcth , they fought the more to kill him , becaufe he diddc not onely breake the Sabbat > but alfo did call God his father , making himfelfe egall with God. How dull (hall we be the,if we do not perceiue that his godhead is herein plainly affirmed ? And truely to order the worldc with pro- uidence and power, and to gouerne all thinges with the auihoritie of his owne might, which the Apoftle afcribeth vnto him,belongeih to ^.^ ^ none but onely to the creator. And he not onely entcrparteneih the gouernement of the worlde with his Father, but alfo all other offices which can not be made comon to God with his creatures. The Loid crieth out by the Prophet : I am he . I am he , that doc away thine KTa 45, offences for mine owne fake . Accordifig to the meaning of this fen- *>' ■ F ij Cap. 13. Of the knowledge of tence when the lewes thoug!?t that wronge was done to god for that Iat.5). Chrift did forgcue finnes.Chrift not onely affirmed in wordes but alfo proued by miracle that this power bc^longed vnto himfelfe . We fee thcrfore that he hath,not the miniftracion,but the power of forgeuc- neife of finncs , which the Lord faieth he will not fuftcr to pafle away ^^'^' from himfelfe to any . Whatfhallwe fay of fearching and pearling the fecrete thoughtes of hartes ? is it not the propretie of god alone ? But the fame had Chriftrwhcrby is gathered that he is God. I J Now, in his miracles how plainly and clerely doth he appcare?^ And though I graunte that as well the Prophetes as the Apoftles did egall and like miracles to thefe that he did : yet this great difterence is there , that they by their miniftracion difpofcd the giftes of God, he (hewed forth his owne power . He vfed fometime prayer , to the cnde to gcuc glory vnto his Father. But we fee for the moft part his owne power fhewed vnto vs . And how coulde it othcrwife be but that he was the very author of nuracles that by his owne authoritc klat.io. gaue power to other to deale miracles abrodc?For the Euangchft de- '• clareth that he gaue power to the Apoflics to rayfe vp the dead , to *rlar.3. healc the leprous, tocalloutdeuils. &c. And they fo vfed themini- j *„^ ftracion therof that they fufficietly fhewed that this power came not ^a. J.6 from els where but from Chrill. In the nameof lefus Chrift ( faieth oh. s. Peter) Rife and walke . It is thcrfore no maruell if Chrift alleged his Itf.and miiacles to confound the viibelcuingneflc of the lewes: forafmuch as ind.14 ^^^y "^^^^ ^^^^^ ^^ being done by his owne power did geue a mofl; 11, * ' plaine teftimonie of his godhead . If els where then in God there is no raluacion,no righteoufnefre,no liferand Chrift conteineth all thefe thinges in him,furely he is thereby declared to be God. And no man can obieft againft me and fay, that hfe and faluacio is poured into him by God : for it is not faied that he receyucd faluacion but that he is faluacion himfelfe. And if none be good but onely God : how can he be onely man, beyng I will not fay good and iuftc,but felfe goodneirc Mat.i^. ^"^ '"ft' c^ ' Y^3 ^^^'^ f h^ '^""ft beginning of the creation as the Euan- 17. gelifte witneflcth in him was life ; and he euen then beyng life was [oh.f.4. the lic;ht of men, VVherfore being fupported with fuch proues we arc *4. bolde to rcpofe our faich and hope in him: when yet we know that it is Efa. 26. 3fi vngodhnefte thzi robbeth God for any man to faften his confidece 1 6. in creatures . Beleue ye in God ? fayeth he . Bcleue then alfo in me. Eiay.ii. And fo doth Paule expounde thofetwo places of Efay, Whofoeuer '^' trufteth in him (hall not be put to fhame. Againe.Out of the roote of ii.ana Ifai (hall he come that fhall rife to rule peoples , in him the nations 15.11. ftiall :ruft.And why lliould we feke out more teftimonies of Scripture for God the Creator. .'Lib.i. 43 for this matter , whence fo ofcen mete with this lentence? He that beleueth in mc hath euerbfting hfc. Morcouerthe inuocation which hangeth vpon Faith belongeih alfo to him, which yet is proper to the maieftie of God if he haue any thing at ail proper to himfelfe. For °' ** one Prophete fayeth : whofoeuer calleth vpon the name of lehoua pr.ig. Ihaibe Taucd ; and an other fayeth :amoft ftronge toure is the name lo. of lehouah : to it the righteous fliall flee and he (halbe faued , but the name of Chrift is called vpon for faluacion : it followeih therfore that A^-7' he IS lehouah. As for inuocacion , we haue an example of k in Ste- ^^^^ phen, when he fayeth. Lord lefu receiue my fpirite . Againeinihe j^^ whole Church , as Ananias teftifieth in the fame booke.Lord (fayeth ^ he ) thou knoweft how great euiJIthis man hath done to thy Saintes that call vpon thy name. And that it may be more plainly vnderftan- ded that the whole fulnefle of the Godhead doth corporally dwell in Chrift, the Apoftle doth confefle that he brought no other do- ftrine among the Corinthians but the knowledge of him , and that ^'^^^» he preached no other thing but that knowledge . What , I pray you, and how great a thing is this, that the name of the Sonne oiitly is preached vnto vs whom he willeih to glory in the knowledge of him- felfe alone ? Who dare fay that he is but a creature ^ of whom the ^ ^^•9" onely knowledge is our whole glorie ? Beiidc that, the falutacions fet '^' before the EpiHles of Paule, wilh the fime benefites from the Sonne which they do from the Father, wherby we are taught not onely that thofe thinges which the Father geueth vs do come vnto vs by his interccflion , but alfo by communitie of power, he is the author of them. Which knowlj^dge by pradife is without doutc more certaine and perfeft than any idle-fpcculacion. For there the godly my ndc doth beholde Gad moft prefent , and in maner handle him , where it fecleth it felfe to be quickened, lightened , faued, iuftitied and fan- dified. 14 Wherfore out of the fame fountaines we mijfl: fetch our meanc of prouing to conlirme the Godhead of the Holy ghoft , Very plaine is the teftimonie ofMofes iaihe hiftory of the creacion, that the fpi- *'**'** rite of God was vpon the depthes , or vpon the vnfafliioned hcape: bccaufe he flieweth that not onely the beautie of the vyorlde that is now to be feen ispreferued by the power of the Spirite , but ere this beautie was added,the Spirite was then bufied in preferuing that con- fufed lumpe of thinges , And that faying of Efai e cannot be cauilled againft. And now lehouah and his Spirite hath feni me. For he com- ** '^ muntcatefh with the Holy ghoft his chiefe power in fending of Pro- phctes. Whereby appearcth the diuine maieftie of the Hvly ghoft. F iij. Cap. 13. Of the knowledge of But our bcft proufe , as Lhaue faid , Oialbe by familiar vfe . For that which the Scriptures impute vnto it, isfarre from rhe propertic of creatures , and fuch a thing as we our felues do learne by allured ex- perience of godlinelTe . For he it is that being echc where poured abrode, dothfufteine and geuerh growing and life to all thingesin heauen and in earth . An by this pointe he iis proued to be none of the number of creatures, for that he is not comprehended within any boundes: but by pooring his liuely force into all thinges to breath into them life and mocion,this is the very worke of God. Morcouer^ if regeneracion into an incorruptible hfe be better and more exceilec than any prefent quickening : what ftall wc iudge of him from whofc power the fame procedeth? And thWhc is the author of regenerac]5, not by a borrowed , bunby his owne force, the Scripture in many places teacheth '. and not ofthat onely , but alfo of the immortal.tie to come. Finally, as vnto the Sonne , fo vnto him alfo are applied all ihofe offices that are moft of ail properly belonging to the God- head. For hcfearcheththe depe fecretesofGod, wherewith none of all the creatures is of counfel . He geueth wifdome and f kill to fpcake , wheras yet the Lord pronounccth to Mofes that it is onely his worke to do it. So by him we come to a partaking of God, fo that we rriay fcle hts power as it were working life in vs . Our luftification is his worke. From him is power, fandtfication , truth , grace , and what good thing foeuer may be thought of, becaufc it is the Holy ghoft onely from whom procedeth all kinde of giftes . For that (en- tcnce of Paule is righte worthy to be noted . Although there be di-^ uerfe giftes, and manifolde and fondry is th^diftribucion of them, yet is there but one holy Spirite: becaufe he maketh him not onely the originall or beginning, but alfo the author. Whiche a httle Cor. after is more plainely exprefled in thefe woordes. One and the fame ~>i- Spirite diftrybuterh all thinges ashewill. For if he were notfome thing fubfifting in God , he woulde not attribute vnto him choife of mindeand will. Therefore mofte euidently doth Paule geue to the Holy ghoft diuine power , and fheweth that he is fubftantially rc- fidcntinGod. , ^^ '. I ^ And the Scripture it felfe,when it fpcakcth of him, forbcareth , j^ not the name of God . For Paule hereby gathereth that vw arc the ( or. temple of God, becaufe his fpirite dwellcth in vs : which thing is not .16. lightly 10 be pafled ouer. For wheras God fo often promifeth that ."^ ^^ he wil chofe vs for a temple to himfelfejthat promifc is no other way ^ ^ p, fulfilled, but by his fpinle dwelling in vs , Surely , as Auguftine very 6. well faieth : i{ we were commaunded to tiuke vnto the Holy ghoit a tern* Vjod me creator. J^ib.i. . 44 1 temple of timber and ftoiie becaufe fuch wcfliip is due to God onely , it were a clcarc argument that he is God : now therforc how much clearer is this , that we ought, not to make a temple, but our feluestobe atemple for. him ? Andthe Apoftle himfelfe callethvs (bmetimethe temple of Godjfometime the temple of theHoly gholK both in one meaning. And Peter reprehending Ananias for that he had lied to the Holy ghoft , faid that he lied not vnio men but vnto God. And where Efay bringeth in the Lord of hoftesfpeakingjPaule Efa. ghoft. For it is as much in efFed as to be baptifed in the name of the one God, which with perfed brightnefTe hath appeared in the Fa- ther, the Sonne and the Holy ghoii. Whcrby is euident that in the efience of God abide three Perfons in which the one God is knowen. And furelyjforafmuch as our Faith ought not to looke hether & the- ther,nor diucifly to wader about^but to hauc regard to the one God, to be applied to him, & to ftickc faft in him:it is hereby eafily proued, that if there be diuerfe kindes of 'faith,there muft alfo be many gods. Nowwheras baptifmeis a Sacrament of faith ; it proueth vntovs the vnicie of God , bccaufeit is but one. And hereof alfo followeth, that ii: is not lawfull to be baptifed but into one Godjbycaufe we em- brace the Faith of him,inio whofe name we arc baptjfed.vVhac meant Chrift then,whcn he commaunded to be baptifed,in the name of the . Father , the Sonne,and the Holy ghoft , but that we ought with one Faith to beleue in the'Father, Sonne, and the Holy ghoft ? Therefore fithe this remaineth certain,that there is but one God,and not many, we determine chat the Worde and the Spirite are nothing cis but the very felfe eflcnce of God . And very foolillily did the Arrians prate, which confelling the godh-^ad of the Sonne did take from him the fubftartce of God. And fuch a like rage vexed the Macedonias , which would haue to be vnderftaded by the Spirite, only the pftcs of grace that are poured forth into men . For as wifdom , vnderftanding, pru- dence , fortitude , fearcof Gdddo proccde from him : Co he onely is ^ the fpirite of wifdom, prudence, fortitude, and godlinefle. Yet is not he diuided according to the diftribution'of his graces:biit how foeuer they be dmerfcly dealt abroade , yet he remaineth one and the fame. ,- I as the Apoftle faith. 1 7 A^aine,therc is fhcwed in the Scriptures a cettaine diftindion of the Father, from the Worde , and of the Worde from the Spirite. In difcufTmg whereof, howegreate religioufneffe and fobrietie we oughte to vfe , the greatneffe of the mifterie it felfe doth admonifh Tn fee- vs. And I very well like that faying of Gregorie Nazianxene : I can ?'J-"^' not thinkevpontheone, butby and by lam compafled about with [>aptif. ff*^ brightneffc of the three : And I can not feuerally difcerne the MO. three , but I am fodeinly dryuen backe to one . Whcrfore lette it nor come in our mindes ones to imagine fuch a Trinitie of Perfons as may hold our thought withdrawcn into feueralties , and doth not forthc- with bringe vs againc to that vnitie. The names of Father, Sonne, and Holy ghoft , do proue a true diftindion , that no man flioulde thinke them to be beare names of addition, wherby God according to toWs workesisdiucrfly entitled: butyetitisadiftindion, notadi- uifion.The places that we haue already citedjdo fhew that the fonne hath a property diftind from the Father, becaufe the Word had not bin with Godjif he had not bin an other thing than the Father: nei- ther had he had his glory with the Father , but being diftind from him. Likewife he doth diftinguiih himfelfe from the Fathcr,whcn he faytbjthat there is an other which beareth him witneffe. And for this lohn. y purpofe niaketh that which in an other place is fayd, that the Father j- & 8. created all thinges by the Word, which he could not, but being after * ^* a certaine maner diftind from him . Moreouer the Father came noc downe into the earth,but he that came out from the Father.The Fa- ther died not nor roafe againe, but he that was fent by him. Neither yet did this diftindion beginne at the taking of fleHi : but it is mani- feft that he was alfo before, the onely begotten in the bofome of the john. i. Father.For who can abide to fay,that then the Sonne entred into the j 8. bofome of the Father,when he defcended from heauen to take man - hode vpon him ? He was therefore before in the bofome of the Fa- Toh. 14, ther, andenioyedhis glory with the Father. As for the diftindion 6.1^.2^ oftheHolyghoft from the Father, Chrift fpeaketh ofit\vhenhe fayth,that it procecdeth from the Father. And how oft doth he (hew it to be an other befide himfelfe ? as whenhe promifethiluthe will , . fend an other confortour, and often in other places. 16. 1 8 But to borow fimilitudes from matters of men, to expreffc the force of this diftindion, I know not whether it be expedient.In dedc the oldc fathers arc wont fo to do fomtime:but withail they do con- fefle , that whatfoeuer they bring foorth for like , doth much differ. For which caufc I am much afraid to be any way bold, leaft if I bring foorth any thing vnfitiely , it (honld giuc occafion cither to the ma- hcioustocauill, or tothe vnskilfuUtobe deceiued. Yet fuch diftin- dion as we haue marked to be fettc out in Scriptures , it is not good to haue left vnfpoken. And that is this,that to the Father is giuen the beginning of working, the fountayne and fpring of all thinges : to the Sonne wifdom, counfell^& the very difpofitio in the doing of things: to the holy Holy ghoft is afTigned power and effeduall working. And altiiough eternity belong vnto the Father,and eternity to the Sonne and to the Holy ghoft alfo , for as much as God could oeuer haue bin without his wifdbm & power,and in eternity is not to be foughr, which was firft or laft : yet this obferuation of order is not vayne or fupcrfluousjwherein the Father is reckened firft,and then of him the Sonne, & after of them both the Holy ghoft. For euery mans mindc of it fcifc encUneth to this , firft to conlidcr God , then the wifdom riling rifing ouc of him, and laft of all the power wberwich he puttcth the decrees of his purpofe in execution. In what forte the Sonne is fayd to be of the Father onely, and the Holy ghoft both of the Father and the Sonne,is fhewed in many places,but nowhere more plainly than in the viii.chapter to the Romancs,whcre the fame Spirite is without » wordes of Paule , where he fayeth : Therefore 1 haue thry fe prayed the Lord, becaufe that after he hadde rcceiuedthe aunfwcreof Chrift , My grace is fufficicnt for the : he fayeth byandby , that the power of Chrift may dwcllinme.lt iscertayne that the name Lord is there fette for lehouah, and therefore to reftrayne it to the perfon of the Mediatour were very fend and childifli, for fo much as it is an abfolute fentece that compareth not the Father with the Sonne. And we know that after the accuftomed maner of the Greekes , the Apo- ftlcs do commonly fetteihe word Kyrios , Lord, in fteede of leho- aah. And, not to fetch an example farrc of, Paule didde in no other fcnfe pray to the Lord , than in the fame fenfe that Peter citeth the Ad. a, place of Joel! ; whofoeuer callerh vppon the name of the Lord fhall • 6, bcfaucd. But where this name is peculiarly giuen to the Sonne , we '°^''»» {hall fee that there is an other reafon therof,whc we come to a place ^ ' fitte for it . Now it is enough to haue in minde , when Paule had ab- ' folutely prayed to God,hc byandby bringeth in the name of Chrift. Euen fo is the whole God called by Chrift himfclfe the Spirite. For tiiere is no caufc againft it , but that the whole elTence of God may be fpirituall, wherin the Father, the Sonne & the Holy ghoft be comprehended. Which is very playne by the Scripture. For euen as there we heare God to be made a Spicite : fo we do heare the Holy ghoft, for To much it is an Hypoftafis of the whole eflence, to be cal- led both God,and proceeding from God. 21 But for as much as Sathan, to the end to roote out our Faith, hath alway moued great contentions , partly concerning the diume cffence of the Sonne, and of the holy Ghoft, and parily concerning theyr diftindion of Perfones . And as in a maner in all ages he hath ftirred vp wicked fpirites to trouble the true teachers in this behalfe: fo at this day he trauaileth out of the old embres to kindle a new iire: therefore here it is good to anf^ere the peruerfc foolifti enours of fome . Hitherto it hath bin our purpofe , to leade as it were by the hand thofe that are willing to learne, and not to ftriue hand to hand with the obftinate and contentious . But now the trueth which we hauc already peafeably (hewed, muft be reskued from the cauillationf of the wicked. All be it my chiefe trauaile fhall yet be applied to this end,that they which giue gentill and open eares to the word of God* may haue whereupon ftedfaftly to reft their foote. In this point, if a- ny where at all in the (ecrete myfteries of Scripture , we ought to di- ipute foberly,and with great moderation, and to take great hede that neither our thought nor our tongue proccedc any further than the boundesof Gods word do extcnde. For how may the minde of man by his capacity define the immeafurableefTenceofGod , which ne- uer yet could certainly determine how great is y body of the Sunnc which yet he daily feeth with his eyes?yea how may (he by her ownc guiding attaine to difcufTc the fubftaunce of God,that can not reachc to know her owne fubttaunce ? Wherefore let vs willingly giue ouer Hila. 11. vnto God the knowledge of himfclfe. For he only, as Hilarie fayeth, jpn^de J5 ^ conuenient witnefie to himfclfe, which is not knowc but by him- felfe. Wc (hall giue it ouer vnto him,if we (hall both conceiuc him to be fuch as he hath opened himfelfe vnto vs , and fliall not elfe wherfe fearch to know of him,than by his owne word. There are to this end wrytten fine homelies of Chryfoftome againft the Anomei. Yc t the boldnefle of Sophifters could not be reftrayned by them from ba- bling vnbridledly. For they haue bchaued themfelues in this behalfe no whit more modeftly than they are wonted in all other. By the vnr happic fucceffe of which vndifcretion,we ought to be warned to take care th.it we bend our felues to trauale in thisqueftion rather with tras the only elTentiacour or maker of the effcncc. Firft they pretendeihis colour,thatChrifti$ echewhere called the Sonne of God : whereof they gather , that there is none other properly God but the Father . But they markc notjthat though the name of God be alio common to the Sonne,yct by reafon of preeminence it isfometime giuen to the Father ondy, becaufe he is the fountainc and originall of the Deity , and that for this purpofe,to make the fingle vnity of the cffetice to be therby no- ted . They take exception and fay : If he be truely the Sonne of God, it is inconuenicnt to hauc him reckened the Sonne of a Pcrfon. I an- fwere that both arc true : chat is , that he is the Sonne of God , be- caufe he is the Word begotten of the Father before all worldes(^for we come not yet to (peake of the Perfon of the McdiatourJ and yet for explications fake we ought to haue regard of the Perfon.that the nameof God flmply be not taken, but for the Father onely. For if • vre meane none to be God but the Father , we plainely throw downe the Sonne from the degree of God . Therefore fo oft as mention is made of the godhead > we muli not admit a comparifon betwene the Sonne and the Father, as though the name of God did belong one- ly to the Father. For truely the God that appeared to Efay was the -^ true and onely God, and yet lohn affirmeth that the fame was £o}J,'* Chrift. And he that by the mouth of Efay teftjfied , that he (hould 41. be a ftumbhng ftone to the lewes, was the onely God : and yet Paule E leaft perhappes they fliould ' take exception, and fayj that whatfoeuer goodnefle was in ir, it came of free gift . I aske whether the eternall Word of God be good or no ? If they fay nay, then we hold their vngodhneffe fufficienrly co- uinced : in faying yea,they confound themfelues.But where as at the fjrft fight , Chrift feemeth to put from himfelfe the name of Good, that doth the more confirme our meaning . For fith it is the fingular title of Gcxd alone , forafmuch as he was after the common maner falutedby the name of Good, in refufing falfe honor , he did admo- ni(h them , that the goodnefle wherein he excelled , was the good- nelfe that God hath , I aske alfo , where Paule affirmeth that onely Tfm.n. God is immortall,, wife ,and true, whether by thefe wordes Chnft i7« be brought into the number of men mortall, foohfh, and falfe ? Shall , not he then be immortall , that from the beginning was life to giue immortality-to angels ? Shall not he be wife that is the eternall wjfe- dom of God } Shall not the trueth it felfe be ti uc?I aske funhermore, pj^jj ^^ whether they thinke that Chnft ought to be worfhipped or no? For lo. he claimeth this vnto himfelfe , to haue all knees bowe before him: it followeth that he is the God which did in the law forbid any or her CO be woifhipped but himfelfe . If they will haue that meant of tlie G Cap. I ;. Of the knowledge of Efa, 44. Father only which is fpoken in Efay : I am, and none but I:this tcfli- tf. monic Iturne againit themfclues , for as much as we fee, that what- foeuer pertaynechro God is giuen to Chrift. And their cauillation hach no place , that Chrilt was exalted in the flefli , wherein he had bin abafed, and that inrefped of the flefli, all authority is giuen him in hcauen and in earth : bccaufe although the maieftic of king and ludgecxtende to the whole Perfon of the Mediatour, yet if he Haddcnot bin God openly fliewed in flefli, he could not hauc bin auaunccd to fuchheigth, but that God fhould haue difagreed Ph. 2.7. ^^'^'^ himfelfe . But this controuerfie Paule doth well take away , tea- ching that he wasegall with God before that he diddeabafe him- felfe vnder the fliape of a fcruaunt . Nowe howe couldc this equali- tie haue ftande together , vnlcffe he hadde bin the fame God whofc name is lah and lehouah : that rydeth vppon the Cherubin , that is kingc of all the earth and Lord of the worldes ? Nowe howefoeuct they babble againlt it , it canne not be taken from Chrift which E- Efa. aj. faie faycth in an other place : He, he , is our God, for him wc ^» haue wayted , whereas in thefe wordes he defcribeth the comming of God the redeemer , not onely that fhoulde bring home the peo- ple from the exile of Babylon, but alfo fully in all poyntes rcftore the Church . And with theyr other cauillation they nothinge prcuayle, in faying , that Chrift was God in his Father . For though wc con- fcffe that in refpcd of order and degree the beginning of the god- heade is in the Father , yet we fay that it is a deteftable inuention to fay that the effence is onely propre to the Father , as though he were the onely Godmaker of the Sonne. For by thismeanes ey- ther he rtioulde haue moe elTenee than one , or eife they call Chrift God onely in tiile and imagination . If they grauiit that Chrift is God, but next after the Father, then fliall the effence be in him begotten and fafliioned , which in the Father is vnbegot- ten and vnfalhioned. I knowe that many quickc nofed men do laugh at this that we gather the diftindion of Perfons out of the wordes of Mofcs , where he bringeth in God fpeaking thus : Lettc Geo I ^^ n^dkc manne after our image. But yet the godly readers do jtf. fee how vaynely andfondely Mofes (hould bring in^this as atalke of diuerfe together, if there were not in God moe Perfons than one . Nowe certayne is it , that they whom the Father fpake vnto, werevncreate : but nothing is vncreatc but God himfelfe yea the one onely God . Nowe therefore vnleflc they graunt that the po- wer of creating was common , and the authoritie of commaunding common, to the Father, the Sonne, and the Holyghoft : itfhall followc God the Creator. Lib.i. 50 followe that God didde not inwardly thus fpeake to himfelfe , but dircded his fpceche toother foreyne worke mennc. Finally one place fliall eafily aunfwere two of theyr obledions . For where as Chrift himfelfe pronouncech that God is a Spiritc, this were notio!n.4, conuenicnt to be reftraynedto the Father onely, asifihe Worde 24. himlclfe w«renotof Spintuall nature. If thenthenamcof Spirite doth as well agree with the Sonne as with the Father , I ga- ther that the Sonne is alfo comprehended vnder the indefinyte name of God. But he addeth byandby after that, none are allo- wed for good worfhippcrs of the Father, but they that wor(hippe him in Spirite andtrueih, whereupon followeth another ihingCa becaufe Chrift doth vnder a heade execute the office of a teacher, he doth giuc the name of God to the Father , not to the cnienc to deftroye his ownegodheade , but by degrees to lift vs vppe vn- to it. 25 But in this rhcy are deceiued,that they dreame of cerrayne vn- diuided lingular thingcs whereof cch haue a parte of the eflencc. But by the Scriptures we teach , that there is but one effeniially God^and therefore that the eflencc as well of the Sonne as of the Holy ghoft is vnbegotten . But for fo much as the Father is in order firft , and hath of himfelfe begotten his wifdom , therefore rightfully as is a- boue fayd , he is counted the originall and fountayne of all the god- head. So God indefinitely fpoken , is vnbegotten, and the Father al- fo in refpcd of Perfon is vnbegotten. And foolifhly they ihinke that they gather, that by our meaning is made a quatemity , becaufe falfe-* ly and cauilloufly they afcnbe vnto vs a deuifc of their owne brayne, as though we did fayne that by deriuation there come three Pcrfcni out of one eflencc: whereas it is euident by our wj ytinges that we da not draw the Perfbns out of the eflence , but although they be abi- ding in the eflencc we make a diftindio betwenc them. If the Pcrfons were feuered from the eflence, then paraduenture theyr reafon were like to be true . But by that meane it fliould be a Trinity of goddes and not of Perfons, which one God conteyneth in him. So is their fonde queftion aunfwered , whether the eflence do mete to make vp the Trinity as though we did imagine that there defcende three eods out of it. And this exception groweth of like foolilhncfi"e where they fay , that then the Trinity fliould be without God , For though it mete not ro make vppe the diftindion as a parte or a member , ycc neither are the Perfons without it nor out of ic . Becaufe the Father if he were not God could nor be the Father, and the Sonne is none otherwifc the Sonne but becaufs he js God. We fay therefore, G ij. Cap. 13. Or tnc knowledge or that the godhead is abfolutcly oF it felfe . Whereby we graunt that the Sonne in Co much as he is God,is of himfelfe without refp'tde of his Perlbn, bu i in fomuch as he is the Sonne, wc fay that he is of the Father. So his efl'ence is without beginning, but the beginning of his Perfonis God himfelfe. And the true teaching wryters that in old time haue fpoken of the Trinity , haue onely apphed this name to the Perfons , for fomuch as it were not onley an abfurde errour but alfo a groife vngodhnelTe to comprehend the eflfence in the diftin- ^ion . For they that will haue thefe three to mete , the eflence , the Sonne and the Holy ghoft , it is playne that they do dettroy the ef-^ fence of the Sonne and the Holy ghoft, for elfe the partes ioyned to- gether would fall in funder , which is a fault in cuery diftindion. Fi- nally if the Father and the Sonne were Synonimes or feuerall nameif fignifying one thing, fothe Father (hould be the Godmaker and nothing Ihould remaync in the Sonne but a fhadowe , and the Tr i- nityfhould be nothing elfe , but the ioyningof oneGod with two creatures. 26 Whereas they obied , that it Chrift be properly God , he is not rightfully called the Sonne , to that we haue already anfwered, that becaufe in fuch places there is a comparifon made of the one Pcrfon to the other, the name of God is not there indefinitely taken, butreftrayned to the Father onely, info much as he is the begin- ning of the Godheade , not in making of efTence as the madde men do fondly imagine , but in refpeiS of order. In this meaning is con- ftrued chat faying of Chrift to the Father:this is the eternall life, that men belcue in thee y one true God , & lefus Chrift whom thou haft fent , For fpeakingin the Perfon of the Mediatour , he kccpeth the degree that is meane betwene God and men: and yet is not his maie- fty thereby dimini(hed . For though he abaced himfelfe , yet he left not with the Father his glory that was hidden before the world . So the Apoftle in the fecond Chapter to the Hebrues , though he con- fcflcth that Chrift forafhortetime was abaced beneth the Angels, yet he ftickeih not to affirme withall,that he is the fame eternal God that founded the earth. We muft therefore hold, that fo oft as Chrift in the Perfon of the Mediatour Ipcaketh to the Father , vnder this name of God is comprehended the godhead which is his alfo.Sowhe lohn.itf ^^^ ^^y^^ rothe Apoftles : it is profitable that I go vp to the Father, y, * becaufe the Father is greater. He giueth not vnto himfelfe onely the fecond degree of godhead to be as touching his eternall cfTcnce in- feriour to the Father, but becaufe hauing obtayned the heauely glo- ry^he gathercih together the faithfuU to the partaking of it. He fet- teth God the Creator. Lib.i. 51 tcth his Father in the hier degree , infomuch as the glorious perie- . dion of brightnefTe thatappearethinheauenjdificieth fro tha: mea- fure of glory that was fcene in him being clothed with fle/li . After like maner in an other piacejPaul faythtthat Chrift ihali yeld vp the ^Cor. kingdom to God and his Father, that God may be all m all. 1 liere is ^ ^'^"^ nothing more abfurd than to take away cternall continuance from the godhead of Chrift. If hefhall neucrceaffe to be the Sonne of God , but (hall alway remayne the fame that he was from the begin- ning,it foiloweth that vnder the name of the Father is compreheded the one eflence that is common to them both. And furely therefore did Chrift defcende vnto vs , that hfting vs vppe vnto his Father, he might alfo lift vs vp vnto himfelfc, inafmuch as he is all one with his Father . It is therefore neither lawtull nor right Co exclufiuely to re- ftraine the name of God to the Fathe.r,as to take it from the Sonne. For, lohn doth for this caufe affirme that he is true God, that no loh.i.i man (hould thinke that he rcfteth in a fecond degree of godhead be- neth his Father . And I maruell what thefe framers of new Gods do meane,that v/hile they confeire Chrift to be true God, yet they forth with exclude him from the godhead of his Father. As though there could any be a true God but he that is the one God,or as though the godhead powred from one to an otherjbe not a certaine new forged imagination. 17 Whereas they heape vp many places out of Ireneus,where he affirmeth that the Father of Chrift is the onely and cternall God of Ifraehthat is either done of a fhamefuU ignorauncc, or of an extreme wickedneffe . For they ought to haue confidcred, that then the holy man hadde to do in difputation with thofe frentike men that dcnycd that the Father of Chrift was the fame God that in old time fpake by Mofes and the Prophetes , but that he was I wote not wh at ima- gined thing brought out of the corruption of the world. Therefore he altogether trauaileth in this point , to make it playne that there is no other God preached of in the Scripture but the Father of Chrift, and that it isamifleto deuife any other, and therefore it is no maruell if he fo oft conclude that there was no other God of If- rael , but he that was fpoken of by Chrift and the Apoftlcs , And in like manner now , whereas we are to ftand againft an other forte of errour , we may truely fay that the God which in old time appea- red to the Fathers, was none other but Chrift. But if any mannc obied that it was the Father , our aunfwere is in redinefTc , that when we ftriuc to defende the Godhead of the Sonne , we exclude not the Father. If the readers take heede to this purpofe of Ire* \ G iij. Cap.i3. Of the knowledge of neub,all that contcnrion fliall cea((c. And alfo by the fixt Chapter pf the third booke,this whole ftrife is ended,where the good man ftan- dcth all vpon this point, to prouethat he which is in Scripture abfo- lutcly and indefini tely called God : is verely the one oncly God , and thatChriftis abfolutely called God. Let vs remember that this was the princjpall point whereupon ftodc all his difputation, as by the whole procefle thereof doth appeare:and fpecially the 45,Chapter of the fecond booke, that he is not called the Father by darkc fimilitude Lib. ?. or parable , which is not very God in deede . Moreouer in an other ^^P-9- place he fayth, that as well the Sonne as the Father were ioyntly cal- led God by the Prophetcs and Apoftles , Afterward he dcfineth how Chrift which is Lord of all, and king, and God> and Judge, receiued i^'fdV* P*^^^'^ f*'°'^ ^'"^ which is the God of all , that is to fay in rcfped of Cap 16. h»i rubiedion,becaufe he was humbled cuen to y death of the crofie. eiofd.ii. And a little after he affirmeth , that the Sonne is the maker of hea- uen and earth, which gaue the law by the hande of Mofes and ap- peared to the Fathers . Now if any man do prate that with Ireneus oncly the Father is the God of Ifi-ael , I will rurne againe vppon him that which the fame wryrerplayncly teachcth, thatChnft is all one and t!ie fameras alfo he applicth vnto him the Prophecie of Hr.bacuc, Ibi. ca. God {hall come out of the South . To the fame purpofe fcrueth that 18.&23 which is read in the ninth Chapter of the fourth booke. Chrifl him- felfe th^^refore with the Father is the God of the liuing . And in the twclfc Chapter of the fame booke he expoundeth that Abraham bc- leued God,becaufc Chrifl is the maker of heauen and eartli and the onely God. 28 And with no more tructh do they bring in Tertulliane for theyr defender . For though he be rough fometime and crabbed in his manner of fpeech , yet doth he plainely teach the fumme of that dodrine that we dcfende . That is to fay, where as he is the one God, yet by difpofition and order he ishisWorde : that there is but one God in vnity of fubftancc, and yet that the fame vnity by miftery of orderly dillribution is difpofed into Trinity , thaftherc are three , not in ftate , but in degree , not in fubttance , but in forme : not in power, but in order. He fayeth that he dcfendeth the Sonne to be a feconde next to the Father , but he meaneth him to be none other than the Father, but by way of diftindion. In fome places he fayeth that the Sonne is vifiblc . But when he hath rcafoned on both partes he dcfineth that he is muifible in fo much as he IS the Worde. Finally where he affirmeth that the Father is detcr- inined in his ownc perfon,hc proucth himfelfe farrc from that crrour which God the Creator. Lib. i . 52 which wc confute . And though he doth acknowledge none other God but the Father, yet in the next peece of his wry ting expounding himfclfe 5 he fayth , that he fpeakeih not exclufiuely in refped of the Sonne , bccaufe he denieth that y Sonne is any other God bclide the Father , and that therefore their fole gouernement is not broken by diftindion of Perfoa And by the perpetuall courfe of his purpofe it is eafie to gather the meaning of his words. For he difputeth againft PraxeaSjthat though God be diftinguilhed into three perfonSjyet arc there not made many gods nor the vnicy torne in funder. And becaufe by the imagination of Praxeas Chrift could not be God,but he muft alfo be the Father , therefore hefomuch laboureth about the diftm- dion.Wheras he calleth y Word & the Spirited porti5 of the whole although it be a hard kinde of fpeech, yet is it excufableibecaufe it is not referred to the fubftaunce,but only Iheweth the difpofition & or- der that belongeth only to the Perfons, as Tertulliane himftife wir- nefTeth. And herof hangeih that. How many Perfons thinktft thou there are , O moft frowarde Praxeas , but euen (b many as there be names ? And fo a little after that,they may bcleue the Father and the Sonne cch in their names and perfons. Hereby 1 ihinke may be fu An- ciently cofuted their impudency that feeke to begyle the fimple with colour of Tertullians authority. 29 And furely whofoeuer (hall diligetly compare together y wry- tinges of the old authors, fhall finde no other thing m Ireneus , than that which hath bm taught by other that came after. luftine is one of the auncicnteft , and he in all things doth agree with vs . Yet lettc them obied that he as the reft do , calleth the Father of Chrift the only God.The fame thing doth Hilary teachjyea and fpeaketh more hardly,that the eternity is in the Faiher.But doth he that to take away the eflence of Godfrom the Sonne ? And yet is he altogether in de- fenfe pf the fame Faith that we foUowe. Yet are they not aftiamed to picke out certaine mangled fentences whereby they would perfwadc that Hilary is a Patrone of their errour.Wher they bring in Ignatius: if they will haue that to be of any authority, let them prouc that the Apoftles made a law for lent & fuch like corruptions of religion.No- thingis more vnfauery than thofefonde trifles that are pubufbed vn- dcr the name of Ignatius. Wherfore their impudence is fo much IcfTc tolerable that difguile themfclues with fuch vifers to deceiue. More- ouer the content of the auncicnt Fathers is plainely perceiuedby this, that at the councell of Nice , Arrius neuer durft allege for him- felfe the authority of any one allowed writer.And none of the Grekj or Latins doth cxcufe himfclfe and fay, that he diffenteth from them G iitj. Cap. 1 4. Of the knowledge of that were before. It ncedeth not to be fpoken how Auguftine,whoni thefe lofeils do moft hate, hath diHgentiy fearched the wrytinges of them all, and how reuercntly he did embrace them . Truely euen in matters of leaft weight he vfeclito fhew what compelleth him to dif- fcnt from them. And in this matter , if he haue read any thingdout- fiill or daikem other,he hydeth it not.But the doftrinc that thefe me ftriue againftjhe takethit as confcfTcd, that from the fartheft time of antiquity it hath bin without cotrouerfie receiued. And by one word ii appeareth that he was not ignorant what other had taught before him, where h^e fayeth that in the Father is vnity, in the (iril booke of Chriftian do<5trine,will they fay that he then forgate himfelfe? But in an other place he purgethhimfelfe from fuch reproch, where he cal- lech the Father the beginning of the whole godhead,becaufc he is of none : confidering in dede wifely that the name of God is Ipccially a- fcribed to the Father,becaufe if the beginning fliould not be reckencd at him , the fingle vnity of God can not be conceiued. By this I truft the godly reader will perceiue that all the cauillations are confuted wherwith Satan hath hitherto attepted to peruert or darken ihe pure trueth of dodrine.Finally I truft that the whole furnme of dodrine in this point is fully decljred,if the readers will temper them of curioii- ty,and not more gredcly than mete is feke for comberfome & entan- gled difputations.For 1 take not in hand to pleafe thetnjthat do delitc in an yntemperate defJre o{ fpeculation . Truely [ haue omitted no- thing of futtle purpofe that I thought to make againft me. But while 1 ftudy to edifie the church, I thought it belt, to leaue many thinges vntouched which both fmally profited , and would greue the readers with fuperfluous tedioufneffe.For to what purpofe were it to difpute, whether the father do alway beget? Forafmuch as it is folly to fayne a continuall adof begeiting,fiih it is euident that from eternity there haue bin three Perfons in God. •^' '^^f^^^ The xiiij. Chapter, That the Scripture euen in the creation of the world and of all things: doth by cerfoyne m/trkes put difference bet vvene the true Cod , andfajned Gods. ALthough Efay doth worthily reproche the worfhippers of falfe Goddes wi rh floutbfollneire , for that they haue not learned by the very foundations of the earth , and roundc compafTe of the hcauens , which is the true God : yet fuch is the dullnefle and groffene/Te of our witte , that leaft the faythfull Ihouldcfall away to the inueiitionsofthe Gentiles, it was neceflary God the Creator. Lib. i . 53 Bcceflfary to haue God more exprefly painted out vnto them . For whereas the faying that God is the minde of the worlde , which is compted the moft tolerable defcripnon that is founde among the Philofophers , is butvaine, it behoucth vs more familiarly to know lum>lealt we alway wauer in doutefuInefle.Therfore it was his pleafure to haue an hiftory of the creacion remainmg , wherupon the Faith of the Church might rette,and feke for no other God but him, whom Mofes hath declared to be the maker and bilder of the world. There is firrt fet forth the timCjthat by continuall procedmg of yeres the faithful) might come to the firft original of mankindc , and of all thinges . Which knowledge is very necefTary , not onely to confute thofe monftf uous fables that fometime were fpred in Egypte & other partes of the worlde, but alfo , that the beginning of the worlde ones being knowen, the eternitie ofGod may more clerely fhine forth and rauifh vs in admiracio of it.Neither ought we to be any thing moued with that vngodly mocke , that it is marucli why it came no foner in the minde of God to make the heaue and the earth, & why he fitting idle did fufter Co immeafurable a fpace to pafTe away,{ith he moughc haue made it many thoufande ages before: wheras the whole con- tinuaunce of the worlde that now draweth to an end,is not yet come to lixe thoufande yeres . For why God fo long difFerred it , is nether lawful nor expedient for vs to enquire. Becaafe if mans minde will tra- uajle to atteine thereunto , it (hall faile a hundred times by the way, neither were it profitable for vs to know that thing which God him- felfe to prouc the modellie of our Faith,hath of purpofe willed to be hidden. And well did that godly olde man fpeake,which when a wan- ton fellow did in fcorne demaunde of him , what God had done be- fore the creatio of the woild,anfwercd that he builded hel for curious fooIes.Let this graue & feuere warning reprefl'e the wantonnefle that tickleth many yea and driucth them to cuill and hurtefuU fpeculatios. Finally let vs remember that the fame inuilible God whocs wifdom power and iufticeis incomprehenfible , doth fet before vs the hiftoric of Mofes as a loking glafle, whetin his liuely imagine appeareth. For as the eyes that either are growen dimme with age,or dulled with any difcafe , do not difcerne any thing plainly vnlefle they be holpen with fpedacles : fo,fuch is our weakenefre,that vnlefTe the Scripture dired: vs in feking of God,we do forthwith runne out into vanitie. And they that follow their ownc wantonnefle , becaufe they be now warned in vaine, (hall all to late fele vnth horrible dellrudion , how much it had bin better for them reueretly to -receiue the fecrete counfcls of God, than to vomitc outblafphemies,to oblcure the heauen with all. And Cap. 1 4. Of the knowledge of Lib.de rightly doth Auguftine complaine that wrong is done to God when K^"«5?* further caufe of thingcs is fought for , than his oncly will . The fame Dc ciJ "^^" '^ ^" other place doth wifely warne vs , that it is no lefle euell to deilib.*n?ouequeftionofimmcafurable fpaces of times than of places. For 40. how brode foeuer the circuit of the heaucn isjyet is there fome mea- fure of it.Now if one (hould quarel with God for that the emptineffc wherin nothing is conteincd , is a hundred times more , (hall not all the godly abhore fuch watonneflePlnto like madneflc runne they that bufic them felues about Gods fitting {lill,becaufc at their appointmet he made not the worlde innumerable ages foner . To fatisfie tlieir ownc gredinefleof minde, they couetto paffe without the compalTc of the worldcas though in fo large a circuite of heauen & earth,they coulde not finde thinges enough that with their meftimable bright- neflfe may ouerwhelme all our fenfes : as though in (ix thoufand yeres God hath not (hewed examples in continuall confideracion , wherof our mindes may be cxercifed . Let vs therfore willingly abide endo- fed within thofe boundes whcrwith it pleafcd God to enuiron vs, and as it were to pennc vp our mindes that they rtiould not ftray abrode with liberty of wandring. 2 For like reafon is it that Mofes declareth,that the woikc of God was not ended in a moment but in fix dayes. For by this circumftancc wc are withdrawen from forged inuecions to the one oncly God that diuided his worke into fix dayes^that it fhould not greuc vs to be oc- cupied all the time of our life in confidering of it . For though our eyes J what way foeuer we turne them , are compelled to looke vpon the workes of God, yet fee wc how fickle our hede is, and if any god- ly thoughtes do touch vs J how fone they pafic away . Here againe mas realbn murmureth as though fuch procedinges were difagreing from the power of God,vntill fuch time as being made fubied to the obedience of Faith , fhelearne to kepe thatrefte wherunto the hal- lowing of the feuen day calleth vs. But in the very order of thinges, is diligently to be confidcred the Fatherly loue of God towardc man- kinde , in this : that he did not create Adam vntill he had ftored the world with all plenty of good thinges.For if hehad placed him in the earth while it was yet barren and emptie, if he had geuen him life be- fore that there was any light, heftiouldehaue fcmed not fowtllto ^rouide for his commoditie.But now where he firft difpofcd the mo- tions of the Sunne and the Planets for the vfc of man , and furnifhed the earth, the waters and the aire with liuing creatures , and brought forth aboundance of fruites to fuffice for foode,taking vpon him the care of a diligent & prouidenthoufeholdcr^he (hewed his maruellous bountic God the Creator. Lib.i, 54 boontietovvardevs. It'amandomore hedefully weye with himfclfc thofe thingcs that I do but fliorily touch , it fhall appcare that Mofes was the furewitnefTe&publifherof thcone God the creator. I omitt here that which I haue already declared , that he fpeaketh not there onelvof ihebarceflcnccof God, but alfo fettcth forth vnto vs his ctcrnall Wifdom and Spirite , to tiie ende we fliould not dreamc that God is any other , than fuch as he will be knowen by the image that he hath there expreffedi 5 But before that 1 begin to fpcake more atlarge of the nature of man,T muft fay fomeAvhat of Angels.Becaufc though Mofes applymg himfelfe to the rudeneifc of the common people reciteth in his hi- ftory of the crcacio no other workes of God but fuch as are feen with our eyes , yet whcras afterwarde he bringeth in Angels for minifters of God, we may eafily gather that he was the creator of them in whoes feruice they employ their trauaile and offices. Though there- fore Mofes fpeakeing after the capacity of the people doth not at the very beginning rehearfe the Angels among the creatures of God : yet that is no cauic to the contrary, but that we may plainly and exprefly fpeake thofe thinges of thcm,vvhich in other places the Scripture c5-' monly teacheth. Becaufe ifv/edc/ireto know Godby his wcrkes, fo noble and cxcellente an example is not to be omitted. Befide that this pointe of dodiine is very neceffary for the confuting of many errors. The excellence ofthe nature of Angels hath Co dafellcd the mindes of many , that they thought the Angels had wrong offred them , if they fliould be made fubied to the authoritie of one GodjSc brought as it were in obedience. And herevpon were they fained ro be Gods. There role vp alfo one Manichcus with his fe(fts , which made them- felues twooriginall beginninges of thinges, God,and the Deuell,and to God he afligncd the beginning of good thingcs, and of thingcs of cuill nature he determined the Deuill to be the aurhor.If our mindes ftiould be entangled with this error , God fhould not kepe whole his glory in the creacion ofthe world.For where as nothing is more pro- per to God than eternitie and a being of himfelfe as I may fo tcrmc it, thry which gcue that vnto the Deuill, do they not in a mancr geue him the title of Godhead? Now where is the almighiincfle of God become, if fuch authoritie be graunted to the deuill, that he may put in cxecucion what he will though God fay nay and withftandc it ? As for the onely fundation that the Manichees haue , that it is vnlawfull to afcribe vnto God that is good,the creation of any thing that is euih that nothing hurteth the true Faith, which admitteth not that there is any thing naturally cuill in the whole vnnierfalitic of the wotlde. Cap.i 4. Of the knowledge of becaule neither the frowardncfle and malice both of man and the de- ucli,nor the (innes that precede therof, are of nature , but of the cor- ruption of nature . Neither was there any thing from the beginning* whcrinGod hath not Ihewed an example both of his wifdomand iuftice. Therfore to aunfwcre thefe peruerfe deuifes : it behoueth vs to lift vp our mindcs hier than our eyes can atteine to fee. For which caufc it is likely , that where in the Nicene crede God is called the creator of all thingcs , thinges inuifible are exprclTcd. Yer wril we be caref ull to kcpe the meafure that the rule of godlincflc appointcth, leaft the readers with fearching to vnderftande further than is expe- dient, fhould wander abroade, being ledde awaie from the fimphcitic of Faith. And furely for as much as the Holy ghoft teacheth vs alwaie for our profice , and fuch thingcs as are fmally auaylable to editic , he doth either leaue wholly vnfpoken,or but lightlyjand as it were oucr- runningly touch them : it ftiall be alfo our duetie to be content not to know thofe thinges that do not profice vs. 4 That the Angels, for as much as they are the minifters of God ordeined to execute his commaundementes, are alfo his creatines, it ought to be certainly out of all queftion. To moue doute of the time and order that they were created in , fhoulde it nor rather be a bufy waywardneffe than dihgence ? Mofes declarcth that the earth was madcjand the heauens were made,with all their armies, to what pur- pofe tha is it,curioufly to fearch, what day the other more fecrcte ar- mies of heauen befide the ftnrres and pianettes firft began to be? But, becaufe I will not be long : let vs,as in the whole dodtrme of religion, fo here alfo remembre that we ought to kepe one rule of modeftie & fobrietie , that of obfcure thinges we neither fpeake, nor thinke , nor yet defire to know any other thinges than that hath bin taught vs by the wordeofGod: and an other point, that in reading of Scripture we continually reft vpon the fearching and ftudying of fuch thinges as pertaine to edification,and not geue our felues to curiofitie or ftudy of thinges vnprofitable. And becaufe it was Gods pleafure to inftrud vs^ not in triflyng queftions, but in founde godlineffe , fe.ire of his name, true confidence , and duties of holinefle : let vs reft vpon fuch know- ledge. Wherfore, if we will be rightly wife, we muft leaue thofe vani- ties that ydle men hauc taught without warrat of the v/orde of God, concerning the nature,degrees,and multitude of Angels. I know that fuch matters as this, are by many more gredily taken liolde of,and are more pleafant vnto them tha fuch thingcs as lie in dayly vfe. But if it grcuc vs not to be the fcholers of Chrift , let it not grcue vs to follow that order pf learning that he hath appointed. So fliall it fo come to pafTe, Cjod the Creator. Lib.i* 55 pafle, that being contented with his fcholing , we (hall not oncly for- beare but alfo abhorre fuperfluous fpeculations , from which he cal- leth vs away. No man can dcny,that the fame Denyfe , what foeucr man he was , hath difputed many thinges both fubtiUy and witty ly in his Hierarchieof heauen : but if a man examine it more nccrely , he fhal finde that for the moft parte it is but mere babbling.But the duti- full purpofc of a diuinc is , not to dehtc eares with prating, but to fta- bhfli confcicnces with teaching thinges true, certaincjand profitable. If one fliould reade that booke , he would thinke that the man were flipped downe from heauen , and did tell of thinges not that he had learned by hcrcfayjbut that he had feen with his eies.But Paule which T.Cor, was rauifhed aboue the ihirdc heaucnjhath vttered no fuch tbing,but ^ ^' *• alfo proteftethjihat it is not lawful for man ro fpeake the fecretc:s that he had feen. Therfore bidding farewell to that triflyng wifdon-),let vf confider by the fimple dodrine of theScripturCjWbat the Lord would haue vs know concerning his Angels. 5 It is comonly read in the Scripiure,that the Angels are heauen- ly Spiritcs.whofe miniftraiion & feruiceGod vfeth for putting in exe- cution of thole thinges that he hath decreed. For which reafon that name is gcuen themjbecaufe God vfeth them as mcflangers^to flicwc him felfe vnto men. And vpo like reafon arc deriued the other names that they are called by. They are named armieSjbecaufe they do like a garde enuiro their prince,and do adorne and fet forth the honoura- ble fhew of his maicftie, and like fouldiours they are alway attending vpon the enfigne of their capitaine , and are cuer fo prepared and in readynefTe to do his commaundcmentes , that fo fone as he doth bus becken to them,they prepare the felues to worke,or rather be at their worke alredy.Such an image of the throne of God to fet out his roial- lie, the other prophetes do defcribe, but principally Daniel where he Dan. 7, faith,that when God fate him down in his throne of iudgement,thcre *°' ftode by a thoufandethoufande, and ten thoufande companies often ihoufandes of Angels. And bccaufe God doth by them maruailoufly (hew forth and declare the might and ftrength of his hand , therfore they are named ftrengths , bicaufe he cxercifeth & vfeth his authorite in the worlde by them, therfore they are fometime called Principali- ^^^^^ tiesjfometime powers, fometime Dominions.Finally bccaufe in them g *l ' as it were fitteth the glory of God , for this caufe alfo they are called 21. Thrones:though of this laft name I will not certainly fay , bccaufe an other expofition doth either as well or better agree vfith it. But (fpea- king nothing of that name) the Holy ghoft often vfeth thofe ether ibrmernames to auaunccthe dignitie of the minifteric of Angels. For Cap.i4- Of the knowledge of it were not rcafon that thole inftrumcntes fhould be let paflc without honor,by whom God doth fpecially iliew the prefence of his maierty. Yea for that reafon they are many times called GodSjbecaufe in their miniftery as in a looking glafle,they partly reprcfent vnto vs the god- Gen iS, head. Although in deedc I miflike not this that the olde writers do I. J 2. cxpoundjthai Chri(t was the Angel,wher the Scripture faith,that the ^ ' ^' angel of God appcred to AbrahamjIacobjMofeSjSc otheisyet often- ludi. 6. tinges where mention is made of all the Angels in deede this name is 14. and geuen vnto them.And that ought to feme no mcruaile.Forif this ho- >?:*-. nour be geuen to princes and gouernors,that in their office they ibnd FU.8S. jj^ theftedeof Godthat is foueraigne king andiudge, much greater caufe there is why it iliould be geuen to the Angels , in whom ihc brigh tncs of the glory of God much more abundantly (hincth. 6 But the Scripture ftandeth moft vpon teaching vs that, which might molt make to our comforte and confirmacion of Faith: that is to wete, that the Angels are the diftributers and adminiftratours of Pfa 9\ Goddesbountietowarde vs. And therefore the Scripture reciteth, J,/ that they watch for our fafctic ; they take vpon them the defence of Pfa. 3 .}. vSjthey direftc our wayeSjthey take care that no hurtful! thing betide 5- vnto VS. The fentenccs arc vniuerfall , which principally pertaine to ^^' **• thrift the head of the Church , and then to all the faithfuU. He hath Gc. 24. g^uen his Angels charge of thee,to kcpe thee in all thy waves. They 7. iTiall beare thee vp in their handes , leaft thou chauncc to hitte thy Ge 48. ffetg againft a ftone. Againe,The Angf 11 of the Lord flandeth roundc J ; about them that fcare him , and he doth dehuer them, Whcrby God 1 9. and ihewcththat he apointethtohis Angels the defence of them, whom 2?.2C, he hath taken in hand to kepc.After this order the Angel of the Lord IitJ.2.'. doth comfort Agar when Ihc fled away, andcommandethhcrto be ^.-^.i!. reconciled to her maiftrefle . God promifcth to Abraham his feruanc Mdt^'4. ^" Angell to be the guide of his lourney. lacob in blelling of E- I I. phraim and ManaiTes praicth , that the Angell of the Lorde by whcm luk22. he himfclfehadbin deliuered from all euell, may make them pro- ^^' ^a fper . So the Angell was fctto defende the tentes of the people of '^" ' Ifracll. And (o oft as it pleafed God to refkue Ifraell out of the handes Luc.24 of their enemics,hc raifcd vp rcuegers by the minifterie of Angels. So 5- final'y(to the cnde I nedc not to reherfc many mo)the Angels mini- Ad. I. f^^^^ jQ Chrift,and were ready affiftent to him in all neceffities.They 2 Kin'' brought tidinges to the women of his refurredion , and to the difci- i^.jjf pies of his glorious commmg. And fo to fulfill their office of defen- ding vs , they fight againft the deuill and all enemies , and do execute the vcngeaunce of God vpon chem, that are bent againft vs . As we readc God the Creator. Lib.i. 5^ rcade that the Angellof God to dcliucrHicrufaiem from ficge,flcwc Erj.37. in one night a hundred fowerfcore and fiue thoufande in the campc 3 ^* of the king of Aflyria. 7 But whether to eucry of the faithful! be a feucrall Angell aflig- ned for their dqfencf, I dare not certainely affirme. Surely when Da- Da 10. nicU bringeth in the Angel of the PerfianSjand the Angel of the Gre- M- and ciansjheftieweththat he mente,that there are to kingdomes and pro- ^^^j'^g^ uinces certaine Angels appointed as gouernours . And when Chrift iq, faith that the Angels of children do alvvay beholde the face of the Father,he feemeth to meancjthat there are certaine Angels to whom the preferuation of them is geuen in charge . But I can not tell whe- ther we ought thereby to gather , that euery one hath his Angell fet ouer him.But this is to be holden for certaintie, that not one Angell only hath care of euery one of vs,but that they all by one confent do watche for our fafetie. For it is fpoken of all the Angels togithcr,that the y more reioyce of one (inner couerted to repetance,than of nyntic Iuc.15 and nine iuft that haue ftande ftill in their righteoufneife . And it is 7- faid of mo Angels than one,that they conucycd the foule of Lazarus j"*^**^* into the bofomeofAbraha.And not without caufe did EliieusHiewc 2.Kino« to his feruant fo many fiery chariots that were peculiarly appointed 1617. for him. But one place there is that fccmcth more plaine than the reft Aa.i j. to prouc this point.For whe Peter being brought out of prifon knoc- * 5* kedat the doores of the houfe , where the brethren were alTcmblcd, vvhen they coulde not imagine that it was he,they faid it was his An- gel.It fhould feeme that this came in their mindc by the commo opi- nion , that to euery of the faithful! are afligned their Angels for go- uernours. Albeit yet here it may be anfwcred that it may wel be,nci- withftanding any thing that there appearcth, that we may ihinke ic was any one Angell , to whom God had gcuen charge of Ptter for that time,and yet not to be his cotinuall kcepcnas the common peo- ple do imagine that there are appointed to euery one two Angels 3 as it were diuers ghoftes,a good Angell and a badde.But it is not worth trauailc , curioufly to fearch for that which doth not much importe vs to know. For if this do not content a man , that all degrees of the armie of heauen do watch for his fifetie , I do not fee what he can be the better, if he vndcrftandthat there is one Angell pecuhatly ap- pointed to kepe him. And they which reftraine vnto one Angell the care that God hath to euery one of vs, do great wrog to them felues, and to all the mcmbres of the Church: as if that power to fuccour vs hadbin vainely promifed vs, whcrwith being enuironed anddefen* ded>we fhould fight the more boldly. Cap. 1 4. Of tlie knowledge of 8 They that dare take vpon them to define ot the multitude and degrees of Angels , let them looke well what fundation they haue. I Da.ii> graunt Michael is called in Daniel, the Great prince, and with lude, lud.i. jj^g Archangell. And Paule faith , it (hall be an Archangcll that lliall i.Theff ^'^^^^ founde of trumpet call men to the ludgcmet.But who can ther- 4.16. by appoint the degrees of honours between Angels, or difcerne one from an other by Ipeciallmarkcs, and appoint euery one his place and ftanding ? For the two names that are m Scripture,Michaell, and GabrithSc if you lift to adde the thirde out of the hifrorie of Thoi)ic, may by their fignification feme to be geuen to the Angels, accordin"g to the capacitie of our weakenefle, although I had rather,leaue that expofioon at large. As for the numbre of them, wee hearc by Chnftes Mac. 2 5 mouth of many Legions , by Daniell many companies of ten thou- |j^' fandes, the feruant of Eliaieus faw many chariottes full : and this de- ,0, * ' clareth that they are a great multitude , that it is faid, they do campe Pfa.34. rounde about them that feare God. As for fhape , it is certainejthat '• Spintes haue none , and yet the Scripture for the capacitie of our wit doth not in vaine vnder Cherubin and Seraphin paint vs our Angels with winges , to the intent we fhould not dout that they will be euer with incredible fwiftnefle, ready to fuccour vs , fo fone as neede fhall require , as if the lightning fent from heauen fliould fiie vnto vs with Tuch fwiftnefle as it is wonted . What foeuermore than this may be fought of both thefe pointes, let vs beleue it to be of that fort of mi- ftericSjwherof the full reuelation isdiffcrred to the laft day.Wherfore ' let vs remembre to take hede both of to much curiofitic in fearching and to much boldneflc in fpeaking. 9 But this one thing which many troublefome do call in doubt, is to be holde for certainrie,that Angels are miniftring fpirites,whofe fcruice God vfeth for the defence of his , and by whom he botk di- ftributeth his benefices among men,and alfo putteth his other workes in execution. It was in the olde time the opinion of the Sadduces,that by Angels is rpeant nothing, els,but either the motios that God doth jnfpire in mcn,or the tokens that he (heweth of his power.But againft this error crie out fo many teftimonies of Scripture, that it is meruailc that fo grofle ignorance could be fuftred in that people . For to omit thofe places that I haue before alleged , where are recited thoufandcs and Legions of Angelsrwhere ioy is geuen vnto them: where it is faid that they vpholde the Faithful! with their handes^Sf cary their foules inrorcfterthac they fee the face of the Fatherland fuch hke : there arc Ad 8. ^^^^^ places wherby is clerely proued, that they are in deede Spirites 53.' ' of a nature that hath fubft ancc . For where as Stephen and Paule do God the Creator. Lib.i. 5 7 fay, that the law was gcuen by the handc of Angels , and Chrift faith. Gal. j. that the eled after the refurredion flail be like vnto Ano;els:that the ' f • day of iudgement is not knowen to the very Angels : that he iliall the ^^^ ^^J come with his holy Angels: how foeuer they be writhed, yetmuft 24. 37. they fo be vnderftanded.Likewif'e when Paule chargeth Timcthe be- j i. and fore Chrift and his cholen Angels , to keepe his commaundemcntei, J '• he meaneth not qualities or inlpirations without fubftance butvcry ^^ '^* fpirites . And otherwife it ftandeth not togither that is written in i.Tim.5 the Epiftle.to the HebrueSjthat Chrift is become more excellent than ij. Angels, that the world is not made fubicd to them : that Chrift toke ^cb.i, vpon him not thtir nature, but the nature of man. If wemcane not j^ ' the bkfled fpirites, to whom may thefe comparifons agree? And the author of chat Epiftle cxpoundeth him felfe where he placeth in the kingdome of heauen the foules of the faithful! and the holy Angels together. Alfo the fame that we haue already alleged,that the Angtls of children do alway behold the hce of God, that they do reioycc at our fafetie , that they marueil at the manifolde grace of God in the u u ^ Church, that they are fubicdto Chrift, the hedde. To the fnmc pur- ^j ' pofe ferueth this , that they fo oft appered to the holy Fathers in the forme of me, that they talked with them,that they were lodged with them. And Chrift him felfe for the principall preminence that he hath in theperfon of the Mediator is called an Angel.This I thought good Mal.j, to touch by the way,to furnifli the (implc with defence againft thofe ^• foohlTi and rcafonlefle opinions,that many ages ago raifed by Sathan do now and then fpring vp againe. 10 Nowe it refteth , that we fecke to mete with that fuperftition which is commonly wont to crepe in,whcre it is faid: that Angels are the minifters and dcliucrers of all good thinges vnto vs. For byandby mans r«afon falleth to this point, tothinke that therfore ail honour ought to be geuen them . So cometh it to pafle that thofe thinges which belong only to God and Chrift, are conueied away to Angels. By this mcane welee thatincertaine ages pafte , the glory of Chrift hath bin many waies obfcured, whe Angels without warrant of Gods worde were loden with immeafurable titles of honor. And of ail the vices that we (peake againft, there is almoft none more auncient than this. For it appereth , that Paule himfelfe had much to do with feme Co'ofT. which fo auaunced Angels , that they in manerVould haue brought n*. / Chrift vnder fubiedion. And therfore he doth fo carefully preife thi$ point in his Epiftle to the Colcftians , that Chrift is not only to be preferred before all Angels , but that he is alfo the author of ail the good chinges that they haue : to the ende we fhould not forfake him H Cap. 14. Of the knowledge of and turne vnto them, which cannot fufficientlyhelpe themfclucs, but are fainc to draw out of the fame founraine that ve do.Surely for* afmuch as there ihmeth in them a cerwine brighmefl'e of the maieftjr or Godj there is nothing whcrunro we are more eafily enclined, than with a certame admiration to fail downe in worfhipping of them,and to geuc vnto them all thingcs that are due only to God. Which thing Icha in the Revelation confcllcth to haue chaunced to himfelfe, but he addcth wuhall^that he itvciued this aunfvvere. See thou do it not. For I am thy fellow feruant, Worlhip God. II ■ But this daunger we fiiall well beware of,ifwc do confider why God vfeth rather by them than by himfelfe without their feruice to declare his povver,to prouide for the fafetie of the faiihfuli,and to co- mmunicate the giftes of hishberaUtieamogthem. Surely he doth not this of necelTitic,as though he coulde not be without rhernifor fo oft as pleafeth him,he lettcth them alone, &bringeth his worke to paflc widi an onely becke : fo farrc is it of,that they be any aide to him , to cafe him of t!ie hardnefle therof. This therfore makethfor the com- foric of our v/eakeneire,fo that we wai.w nothing that may auaile our mi ndes, either in railing them vp in good hopejor confirming them in alTiirance.This one thing ought to be enough and enough againefor vs, that the Lord affirmeth that he is our protedour. But while we fe our felues befieged with fo many daungcrSjfo many hurtefull thinges, fo many kindes of enemies:it may be ( fuch is our weakenelTe & frail- tie ) that we be fomecime hiled with trembling feare , or fall for de- rpaircjvnlelle the Lord after the proporcion of our capacitic do make vs to conceiue fiis prefence.By this meaiie he not only promifeth that he Will haue care of vs , but alfo that'.he hath an innumerable garde to whom he hath giuen in charge totrauaile forour fafctic, and that fo long as we be compafled with the garrifon & fupporteof them,what- focuer daunger betideth , we be without all reach of hurte. I graunc we do amifie that aftev this fimple promife of the protedion of God alone, we ilillookc about from wheceotherhelpcmay come vnto vs. But for as much as it pleafeth the Lord of his infinite clemencie and gentilneiTe to helpe this our fault, there isnorealbn v/hy we fliould negled his fo great benefite . An example therof we haue in the fer- uant of Ehzcus , which when he faw the hill befieged with the army of the Syiians,and thnt there was no way open to efcape,was ftriken downe with fcarc,a8 if his maillcr andlie were then vtterly deftroied. 2.Kings Then Elizcns praied God ro open his feruantes eieSjand byandby he Inwc the hill fiuniilied with horfcs and fiery chariots, that is with a muititude of Angels to kepe hmi and the prophet fafe. Encouraj^ed with 0.;^. God the Creator. Lib.i. 58 with this viGon he gathered vp his hartc agiine , and was able with a dredelelfe minde to looke down vpo his enemieSjWith fight of whom he was before in amanerdriuen out of his vvstte. 12 Whcrfore whatfoeucris faidoftheminillerieof Angflsjet vs * applic it to this ende , that ouercomming all diftruftjour hope mi>y be the more ftrongely ftabhfhed in God. Forthcfe fuccoursarc ha fore prouided vs of God, that we Ihould not be made afrayde with multi- tude of enemies, as though they coulde preunile ag.iinft his helpe, but fhould flie vnto that faying of Elizeus , that there be mo on our ude than be againft vs. How much then is it againft order of rcafon , that we fhouldc be led away from God by Angels which are ordcincd for this purpofe, to tcftifie that his helpe is more prefent among vs ? But they doleade vs away in dede,if they do notftrcight leade vs as it were by the hande to him, that we may haue eye vnto,call vpon,& pubiifh him for our onely helper '.if we confidcrnot them to be as his handes that moue themfelues to no worke but by his diredion: if they do not holde vs faft in the one Mediarour Chrift,fo that we may hang who]-- ^ ^^ ly of him, leane all vpon him, be carled to him , and refte in him. For j j^' "" that which is defcribcd in the vifion of Jacob oufjht to fticke and be faftened in our mindes, how Angels defcendc dov. n to the earth vnto men,and from men do go vp to heauenby a ladder,vvhervpon lladcth the Lord of hoftcs. Wherby is meant,that by the only interccfllon of Chrift It cometh to pafTe, that the minifteries of the Angch do come Gen. 14 vnto vs , as he him felfe affirmeth, faying : Hereafter ye Pna'U fee the 7« heaucns open and the Angelles defcendingtothe Sonne of man loh. i.li.Therforc the feruant of Abraham being comitted to the cuiiody ofthe Angcll, dothnotthcrforecall vpon the Angdl to helpe him, ' but holpen with that commendation,he praieth to the Loi^^j^nd be« fecheth him to fliew his mercy to Abraham . For as God doth not therfore make them minifters of his power and goodnelfcjio the intct to parte his glory with them : fo doth he not therfore promife vs his helpe in their miniftrationjthat we flioulde diuide our confidence be- twene him and them. Let vs therfore forfake that Platonicall philo- „, . fophiCjto feekethe wayto God by Angels , and to honour them for epvno/ this purpofe that theymay make God more gentill vntovs; which nide& fuperflitious and curious men haue from the beginning gone about, Crahlo. and to this day do continue to bring into our religion. i^ As for fuch thingesas the Scripture teacheth concernins: de* uilleSjt'ney tend in a maner all to this ende,that we may be carcfull to beware aforehandc of their awaitcs and preparations, nnd furnifii our i'clucs with fuch weapons as are ihron^e and fuie enough to dnuc H I). Cap. 1 4. Of the knowledge of away euen the ftrongeft enemies. For whereasSathanis called the God and prince of the worlde , where as he is named the ftiong ar- med man,the Spirite that hath power of the ayre,and a roaring lyon: thefe defciiptions ferue to no other purpofe : but to make vs more ware and watchefulj and readier to entre in battaile with him.Which is alfo fometime fet out in exprefle wordes . For Peter after he had faid 5 that the diuell goeth about like a roaring lyon , feking whom he may dcuoure, byandby addeth this exhortation , that we Ihongly re- fifte him by Faith . And Paule after he had geuen warning that we wraftle not with flefti and bloud, but with the princes of the ayre,thc powers of darkenc'iTe , and fpirituall wickednefles , byandby biddeth vs put on fuch armour as may ferue for fo great & daungerous a bat- taile. Wherfore lette vs alfo applie all to this ende , that being war- ned how there doth continually approche vpon vs an enemic , yea an cnnemy that is in courage moft hardy ,in ftrength moft mighty ,in po- hcies moft futtle, in diligence and celeritie vnweriable, with all fortes of cngins plenreoufly furnilhcd, in f kill of warre moft ready, we fuf- fcr not our felues by flouth and cowardife to be furprifed , but on the other fide with bolde and hardy mindes fet our foote to refift him : & ( becaufe this warre is onely ended by Death ) encourage our felues to continue . But fpecially knowing our owne wcaknefle and vnf kil- fulneflfe let vs call vpon the helpe of God*and cnterprife nothing but vpon truft of him , for as much as it is in him onely to geue vs po- licie^ftrengthjcourageand armour. 14 And that we fhould be the more ftirred vp and enforced fo to do, the Scripture warncth vs , that there are not one or two or a fewe enemieSjbut great armies that make warre with vs . For it is faid,that Mar.itf, Mary Magdalene was deliuered from fcuen deuils, wherwith fhe was > poffefled. And Chrift faith^that it is the ordinary cuftome,that if after a deuill be ones caft out, a man make the place open againcjhe brin- Mar.i2. gcthfeuenfpiritcsworfethan himfelfe, and returneth into hispof- 4*' fcflion,finding it empty.Yea it is faid that a whole legion befieged one ^' ' man. Hereby therefore we are taught, that we muft tight with an infi- nite multitude of enemies, leaft dcfpiling the fewcnefle of them we fhould be more flacke to enter m battaile , or thinking that we haue fbme refpire in the meane time granted, we fliould geue our felues to idelnefle. Where a5 many times Sathan or the diuell is named in the fingular numbre , thereby is meant that power of wickedntfTe which ftandeth againft the kingdome of luftice . For as the Church and the fcllowfhipof fainteshauc Chrift to their head, fo the fadion of the wicked is painted out vnto vs with their prince , that hath the chicfc > autho- God the Creator. Lib.i. 5P authoritie among them. After which mancr this is fpoken.Go ye cur- Mac.25. fed into ecernall fire that is prepared for the deuill and his angels. 4«' i<) Here alfo this ought to ftirre vs vp to a perpeiuall warre with the dcuill , for that he is eucry where called the enemy of God and of vsJFor if we haue regarde of Goddes glory,as it is mete we fliould, ^ then ought we with all our force to bende our felues againft him,thac goeth about to extinguifli it . If we be affedioned to maintaine the kingdome of Chrift as we ought , then muft we cedes haue an vnap- peafable warre with him that confpireth the ruine therof . Againe , if any care of our owne fafetie do touch vs , then ought we to haue nei- ther peace nor truce with him that continually hcth inwaiteforthc deftrudion of it. Such a one is he defcribed in the 5. chap, of Gencfis where he leadeth man away from the obedience that he did owe to God, that he both robbeth God of his due honor, and throweth ma him fclfe headlong into deftrudion. Such a one alfo is he fet forth in ^^^ ^ the Euangeliftes , where he is called an enemy , and is faid to fcatter j g/ tares , to corrupt the fedc of ecernall life . In a fumme > that which lohn 8. Chrift teftifieth of him, that from the beginning he was a murtherer, 44. and a licr, we finde by experience in all his doingcs . For he afiailech the trueth of God with lies , obfcurcch the light with darkeneflVjen- tangleth the mindes of men with errors, raifeth vp hatredes, kindleth contentions and ftrifcs,dorh all thinges to this ende to ouei throw the kingdome of God , and drownc men with himfelfe in eternall deftru- dion. Wherby appcreth , that he is of nature froward , fpitefull and malicious. For nedes muft there be great frowardnefl'e in that witte, that is made to affaile the glory of God and faluation of men^ And that doth lohn fpeake of in his epiftle , when he writethjihat he fin- neth from the beginning.For he meaneth that he is the author,cap- taine and principall workeman of all malice and wickednefle. 16 But forafmuch as the deuill was created by God,let vs remem- bre that this malice which we affigne in his nature, is not by creation but by deprauatio. For what fo euer damnable thing 'ie hathjhe hath gotten to himfelfe by his owne reuolting and fall . Which the Scrip- ture therefore gcueth vs warning of, leaft thinking that he came out fuch a one from God , we fhould afcribe that to God himfelfe which is fartheft fro him:For this reafon dothChrift fay that Satha fpeaketh of his owne when he fpeaketh hes, and addeth a caufe why , for that he ftode not ftill in the trueth. Now when he faith that he ftode not ftill in the trueth, he fhe weth that ones he had bin in the trueth. And lohn 5» when he maketh him the Father of lying, hetaketh this from him, '^'^' thachecaanotiaychacfaultcoGodwherof he himfelfe is caufe to H iij. Cap.i 4- Of the knowledge of himlclfe. Although thefe thinges be but fhortly and not very plainly fpokcn , yet this is enough for this purpofe to dehuer the maieftic of God from all fclaunder . Andwhatmakethitmatterto vs,to know more or to any other purpofe concerning deuils ? Many perhaps do ' grudge,thac the Scripture doth not orderly and diftindly in many pla- ces fet forth that fail and the caufe,manner,time, and faihion thereof. But becaufe thefe thinges do nothing perteine to vs , it was better , if not to be fuppreffcd wholly , yet to be but lightly touched , and that pardy, becaufe it was not bcfeming for the Holy ghoft to (edc curi©- iitic wirh vainc hiftories without any frute : and we fc that it was the Loides purpofe to put iiothing in his holy oracles but that which wc fhould leaine to ediHcation. Therfore , left we our felues (hould tary long vpon thinges fuperfluous, let vs be content fliortly to know thus much coccrning the nature of deuils,that at the firft creatio they were the An.'^els of God:butby fwaruing out of kinde they both deftroyed 1 Pet a t^^'^'^'^^cl^^s and are become inftrumcntes of deftrudio to orher.Thus ^.. * much,becau(eit was profitable to be knowen, is plainly taught in l^e- lud.K ter and ludc. God fpared not(fiy they) his Angels which had finned, ** . and not kept their beginning , but had forfaken their dwelling place. i- im.S And Paule naming the eleit Angels doth without dout fecretly by iinphcation fet the reprobate Angels in companion againft them. 1 7 As for the difcoide and ilnfe that we fay is beiwenc God and "' Satan, we muft fo take it that ftiU wc holdc this for certaine , that he lob 1.6 can do nothing but by the will and fufferaunce of God. For we readc and i.u in the hiitorie of lob , that he prefcnied himfelfe before God to re- ceiue his commaundemetes,and durft notgo forwarde to do any en* I. Kings terprife till h j had obtained licence. So when Achab was to be decei- i 2. 2o. y ed ^ he tokc vpon him that he woulde be the Spirite of lying in the mouth of all the Prophetes,and fo being fente of God he performed ic.For this reafon is he called the euill Spirite of the Lord that torme- ted Saul , becaufe by him as with a fcourge the finnes of the wicked king were puniflied. And in another place it is writtejijthat the plages were laied vpon the Egyptians by the euil angels. According to thefe particular examples Paule doeth generally teftific>th3t the blinding of the wicked is the worke of God , wheras before he had called it the working of Satan It is euidcnt therfore that Satan is vnder the power of God, and fo gcuerned by his authoritie that he is compelled to do him ftruice.Now whe wc fay that Sata rclifteth God,that the workes of Satan di fagree with the workes of God,we do therewithal! affirmc that this difagrement and ftrifc hang^th vpon the fufferauncc of God. I fpcakc not now of his will , nor of his cndeuour , but of the eftcft onely. I.S''.i 6 »4. and i8 God the Creator. Lib.i. 60 onely . For fith the deuill is wicked of nature , he is not enclmed to * obey the will of God, but is wholly carryed to flubborrmcffe and rebellion. This therfore he hath of himfclfe and of his owne wickcd- neffe, that of defire and purpofc he withftandeth God. And by this wickedncs he is ftirrcd vp to the enterprifing of thofe things that he knoweth to be moft againft God. But bccaufe God holdeth him h^k. tied andreftrained with the bridle of his power, he executeih onely thofc thinges that are graunted him from God. And fo doth he obey his creator whether he will or no , becaufe he is conftraincd to apphc his feruice whether foeuer God compelleth him. 18 Now becaufe God boweth the vncleane Spirices hether and thether as pleafeth him, he fo tempereth this gouernementjthat tiiey exercife the faithfuU with batrail , they fet vpon them out of ambu- fhcs>they aflaile them with inuallonSj they prelTe them wuh fighting, and oftetimes werry themjtrouble themjmake them afraied,& fome- limcwounde them, but neueroucrcome noropprelfc them . But the wicked they fubdue and drawc awaye , they rcignc vpon their foules and bodies, and abufe them as bond/laues to all mifcheuous doinges. Asforthcfaithfulljbecaufetheyare\Tiquieted offuch enemies,ther- fore they hcare ihefc exhortations . Do not geue place to the deuil!. Ephe.4. The deuill your cnemie goeth about as a rcring hon fcking whom he ^T- may deuoure,whom refillye being flrong in faith and fuch iike.PauIe L' ^^^*^* confeireth ihat he himfelfe was not free from this kinde of ftnfe whe ^ x.ox he faieth, that for a remedy to tame pride,rhe Angel of Satan was ge- 1 2.7. uen to him, by whom he might be humbled. This exercife therrore is common to all the children of God. But becaufe that famcpromife q^^ .^ of the breaking of Satans head pcrteineth generally to Chnft and to 15. all his members, therfore I fay that the faithful! can neuer be oucr- come nor opprefTed by him.They are many times llriken down, but they are neuer fo aftonnied withall but that they recouer themff lues. They fall downe many times with violence of ftrokes , but they arc after raifed vp againc:thcy arc wouded hut not deadly. Finally they ^o labor in all the courfe of their life that in the ende they obteinc the vi- dorie: but I fpeakc not this of euery doing of theirs. Forweknowc that by the iufte vegeaunce of God Dauid was for a time geuen ouer 2. Sam to Satan,by his motion to number the people: and not without caufe :4.r. Paule faith there is hope of pardon left ifany haue bin entangled Rom.itf with the fnares of the deuill. Therefore in an other place the lame Paule faieth , that the promife aboue alleged 'i% begonne in this life, wherin we muft wraftle , and is performed after our wraftling ended: when he faieth che Godlof peace fliall flioitly beate downe Satan ? n- H iiij. 20. Cap. 14. Ofthe knowledge of der your feece. This vidoric hath alway fully bin in our head Chrift, becaufe the Prince ofthe worlde had nothing in him , but in vs that are his members it doth now partly appcare and {halbe perHted, whc being vnclothed of our flclh by which we are yet fubied to weakc- neffe , we ilialbe full of the power of the Holy ghoft. In this manner when the kmgdome of Chrill is ray fed vp and aduaunced, Satan with his power faileth downe as the Lord himfelfe faith. I faw Satan fall as a lightening downe from heaucn . For by this aunfwere he confir- meth that which the Apoftles had reported ofthe power of his prea- Luc.io. ching. At^aine, When the Prince pofTeffeth his owne palace, all ^^' thinges that he pofl'effeth are in peace, but when there commeth a j^"^* * Wronger, he is throwcn out. &c. And to this ende Chrill in dying, ouercamc Satan which had the power of death , and triumphed vpon all his armies that they ihould not hurt the Church , for otherwifc they would euery moment a hundred times deftroy it . For ( confi- dering what is our weakeneffe , and what is his furious ftrength ) how; coulue weftande, yeaneuer fo little time againft his manifolds and continu.iU affaultcs , but being fupported by the victory of our cap- taiuer'Thcrfore God fufFererh not the deuill to reigne ouer the foules ofthe faithfuU , but onely dehuereth him the wicked and vnbeleiiing to goucrne,whom God doth not vouchefaue to haue reckened in his fiocke. Foritisfaid that hcpoirelTcth this worlde without contro- 2. Cor. ueifie till he be thruft out by Chrift . Againe,that he doth blindc all 4'-^' them that beleue not theGofpel,againe,that he performeth his worke Eph.2. in the ftubborne children, and worthily, for all the wicked are the *' veflfelles of wrath . Therfore to whom fhould they be rather fubie