| i } } ’ } -~ 25 —— — —— — el ne — a ; ts < ™~ i ‘| * X J — eS a WS. s \. Be” j — tg — ANDREW T. E. . gf ARMSTRONG Library of The Theological Seminary PRINCETON - NEW JERSEY * DIKE PRESENTED BY Andrew T.L. Armstrong +. Ff 3 *8* — — — — — J Nee tise hae, ees exe et i gros i: ef isla ea Soy b) : 9) A , whehow wu forney | AS thu that any Ou pyro) pase Lew nee oft J ees Penta Rea t t60%> ee — —— ye j SS ft | fen hk 924 — ⸗ oe yee ety >= * SD ote ate A 4 * seTHE INSTITVTION OF Cchriſtian Religion,vyryttenin L; tine by mai(ter [hon Caluin,and tranflas ve e = — b: red into Engly(h aseorsling chia: * eo ee oe saistn tn ee oO laft edition, ; * se Seen a, allowed, according tothe order a 7 tnt din A ‘ Quenes mate ties intunctions. | 5* ra Ne aye se Imprinted at London by — — Ee — * The Printers to the Reders. — IXV | Heras ſome men haue thought and reposted it to be a fault and ne RR V/yalligence in bs fo2 that tue baue fo long kept backe from po e ¥ ¢ |being fo profitable a woorke foz pou, namelp fithe matter John DYESS Datves had tranflated it and delivered tt into our hahdes more chan * atweluemoncth paſt:vou ſhall vnderſtande for our excuſe in that behalte, chat “wwe could not tvel empꝛinte it ſoner. Foꝛ we haue ben by diuerſe neceſſatrie cau ⸗· fes conttrayned wich our earneſt entreatance to pzocure an other frende ptires to tranflate it whoie agapn. This tranflation,twe truff, pou thal well als loin. $02 it hath not onlp ben fapthfully done bp the tranflater himfelf, butals fo bath bent tubollp perufed by fuch men, whoes tugement and credit al the god ip learned in Englande well knotwe ¢ eſteme. But fithe it is now come foozth,, “> Spe pray pon accept it,and bfe it. It any faultes haue patled bs by ouerfight,we ; beleche pou let bs haue pour patience,as pou haue bad our diligence. 7 Thon Caluin‘to the Reader, - aS) | L the firft fetting out of this worke, becaufe Idid not AK. | loke for that fucceffé, which the Lord of bis vnmeafurae * — workes Yor the more parte lightly paſſedit ouer. But nI vnderſtode that it was receiued with that BSS 52 of all the godly, which Ineuer durft hauedefired, muche So | leffe haue hoped forias I verily felt in my hart that much more was Geuen to [ vane than I bad doferued,fo I thought it fhould bea great vntbankfulneffe if E J fhould not at the leaf? after my y[clender abilite endeudor to anfwere fo » fauous sable affections towarde me,and which of themfelues prouoked my diligéce, — «And this Lattempted not only in the feconde fetting fourth of it:but bow oft firs that time the worke hath ben emprinted fo of it hath ben enriched with) ‘ ew) _fome encreafce. But although I did not then repent me of the labor that Thad » employed: yet Incuer belde my felfe contented tl it was difpofed into that org 9 Pe⸗whach is now for before you. Now Itruf? Ihaue geuen you that whiche —RBF a be allomed by all your tugemetes. Truely §uith how Great endevor Ihaue ae applied may felfe tothe doing of this feruiceto the Chirche of God, Imaye | bring fourth for aneuident witneffe,that this laft winter, tohen I thought that. A Avstbe feuer Quartane bad Uf. mmoued me to death , bokv mich more the ficker | noffé enforced vpon me,fomuchleffe Iſpared my felfe, til Fmighte leaue this boke to ouerline me,which might make fome partof thankful recompenfe to * fo gentle prouoking of the godly. bad rather tn dede tt had ben done foners © but it ts fone enoughifwell enough. And I {hall then thinke that itis come \ i brode in goodfeafonywhen I [hal perceiue that it bath brought yet more plea % (ful frute than tt hath done herethfore tothe Chirch of God. This ismyong M3 Wy defire. And.truely fallll it were with me,if I did not,bolding my felfe cont , ited Swrth the allowance of God alone, defpifé the ingementes of men, whe⸗ tr they be the foolfbe and frowarde iugementes of the nfhulfiil, or the ie twrongfulland malicious of the wicked, For although God hath throughly \ Jttled my minde to the endeuar bothe of cularging bis kingdome,and of bela bmeothe common profit:and though Tam clere m myne owne con{cience,and \iaue bimfelfe & the Angels to witneffe with me, that fins Itoke vpon me the Eece of « teacher in the Chirch, Ihaue tẽded to none other purpofe butthat ) \ieohe profit the Chirch in mayntayning the pire doctrine of. godlyneffe: ey) W\binke there is no man, thathath ben tJnatched at, bitten & torne in ford » WY \eh moe fclaitder's tha [ube ney epiftle was now m printings| was cer | ual\ Formed that at Aiigfburgh where the affemblie of abe flates ofthe ~ ; UP was oldé,there was arumor ſprede s Jrode of m Revolt ble goodneffe hath geuen,ThadCas menvfe to doin [mall © ae ee ee es . The Preface. : vet Papacie, and the fame was more gredely receiued in the courtes of. Princes « than was mete. T bis forfoothe is their thankfulne{Jé who are not ignordnt of ae Z,, many trialls bad of my yftedfuaftne/Je, which trialls as they {hake of Jo »forwle a | Lh “se felander,fo they fhould with al indifferent andgentle indges haue defended 4 me from it. But the Deuell with his whole route is deceived if inoppreffing ame with filthy lies, be thinke that by his vniuft dealing I fEalbe either the more — » — difcouraged or made the leffe diligent:becavfe Itruft thatthe Lorde of his 4 : pnme/urable goodneſſe wil graunt me that I may with euen Jifferacecotine — pi inthe courfe of bts boly calling. Vvhereof Igeue tothe godly redersanew —7 profe inthis ſetting fourth of this bohe. Nowe inthis travail this was my + purpofe foto prepare and furnifh them that be ftudious of boly Diuinitie to the reding of the worde of God, that they may bothe haue an eafy entrie into | it and goe forwarde in it without ftombling : for Ithinke that L bavein all pointes fo huitt vp together the fumme of religion, and difpofedthe famein fiche order, that whofoever fal wel baue rt in minde, tt {hal not be hard for bim to determine both what he ought chefelytofeke in the Scripturc and to what marke to apply whatfoeuer is contemed in it. Eherefore,this as it were away being ones, made plane, of I al hereafter fet fourth any expofittis of- Scripture becaufe I fal not nede to enter intolong difputations of-articles OF 48 : — doctrine,and to wander out into common places : J wel alway knitt theme vp rtly. By this meane the God]y reder [halbe eafed of great peine and tedi⸗ ~“oufneffé,fo that he come furuſſe d aforehand with the knowege of this pre⸗ ont worke as with a neceſſarie inflrvmente.. But becaufe the entente of this uryſcſe, doth clerely as in mirrors appeare in so many commentaries of mine, LAa racher to declare in dede what it is,than to fet it out in wordes. Faree velfrendh Reader,and of thou receine any frute of my labors, belpe me f' with thy praiers to God our Father. aay Sy At Genena,the fuſt day of Auguftin theyere.t 5 $9. — fey ae ¥\3 me. ANouſtine in bis vit. Epifile. ae a Iprofeffe my felfe to be one of the number of chem, which write m profucing pnd profitin writing. | yf 4 ‘/ 1 ¶ To the mote mightie andnoble Prince, Francifee the mot Cheittian kyng the French kyng bis foueraigne ®: ALozde, John Caluine witheth peace and faluation in Chk, J xtiben J did firſte {ett mp hande to thys /{ wwoorke, J thoughte nothpng leſſe (motte noble Ryngſthan te Dp tonite anp thpng that afterwarne thould be prefenten to pout ae matefic. Dnip mp mpnde was to teache certaine introductis · 2h (coh ons wherbythey that are touched with Come seale of religion ie \ Us, BA mpgbt bee müructed to true godlpnelfe. Anothis tranapley — tooke principally foz mp contremen the Frenchemen, of wha ; ; : s) > VEC ¥ onder fode berp many to hunger and thirtk for Chzitte, but | Sera A 3 fawe berp felwe that badrightly recetuedfomuchasanpliz tle kotulege of him. and that this was mp meanpng, the boke tt (elfeveclareth,bepng framed after afimple aud plapne maner of teachpng. But when J percepued,thatthe < furious rage of fame wycked men bath ſo farre preuailedin pour realme, that in it ~~ thereis no roome fo2 founde doctrine: ¥ thought J ſhould doo a thptig worthe my tras uaple, all in one worke bothe to geue an inffruction for them,and fo declare a confeHits on to pou: twberby pe map learne what maner of doctrine that ts,agapn which thoſe * furious men burne in fo great rage, who at this dap trouble pour reaine with fweard and fper. For F will not feare to conteſſe, that Jhaue tit this woozke comprehended tit maner the ſumme of that tlie fame doctrine, agaynſt which they crie out, that it ought to be puniſhed with priſonment, baniſhement, condemnation without iudgement, and with kyer, that tt ought to be chaced away by lande and ſea. JIknowe tn dede With how haynous infoꝛmations they haue fylled pour mpnde and cares,to make our cauſe moſt hatcfull onto pou: but this of pour clemencie ought pou to weye, that there chalbe no innocence, neither in wordes 102 Dedes,ifit map be enough to accule. Truely it any, to bryng thefameinbatred , ſhall allege that this Doctitne whereof Z now go about to pelde accompt ditto pou,hath ben long agoe condemned by confente of all degrees ald atteynted by many tugementes allreadp geuen in iudicial courtes ; al that he fapth fhall amount to no moze but that tt bath partly ben biolcntlp thzotwen Bowne bp the banding and power of the aduerfaries therof, and partly ben traitorouſſy and fraudu- ——— with their lyes and ſuttle practiſes and ſelaunders. Herein is violence ſhewed that without hearyng the cauſe bloody ſentẽces are pronoiiced againit it: here in is Fraude, that it ts without deſeruyng accuſed of {edition and euel doyng And that none map thynke that we wronglully complayne of theſe chynges, you pour felfecan beare bs witneſſe, motte noble png, with how lpeng (claunders it is dayely accufer vnto pou : as chat it tendeth to no other ende but to iwrithe from kynges their ſcep⸗ ters oute of thetr handes, to thzowe Downe all iudges feates andiudgenientes,tefubs uerte allozders and ciuile qouernementes, to ttouble the peace and quirte of the peos ple, to abolifh ai lawes, to vndo all proppieties and poflefions,finaliptoturnealthyns ges bpſyde downe. And pet pou heare the (mallet postion. For hoarthle chvnges thep ſpreade abꝛoade amotig the people : whiche ifthep were true,thetwhole vooride mpabte = worthily iudge tt with p mainteiners cherof, worthy of a thouſande fiers and gallowes, Aho can now maruell hat a common hatred is kindled agaynit it,where fuche moffe tezongfull accufations are beleued. Loe thys ts the caufe that all degrees agree andreas {pire to the condenining of bs and our dottrine. They that ſit to iudge, beeing rauihea with this affection pronounce fo2 ſentences theit freconceiued determinations whyehe * thep brought from home with them: and tlyake that they haue well enough difehargen. thelr duties tf thep commannde no man be drawen to erecution , but fnche as are a founde gylty epther by thep2 owne coweMion or bp ſuſficient witneſſe. But of hag fault-ot that eondẽ ned doctrine, fap Hep. Wut by what law cõdemnede Pereinfhould haue Lande the fuccor of defente fo them not to denie the doctrine tt felfe, but tomains — ® teine it fo3 true. But here is all Wertte ones to mutter vtterly cutt offrombs, ~ ' atte | Silt, gver· * * aS —— The Preface" Wheretoꝛe J doe tot briutlp require, mo bictozions king, that it mare pleate you to take into pour owne bande the whole hearing of the caule whiche beiberio bath ben Dro.rrir. pꝛophecie fapleth . Mepther oughte the contempt ofour baſeneſſe to withde troblefomlp bandied o2 rather careleflp teſſed boithout al order of law, moze bp outregis _ ous beate than iudictall granitic. Pevther pet thynke, chat ¥ bere goe about to make Ripne owne prtuate defenfe, whereby J map procure to mp felfe a ſafe returne into mp natiue contree,to whiche althoughe J beare (uch affection of naturall lone as becometh hie: pet asthe cafe noweis, J not miſcontentedly want it. But x take bppon me ths common caule of all the Godly, pea and the cauſe of Chakehimielfe, whiche at thys dap hauing ben by all meanes tozne and troder Downe in pour kpngdeme, ipeih as i¢ iverein deſpeired caſe, and that in dede rather by the tyranny of certaine Pharifees, than bp pout owne knowlege. But howe thar cometh to pate, ttis not here neveful to tell; truelp it lyech in great diſtreſſe. For thus farrbane the vngodly pacuailed, thar the truetbe of Chriſt, be not deftroped beyng chaced away and (cattered abzobe, yet it ipeth hydden as buried and vnregarded:as fo2 the Cp poore Chirch it is cpther wafied wich crucli ſlaughters, and fo d:puen alwap with banif}mentes 02 diſmayed with thzeatets and terro2s that it Dare not ones open ber mouth. And pet fil thep continue with fuch rage and ferceneffe as thep are wont, thrufting ſtrongly againf the wall ale redy bending and the ruine whiche themfelucs bauc mate. Jn the meane tyme noma feppeth fourth,to fer hymſelfe in defenfe agapntt fuche furies.And they, tf there be anp fuche, that will motte of all feme to fauog the truthe,fap no moze but that it were good to pardon the erro2 and vathilfulnede of iqnorante men . Foꝛ thus the good natured mien korſoothe da fpeake, calling that erroz and vnſkilfulneſſe whiche thep knowe to be the moft certaine tructh of God:calling them ignorante men, whoes witt they fee that Chaifte bath not fo defpifed bur that be bash boucbefaucd to communicate to them the nipitcrics of bys beauenly wyſedome. Somuche are all aſhamed of the Cofpell. It thalbe pour office (molt noble Kingnot to turne away pour eares noꝛ poure mynde frõ ſo iuſt ã defenfe: {pecially when fo great a mater is in queftion:namelp bow the glorie of God map be mainteined fafe incarth, how vᷣ trueth of God map kepe her bonoz, how Chr map haue bys kyngdome preferucd whole among bs. Thys is a mater worthy for pour cares,wozthy fo2 pouriugement, twozthp fo2 pour ropailthzone. FFo2 5 euch this thoughte maketh a true King: to acknotwlege bpmfelfe inthe gouernance of bps kyngdome to be the miniffer of Cod. Pepther doth be now ble a kyngdome but a rob- berie, which retgneth not to thys ende that be map ferue the glozie of God. And he ts des ceiued that loketh fo2 along profperitie ofthat kpngdome, whiche isnot ruled bythe (cepter of God, that is,by bys bolp worde:forꝛaſmuche as the heauenly Dzacle not pꝛoue bapne, whereby tt ts proclapmed, that the prople thalbe ſcattered abzopeapbere Of from thps purpoſe. We verily knotwe right wel, howe poore and abtecte fillp acti ive be,namelp in the fighte of God miferable finners,in the fight ofanen mo delpifed per⸗ fones,vea and({fpou wihcertaine ercrementes ¢ outcaffes of the —— biler (hing map be named:ſo that there remainech nothyng for bs to gl in before God, buthys onelp mercie whereby we are without anp our deferuir ed into the hope of cternall ſaluation: and before men, nothyng but our weakeneſſe, whiche among them it ts taken foz a moff great ſhame to confeffefo much as in countenance, But our doctrine muff be auaunced hye aboucall glozie of the tvozlde, muſte fande vnuanquiſhable aboue all potwcr : becaufe it is not oures, but the doctrine of the lining God and ofhps Chrifte,whome the Father hath appopnted Kyng to beare rule even from fea to fea,and from the rtuers cuen to the endes of the carth: andfo to beare rule, that ſtrykyng the whole carth wyth theonelp rod of bys mouth, be may bzecke tt with all the (ron and braſen ftrength, with all the golden and ſyluer gliffering therof, plats. As it were potters beffellssns the P2opheres pzophecie of the rovaltic of bis kingdeme. Mur aduerfaries in dede Do crpe out to che contrary, and fap that te falllp peetende the fwoo2e of G D D, whereof we be moſt wicker corrupters. But howe thys ts not only amialicions fclaunder, but alfo a notable ſhanaleſſneſſe, pou pour ſelſe by reving eur confefion, map accoꝛding to pour wyſedome tudge. Ber here tt is alfe good to fap fom twhat,epther to moue pou to willingneffe and bedeteinette,o2 at the leaf to prepare vor Ao xiibi a wap to the reding of it. Paul, whẽ be willed al peophrie to be framed to the agreables nelle of Fapth,bath fet a mow Cure rule wherby the expornding of Scripture ought to * ) to the French King; be tryed. Now four doctrine be eramined by thys rule of Fapth,the victozte ts allred y fivour bandes. For, what dorh betrero3 moze fittiy agree with Fayth, chan to acknows lege our ſelues naked of al bertue,that of God we map be cloched· emptpe ofall goo, that of ban we mapde filledrthe bonde feruantes of finne, chat of him we map be made frezblinde, thas of hym wemape be enlightencdzlame, chat of bpm we mape be made ſtreighte leble, that of hym we may be vpholdensto take from sur felues all mater of glorieng that be alone map be glorious on bie, and in him we map glopier Ca bé we fap thete and {uch like thinges,thep interrupt bs andcrp out, that bp thys meane is ouer⸗ thzowen 3B wote not what blind, light of nature,faincd peeparations,freetwill, twoekes meritorisus of eternal faluation,together with their fupererogations:betaule thep can hot abide that the whole patfe and glorie of al goodnefle, vettuc, righteoufneile, and wiſdome Houle remayne in God. Wut we rede not that thep ere blamed that haue drawen tomuch out ofp fountapne of lung Waterson p contrarp fede they are ſharp⸗ iprebuked which haue digged to chemſelues pittes,bzoken pittes, which are not able to holds water. Againe what is moze agreable with Fayth, than to pronipfe to themielues that God wilbe to them a fauourabie Father, whete C hat is acknowleged to bea bao» ther and procurer of fauoz-than aſſuredly to loke for at hinges iopfull and proſxerous at bps bande, thoes vnſpeakable loue towarde ts hath proccded fo farr,thathe bath not {pared bis onlp begotten fonne,but that be gaue bpm for bsethan torettinfure loking fo2 faluation andvternall lpfe,where we thypnke bpon Chattte geuen ot the Father, in whom (ach trealures are hidden Bere they llepp in againit bs,and crye out that thys certaintie of affiancets not without arrogance and peeſumption. But as nothing ofonr ſelues fo al thinges ought we to prefunte of Gomand we ate foznone other reſon ſpoy⸗ ied of vayne glozie,but that we ould learne to glorie in thei ow.cahat is there moze? Confider(mok mightie Paince)al the partes of our caule,and thynke that we are woele thant any kynde of wycked men, bnieile pou plapulp fynde that Wwe ave in treble and rai led at becauſe we pet our trut inthe liuing Ecd: becauſe we beleue that thisis the eters nallipte,to know ong trac Ooo , and hym whom be hach fent Jelus Chettke, 39 thps hope fome of bs are bounde in irons, fome are whypped, fome are cat pedabout in moca kage,fome are condemned wichout tagement,fome are mot cruellp tozmenten, fome eſcape away bp flight: but al ave diftretten 1s troble,al are moft terriblp accurfed, tozne with (elaunders,and handled in mol hapnous wile Now loke vpon suraduerflarics (a Speake of the degree of Preſtes, at vhoes becke and wil the other erercife ennimities again bs)and confider with me a litle while, with that scle thep be carped. As for the true religion, which is taught in the Scriptures,¢ which ought to be holden certaine as mong al men, they cafily gene leaue bothe to themfelues and other to be tgnozant of it, ‘40 Heyy tt deſpile it:s thep thynke that it maketh fmal mater what cuerp man beleug 02 Noeeleuc concerning Ood and Chrtt, fo that be do with an onerpretien Fapeh(as _ Hheptatiiubmithps mpnde to the tugement of the Chirch: neither are they much mos HED Eitpappen that che g'ozte of God be defiled with manifest blatphemucs, fothat na Mian hit phys fynger agapnt the ſupremicie of the Gpofolike fea, and authoritie of ‘DUE Help Mother the Chirch Mhy therfore bo thep With fo great crueltic end fereenefle Tighttoz the Walic, Purgatorte, Pilgremages,and {uch trifles,(o farr fourth that thep fap that w:thout mot expꝛeſſed F}apth(as J may fo call it)of thete chinges,godlinetfe ca not ſtande wheras yet thep proue not that any of thefe thynges come out of the word of ‘God-TAbp fo,but becaule thetr bellp is their Gon, thetc kitchen ts their religion: twhich being taken abbay, they thynke that thep thall not onelp be no Cheiftians , but alfo no ment? For though fome of them do plentuoullp glutt themfelues, and other fome tpue with gnawyns of pooze cruftes:pet thep line all of one port,whiche toithout thefe wars hing belpes Mould not onlp ware colde,but alfo throughly freee. Thertore how much moze cuerp of them is carcful fo2 bys bellp,fe much moze carneft farrier be ts fo2 their Fapth. Finallp thep all endeus2 themſelues to thys,to kepe Mill epther boche kingdome fafe,and their bellp full:but of pure zeie none of them fheweth any token bett neuer fo little. Neither pet fo do they cele to ſelaũder our doctrine, and by al the colors that thep can to accufe and Defame it, wherbp thep map bepng it into hatred 92 fulpicion, They cal it newe, and lately forged: they cãauill that it is Doutefull, and bucertapne: they de⸗ maunde bp what miracles tt ts confirmed : they afke whether it be mete that it chould peenaple agapnite the conſente of lo many bolp Fathers, andthe motte auncie Att, ents Sere, itt, Kom.vi prrit. t. Timi illi.x. Ioh xb ‘ML Kom. itii rb. Ea. tit. Dar.rvi, ir. Icte.xiiii. i, joh.bfi, but, Abu. 3 Iho, rac,13, The Preface. ente cuffome:they preſſe bpon be to cõſeſſe it to be febifmaticall, tobiche moneth ware againtte the Chirche, 02 thatthe Chirche bath lpen dead in many ages in whithe no fuche thong bach bein beard of. Lait of all thep Cape chat there nr de ne argumentes, for (fay thep)it may bp the frutes be iudged of what fozre tt is, namely which bath bredde fo buge a beape at (ectes,fo manp turmoples of ſeditions ſo great letentioulnedc of dices: Xruelp full ealp itts,for chem, to triumph bpon a fogfaken cauſe befoze the lygbt bele- nikgand ignorant multitude. But it we might alſo haue our turne like wife altomed vs to fpeabe, bertlytbys tharpe beate woulde fone be cooled wheretwtth thep doe fo with full month and as licentiouflp as vnpuniſhedly fome agapnit vs. Firſte whereas thepcallitnetee, they dooe greate weong te Gov, whoes holy woꝛrde deierued Not to be accuſed of newenede.Lo them in dede ¥ nothing dout thatic is Helv, to whom Chrif is new, and hys Golpell ts neto . But they which knewe that preaching of Paule to be olbe,that Jeſus Chst dyed foz aur ſynnes, and rofe agayne for cure tuftification, fhail fpnbde nothyng newe among vs. Aheras it bathiong lven hidden vnknowen, and buricd:that is the fault of the vngodlyneſſe of men. Powe fithe itis bp the bountifuluctle of Conreftozed to bs,it ought at leat by tyght ot fullreſtuu⸗ tion to receiue agayne the title of auncientic. , Dut of the fame fountayne of ignorance ſpeingech thys.that they take tt foz vourful and bucertapne.Lhyps verily ts it which the L ozbe by bys Prophet complapneth, that the ore bnew bys owner, and the alle bys matters frall,but bys people knewe nor gym, But howſoeuer they mocke at the bucertaintic of it:if they were Dzpuen to feale thepa owne doctrine wich thetr ature blood and with loffe of their ipfe; men mighte fee howe much they fer bp it. But farre other ts onr afftance, which dredeth neprber the terrogs of peath,no2 pet the berp tugement feate of God. W eras they require miracles of bs,thep deale vnreaſonably wyth ts. 02 we coine to net Gofpell, but holde fat the ſelfe fame Gofpell fo2 confirming of the truth wher⸗ ot al the miracles da feruc that euer Chriff and bis Apoffles haue done.But thys thyng thep baue ſpeciall aboue bs,that thep can cucn to thps dap confirme their faith with co- tinuall miracles. Vea but rather they allege miracles, which map weakẽ a minde other wyſe fuel ſtabliſht dathey are fo epther trpfipng and worihy to be laughed at, o2 bapne and! peng And pet,alrbough thep were neuer ſo monftrucus, thepoughte not to haue bent of any value agaynſte the worde ef Cod: fozafmuche as the name of Cop oughte bath in cuery place and at euery time to be ballotwed, whether tt be bp niiracles 02 bp nas tuvall order of thpnges.Lbvs falfe color myght paraduenture haue made the better thetw,tf the Scriprure did not infozme bs of the lawful cnde and ble of miracles. Zf02, Marke teacheth thatthe ſygnes which folowed the preaching of the Apoſtles were fete fourth for the confirming of it:Liketwvfe Luke alfo ſayth that the 1 02d bpd beare Wpt. neffe to the worde of bis grace,toben fignes and wonders were thewed bp theyandrs, of the Apottles. Wher with wholly agreeth that fapeng ofthe Apottle, that When the Gofpell was preached , faluation was confirmed bp thys that the Lobe Wa Beare witnelſe to it with fignes,and ipanbers, anh dinente potners, Xu thete Malia ithe Wwe beare to be the ſealinges of the Goſpel, ſhal we turne to the deftropeng credit of the Gofpellzthofe thinges which are appointed onely to fablithe the trueth, fal we applpe toconfirming oflpes 2 ILberefoze itis mete that the doctrine , wh'che(as the Cuangelitt fayeth)goeth before mitacles,be ſirſte eramined andtrped. Ff that be al- lowed, then it mape lawfullp take confirmation ofmuracies . Wut ofa true doctrine (as Chziffe teacherh)thps is the marke, it it tende not to che ſeking of the glozie of men, but ofGod. Sithe Chrilfe affirmeth thps to be the profe of doctrine, miracles are {pol gfullp eftemed whiche are drawen to any otber ende than to glozifie the name of God alone.And we oughte to remember chat Hata hath bys miracles, which although thep be iuggling deceites rather than true powers, vet are fuche as may deceiue the ignorante and tnfbillfull. Magicians and enchaunters bane been alwaye famous in miracles : wonderfull nuracles haue nouriſhed idolatrie:whiche pet doe not proue to bs that the fuperftitton of Spagicians and toolatrers ts latyfull . And wyth thys batterpnge ramme in olde tyme the Donates ppd thake the ſimplicitie of the com mon people , for that thep ercelled in miracles . Lherefore we dor nowe make the fame anfiwere to oure aduerfaries twhiche Auguftine then made to the Dona- tiftes : thatthe Lorde hath made vs ware agapnite ſuche miracle workers, wine he O26 < / i to the Frenche King, * fozetold that there fhald come falſe Prophetes, which with lyeng lignes and diners won⸗ Bathe; bers thold,if it were poflible, bapng theetece inte error And Pauie hath geuen warning, that the kyngdome of Antichriſt Gould be with all power, and lignes, andlpeng won· An ders. Wut eheie miracles (ap they) are Doon not of oles, not of ſorceres, not of fale, het, peopheces,but of the Saintes. As though we knewe not that this w the craft of Satan, ,, ix. : fotranfligure himſelte into an Angell of lyght. In olde tyme the Capptians worthip-¢; Corr, ped Jeremie which was buried among them, lwith facrifices and other diuine Honors. ri. rittte Did not they abute the holy Prophet of God to ibolatrier And pet by fuche wothipping 475,55, of bis tombe thep obteined that thep thought the bealpng of the ttyngyng of ferpenits in orefa, te be the iuſt rewarde therof. &Ahat thall we fap : but that this bath ben andeuerfhall-7 · be the motte iuſt vengeance of Gov, to ſende ſtrength of illuſion to them that haue not iy, ghee, receiued theloucof truth,that thep may beleue lieng? Therfore we want not miracles, 4, p5, and thofe certatne and not ſubiecte to cauillations. As fozmiracles whiche thep bring fooath foz themfelucs,thcp are mere illufions of Satan, foraſmuch as thep leade awaye the people front the true worſhippyng of theic Dod to vanitie. 1 J Hoꝛeouer thep do ſclaunberouflyſett the Fathers agapnt vs( JI meane the aunctent Fathers and the weziters of the age as pet moꝛe vncorrupted) as though they had them } foz mainteners of thetr bugodlynefie : by whole authozitic if the debate were to be enz bed, the better part of the victorie (to fprake cuen moſt modriflie) wold bend to our fide. Wut wheras many thynges haus ben ercellentlye well and wiſely weitten of thofe Fa⸗ thers,and in fome thynges, that bath happened to them which is wont to happen to me: thefe geod naturall childzen fozfothe, accordyng to the righteneſſe that they haue botbe of witt, iudgement and mpndc,doo worſhip oncly cheir faultes and errozs; and thole thynges which are well ſpoken, they epther marke not, o2 fapne as if they knetwe them not, oꝛ do coꝛrupt thent: foas aman map fap that their care twas altogether to gather dong nef the golve of the Fathers. Lhen they oppreſſe vs with importunate cryeng out agaynit bs,as deſpiſers and ennemies of the Fathers. But wee doo ſo not deſpue cthem that if it were the mater of my pzeſent purpoſe, Jcould very cafilp peoue by their confentpng voices the greater part of theſe thyniges that we ſay at this daye. But we ſee reade their writynges, that we alway rememb2e, that all thynges areonrs, to ſerue vs⸗ not to haue dominion ouer bs: and that we are Chriſtes alone, whome we multe obeye inall thvnges withoute erception. Abe fo keepeth not this cheifc, hall haue nothpng . certaine in religion: ſoraſmuch as thoſe holpe men were ignorant of many thpnges, 120.171) Roo oftentymes ſtriue one with an other, pea and ſometymes fyghte with themiclues.rrbitt, | or without caufe fap thep) we are warned of Dalomd,that toe pale nor the old boun⸗ Pſal. xi Des twhiche our Fathers haue feet. ut there ts all not all one rule it the boundyng of ri, ſieides and the obedience of Faith, which ought to be fo framed that it forget ber people 9 and fhe boule of her Father. Jf thep haue fo great delite to ble alleqozics, whp doo thep wh , ¢ Hy ⸗ mottcthererpoundthe Apoſtles, than any other,tobe thetr Fathers, whoes appointes bout 2 tf ts net latwfull to plucke bp: fo2 fo did Hierome crpounde ft, thors weordes Acari. thep Bente reattired among their canons. But if thep twill hane the bounbdes of the ſame · | Fathers, whome thep meane, tobe ſtedtaitly kept : behy doo thep, fo oft as thep lift; fo pig. lib, licenttoufly paſſe them: DF the number of the Fathers tere thep, of whome the one cap 6, ſayd, that our God eateth not,no2 dzinketh, and that therfore he nedeth nether cuppes A mbre no2 dyſhes: the other fapd, that the holy thynges require not golve,andthat thole hpi: de offi ges pleafenot with golde whiche are not bought with goloe. Wherefore they pale the lib.,.ca hound, which arein che holp thynges fo muche delited wrth geloe,fpluer,puozp, marble, .s, precious Tones and filkes,and thpnke that God ts not rightly worſhypped, bnilelle alto: Siridio gether be diffolutelp ſet ont with erquifite goz geouſnele 02 rather with ontragious er. tripart celle. A Sather twas he whiche fapoe, that he therfore dyd freelp eate flethe on the nape hift.lib in which other abttcined, becauſe be was a Chriſtian Therfore thep patie the boundes, Cap 1, when thep accurte the foule that tatteth flethe in Lene. Fathers tere thep,of whom the Tripar one fapd thata Monke whiche laboureth hot with his handes, is indged as euell asa hiſt bioient taker o2 (if pou will) a robber: the other apd, that tt ſs not laoul fo monkes co capa. | ipuc of other mens goodes although thep be continualix bufied in contemplaticns, tn Aucuf — papers, in Tuate. Whts bounde allo they haue patted, when they placed the poeil anode ope barrell bealies of monkes in eines and brothelhowſes to be fatten with other mennes monac | fabiance.4 Father was he, which ſaid that tt is a horrible abbonumatia to fe any image ©ap.r7, | ‘ painted | — ae : The Preface > Epipha. painted eyther of Chri o2 of any Sainte in the temples of Chzifttans, Neither twas nepitt. this pronounced bp the mouch of one man alone, but alfo decreed by an Ccclefiatticall Hiero. Councell, that chat whitch ts woꝛthipped ſhould not be painted on twalles. They are fare ay front bolopitg them ſelues within theie boundes, when they leaue not one cozier with: ‘oncil, Ut tmages. Ait orber Father countelied. chat hauyng doone the dutie of naturall bind: Shiberc, "He toward che dead in buryeng them, we ſhould let them ref. Xhele voundes they ap.%6. breake when thepcaft into men a continuall carefulnede of the Dead, Dne of the Fa⸗ ——— thers was be, which teftifierh that the ſubſtance of bꝛead and wyne in the facraniente four F ag - ths fe Abra, 2f the Supper fo remaineth and ceaflech not, as in the Loꝛd Chk remaineth the tube 17” Hance and nature of man ioyned twith the ſubſtance of Cod. Lherfore they pate mea- ſure, whiche fapne that after the wordes of the Lozbercherfed, the ſubſtance of breade Selafius and wyne ceaſſeth, that it may be tranſubſtantiate into bis body ¢ blood. Fathers were ap.in thep which as they deliuercd to the whole Chirche but one Sacrament of Chankelges ‘oncil, urng, and as thep Debarred from it wicked and haynous euell Doers : fo dyd greuonfip Zoman, condemne all hole which bepng preſent did not conumunicate Bf It. Howe farre bane ‘hryfof. they remoued thofe boundes, when they fill not onelp Chirches, but alfo primate heu⸗ ni cap, [8 with their mafles, and admitt all men to lobe bpon them, and euery man fo muche sphef. moꝛe gladly as be moze largely paper, howe vncleane and wicked forucr thep be: bes ali, Pa: allure no man to fapth in Chriſte and faithfullcommuntcatpng of the Sacramentes: a deco- pea tather doo boaſtyngly {ert oute to fale their owne woorke tor the grace and merite cr, dif, Of Chatihez Fathers were they, of whom the one decreed, that thep ſhould be akoge- ther debarred from the vſe of the holy Supper of Cheifte, whiche holdyng themiciucs ba cap. ed fea ‘elaf ca, contented with partakpng of the onc kynde, abffcpned from the orber: andthe orber Speriz Sather ſtoutely maintepneth, that to the Chriſtian people the blood of ibe Lorde oughe wus. De Not to be Denied, for the confeſſion wherof they are commaunded to ſhedde their owne onfecr, blood, Theſe boundes alfo thep have taken away, when thep haue bp an inuiolable ta it... conmmaaded the felfefame thyng which theone of thefe Fathers puniſhed with excom⸗ yprian, munication, and the other repzoucd with a rong reafon. A Father was he, whiche al⸗ ift... firmed itto be rafjeneffe to determine anp thpng of a doutefull mater onthe onc fide 5 1.de 02 the other without cleere and euident witneſſyngs of the Scripture. This bound thep apfis. fozgot,when thep ſtabliſhed ſo many conftituttons,fo manpcanons,fo manp maifferlp uguft. determinations without anp wood of God. A Father was be, which among other bee b. 2. de refics reproched Montanus with chis chat he was the firſte chat bad charged men with eccat. lawesof Faſtynges. This bounde alfo they haue farre pafled, when they commauns ier,cap, ded faſtyng with moffe ſtreyght lawes. A Father was be whyche denied that mariage c. ought to be fozbibdrn tominifters of the Chirch, and proneunceda mans lpeng with polon. bis obne wrfe to be chaffitic: and Fathers were thep, whiche agreed to his aughozitie. cle(. hi: Beyonde theſe boundes haue thep gonc, when thep feucrelp entopned dumartedlife ta 9. lib. s, thev2 facrificers.A Father was he which tudged that onelye Chriſte cughte to be heard, pr. - of ba itis favo, Weare bim:s § we ought not to have regard, what other mé which wer iphnu- before bs hane ſayd o2 done, but what Chaitt (which p firit of all)hath cõmaunded This 43. bounde neither doo thep appopne to chemſelues, noz doo fuffer other to haue it ppoin⸗ ipart. ted them, when they fet bothe ouer themſelues and otber anp maifters twohatforuer they ft lib.a. be rather than Ch2ifte. A Father was be, whiche aflurmed that the Chirche ought not P-14- tofertitfelf before Chꝛiſte: becaule be alway iudgeth truclp: but the iudges of the chire ypria. che, as men, are commonly deceaued. Lhep breakpng though this bounde alfo, ficke uft. 2. not to affirme that the twhole authoritie of the Scripture bangeth bppon the awarre- 2 mentof the Chirch. All the Fathers haue with onc harte accurfed, ard with one mouth 4gu ft. pronounced it abbominable, that the holy woorde ef God fhould be entangled toith the >.2-¢5< fut¢leties of Sopbifters, and bratwlpnges of Logitians . Doo they bolve themſelues | “ress within thefe boundes, when they goe about nothpng ells in their whole lpfe, but wich Mn. gra: enbdleffe ftriues and moze then Sophifticall brablynges to weappe and encembie the ut. fimplicitie of the Scripture : fothat if the Fathers were notwe rayſed to lyfe agayn, and fhoulde beare fuche an arte of bꝛaaolyng whiche thefe men call Speculatine Diui⸗ nitte, they woulde beleue p nothyng leſſe is Doone than anp diſputation bad of Dov. But my talke Houlve (prede it felfe beponde due boundes, pf J woulde recken bp howe boldelp thefe menne thake of the poke of the Fathers , tobofe obsdiente chyl⸗ deen thep tooule ſeme to be. Truly bothe moneths any peares woulde be to lyttle fo; ae id eae lug | x + ie a a ae to the French Kyng. , And pet chep are of fo ertreme and deſperate hameleMetle,that thep dare blame bs fop that we ficke not to pale the aunctent boundes. Wut nowe wheras thep call bs co Cuftome, thep nothpng prenaple. FFo2 we ſhoulde be moffe vniuſtly dealt with, if we ſhould be driuen to yelde to Cuſtome. Truely if the ludgementes of men were tight, Cultome ſhgquld be taken of the good.35ut it ottentp- mes happeneth that meit doo othertwile. FFoz,that whiche ts fene to be Done of manp,bp andbp obteineth the right of a Cuſtom. But the fate of men bath fcarcelp at any time ben in fo goon cafe, that the better thynges plealedthe greater numbze. Therefore fo2 the moft parte of the p2iuate bices of many hath been made a publike crroz, o2 rather a comon cafent of bices,tobich now thefe good men would haue to Mand fo2 ala. Aho fo haue epes doo fee that not onely one fea of euels bath ouerflowed, manp popfonous peifilences haue tnuaded the worlde, thar all thynges runne bedlong to ruine: fo that either the maters of men muif be beterlp difpeited, o2 we muſt lap Hand bnte,o2 rather Decret ble biolence bpon fo great euells. And remedy is by no other reafon d2pucn atwape,but dips c becaule we haue nowe long tyme accuftomed bs to euells. But be tt that publike erroz Sijert haue place in matters of common weale: pet in the kyngdome of Ged bis onely truthe confue ts tobe beard and regarded, to which bp no fuccedpng courſe of peaves, by nocuiteme, by noconf{pired agreement, may any prelcription be limitted. So in olde tyme Eſais : taught the electe of God, that thep thoulo not fap. Confpirpng, te all chynges in tobi: Cla. bit che the people ſayd Conſpiryng: that is to fap, that thep Heuld not contpire together to the wicked agreement of the people, 102 (ould feare and dead the peoples feare: but" ” rather that thep ſhould fanctifie the Lozbde of hoſtes, and he oud bee their feare and ) Dede. Howe therfoze lett them as muche as they litt obtect againt bs bothe paſſed any prelent ages, if we fanctific the 102d of hoſtes, we will not be much afrapde. Foꝛ whes _ ther ft be that many ages haue confented to like vngodlineſſe, be is rong to take bens geance to the third and fowerth generation: 02 tf the whole worlde together confpire into one felfe fame wickedneſſe, be hath by erperience taughte what is theendeoftheny that offende with the multitude, when be dtd wich a generall ouerfllowyng deftrop the Gen. bf whole kynde of men,prelerupng Poe with a ſmall houſehold, which Hyould by bis fatty t. beyng but one man condemne the whole worlde. Fynally an eupleuttome, is none o- Beb-tt ther chat a common peftilence, in which they doo neuertheleſſe dye that dpe with com: bit. pany of amultitude. Moꝛeouer they ought to haue confidered that which Cyprian faith g- pift. 3 in certaine places, that they which ſinne by ignozance,alchough thep can not clere them: 152, & felues from al fault,pet map ſeme after fome maner ercuſabſe:but who fo obftinatlp re- epift. a fule ptruthe offred by the grace of God, they haue nothyng to pretend foz their ercufe, J ylian,- . Gs fo2 their Doobie hozned argumente, thep doo not driue vs to ſo harde a ſtreighte de here. (ith &, tocompell bs to. confeffe, that either the Chirch bath lyen dead a certatne tyme, baptiz’, 02 that tue bane controuerfie againt the Chirche. Truely the Chirche of Chriffe hath ipucd and hall lpue, fo long as Chztt hall reigne at the right bande of the Father 3 by gpathe. whoes bande the is bpholden, bp twhole fuccoz he ts defended, by whole poteer the ke⸗ rrbitt.rp. peth becfafetic. 3-02 be wil vndsutedly performe that which be hath ones promifed,that a be will beprefent with bis euen vntill the endpng of the worlde. Agapnite it nowe we haue no warre at all. JFo2 we doo with oneconfent together with all the people of the fatthfull honor and worſhyp the one God and Chiff the Lozde, in like forte as he bath alway ben worſhipped of gli the godly. Wut they themſelues not alittle way erre from the truthe , when thep acknowlege no Chitche, but which thep fee with prefent efe,and go about to compalſe tt about with thofe boundes in whiche tt isnot cnclofen. Uppon thefe popntes hangeth our controuertic : Firſte that they affirme that the fo2me of the Chirche is alway appearyng and to be ſeen: then, that they fet the fame forme in the fee of the Chirch of Kome,and in the oder of their prelates. Ce on the contrarp fite affirme, bothe that the Chirche may confiffe of to appcarpng forme, and that the forme it (elfe is not conteined tn that outwarde Hpripng thetwe, whiche thep foolitheip haue in admiration, but bath a farre othet marke, namelp the pure preachpng of the worde of God, andthe righte miniſtration of Sacramentes. They are inarege,tnz leſſe the Chirche may be altwayes painted out with a finger. But howe ofte happenen it in the people of the Jewes to be fo defozmed,that there appercd no forme at alle To bat forme thinke toe to haue thined. when Welias betwailen that he alone was left; Bow lg Kin xh fins the commyng of Chꝛriſte hath it lyen hidden without fozme 2 How ſyns that pie chs z ? , ontra _ : red. rect, J UI ee ae ae Te . The Preface.’ ° hath it ben fo oppicfed with warres, {editions , and berefies , that it chined out on ne fide 7 Sf thep bad lined at chat time, wold they haue beleued that there was anp Chirch⸗ But it was fapd to Welias,that there were preferucd ſeuen thoufand men , whiche bad not boowed their knee before Waal. Peither oughe it to be Doutfull to bs but thar Chak hath alway reigned in earth fins be aſcended into beauen, ut ifthe godlp badde ther fought any diſcernable fozme with their eies, ſhould they not by and bp haue ben diſco⸗ raged ? And verily Hylarie accompted it cucn altedy in bis tyme for a moſt great fault, that beyng occupted with the fooliſhe admiration of the dignitic of Biſhops, they mare ked not a deadly peitilence lurkyng bnder that viſor· For thus befapthe: One thyng J —J warne pou, beware of Antichriſt: fo2 pou are yll taken with the loue of walles:ye do pil tworthip the Chirch of Godin houſes and buplopnges : vnder them pe doo pil chrutt in the name of Peace. Xt ts doutefull rhat in chole Antichzt thall ſitte > Mountayns and __-—— woods, and lakes, and p2ifons, and caues are fafer forme. Foꝛ in thele the Prophetes when they were either abydyng 02 throwen inte them, did propbecte. Wut what doorhe P world at this Dap bono? tn bis horned Wiſhops, but that it chinkerh chem to be holy pres lates of religion, whom tt fecth to be beads oucr great cities 2 Away therfore with ſuch foolithe eſtemyng. But rather let bs leaue thts to the Lozde,fozafmuch as bealoneknos 0 > Wweth tho be bis, and fometpme alfo taketh away from the fyght of men the ourtvarde // lar knowlege of bis Chirch. That is (Jgraũt)a horrible bengeance of God vpon thecarth, «+ 5 But tf che wickedneſſe of men fo deſerue, whp doo we feke to withſtande the tuft bens geance of God? Fn fuche torle the Lozde bath intimes paſt taken bengeance of the vn⸗ thankfulneffe of men. Foꝛ becaufe thep wold not receiue bis truthe, and bad quenched bis light, be {uffred them bepng blynded in fenfe,bothe to be mocked with lies full of abs | furditic, ¢ to be dꝛobned in Depe darkneſſe, fo that there was no face of the true Chirch tobe ſeen. Vet in the meane tyme be faued his bothe bepng ſcattered abzoade and lyeng hydden, in the myddeſt of errozs and darkneſſe, from deſtruction. And no marucll. Foz be can (hill to ſaue bothe in the very confufion of Wabplon, andin the flame of the burs npng onen . Sut wheras thep would haue the forme of the Chirche tobe tudged bp J wore not what baine pompous ſhewe: bolwe perillous chat is, ¥ will rather poynt vnto than declare, leaſt J fhould draw out my tale into infinite length. Lhe Pope (fap they) whiche holocth the Apoſtolike fee, and the 1ifhops that are annoynted and conſecrate bp dyin, fo that thep be trimmed with fillets and miters, doo repreſent the Chirche, and ought to be taken fo2 the Chirche : and therfore they can not erre. How for becauſe thep are paftors of the Chirche, andconfecrate tothe Lozde. And were not Aaron andthe other rulers of Iſrael alfo Paſtoꝛs:But Aaron t his fonnes after that thep were made ii, tit, preſtes, dyd pet erre when thep made thecalfe. After this reafon, why thoulde not the fower hundred Prophetes whiche lped to Achab, haue reprefented the Chirche. Wut the 2 zin. xxit Chirche was on Picheas ſyde, bepng fn dede but one man alone, and vnregarded, but or rbiii iil, outof whores mouthe came truthe. Did not the falfe prophetes in refemblance beare bothe the name and face of the Chirch, when thep did with one violent aſſaulte rife bp agapni Jeremie, and with threatnyng boaſted that tt was not pottible that the lawe Mould perithe from the prieſt, countell from the wifeman,the wood from the Paophet? Zeremie alone was fente agaynſte the whole companie of the Pzopbetes, todeclare from the Lord, that it ſhoulde come to paſſe, that the late ſhould periſhe from the prictt, counſell from the wifeman,and the worde from the Prophet, 10 not ſuche a gliffering ſhewe fhpne in that Councell which the Withops, Scribes,and Phariſees aſſembled, to take adutles together fo2 the killyng of Ghitt. Nowe let them go and Micke fafte in the outwarde difo2, that thep map make Chziff and al the Prophetes of Cod,fchifmatikes: and on the other ſyde make the miniſters of Satan, the inftrumentes of the bolp ghoff. 3f they fpeake as thep thynke, let them faithfully anſwere me, in what nation ¢ place. _thep thinke that the Chirch remained fins the tyme that by the Becree of the Councell at Pad Bafile Cugentus was thruſte downe and depziucd fromthe eftate of Pope, and Ape gor’ mice fet in bis place. Lhep can not,though chep would burſt fo2 tt, dene that the Coun⸗ ” cod! cell. fo2 fo much as concerneth outwarde folemnitics, was latwfull, and fummoned not 2.0008 onely of one Pope, but of two. Cugenius was there condemned of ſchiſme, rebellion, “7 > and obffinatic,twith the whole flocke of Cardinals and biſhops, whithe bap with hym 4 pracrifed the diſſolution of the Councell. Wer afterward bepng borne bp by the fauo2 of - princes, be reconsredbis papacie fafe againe, Lhatelectionof Aymee, which had * n o2derlp were © to the Frenche King. — orderly made by the authoritie of a generall ¢ boly Synode, baniſhed away tira fnoke: 9 ſauyng that be hymſelte was appealed with a cardinalls batte,asitiuereabarkingdog = With a pece of bꝛead caſt vnto hym. Dut of the boſome of theſe heretikes,rebelless and J ; obftinates are pꝛoceded all the Popes, Cardinalls, Biſhops, abbotts,and Parties that 4 haue ben fins, Were thep are taken and can goe no further. Foꝛ, to Whether fide wii they geue the name of the Chirche 2 Cpl they denpe that the Councell was generall, whiche wanted nothyng to the outwarde mateftie: namely, whiche bepng folemnelp ſummoned bp tio bulles, and well framed in the order ef all thpnges, continued in the fame dignitie to the lafte ende 2 Will thep confelle Cugentus with all his compante a fchifmatike, bp whome thep are all fanctifeiny Dbherfoze epther lec them otherwyſe de⸗ fine the forme of the Chirche, o2 thep all as many as are of them fhalbe of bs accomp⸗ ted (chifmatikes whiche wittyngly and willpnglp haue ben ozdered of heretikes. Ff it bad neuer before ben knowen, that the Chirch is not bound to outwarde pompes, thep themfelues map be to bs a large p2ofe, which bnder that gloztous title of p Chirch haus fo long fo proudly boſted themiclues,tuberas pet thep tere the deadly pettilences of the Chirche. Jſpeake not of their maners, and thole tragicall dooynges wherewith theyr whole life fwarmech full : becaufe they fay chat thep be the Pharilees whiche are to bee Heard, not tobe folowed. But if pe will pare fome of pour leplure to reade our tweitit- ges, pou ſhall playnly know that the berp doctrine, the doctrine it felfe, fo2 the tubiche - thep fap that thep be the Chirche,is a deadly butcherte of foules, the fircbzande, ruine, and deffruction of the Chirche. Finally they doo not vprightly enough, then thep doo fpitefullp rebearte how great troubles, bpzores,and contentions the peeachpng of our doctrine bath drawen with it, tobat fruites it now beareth in manp. Foꝛ the blame of thele euclis is vnworthily lapde vpon it, which oughe rather to baue ben imputed to the maltce of Satan, Lhists asit were a certapne naturall propzetic of the worde of God, that whenſoeuer it ryſech by, Satan ts neuer quiet or fleappng. This ts the motte fure and mofte truftp marke,woher: ~~ bp ttis diſcerned from lpeng doctrines ,twhich doo cafplp Hetw foozthe themfclues when thep ave receiued with fauozable cares of all men, and ate heard of the world reioyſyng at chent. So in certapn ages patt, when all thynges were drowned in depe darkenefic, ~ the dLogde of this worlde mave afpogt and a plap in maner of all men, and lap pole ana toke bis pleafure like a certapne Sardanapalus tn founde peace. Foꝛ, that ſhouid be ells doo but laugh and plape bepng in quiet and pealible poſſeſſion of biskpngdome 2 due when thelpght Hinpng from aboue ſomwhat {cattered abzode his darknefle, when that frog man troubled ¢ aſſailed his kyngdome, then he began to fhake of bis wonted dreo ⸗ finetle, ¢ hattily to arme himfelf. And firtt be ſtirred bp the force of mé,wherbp he night blolentlp oppreſſe the truthe beginnpng to ſhine. By whiche when be nothpng preuate led, be turned tofuctle entrapppnges. ie fired bp diffentions and difagreementes of doctrines bp bis Catabaprittes, and other monitruous lewde men, wher by he mighe darken it and atlengthe vtterly quenche tt. And nowe he continucth toalaple it with botheengines. soz he trauaileth botke by the fozce and power of men to plucke tp that fede, and with bis darnell( as much as in him lieth)to choke it,that it map not grow and beare frute. But all this be dothe in vayne, tf tue heare the warnyng of od, which both bath long before opened bis craftes bnto bs, that be (hold not take bs vnware, and Hath armed bs with fufficient defences agavntt al bis engins. But how great maicout nelſe is it tolap bpon the worde of God the hatred either of the feditions, which nough- ty and rebellous men do firre tp, or of the fectes which deceiuers do raiſe agaynſt tt 7. Pet it is no new erample. Clias was aſked whether it tere not he that troubled Flrael, Chzitke was eſteemed of the Jewes a feditious man. The Apoſties were acculed of maz a! Kyng a commotion among the people. Celbat other thyng doo thep which at this dap do father bpon bs all the troubles, bp202es and contentions that bople bp agapnit vs·But what is to be anſwered to fuche, Citas hath taughte vs: naritelp chat it ts not twee that fasts, fcatter errozs 02 firre bp vpꝛoꝛes: but itis chey themſelues that weaſtle againt the po- rij, i | wer of God, Wit as that one thyng alone ts fufficient to beate backe their raſheneſſe, ſo agayne toe ought to mete with the tueakeneffe of other, tubo oftentymes bappen to bee moued tith fuche offences, and in their diſmayeng to wauer. But let chem, to the ende that thep map not fapne With this difmapeng and be diſcoraged, know that the Apottics in their tyme lelte by erperience the fame thynges that nowe happen bnto bs. bere were * * Se ThePref. ace © tere tuilerited € bnfFedfalk men, which weelted to their obne deſtruetion; thoſe things 4 Det. iti rou. Kom. bi. Let.rb, Pbilip. t, ry, Luke, ii, xxriiii. Paul han wꝛittẽ by the inſpiration of God,as Peter ſaith. There were deſpiſers of Cod, which then thep bord that ſinne aboũded to the end p grace might moze abound,by g by obiected, Ae will then abide in ſinne, that grace map abounde. Walben thep heard chat p faithful are not vnder the law, chey bp ¢ bp,anfwered, dAe wil then finne, becanfe voe ar not bnocr the law,but vnder grace. bere were that accuſed him as an exhorter ro cuctl, Where entred pruilp many falle Apoſtles to deſtroy the Ghirches which be had builded. Donte bp enuie f contention,¢ not purelp,peag¢ malicionly preached p gofpel rhinking to adde moze affliction to bis bandes. Somewhere the Golpell not muche p2ofiter. Al fought their one, and northethpnges of Jeſus Chrifte . Some wente backwarde; dogges ta their bomite, and fwpne to their wallowpng in the myre. Zhe mofte parte did draw the libertic of the Spirit co pᷣ licentiouſneiſe of pᷣ fleſh. Many beethzé crept in/ by whome there came afterwarde great Dangers tothe godlp. Among the bzethzen thems felucs were many friues railed bp, TA bat ſhould the Apoftles haue doone in this cafe 2 Should they not epther haue diſſembled tor a tpme,oz rather alltogether haue geuen es uer and forfaken the Cofpell which thep ſawe to be the ſedeplott of fo many contentids, the mater ef fo matty Dangers, the eccafion of fo many offences ? Po. But foz helpe in i, Cori, fuche viftretfes this came in their mynde that Chek ts the fone of fomblpng and rocke il. xvj. S$. of offence, fet vnto the ruine and rifpng agapne of many, and fo2 a ligne that ſhould be ſpoken againf, ith whiche affiance thep beyng armed Went forward koldlp though all dangers of vprores and offences. With the fame thought we alfo ought to be vphoie den, foraſmuch as Paule telfifterh that this is the perpetuall propretie of the Golpel, to be the ſauor of death vnto teath to them that periſhe, althoughe it were ozdepned ta this bfe that it ſhould be the ſauor of life bute lpfe, and the power of Cod vnto the faluas tion of the faithfull: whiche verily we ould alfo feele,if we dtd not wih our vnthank⸗ fulneſſe coꝛrupt this fo ſingular a benefit of God, andturne thatto our one deſtruc⸗ tion which ought ts bauc ben to bs the onelp defence of our ſafetie. Wut nowe Zreturne to pou, mp foucraigne Uo2d,Aet thofe falfe reportes noching moue pou,bp which our aducrlarics trauail to caſt pou in feare of bs, with fapeng that by thys new Golpeil(fo2 fo thep call it) nothing ts hunted for and fought but tite occaſi⸗ on of feditions,and vnpuniſhed libertie of bices. F02 our Cod is not the authoz of diui⸗ fion,but of peace:¢ the ſonne of Ged ts not the miniffer offpnne which came to deſtroy all che workes of the Deuill.And we are vnworthily accufed of (uch deſires, wherof we neuer gate any fulpition were it neucr fo ſmall It ts likelp that we forſoche do practiſe the ouerthꝛowyng of kyngdomesc of who there bath neuer ben beard any one ſedicious Wwo2de, whoes tyfe hath euer ben knowen quiet and imple, when we lpued onder pou,€ tobich now being chaccd from home pet ceſſe not to pray for all thinges profperous to pou t pour kingdom. It is likely forſothe » toe hunt for licẽtiouſneſſe of bices,in hors behauozs although many thynges may be founde faultp,yet there is nothing worchy of fo great reprochpna:neither haue we with fo pl ſucceſſe (by the grace of Cod)profited in the Gofpell, but that our lyfe may be to thefe backbyters an rraurplar of chattitte, ibe, ralttic, merep, temperance,patienice, mode ftir, and bohot focucr ober vbertue.Gerilp it is by the preofe tt telfe entdent that Wwe doo vnfaynedly feare and werſhyppe Cod, fos aſmuche as we defire that bis name be halowed bothe by our life and eure deathe, and enuy it (elfe is compelled to brare of ſome of bs a witneſſe of innocence ¢ cintle bpriahts neffe, in who thys onlp thyng was punithed with death which ought to baue ben accops ted for a finqular pꝛaiſe. But if anp onder pretence of the Cofpell do ftirre bp tumultes (as betberto tt bath not ben founde that there baue ben anpfuch in pour Kealme itf any zetende the libertie of the grace of God to defende the licentioufnetle of their vices (of which fort ¥ Hauc knowen many) there be lawes and penalties of lawes, bp tubich thep map accordpiig to their deferupnges be ſharpely punithed:pet fo that wn the meane time the Gofpel of Gad be not euel fpoken of for the wickedneſſe of naughty mẽ. Thus haue pou(D png)the venimous vniuſtice of the ſclaunderors largely chough declared,that pou map tot w an carr of to caſy belefe bende totherr reportes, J feare me alfo leat it be to largely (et ont, foraſmuch as thys preface isin a maner come to the quantitie sfa twhole boke of ocfenfe,wherbp J entended not to make a defenſe in dede. but only to mo⸗ lifp pour mind afozchand to geuc audiẽce to pᷣ diſcloſing of our canfe:twhich your mind, though it be nowe turned awap and eftranged from bs, pea andenflamed agapnt vs, pet our foules,and wayte fo2 the trong bande of the Lozn:tobich thal without dout be pars | to the French Kings pet we trutt chat we ſhall be able to reconer the kauor therof, if pou thall ones hane withe out difpleafure and troublous affection red ouer this our confelfion, which wewilltabe in itede of a Defence fo2 vs to pour maicttie. But if the whifperpnges of the malicions bo fo poſſeſſe pour eares, vᷣ there is no place foz accuſed men to ſpeake fog themfelues: and it thofe outragious furtes doo ſtill with pour winkpng at chem/ ererctfe crueltie F with priſonning, tormenting, cutting, and burning:twe thal in dede, as chepe appopnted to the laughter, be brought to all extremities, pet fo that in our patience we ſhali poſſee {ent intpme, and fretche foorch it ſelfe armed, boche to deliver the pooze oute of afflics- tion, to take bengeance on the deſpiſers, which now triũph with ſo great aflurednette, Lhe Lorde the Kyng of Kynges ſtablyſh pour thzone with ryghteouſneſſe, and pour feate with equitic, moſte noble kyng. Act Walile the fpatt daye of Aus guſt, in the peate. 1536. te ‘s be ht ee OF the Knovwvled ve of the pride that ts naturally planted in bs wwe alaye thinke oure felues righteous, innocente, wife ¢ holy, vntill that wyth manifelt pours we be conutneed of oure bnrpahteoufnes, filthpnes,follpe and vncleannes. But toe are not conuinced therect, if we looke vpon oure felues onelp, and not bppon God alfo, whe isthe onely rule tohereby this tudge- mente oughte to be tried. Foz becaufe we are naturally inclined to hypo⸗ trifie, therefoze a certapne vaine refemblaunce of ryghteouſnes doeth aboundantlp contente ds in feade ofrighteoufnes in Dede, And becaule there appeareth nothing among bs,nozaboute bs,that is not defpled topth much filthines,therefoze that vohiche is ſomewhat leffe filthy piea⸗ ſeth bs ag thoughe it were mofte pure,folonge as toe holde oure ſelues Jud xiti. xxii. Cfa.b1.0 Ge. tt, within the boundes of mans dnelennefle. Aplie as the epe thatis vſed tofee nothing but blacke, thinketh that to be pure white whiche pet is but darkeſh white,o2 bzown. Pea, toe may pet moze plainli difternebp our bodelp fenfe hoto much we are blinded in cõſidering p powers of the foule.fo2 fat mid dap woeeitherloke Doton bpon the ground,o2 bebola thofe things that round about lye open befoze our eves, then toe thinke out felues to haue a very aflured and pearcing fozce of fighte:but when ine loke bpto the ſonne, and behold it w fired eyes then Plame tharpnes that was of great force bpon p ground is wfo great brightnes by & bp dafeled ¢ confounded,p we ar compelled to confelfe that the fame tharpe fight tohich toc had in conſyderyng earthly thyngs, whe tt cometh to the ſonne ts but mere Dullnes.Cuen fo cometh tt to paffe tn weping our fpprptual good thyngs.F 02 tobile toe loke no further than the earth, fo long toel contented our own righteouſnes, wifedom and ftrength, we Do fwetelp flatter our felues and thynke D3 in maner halfe gods. But tf poe once begin to raile bp our thought vnto God,and4o weie bohat a one he is, and how eracte ts the perfeccion of bys rypghteoufneffe, wifedom aid poloer, after the rule whereof toe oughte to bee framed : ther that which befoze Did pleafe bs in our felues with falſe peetece of vighteouf- nes, Hal become lothfome to bs as greatefte wyckedneſſe:chen that vohich DID maructloullyp Decetue bs bnder colour of wifedome, Hal ſtinke befoze bs as extreame follpe : then that tobiche did beare the face cf firength (halbe pzoued to be moft miferable wekeneſſe. So ſclenderly doth that which in bs femeth euen moſt perfect,anfwere in propozcion to the purenes of god. . Hereof proceded that trembling and amafedneflg , wherewith the Scripture tn many places reciteth that the holy men wer ftriken and az ſtoniched fo ofte as they perceiued the pretence of God. fo2 when we fe that they whiche in his abſence did ſtande aſſured and vnmoued, fo fone as he difclofeth bys glozpe, beginne fo to quake and are fo diſmayed, that thep fall dotone, pea are foallowed bp and in manner as deftroped twith feare of Death :tt isto be gathered therebp that manne ts neuer fufficiently touched and tntoardlp moued wyth Bnowledge of bis otone bafenefle vntil be haue compared himſelfe to the maieſtie of God. But of fuche diſmaying toe haue often eramples bothe in the Judges and inthe P2opbhetes:fo that this teas a common faping among the peo⸗ ' ple of god: We thal Die, becaufe Loꝛd hath appeared bnto vs.And there fore the hiſtory of Job,to thzoto men Dotwn tb knowledge of thetr owne follpe, weakeneſſe, and vncleanneſſe, bapngeth altoape his petirpepe . p2oute cee 2b ae God the Creatour. Fol 24 p2ofe from deſcribing Gods wifedome, trength and cleannes. And that not without caule. Foz toe fee how Abzaham , the nererthatheeameto ⸗ i beholde the glozy of God,the better acknowledged bymielfe to be earth - 55” and duft, De fee hoto Elias could not abide to tary his comming to him garenrg with vncouered face:(o terrpble is the beholdyng of bym:. And tohat rai. map man Do that is but cozrupcion and a wozme,wohen eucthe Cheru⸗ Cla. rit bins fo2 bery feare mutt hyde their faceszEuen thys isit that the Pro⸗ oa 3 phete lap (peabeth of: The funne Halt biuthe and the moone chalbe tig, atchamed, when the Logd of hoſtes thall reigne,that ts to faye, when he diſplayeth bis bayghtnes and bryngeth it nerer to fight, the tn compart- fon therof the bapghteft thyng of all (halbe darkened. But howeſoeuer the knowledge of God eof our felues, av v mutuall knot lynked toge- ther, pet p order of right teaching requireth that fir we entreate of the Sustelebae of God, andafter come doton to (peake of the knowledge of our ſelues. ¶ The ii. Chapter. ¶WMhat it is to knobe God, and to what ende tendeth the knowledge of hym. Meane by the knewledge of God, not onely that know⸗ ledge whereby tue concepue that there ts fomme God, but alfo that, toherbp toe learne fo muche as behoueth bsto } Fe bnotw of him, ann ts profitable foz bis glozy, finally fo much rey ) Xes)/as ts expedient. F 02, to (peake pꝛoperly, we cannot fap that God is knowen where there ts no relygion nor godly- nelle. Hut here Jdooe not pet touche that (pectall bynde of knowe⸗ ledge whereby thofe menne that are in theymſelues repzobate and ac⸗ curled dooe erie God the redemer in Chryſte the mediatoure : but J (peake onelp of that firlte and (ymple manner of knowledge, wher- vnto the berp ozder of nature woulde haue ledde 03, pf Adam hadde continued in fate of innocencye. Fo2 alrhoughe no manne, {pthe man⸗ inde ts th this ruine,can percetue God to be either a father, o authour of ſaluacion oꝛ tn any wife fauourable, vnleſſe Ch2ik come as a meane to pacifie him towarde bs: pet it ts one thing to fele that God our maker Doth by his power ſuſtein bs,by his pzoutdeee qouerne bs, by his good⸗ nes nourih vs and endue bs with al kindes of blefinges:and an other thing to embzace the grace of reconciliacts offered bs in Chriſt. Wheras therfoze the Lord fp2tt (imply appeareth as well bp the makinge of the world, as by p general doctrine of the Srcripture,to be the Creatoz,and then in the face of Chriſte to be the redemer : herebpon arife too fortes of bowing him, of which the former is now to be entreated of,and then . the other Hal ozderly folovo inp place fit fo2 it. Fo although our minde tannot conceiue the knowledge of God, but that it multe geue to hym fome kinde of worſhip yet hall it not be fulficient (imply to knowe that it is be onelp that oughte to bee honoured and wozthipped of all menne, vnleſſe toe be alfo perfwaded that he is the fountaine of al good things, | tothe ende that we ſhoulde ſeke foz nothing els pains in bin. F ii. - meane te Of the Knovvledge of meane hereby, not onely fo2 that as be bath once created this torte; fo by his infinite power he ſuſteineth it, by his wiſedome he gouernech it,bp his goodnes he pzeferucth tt, and (pectalipe manbinde he tuleth by his tighteoufnes and tudgement, fuftreth bp his meteye, and fauegar- Deth by his defenfe:but alfo becaule there can no bohere be founde any one Doppe either of wifedom,oz of lyghtzoꝛ of rightouſnes, oꝛ of power, 02 of bprightneffe, 02 of ſincere trueth, whithe lotocth not from him o2 toherof he ts not the caufesto this ende berelp, that we ſhoulde learne to looke for and craue all theſe thinges at his hande, and wyth thankeſge⸗ uing accompt them received of him. Foz this felinge of the powers of Godis to bs a mete (cholemafter of godlpnes,out of which (pringeth re⸗ ligion. Godlines F cal a reueréce of God toined with loue of him, which is procured by knowledge of bys benefptes. Foꝛ men wyll neuer with toilling obediéce fubmit themfelues to God, neil thet perceiue that thep owe all thinges to him, that thep are nourithed by bis fatherlp care,that be is to them the authoz of al good thinges,fo p nothyng ts to be fought els where thaninbym. Pea they will neuer pelde themfelues truly and with all thetr hart whollp to hym,bniefle thep aſſuredly beleue that in hym is perfect felicite repofed fo2 them. — Therefoze thep doe but trpfle with batne fpeculations, which in ens freating of this queftion,do make tt their purpofe to difcuffe, what thyng God ts, where itrather behoueth bsto knowe what maner one be is, and what agreeth with his nature. Forto what ende ferueth it to cone feffeas Epicure doeth, that there is a God, whpch doth only delpte him felftopth pdlenefle,baning no care of the wogld: Finally, wohat profiteth it to Nowe fuch a God opth whoin we may haue nothyng to doo2 But rather the knowledge of hym ought to ferue to thys ende, fyrſt to frame bs to feare and reverence , then that bp tt guydynge and teachyng bs, we may learne to craue all good thynges at bys hande, andto accompt thein recetued of hym.Fo2 how can ante thought of God enter into thy mind, but that thou mutt therboithal by and by thinck, that fozahnuch as thou art bis creature, therfoze thou art of right fubiect and bonde to bis authozite,that thou oweſt hin thy life,that whatfoeuer thou enterpatiett whatſoeuer thou doeſt, oughi to be directed to hime FE this be tretw, ther trebely it foloweth,that thy life ig peruerſly cozrupted if it be not framed to obepng of him,fo2 afmuche ag bis will ought to be our law to liue bp. Agaime, thou cant not clerely fe him, but thar thou muft nedes know p he ta the fountapn ¢ oziginal of al good thpnas,wherbpon Hulde grow both a deſire to cleaue vñnto him, and an aſſured trut in him, if mannes own coztuptnes did Not dravo his mind from the right ferching of hym. F 02 (tr of all,the godlp minde doth not as bya Dzeame pmagine to her felfe anp god at aduenture, but fedfaftly beboldeth p.only one and trew God:and doth not fallelp forge of him whatſoeuer her ſelfe lyketh. but is content to beleue him to be fuch a one as be difclofeth hun (elf, and doth: alway with great diligence beware that with preefumptuous raſhnes He palle not bepond bis doyll, and ſo wander out of the way. And when He fo knoweth him,bieaule the vnderſtandeth that be gouerneth al things. the aſſurediye trufteth that be is ber fafekeper and defendour, and ther- fo2ze wholly comitteth her felfe to his fapth « Becaule he vnderſtandeth Phe is the autho of al goon things,therfoze if anp thing trouble ber, % " i Godthe Creatour. : ifthe toant any thine by and by the klieth to him fo2 ſuccoure, loking fo2 helpe at his hande. Becauſe whe ts perluaded that he ts good and. merci⸗ . full therfoze with afured confidence the refteth on him,and douteth not inal her euils to fynde ready remedy in his mercifull bindnes, Becauſe the knoweth him to be her Lorde and father, therefore the determineth that he is worthy thatthe Houlde in all thpnges haue regard to brs aus thozitie,ceuerence his matetie, procure the aduauncement of bis glozy, and obep his conunandementes. Becaule the ſeeth fhe ts a righteous iudge and arined With his ſeueritie to punith finnes,therfoze he alway fetteth his iudgement feate befoze her eies, and with feare of him with- dzaweth and reſtraineth ber ſelfe from pzouoking bis wrath. pet is he not fo afraped with the felpng of his iudgement , that he would conuep her felffromit, although there were a way open to eſcape it : but rather the doeth no leffe loue him, tobile be extendeth vengeaüce bpon the wie⸗ ked, than tobile be ts beneficial to the godly,foz agsmuche as the vnder⸗ ftandeth that it doth no leffe belong to bis glozp that be hath in ftore pu⸗ nifment foz the wycked and euyl Doers,tha that he hath reward of eters nallife fo2 the righteous, Wozeouer the doeth not fo2 only feare of pu⸗ nithment rettaine ber {elf from ſynning: but becaule He loueth and rez nerenceth him as her father, attendeth onbim and honoureth him as her lozde,therefoze althougy there were no helat al,pet the dreadethhis onely diſpleaſure. Howo behold tobat ts the pure and treto religton, eug faith ioyned with an earneſt feare of god : fo that feare may conteine in it a willyng reuerense,and drawe with it a ryghte forme of worſhipping fuch ag ts appointed in the lawe. And this ts the moze hedefully tobe noted, becauie al men generally Do worſhip God, but kewe do reuerence bym, while eche where 1s great pompous ſhewe in ceremonies, but the purenelſſe of heart is rave to be founde. ; Truly, thep that udge rightlye, will alwaye holde this fo2 certapne, that there ts graven in the mindes of mena certaine feling of the God⸗ head, vobich neuer can be blotted out.Pea that this perltwation,» there ts & god, ts euen from their genevacton naturally plated tn them and depe- lp roted woithin their bones, the bery obftinacy of the wicked ts a ſubſtã⸗ cial witneſſe wohich toith their furious ftriuing pet can neuer winde the- felues out of the feare of God. Although Diagoras and ſuche other doe ieft and laugh at al that hath inal ages ben beleued cõcerning religion: ' although Dioniſius do (coffe at the heauenly iudgement: yet that is but alaughter from the teeth forward, becaule inwardly the worme of con⸗ fcience gnaweth them much moze tharpely tha al tobote ſearyng yrons. FJ alledge not this that Cicero fapth, p ervers by continuaurice of tyme grove out of vſe, and religion daily moze and. moze encrealeth and wax⸗ eth better. ffo2 the vooeldcas a little hereafter toe (hall haue occaſion to Hhew trauatieth as much as in it lieth to hake of all knowledge of God, and by al meanes to cozrupt the boo2hipping of him. But this onelp J fay that when the dul hardnes,twobich the wotcked do Defiroufly laboz to Het to deſpiſe God woithal, doth lie piningly in their partes, pet the fame feling of God, whyche thep tooulde mofte of al defire to haue btterip dec ftroted,lineth fill, and fometpme doeth beter it (elf: ohereby we gather that it is no fiche doctrine as is firſt to be learned in ſcholes but fuche a one vohereot euery man is a teacher to himſelfe euen from bis mothers B.tit, wombe Pa) "= ae OF the Knovvled ve of wombe. and ſuche a one as nature fuffreth none to forgette, althoua’ many bend all their endeuoure to ſhake ic out of thetr mind. Mow, if alz . ment be bogie and do liue to this end,to know God, and the knowledge of God is butfickle, and lyghtely vanicheth away, vnleſſe it procede thus farve : it is eutdent,that they all ſwarue out of kinde from the law of their creation that do not direct to this marke al the wholethoughtes | and doopnges of their lyfe. DE tobiche the Philoſophers themfelues In phe: were not ignorãt. Foz Plato meant nothyng els,when be oftentymes aie & taught,that the (oueraign good of the foule is the likenes of God, whe sbeccero the foule hauing thꝛoughly conceined the knowledge of hymn is whollp tranffozmed into hun, Cherfoze very aptip doth Grillus reafon in Plu⸗ tarche, tobere he affirmeth,that men, if religion be once také from their ipfe, are not onely nothynge better than brute beaftes,but alfo many waies muche moze milerable,foz that being fubiect to fo many foztes of euils they continually draw fourth a troublefome and vnquiet life: and that thertoze the toozhipping of Godis the only thyng that maketh thé better than bzute beattes, by vohich alone they aſpire to immoꝛtalite. ¶ Theriii. Chapter. hat the knowledge of God is naturally planted in the nipndes of men, — a E holve tt oufe of controuertie,that there is in the ye Be mynde of man, euen by naturall inftinction,a cer⸗ LLY, taine feling of the godhead. Foz to the end that no Pes ‘man chouid flee to the peetente of ignozaunce, God RW bimlelfe hath plantedin all men acertaine vnder⸗ Ws we ſtanding of his diuine maiekie:the remembzaunce Vref 0 tobherof, with pouring tn nowe and then as it were Od ge SA new dDroppes, he continuallp reneweth:p when al, not one ercepted,do know that there is a God,and that he ts their mae her,thep may all bee condemned by thetr obone teftimonie,fo2 that thep haue not bothe wozthipped him, and dedicate their life to his will. Sut truely if the not knowpng of God be any where to be founde, it is like⸗ iy that there can to tohere els be anp erample of tt moze than amonge the groſſeſt foztes of peoples and furtheft from ciuile ozder of humani⸗ Cicerode tie, But (as the heathen mat faith there ts no nation ſo barbarous,no ra Bird of people fo ſauage, in vohom reſteth not this perfuation that there is a God. And even they thatin other parts of their lyfe. ſeme very litle ro Differ from bute beaſtes, yet do continually kepe a certain fede of rez ligion.So throughly hath thys common pꝛinciple poſſeſſed ail mennes mindes, and fo fat it ſticketh wtthinall mens bowels, Sith then from the beginning of p world there hath ben no tõtrey. no citie,pea no houſe that could be without religton, in this is emplied a certaine fecrete cons feffion that a feling of the godhead is tozitten inthe heartes ofall mer. Peaand pdolatric it felfe is a ſubſtanciall pzofe of this perfuation. Foꝛ we know bow bnivillingly man abaſeth bimfelf to honour other crease tures aboue hymſelfe. Therfore when he hadrather worſhyp a blocke ‘anda Tone,than be would be thought to haue no godt appeareth ; * : | — God the Creatour. — os 5 impꝛynted perſuaſiõ of God ts of mot great force, tehich ts fo impoffible to be raced out of the minde of mã, that tt ts much moze ealie to haue the affection of nature bzoken:as in deede It ts beoken, whemman from his obon natural ſwellyng pride of hig obon wyl ſtoupeth Delon euen to the bafeft creatures,to honour Sod, 8* Wherfoze it is molt baine which ſome doe ſaye, that religion was de⸗ nifed by the futteltie and craft of a fevo, bp this policie to kepe the fimpie people tn atoe, tobereas thep themfelues that procured other to worſhip Gon beleued nothing lefle than that there was any God at al. Igraunt in dede pfuttle men have tnuented many thinges tnreligton, whereby tobzing the people to areuerence,and caſt them tna feare,to make their mindes the moze pliable to obedience : but this thepcoulde neuer haue bzought to paſſe vnleſſe the mindes of mẽ hadbeen already beforehand perfiwaded that there was a God, out of which perſttaſion as out of fede fpzingeth that ready tnclinacion to religion. Metther ts it likely that euẽ they tobich futtelly deceiued the fimple ſort with coloz of religion, were themfelues altogether without knowledge of God, Foz though in times pat there haue been fome,and at this day there ariſe bp many that denp that there ig any God, yet whether they wil or no thep oftentimes feele that which they are defierous not to know, We reade of none that ever Did bzeake forth into moze prꝛeſũptuous and bnbridled delpifing of Goo, than Caius Caligula:pet none moze miferably trembled when any to- ken of Gods wath appeared. And fo againk his wil he quaked foz fere of him tobom of toilful purpofe he endeuored to defpife.And p fame map a man commõly fee to happen to fuch as he was, Foz the bolder deſpi⸗ fer of god, that any manis,themoze is he troublep at the very noiſe of falling of aleafe, and whenſe commeth that,but trom the reuengement of Gods maieſtie which doeth fo much the moze vehemently firtke their conf{ciences as they moze laboz to fly atoay fromit:Chep do in dede loke about fo2 al the ftarting holes that mate be,to hide themfelues from the prelence ofthe Lord, bũt whether they bot! o2 no they are ſtil holne fatte — tied. Foꝛ hotofoener fometime it femeth to bani away fo2 a momente, pet it ofte returneth againe, and with newe alfaulte doeth runne vpon them : fo that the rette tobiche thep haue, if they baue any atall, from torment of confcientce,is much like to the ſſepe of Dzunkardes o2 phrene⸗ tike men, tobich cuen wobile they flepe do not quietely refte, becaule thep ate at euerp momente dered with horrible and drzedfull Dzeames. Ther⸗ foze the berp bngodly themlelues ferue foz an erample to prone p there alway liueth tral mens mindes fome knowledge of God. Chec.itit.chapter. _,,. That thefame knowledge ts efther choked, or torrupted, partly by _ fghozaunce, andpartlpbymalicc, Iceiued in his hart doth cherich it, but no ma tn wohs it ripeneth, fo farre is tt of that any frute appereth in dite tpme. Therefore tohether it be that fome become baine in their otone {uperftitions, o2 that fome doe of fette purpofe maliciouſly reuolte pi God, pet all doe iiii. runne in 7. — Diwelleth within bs: pet in an other place teacheth to what end that nerenefle auapleth. In the ages patt (fapth he) Godtuffred the nations to walke in their oton waies: pet he lefte not hym ſelfe with⸗ out teftimonie, dopng good from heauen, geuyng Hoto2zes and fruite- full feafons, fillpng the hartes of men with foode and gladneſſe. Hotw- foeuer therfoze the Lozde bee not withoute teftimonie, whyple with his greate and manpfolde bountyfulneſſe he ſweetely allureth men to the znowledge of hym: pet fo2 all that,thep cefle not to folowe their obone wates, that ts to fay, thet Damnable errours. But although toe want naturall power, toherby wwe can not clpmbe bp vnto the pure and cleare bnowwledge of God, pet bycaufe the faulte of our Dulneffe ts in our felues, therfoze all colour of ercufe ts cutte ac way from bs. Foꝛ we can not fo pretende iqnozance, but that euen our confcience dothe fil condemne bs of ſlouthfulneſſe a vnthankfulneſſe. It is a defence forſoothe right tooozthy to be recepued, if man will als ledge that he wanted cares to beare the truth,fo2z the publithyng wher- of the berp Dombe creatures haue lotode voyces: pE man fhall fay that be can not fee thoſe thynges with bis eyes, whyche the creatures with⸗ out eyes doo ſhewe hymn: yf man thal lape fo2 bis ercufe the feblenefle of bis witte, where all creatures without reafon doo infructe bpm z Wherfore lithe all thynges doo ſhewe bs the right way, we are worthi⸗ ip put from all evcufe of our wanderpng and ſtrayeng out of the way, But howe foeuer it is to be tinputed to the fault of men, that they dooce by and by cogrupt the fede of the knowledge of God,fowe inthep2 min- des by Meruatlous wozkemanthyp of nature, fo that it groweth not te good and cleane fruite: pet it is mofte true, that toe are not fuffictently inftructed by that bare and fimple teftimonie,that the creatures do ho⸗ nourably declare of goddes gloꝛy.Foꝛ fo foone as we haue taken by the beholdyng of the worlde a ſmalle tafte of the godhead, we leaupng the true God doo in fteade of hym rayſe bpdzeames and fanfies of oure obone brayne, and Doo conuey hyther and thyther from the true fours tayne the peaple of rpghtoutnes, topfedom, goodnes and power. Doze ouer woe doo ſo either obfcure,o2 by pil eſtemyng them, depzaue his dai⸗ ip Dopnges, that we take away bothe from them their glorye, and from the authour hts due praiſe. ¶ The. vt. Chapter. That, to atteyne to Sod the Creatour, itis nedefull to haue the {cripture to be our guyde and mailſtreiſe. Perefoze althoughe that fame bzightnefle, which both in pee Heaven and earth chineth in the etes of al men, Doth fut- mages ficiently take away al Defente fro the wichednefle of mé, may ‘| euen ſo ag od, to w2appe al mankind in one giltineſſe; Med 2 eres DOeth chewe his diuine mateftic to al withoute ereepcion i abe ae a8 it wer portraied out in his creatures : pet ts it necellac rp that toe haue alfo an other anda beter helpe that may rightly we Pa oe” oe Godthe Creatour. / Hs tothe very creatoz of the woꝛld. Cherfoze not in vayne he hath ane ded the light of his worde, that therby he mought be knowen to faluac cion. And this peerogatiue he bath bouchefaued to geue to vs, vohom tt pleated him moze nerelp and moze familtarlyp to draw together to him⸗ ſelſe. Foꝛ becaule be ſaw the mindes of al men to be carried aboute with toandering and vnſtedfaſt motion after be had cholé the Fewes to his eculiar flocke, be compaffed them in as it were with barres,that thep ould not wander out in banitie as other did. And not withoute caule he holdeth bs with the fame meane in the true kno wledge of himlelfe. Foz otheriwile euen they ould quickly fooarue away that ſeme to ſtand ftedfat in compartion of other. Foꝛ as olde men, 02 pooze blind,oz thep tobofe eies ar Dimme fighted,tf pou lap a faire boke befoze them,though they perceine that there ts fometobat bogitten therin, pet can they not reade two words together: but being holpen botth (pectacles fet betwen them and it, they begin to reade diftinctlye:fo the Scripture gathering bp together in our mindes the knowledge of God, whiche otherwiſe ts but confufed, doeth remoue the mift,and plainly thewe bs the true god. This therefoze is a ſingular gifte, that to the inftruccton of bis church God vleth not onelp dumine teachers, but alfo openeth bis otone holye mouth:not onelp publitheth that there ts fome God to bee wozhipped, Fol 125 but alfo theretoithal pronounceth that be himſelf is the fame God whos we oughte to worſhip:and doeth not onelp teache the electe toloke bpd God,but alfo prefenteth himfelfe vnto them to be loked vppon. Thys order bath be kept fro the beginning towarde bis churche, beltde thele cominon inftruccions to geue them allo hys toozde.Whiche ts the righ⸗ ter and certainer marke to knowe him by. And tt is not to be Douted, § Adam, Noe, Abꝛaham and the reft of the fathers by this help attained to that familiar bnowledge, tobich made them as it wer ſeuerally diffe- rentefrom the bnbeleuers . Iſpeake not pet of the proper Doctrine of faith. boherboith they toer enlightened into the hope of eternal life. foz, that they myght pafle from death to life, it was nedefull fo2 them to knowe God not only to be the creatoure,but allo the redemer: ag Douts lefle they obteined both bp the worde. Foz that kinde of knowledge toberby was geuen to vnderſtande voho ts the God by who the worlde boas made and is gouerned,in ogder came before the other:and thé was that other intwarde knowledge adioined, Which onelp quickeneth dead foules toberbp God is knowen not onely to be the maker of the toozlde and the onely authour and tudge of all thinges that are done, but alfo ‘to be the redemer in the perfon of that mediatour .. But beccaufe Jam not pet come to the fal of the too2ld and cozrupcion of nature, J will o⸗ mit allo to entreate of the remedy therof. Cherefoze let the readers ree member that Z do not pet (peake of the couenaunt whereby God hath adopted to hymfelfe the chilazen of Abzaham,and of that {pecpal parte of doctrine toherbp the Faithful haue alway been peculiarly feuered fro the pzophane nations:becaule that doctrine was founded vpon Chriſt: but FZ (peake hovo toe ought to learne by the Seripture,that god vohich is the creatoz of the toozld,is bp certaine markes feuerallpe difcerned from the counterfait multitude of falfe gods. And thé the order it felfe Hal conveniently bring ds to the redemer. 25 ut although we thal allege many teftimonies out ofthe neta teftamet,¢ fome alfo oes labo * 6,1, the * Xo.x.iiii. — an he Of the Knowvledge of the ®B2ophetes, toljerin is erpzeile mencis made of Cheiſt:vet they Halt al tende to this ende,to proue that in the Scripture ts difelofed onto bs God the creatoz of the world, and tn the {eripture is (et foozth what we ought to thinke of him,to the end that we ould not {eke about > buſh foz an bneertaine godhead. Port But tohether God were knotwen to the fathers by ozacles and viſi⸗ oNs,o2 Whether by the mean and miniftracté of men he informed them of that tobich thep ould from bande to hand deliver to their pofterity : pet itis budoutedly true that tn thetr hartes was engrauen a fledfatte cettaintie of Doctrin,fo as thep might be perſwaded and dnderftana, p tt which thep had learned came ftom God. Foꝛ Godalwaies made vn⸗ Douted afuraunce foz credit of his too2de, which farre erceaded all vn⸗ tertatne opinion. at length that by continual pzoceding of dDoctrine,the trueth furuiuing tn alages might fil remaine tn the world, the fame o2acles which be had left with the fathers, bis pleafure was to haue as it were enrolled in publike tables. F 02 this entent toas the lato publy⸗ fed, wherunto after were added the Prophetes for expoſitors. Foz though there were diuerſe vſes of the latwo,as hereafter hal better ap- peare in place conuentent:and {pecially the pzincipall purpofe of Moi⸗ fes and al the Prophetes was to teach the maner of reconcitacton bees tiene Bod and men, for which caule alfo Paule calleth Chath the end of the lato:yet,as J fay once againe,belide the pzoper doctrine of faith and repétance which Hheweth fozth Chriſte the mediatour, the Scrip⸗ tute Doth by certaine markes and tokens paint out the onelpe and true God, tn that that be hath created and doeth gouerne the woozlde, to the ende be ſhould be ſeuerally knowen and not reckened in the falfe nome bet of fained gods. Therefore although it behoueth man earneſtlye to bend his eies to conttder the workes of God,fozafmuch as be is fet as it were tn this gorgeous ftage to be a beholder of them: pet pryncipally ought be to bende bis eares to the word, that he may better profit ther⸗ bp. And therfo2e tt is no maruel that thep vobich ar bozne in darkeneſſe do moze aNd moze Ware hard in their amaſed dulneſſe, becaule verye fetve of them do geue themfelues pliable to learne of the word of God, whereby to kepe them botthin thetr boundes, but they rather retopfe in their oton banity. Thus then ought woe to bolde , that to the ende true religion may ſhyne among bs,we muft tabe our beginning at the hea⸗ uemy doctrine. And that no man can haue any tatt be it neuer fo little of true and founde doctrine, vnleſſe be haue ben (choler to the Sctyp⸗ ture. And from henſe groweth the oziginal of true dnderftanding,that we reuerentlp embzace tohatfoeuer tt pleaſeth God therin to teſtifye of hinlelfe.fo2 not onelp the perfect and in al pointes abſolute faith, but “ alfo al right Bnotoledge of God (pringeth from obedience. And truelpe in thys behalfe God of his ſingular pzoutdence hath prouided fo2 men in and fo2 alages. F 02 if we conhder howw flipperpe an incinacton mans minde hath to flide into forgetfulnes of God, how areata redineffe to fal into al kind of erro2S, how great a luſt to forge oftentimes new & countertapt relt- gions, we map therby percetue how neceffarie tt was to haue the beas tienlp doctrine fo put in tw2iting, that it ſhould not either perith by for⸗ getfulnes, oꝛ Grow vaine bp errour,oz be coꝛrupted by boldnes vathe ithe God the Creatour. Sith therfore it is manifeſt that God hath alway bled the helpe of hys 1020, toward al thofe tohoim tt pleated him at any time frutefully to in⸗ ftruct,becaufe be foꝛeſaw that his imageempzinted in the moſt beauti⸗ full forme of the world twas not fufficiently effectual: Cherfoze it beho⸗ ueth-bs fo teauatle this ftraight wap, if we earneſtly couet to attayne tothe true beholding of God. We muſt J fay.come to his word,wherin God ts well and liuely fet out by his twoozkes, when his wozkes be wey⸗ ed not after the peruerfneffe of our oton iudgemẽt, but accozding to the rule of the eternall trueth. Ff toe ſwarue from that wozde,as F faied e⸗ uen now, although we runne neuer fo faft, pet woe Hall neuer attaine to the marke,becaule the eourſe of our running ts out ofthe wap. Foꝛ thus wemuftthinke, that the brightneſſe of the face of God, which the Apoftle calleth (uch as cannot be atteined Dnto,is vnto bs like a mase, out of which we cannot vnvorappe our felues, vnleſſe we be bptheline of the word guided into it:fo that it is much better fo2 bs to halt tn this way; than to runne neuer fo faſt in an other. And therfoze Dauid ofté times when he teacheth that ſuperſticions are to be taken away out of the toozld,that pure religion maye floapthe, bzingeth in God reigning : meaninge by this worde reigning, not the power that he hath, but the doctryne wherby he chalengeth to himlelfe a lavofull gouernement:be- caufe ertozg can neuer be rooted out of the hartes of ment, till the true knowledge of God be planted. CTherkore the ſame Prophete.alter that be hath recited that the heaz uens Declare the glory of God, that the firmament chewoeth fourth the woorkes of His handes,that the orderly ſucceding courfe of dates and nightes pzeacheth his mateftie,then defcendethto make mentiõ sf his worde. The law of the Lordcſaieth bedis ondefiled,conuctting foutes: the witneſſe of ‘he Lord ts faithful, geuing wiſedome to little ones:the righteouſneſſes of the Lord are bpzrgtt, makyng hartes cherefull: the commaundemẽt of the Lord ts bryght geuing light to the eies. Foz al- though he compzehendeth alfo the other bles of the law, yet in genera⸗ litie be meaneth, that fozatmuch as God doeth tn batne call Onto hym al nations by the bebolapng of the heauen and earth, therfoze this is the peculiar ſchole of the childzen of God. The fame meanyng hath the xxix. Pſalme.where the Prophet haning preached of the terrible voice of God, twhiche in thunder.toindes thowres, whirlewindes a ſtormes, taketh the earth,maketh the mountains to trembie,and bzeaketh the cedze trees:in the ende at laſt he goeth further and ſayth, that his pzat- fes are fong in the fanctuary,becaule the bnbeleuers are deafe & heare not al the voyces of God that refounde it the aire. And in lyke manner in an other Pſalme, after that he had deſcrybed the terrible waues ofp Sea he thus concludeth:thy teftimonies ar berified,the beautte of thy tẽple ts holineffe fo2 ener. And out of this meaning alfo pzoceded that tobich Chapt fatd to the tooman of Samaria, that her nation and the reſt did honor that tobich they knew not, and that onely the Jewes did worchiv the true God. Foz toheras the wit of man by reafon of the fez blenefle therofca by no meane attaine vnto God,but betng holpen and lifted bp by bis holp worde, it folowed of neceſſitie, that al men, excepte the Jewes, dyd wander in banite and errour, becauſe thep fought god without bys worde. The Fol. 130 i.Zim,.bf, bi. pir. and xcbi xcbii. xcix.ẽcc. pſ.xix.xxi. Ph .xciii.v John. tft, xxii. 2 Cp itr. , Of the Knowvledge of ¶ The vii. Chapter. Bp what teſtimony the Scripture oughte tobe eſtfabliſhed, that ts by the witneffe of the holy goff,that the anthozttee therofimap remaine certatne, And that it is a wycked inuention to fap that thecredpe therof bosth pange bpon the tudgemente of the churche, ¥ § Uit before F go any further, itis nedeful to ſay ſom⸗ what of the authozitie of the Scripture,not onely to ee) prepare mens mindes to reuerence it, but alfo to take Pm Yai alway al Dout therof. Poko, when itis a matter con- maya hy} felled that itis the worde of God that is there ſette yey _AN Co2th,there is no ma of fo deſperate boldneffe, bniefle ommend He be Hotde of all common fenfe and naturall wit of man, that dare Derogate the credit of bim that (peaketh it. ut becauſe there are not daily ozacles geuen from heaven, and the onelpe Scryp⸗ tures remaine wherin it bath pleated the 1020 to preferue bis truth to perpetual memogzy,the fame Scripture by none other meanes ts of ful credit among the fapthful,but in that thep Doe beleue that itis as bee telp come from heauen as if they heard the liuely voyce of God to fpeake therin. Chis matter in dede is rpght wozthy both to bee largely entreated of a diligently toeped. But the readers Hall pardo me if here⸗ in J rather regarde what the pzopozcion of the woozke which F haue begon map beare,tha what Plargenefle ofthe matter requireth. Ther is growen bp among the moft part of mena moite burtetul erroure, p the Scripture hath onelp fo much authozitie as by common confent of the churche is geuen vnto tt:as ifthe eternall and inutolabletrueth of God did reft bpor the pleafure of men. Foꝛ fo,to the great ſcorne of the boly goft, they aſke of bs toho ca allure bs that theſe Scriptures came from God:02 who can aflertaine bs that they haue continued onto our age afe and bncogrupted: who can perftoade b3,thatthys one booke ought to be reuerentlyp receiued,and that other tobe ftrpken out of the number of Scripture, dnlefle the churche did appoint a cevtaine tule of al thefe thinges:Gt bangeth therfozeclay they) bpon the determinaciõ of the churche, both what reverence ts Due to the Scripture, and what bobes at to be reckened in the canon therof. So thefe robbers of gods honor,whyle they ſeke vnder coloz of the church to being in an vnbrid⸗ ied tp2anny, care nothing with vohat abfurdities thep (nate both thems felues and other,fo that they map enfozce thps one thyng to be beleued among the ſymple,that the churche can do althpnges. But tfit be fo: tohat thal become of the pooze confciences that ſeke ſtedfaſt aſſuraunce of eternal lpfe,i€al the prompfes that remapne therof ftande and bee ftayed onelp bpon the iudgement of mens When they recepue ſuch ane fooere, Chal thep ceffe to toaner and tremblecAgapne to what fcoznes of the vngodly ts our faith made fubiectzinto how great fulpicion with al mett is it bzought, tf this be beleued that it hath but ag tt were a boꝛro⸗ toed credit bp te fauoure of menz But fuch babblers are wel confuted euen with one worde of the A⸗ poflle. He tettifierh that the churche is builded pon the foundacion of the Pꝛophetes and Apoties, Jithe doctrine cf the — — Apoſtle ayy God the Creatour. Apoitles be the fundacion of the church:then multe tt nedes be, that the fame Doctrine ode tn ſtedfaſt certaintie,befoze that the churche began to be. ether can thep wel cauil, that although the church take her firſt beginning therof,vet tt remaineth doutful what is to be faped the tozi- tinges of the Pzophetes and Apoſtles, vnleſſe the tudgemente of the church did declare it. For if the Chꝛyſtian church toere at the beginning builded bpon the waptinges of the Prophetes and pzeachpng ot the A= poftles:twherefoeuer that doctrine halbe founde, the allowed credpte therof was ſurely — the churche, toithout which the churche it felte had neuer ben. Cheretoze itis a baine forged deutle,that the churche hath power to iudge the Spcvipture, fo as the certaintie of the ſcripture (ould be thought to hange vpon the toil of the churche. Wherfoze whe the churche doth recetuethe Scripture and fealeth it with her conſen⸗ ting teftimonie, he doeth not of a thyng doutefull, and that otherwyſe fhould be itt controuerſy, make tt autentibke and of credit:but becaulethe S acknotoledgeth tt to be the trueth of her God, accoadpng to her dutye of godlineffe without delap He doth honoz it. Wheras thep Demaund, bots {hal toe be peritoaded that it came from god, dnleſſe we refozt to the de⸗ cree of the churche⸗ Thys is al one as if a man chould aſke, howe hall we learne to kno tue light from darkenefle, white from blacke, o2 ſwete froin ſower. For the Scripture ſheweth init felfe no lele apparaunte fenfe of her tructh, than white and blacke thynges do of their coloz,o2z ſwete and ſower thinges ofthetrtat, Jknowe that they commonly allege the ſaying of Auguſtine, wher he ſayeth that he would not beleue the goſpel, ſaue that the authoritye ofthe churche moued hym therto. But how vntruely and canillouflpe Contra epitt fis itis alieged fo2 fuch a meaning, bp the tobole teno2 of his boꝛiting it ig damẽta⸗ eaſy fo percetne, He had to do with the Manichees, whiche required to lem,ca,v be beleucd without gainefaping, vohen they baunted that they had the trueth on their fide, but proued tt not. And to make their Manicheus to be beleued,thep pretẽded the goſpel. ow Auguſtine atketh them vohat thep would d9,1f thep did light vpon a man that would not beeleue the golpel tt felfe,toith vohat maner of perfivation thep voould daawe hym fo thett opinion. Afterwarde he fapeth.F mp felf would not beleue the gofpel.ec.faue that p authozitte of the church moued me therto. Mea⸗ ning that he himlelke, oben he was a ſtraunger from the fapth, coulde not otherwile be brought to embzace the gofpel foz the aſſured trueth of od,but by this that he toas overcome with the authozitie of ÿ church. And what maruel ts it ik a ma not pet knowing Cheptte, baue regarde to men⸗· Auguſtine therfore doeth not there teache that the fayth ot the godly is grounded pon the authozitie of the church,no2 meaneth that the certatntte of the golpel doth hang therupon:but fimplye and onelp, that there hould be no aſſuredneſſe of the golpel to the infidels, wher⸗ bp they might be toonne to Chapt, vnleſſe the confent of the church did date them vnto it. And thefame meanpng a litle befo2e he Doth plainly confirme it this ſaying. When J Chall praife that which J beleue,and ſcorne that tobich thou beleuet what thikett thou mete fo2 bs to iudge 2 Doz but that tue fozfake fuch men as firſt call vs to come and knowe certaine tructhes and after commaunie bs to beeleue thinges vncer⸗ taine sand that we folowe thé that require bs firſt to beleue that which we Contra epift,fus daméraz lẽ. ca, ii⸗ ~~ Of the Knovvled ge of we are tot pet able to fee, that being made ſtrong by beleuing toe map atteine to vnderſtande the thing that we beleuesnor menne nome,but Godhimlelfe inwardly Krengthning and geuing lighte to oure minde. Thele are the berp wozds of Auguine:wherbp every man may eaſe⸗ Ip gather, that the holy man bad not this meaning,to bang the credite that we haue to the Scriptures bpon the wil and awardemente of the churche,but onely to ſhewe this,ctobich toe our felues alfo do confefle to be true)that thep tobich are not pet lightened with the ſpirite of god, are bought bp the reuerence of the churche vnto a willyngneſſe to bee taught,fo as thep can finde in theit bartes tolearne the faith of Chait bp the gofpel:and that thus by this meane the authozitie of p church is an introduction,wherbp we are prepared to beleue p golpel.Fo2,as woe fee, bis minde ts that the aſſuraunce of the godly be fated bpon a farre other foundacion. Otherwiſe FJ do not deny but that he often prefleth p Wanichees with the confent of the whole churche , when be (eketh to Contra pꝛoue the fame Scripture which they refuſed. And from hence it came, Fauſtum that be fo repzoched Fauttus fog that he dtd not pelde bymfelfe to the lib, xxxii trueth of the gofpel fo grounded, fo tablithed,fo glozioufly renomed, € from ihe berp time of the Apoftles bp certaine fucceflions perpetualipe commended. But he never trauatleth to this ende,to teach that the aue thozttie vohich toe acknowledge to be tn the Scripture, hangeth vppon the deteriminacion o2 decree of men, But onelp this, which made much fo2z him tn the mater that be difputed of, be bringeth forth the vniuerſal tudgemet of the church woherin he bad the auatitage of bis aduerfaries, Aug, de FE any defire a fuller proufe herof,let him reade his boke concernpnge Vtilitare CHE profit of beleuing. Where be hall finde that there ts no other redi⸗ cred, neſſe of beliefe commended vnto bs by him, but that which only geueth vs an entrie, Andis vnto bs aconuenient beginning to enquire, ag he termeth tt:and pet not that we ought to reft bpon bare opinion, but to leane to thecertaine and founde trueth. We ought to holde,as J befoze fapd,that the credit of this doctrine, is not eftablithed in bs, vntil fuch time as toe be vndoutedly perfwaded that God ts the authoz therof. Therfoze the principal profe of Scrip⸗ ture is comonly taken of the perfen of God the fpeaker of it. Che Pro⸗ phetes and Apoſtles bok not of their oton tharpe wit oz any fuch thigs aS procure credit to men that {peake:neither ftande they bpon proues bp reafon, but thep bring fozth the holy name of God,therbp to compell the whole world to obedience. Mow we haue to fee howe not onelp by probable opinion, but bp apparant truth tt is euidẽt.that in this bebalfe the name of God ts not without caufe noz deceitfullp pretéded. Ff then we boil proutde wel Foz confetences,that thep be not continually carped about with bnftedfatt douting,no2 may wauer,no2 fap at euery fmall ftop,this maner of perſwaſion mutt be fetched dDeper then from either the reafons,iudgementes 02 the coniectures of men,euen from the ſe⸗ crete teftimony of the holy ghofte. Crue in Dede it is,that if we lyſted to worke by wap ofarguinétes,manp thinges might ve alleged that map eafily proue,if there be any God tn heauen, that the latw,the prophecies and the gofpell came from hym Pea although men learned and of depe iudgemente would ftande bp to to the contrarp,and would employ and Hew forth the whole force of thetr wittes in this diſputacion:vet if | e God the Creatour. Fol, 15: be not fo hardened as to become defperatip Hhameteffe, they woulde be compelled to confelle,that there are feen in the Scripture manifett toz kens that itis God that (peaketh therin:wherby tt maye appeare that the doctrine therefis frõ heauc. Bnd hogtlp hereafter we thal fe,that al the bokes of the holy Scripture do farre ercel al other weitinges what ſoeuer thep be. Pea tf wwe bring thether pure eies and vncorrupted fens fes,toe (hal forthwith finde thers the maiettie of God, which hall fub- due al hardnefle of gainefaping and enfozce bs to obey him. Wut pet thep do difozderly,that by diſpũtacion trauaile to eftablithe the perfecte credit of the Scripture.And truely although J am not fursihed with reat Derteritie,noz eloquence:yet if J were to contende with p mote uttle Defpifers of God, that haue a defer to ſhew themlelues wytty and plefaunt tn febling the authozitie of Scripture, FZ trutt it ould not be harde foz me to put to ſilence their bablinges And tf it were pzofitable to fpende labo2 in confuting their cautllations, ZF would with no great bufinefle hake in funder the bragges that thep mutter in cozners, But thougha man do deliver the founde word of God fromthe repzoches ofmen,pet that fufficeth not fourth with to fatten in thep2 hartes that aſſuredneſſe that godlyneſſe requiteth . Pzophane men becaule thep thynke religion fandeth onelp in opinton,to the ende thep woulde be- leue nothing fondly o2lightly,do couet and require to haue it proued to them by reafon,that Moiſes and the Prophetes (pake from Wod. Wut Janſwere that the teftimonie of the holy ghoſt ts better tha all reaſon. Foꝛ as onelp God isa conuentente witneſſe of hymſelfe tn bys obone worde,lo thal the fame worde neuer finde credit in the hates of men, vntil it be fealed bp with the inwarde witnefle of p holy ghoſt. It beho⸗ ueth therfoze of neceflitte that the fame holy ghott tobiche fpake by the motith of the Prophetes.do entre into our hartesto perlwade bs that they fapthfullp bttered that tobich was by God commaunded then, Andthis oder is berp aptly fet fourth by Clay in thele words. My ſpi⸗ Cralirbs rite which is in thee and the wordes that J haue put in thy mouth and tithe mouth of thy fede thal not fatle for euer. It qreueth fome good men, that thep haue not ready athandefome cleave proufe to allege, oben the wicked do without punithment murmure againt the wozde of God: As though the holy ghoſt were not fo2 this caule called both a fealeand a pledge, becauſe vñtill he Do lighten mens minds they do al⸗ way wauer among many doutinges. Let this therfoze ſtande kor a certainly perſwaded trueth, that they § whom the holy ghoſt bath inwardly taught,doe wholy reſte vppon the Scripture.and that p fame Scripture ts to be credited forit ſelt fake, € ought not to be made ſubiect fo demonſtraciõ and reaſons:but pet ᷣ the certaintie bobich it getteth among bs,it atteineth by the tottnelle of the holy ghoſt. Foꝛ thoũgh by the onlp mateftie of it felfe it procureth reue- rence to be geuen to ttspet then ontp it thzoughly perceth our affecttis, when if ts fealed in our hartes bythe holy goſt. So being lightened bp — do then beleue, not by one oton tudgemét, o2 other més, the Scripture is frõ God:but aboue al mang udgement we bolae tt moft certainiy Determined,euen as if wwe bebelde the maieſtie of Gon himfelfe there pzefent.that by the miniftery of men it rameto bs from the very mouth of God, We feke not foz argumentes and likelbones to ; reſt Of the Knovvledge of ref our iudgement vpon: but as to a thing without al compatfe of con- {wWeracton,we fubmit our iudgement and wit vnto it. Andthat not in {uch fogt as ſome are wont fometine hattilp to take holde ofa thing vn⸗ knowen, which after being theoughlp perceiued diſpleaſeth them: but becauſe we are tn our conſciences wel aſſured that voe hold an inuinci · ble truth, either in ſuch fozt,as filly men ar wont to pelde their mpnde inthzaldom to fuperttitions:but becaule we vndoutedly perceiue thers in the trength and bzeathing of the diuine maieftie,toherewith we are drawen and ſtirred to obep,both wittingly and willingly, and pet moze liuelp and effectually than mans toil 02 wit can attaine, And therefoze fo2 good caufe Doth God crp out by Eſay, that the Pzophetes wyth the Eſaxliii.x Whole people do beare him witneſſe.becauſe being taughte by prophe- Cia. liiti. Fill, Deu, err. RKom.x.bi cies they did vndoutedly beleue without guile o2 bneertaintic that God himſelfe bad (poken.Spuch therfoze ts our perſwaſion, as requireth no reaſons:ſuch ts our knowledge,as hath arighte good reafon to main⸗ taine it,euen fuch a one,wherinthe minde moze aſſuredly and ſtedfaſtly tefteth than vpon any reafons:(uche is oure feling, as cannot pꝛocede but bp reuelacion from heauen.F (peake nowwe of none other thing but that which euery one of the faithtul doth by erperiéce find in bimieife, fautng that mp woozdes Do much want of a full Declaratio of it. Jleaue hete many thinges vnſpoken, becauſe there wil be els tohere againe a conuentent place to entreate of this matter. Onelp nowiet bs rot, that onely that is the true faith vobich the ſpitite of God doth feale in our battes.pca with this onely reafon wil the fobge reder and willing toleariie,be contented. fay promefeth,that al the chiloz¢ of the rene⸗ wed churche chalbe p (cholarg of God. A fingular pꝛiuilege therin doth Ged douchfaue to graunt to his elect onelp,whom he feuereth from all the reft of mankinde. Foz what ts the beginning of true Doctrine, but a redy cherefulnefle to beare the boice of Godz But God requireth to be heard by the mouth of Moiſes, as it is voritten:ſay not in thy hatte, tobo thal afcende into heauent, 02 bobo thal Defcende tntothe depes the worde is euen in thine own mouth. Feit be the pleature of God that this treaſute of bnderftanding be layed bp in ſtore for bys chpldgen, it is no marueil noꝛ vnlikely.thãt in the common multitude of mé ts ſeen fuch ignozaunce and dullnefle. The common multitude F call euen the moft ercellent of them, vntil fuch time as they be graffed tntothe bodye Cia, tit OF tbe church. Dozeouer Eſay geuing warning that the Prophetes Doctrine Gould feme ineredible not onely to ſtraungers but alfo to the Jewes that woulde be accompted of the houleholde of God, addeth this reafon:becaule the arme of God tall not be res ueled to al ment. So oft therfoze as the ſmallneſſe of nũ⸗ bet of the beleuers doth trouble bg,on the other fide let bs callto minde, that none can compze- bende the mifteries of Gon but thep to whom itis geuen. che 4 iby . Godthe Creatour. ¶ Che. bit. Chapter. hat fo farre as mans reafon may beare, chee are ſucficient p2oues toe fablpthe the credite of Sctipture, Nleſſe we haue this alfuraunce, tobiche is bothe moze ex⸗ . * cellent and of moze foꝛce than any iudgement of man, INA\ UE in bape hall the authozptie of Scripture epther bee i | ſtrengthened with argumentes, o2 ſtabliſhed with cone 7 Se jfente of the churche, o2 contpemed with anp other mea⸗ = —=nes of defence. Foz vnlelle this fundation bee lapde, tt fill remapneth hangynge indoubte . As onthe other ſyde vohen ex⸗ emptynge it krom the common fate of thynges, toe haue embgaced tt deuoutely and accordyng to the worthyneſſe of it: then thefe thynges become very fitte helpes, which befoze were but of {mall fozce to grafte and fatten the allurance therof inour myndes. Foꝛ itis meruaptous, howe greate etablithemente groweth berof, when with earneſt ſtudye we conſider howe ogderlp and well framed a difpofition of the diuine toifedom appereth therin, howe heauenty a doctrine in euery place of it, and nothyng fauozpng of earthlyneſſe, howe beautpful an agreement of all the partes amonge theym felues, and ſuche other thynges as az uayle to procure a matettic to wmritypnges. But moze perfectly are oure hartes confirmed when we conlpder, howe we are euen biolently carts ed to an admiration of tt rather with dignitie of matter, than with grace of 1000203, Foz this alfo was not done. without the ſingulat pro⸗ uidence of God, that the bye mifterics of the beauenly bingdome Gould foz the mofte part be bttered vnder a contemptible baſeneſſe of words, leatt if it hadde ben beautified toith moze gloztous ſpeache the wicked Houlde cauill that the onely force of eloquence doeth reigne therein. But wohen that roughe andina maner crude fimplicitie dooeth rapfe op a greater reuerence of it ſelfe than anp rhetoztcians eloquence, what may woe iudge, but that there is a more myghty ſtrength of truthe tn the holye Scripture, than that tt nedeth any art of wozdes: ot with- oute caule therefore the Apoftle maketh bis argument,to proue that the fapthe of the Corinthians was grounded bpon the power of God, ¢ so) and not bpon mans topfedom, bpcaute his preachyng among them was tit, fet koorth not toith enticyng (peche of mans wiledom but in plapne eui⸗ dence of the {pirite and of power. Foz the truthe is then (ette free from all doubtyng, tober not bpholden by forayne atdes it felfe alone ſuſfi⸗ feth to ſuſteyne it felf. But hot this power is propzely alone belongyng to the {cvipture , hereby appereth, that of all the tozitpnges of menne, be they neuer fo connyngly garnpthen, no one is fo farre able to pearce our affections. Reade Demofthenes 92 Cicero, reade Plato, Ariftotle, 02 any other of all that forte: J graunt they hall metuailoufly allure, Delite, moue,and rauithe thee. But if from them thou come to this hoz ly readyng of Spcriptures, wylte thou.og not, it fall fo lpuelp move thy affections, it Gall (o pearce thy hearte, it thall ſo fettle toithin thy bones,that in comparifon of the efficacie of this feelpng. all that force of Rhetoricians and Philoſophers thallin mauer banyſſhe aboaie: fo that it is ealp to perrepue that the ſcriptures, vohiche deo farre ercel “ gprte Schole- men and Cano- niftes, “Of the Knovyledge of gyftes and graces of mans indufttie, Doo in Deede beeathe oute a cer⸗ tapne diuinitie. J graunt in deede,that fom of the P2ophetes haue an elegant cleare pea and a beautifull phate of (peeche,fo as their eloquence geueth not place to the pzophane writers: and by fuche examples it pleated the hoz ly ghoft to hewe that be wanted not eloquence, though inthe refte be bled arude and groffe file. But whether aman reade Dauid, Cfate, and {uch ipke,who haue a ſwete and pleafant flowyng {peche,oz Amos, the beardman, Hieremte and sacharpe wohoſe rougher talke fauoureth of countrey rudeneffe :in euery one of thetm hall appeare that mates ftie of the boly ghoſte that Z {pake of. pet am J not ignozant, that as Sathan isin many thpngesa counterfaiter of God, that with deceit- full refemblance he mpght the better crepe tntofimple mens mpndes : fo bath be craftity (pzeade abzoade with rude and in maner barbarous fpeche, thofe botcked errours wheriwith be decepued ſely men, and hath ofte tymes bled difcontinued phzafes.that vnder fache bifour he might hyde bis Derettes. But howe bayn and vncleanly ts that curious coũn⸗ terfaitpng, all men that haue but meane vnderſtandynge doo plapynelp fee. AS fo2 the holy {eripture, although frowarde men labour to byte at many thynges, pet is tt full of fuche fentences as coulde not be concey⸗ ued bpman, Let ail che pzophetes be loked bpon, there Hall not one be founde among them, but he hath farce ercelled alimans capacitie , in fuche ſorte that thofe are to be thought, to baue no tudgement of talk to whome their Doctrine ts vnſauorie. Other menne haue largely entreated of thisargument,toherfoze at this tyme tt {uffifeth to touche but a fewe thyngs that chieflp make for the p2inctpall fumme of the tobole matter. Beſyde theſe popntes that Jhaue already tolwched,the herp antiquitie of the ſcripture tg of great weight. Foz howe ſoeuer the Greke writers tell many fables of the E⸗ gyptian diuinitie: pet there remaineth no monument of any religton, but that is farre inferiour to the age of Moles. And Mopſes deurlerh not a newe God, but fetteth foozth the fame thyng whiche the Iſrae⸗ lites had recepued inlonge proceſſe of tyme, conucped to them bp thepz fathers as it wer from hand to hand concernpng the euerlaſtyng God. F 02 what Doth be els but labour to cal thé backe to the couenaunt made with Abraham. Ff he had bgought a thyng neuer hearde of befoze, he had bad no entrie to begynne. But it multe nedes be that the deliue⸗ rautice from bondage, twherin thep were Detepned, was a thynge weil and commonly knowen among them, fo that the hearpnge'of the mens tion thereof dyd foozthwith raiſe bp all their mpndes. It is alſo liketp that thep were tnfoznted of the numbze of the. CCC C.peares. Powe is tt to be confpdered, if Moles whiche hym felfe by fo long diſtance of tyme was befoze al other woziters, do froma begynnyng fo long before hym felfe fetche the oziginall dDelinerance of bis Doctrine : howe muche _ the bolp (eripture then ts beyonde all other tozitynges in antiquitie. Unleſſe perhappe ſome lifteto beleue the Cgpptians.that fretche their aunctentie to fire thoufand peres before the creation of the world. But fithe their vayne babbipng hath ben alway (corned even of all the pꝛophane two2iters themfelues, there isno caule why J Houlde ſpende labour tn confutpng of it, But Jofephus agapn Appron, alledgethe ‘4 : tet ae ge a / Go d.the Creatour, j Fol.i⸗ teſtimonies toozthy ta be temembꝛed out of auncient dizitets; wherby may be gathered, that by conſent of ail nations the doctrine that is tn the lave hath ben famous even krom the fyrſt ages although tt bere neither redde noz truely kno doen. Mowe , that nepther therehoulve tematne to the malicious any cauſe of ſuſpicion noe to the wirked anp occaſion to call, God hath fog bothe theſe daungers prouided good remedies: When Moles reherſeth whatFacob almoſte thre yur Deed peares befoze had by heauenly inſpiration peonounced vppon his one pofteritie, howe dooth he fettefoogth his ovate tribe 2 pea tw the! Gen. xiix perfone of Leui he ſpotteth tt with eternail infamie · Symeon cfarth's,.. beyand Leuithe veſſels of wickedneſſe· Dp ſoulecome not intocheiit counſell,noꝛ my tong intothetr ſetrete Cruely he myghte haue paiſed ouer that blot with ſilencein ſo doyng not onlyto pleate his fatherebut alſo not to ſtaine him ſelfe and bis toholefannlp voith parte of the ſamsnasg Thame: Hobee can that weiter be ſuſpected, vohiche vrccuſtrainediv pur oo! bliſhing by the ozacle of the Holy hott; thatthe principall aunceftetat: thefamilie wherof hymſelfe delcended was amabbominable aoeryuee ther pꝛiuately paouided foz his obone honor nor refuſedto enter in diſ⸗ pleaſure of all bis otone kynfemen;whom vndoutedlythis matter ques; nenDbewallave reherſeth che wicked murmuryng of Aavonhisioniie Num . xii brother, and Mary his litter: fhali toe fay that he ſpake after the mea⸗ unyng of the flethe, 02 rather that he weote it obeyng the: commaunde⸗ merit of the holy ghoſte? Moreouer ſithe hymſelfe was hpelbtirauttet vitie why did he not leaue atleat the office of the hye prieſthode to his otone fonness but appointeth theim to the baſeſt place: FJ touche: hert onelpa fewe chynges of many, Sut in the lawe it ſetfe ã man thateche: where mete wich many argumentes thatare able to bepng full profe tb: make men beleue that Moles without all queſtion commeth from hea⸗ uen as an Angellof Gods. 11393 9 > to tnnsusg eed Nowe thefe fo many and ſo notable myzacles that he rerompterh fay: euen as inany eGablithementes of the lawe that he deliuered and the’ Doctrine that he publithed Foz,this that he was caried ina clowsg2bp er, epi intothe mountayne: thatthereenen to the fortyeth daye he contintted viii , hoithout company of menne: that in the very publithyng of thelAwe? 61.49% his face dydde hyne as tt veere befette with fonnebeames : that lighte⸗ cr xxxiut nynges flaſhed rounde aboute: that thunders and noyſes were heardettc. eche where tn the ayre: that a trompette ldunded beeyng not blowen > with any mouth of nan: that the entrie of the tabernacle bp a — rl. fet beuwene was kept frõ the fight of pipeople : that his authozitic teasirriti. fo miraculoufly reuenged with the horrible deſtruction of Cho2esWA! ., ne than and Abiron, and all that wycked faction: that the vocke NestierAurdi... with a rodde dyd by and by pobore foorth a ryvuer: that at his praped tee rapned Manna lrom heauen: did not Gob berein commende hinvfeonse beaten asian vndoubted prophet- FE anp man sbiect agayntme, that F take thete thynges as confefled, wh iche are not out of controueri it is eaſy to anſwer chis cauillacion. Foꝛ ſeyng chat Moſes in opẽ alent! . blypubliched ali thefe chynges what place was there to faynt before thoſe witnelles that had themſelues ſene the thinges Bone: Fe is tke fozfoth that he wold com amig theme rebuking the people of infidel: te, ſtubborneſſe, vnthankkulneſſe + other linnes wot haue boſted f y's oat Doctrine Crop. bit rt Leuit.xx. Grod.rbi 7 * Gen. xlix Sam. rt. rb. Sam xvi —— - OF the Knovvledge of doctrine was eſtabliſhed in their otone ſyght with {uch mpzacies, which in Deede they neuer fawe. — Foꝛ this is alfo wozthy to be noted,fo ofte as be telleth cf any mypzas cles, be thertwwithallodioufly topneth ſuche thpnges ag mpght firre the whole people tocrpe out agaynſt hym, if there had been neuer fo iptie occaſion.Therby appeareth,that they were bp no other meane brought to agree vnto him, but becaule thet were euer moze than fufficientip cos uinced by their ovone erpertence, But becaule the matter was plainlier knowen,than that the pzophaneroulde deny that mpzaces were Done by Moles : the father of lpeng hath mpniftred them an other cauillati- on, fapeng that thep were Doone by Magicall artes and fozeerte, But what tikely profehaue they to accufe hum foz a fozcerer, vohiche fo farre abbozred from ſuche fuperttitton,that he commaundeth to ftone him to deathe,that Dooth but afke councell of fozcerers and ſoothſaiers · Cruly no ſuche Decetuer vſeth bis tuggipnge cattes, but that he ftudieth toas mafe the myndes of the people to get himleife a fame. ut what dothe Moſese bp this that he crieth out,that himlelfe and his bzother Aaron atenothpng, but dooth onelp erecute thofe thynges that God hath ape popnted, be Dothe fufficientlp wipe away all blottes of thinkyng euyll of hym. Powe if the thpnges themſelues be confidered, what enchant- ment coulde bepng to paſſe that Manna daplp raypnynge from heauen, thould fuffife to feede the people z and tf any man kept fit ſtore moze thd bis tufte meafure,by the very rottpng therof he ſhuld be taugh:,p God dyd puniſhe his want of belecfe 2 Belide that, with many great proues God fuffred his feruant fo to be tried, that now the wicked can nothing prenaple with pzatpng agaynſt hym.foz how oft did fomtpme the peo⸗ ple protodelp and impudentip make tnfurrections, fomtpme dpuers of them confpirypng among them felues twente aboute to ouerthzowe the holy feruaunt of God: howe coulde he haue begpled their furour with iufions:And the end that folowed plainty Hewetl,that bp this meane bis Doctrine was ſtabliſhed to continue to the ende of allages. Moꝛeouer where he alligneth the chiefe gouernement to the tribe of Juda in the perfone of the Patriarch Jacob, who can denye that this twas Doone by (pirite of prophecic, {pectallp if toe toep in confides tation the thyng tt ſelfe. hovoe in comyng to paſſe it proued trues Ima⸗ Gite DP ofes to haue ben the fyrſt authoz of this pzophecie: pet fromthe tpme that be dydde fpatte put tt in twzitpnge, there pafled fower hun⸗ Dred peares toheretn there was no mencion of the ſceptre in the tribe of Juda. After Saule was confecrate kynge. it femed that the kyng⸗ Dom huld reſt in the tribe of Weniampn. When Daud was annopnted by Samuel, what reafon appeared there wohp the courte of inberitance of the kyngdome ſhould be changed z who wold haueloobed that there fhuld haue come a kyng out of the bale houfe of a herdimanz And whe there were in the faine houfe feuen brethren, who wolde haue fayd that that honour fhuld lyght bpon the yongeſt · By what meane came be to hope to be a kingewho can fap that this annointment twas gouerned bp any att,trauaile oz policie of man, not rather that it was a fulfillpng of the heauenlp prophecies Lpketvile thofe thinges that Mofes afoze fpeaketh, albett darkelp , concernpnge the Gentiles to be adopted into the couenãt of God, feing theicame to paſſe almoſt tho thouſand * akter God the Creatour. 4 atter,do thei not make it plain that he (pake by the inſpiration of God, Fouerlbippe his other telipnaes afozehande of chynges, wohiche Doo fo eutdentlp fauoure of the reuclation of God, that all men that haue Fol ig their founde witt map playnely percetue that itis God that fpeaketh. puter To be hoate, that fame one fong of his,is a cere lookpng glaſſe, wher⸗ prrti. in God enidently appeareth, But inthe other peophetes the fame is pet alfo muche moze plainelp feene. F will choofe out onely a fewe eramples, becaule to gather them all together were to greate a laboure. When in the tyme of Clate the kyngdom of Juda toas in peace, pea tohen they thought that the Chal- Dees were tothemfome ftate and defence, then did Clate prophecte of the deftruction of: the citte and erile of the people. But admitte that,pet this twas no token plapne enough of theinfinct of God, to tell longe befoze of fuche thinges as at that tyme ſemed falfe, and afterward pro⸗ ued true: pet thole peophecies that he bttereth concernyng their delp- ueraunce, vohenſe thall toe faye that they pzoceded but from God: He nameth Cyzus by whom the Chaldees Hhoulde be fubdued, and the people reftozed to libertic. There pafled moze than a hundred peares from the tyme that Efate fo prophecied befoze that Cyrus was bozne: foz Cyrus was bozne inthe hundzeth peare o2 theraboutes after the deathe of Eſaie. oman coulde then geffe that there choulde bee any fuche Cyp2us, that thoulde haue toarre with the Babylonians, that choulde bainge (ubiecte fo mpghtie a monarchie bnder his Dominion, andmake an ende of the evile of the peopie of Iſraell. Booth not this bare tellpnge without any garnithement of twoozdes eutdentely Hetwe, that the thpnges that Efate fpeaketh , ave the bndoubted ozacles of God, and not the coniectures of menz Againe, tohen Jeremie alitle befoze that the people was carted awate, didde Determine the ende of the captiuitie within threſcore and tenne peares, and pomiled returne andlibertic, mutte it not needes bee that his tongue was gouerned by the ſpirite of God What ſhameleſneſſe thall tt bee to denye, that the credite of the pzopberes twas ſtabliſſched by fuche proves, and that the fame thpng was fulfilled in Dede, whiche thet thetm felues doo tepozte to make their fayenges to bee beleued2 Beholde, the fozmer thynges are come to pale, and newe thinges Doo J declare: befoze thet comme foogthe, F tell you of them.F leaue to fpeake hovoe Hieremic and Cse- chiell beepnge fo farre afonder, pet pꝛophecyenge bothe at one tyine, thep foagreed in all thep2 fapenges as if epther one of thepm hadde endptea the wordes foz the other to tozite. What did Hantell: Doothe he not write continuynge prophecies of thynges to come foz the ſpace of fire hundzed peares after, in fuche forte as if he hadde compyled an hyſtory of thynges already Doon and commonly knowen⸗· Thefe thyn⸗ es if godly men have well conſydered, thep tall bee fufficientlp well utnithed, to appeate the barkynges of the wycked. S02 the piapne proofe hereof is tocleare to be fubiect fo any cauillations at all, F knotve tohat Come learned men doo prate in cozners, to Hetwe the quickneffe of their witte in aſſaltyng the truthe of God. For they de⸗ mande,toho harh aſſured bs that thefe thynges whiche ateredde vn⸗ der title of their names, were euer bozitten bp Woles a the pzophetes. Pea, thep are fo hardy to mone this queftion, — euer there were Wy zuy fa rh I, Sere, tr rl. Cia, Fit 10 .Pac.i. f:Bast: liy. Of the Knovvledye of . anp fuche Moſes oznee But if amanne ſhoulde calle in Doubte bohe⸗ ther euer there were any Plato.oꝛ Ariftotie,oz Cicero, who would not fape, that fuche madnefle were woorthye to bee corrected with ſtrobes and frppes2 Thelawe of Moles hathe been meruaploufelp preſer⸗ ued tather by heauentpe proutdence then by diligence of menne. Bnd thotogh by the negligence of the Prieſtes it layẽ buried a lyttell while: pet ſyns the tpme that the godly kynge Joſias tounde it, tt bath Mil by continuall ſucceſſion from age toage ben bfed in the handes of men. Neviher did Joſias beynge tt foozthe as an bnknowen o2 newe thyng. but fuche a thynge as hadde ben ever commonip publifged, and boher⸗ of the remembzance was at that tyme famous, Che oziginall booke it felfe was appoynted to be facredlp kepte tn the temple.anda copy waits tett out thereof,to remapne with the kepers of the kynges Recordes. Onely this had happened, that the prieſtes bad ceafedto publpthe the lalwe accozdpng to the olde accuftomed maner, and the people them fel- ues had neglected thep2 wonted readpng of it. Pea there in maner pale fed no age wherin the etablihement therof was not confirmed and rez nuede Chey that had Dauid in their andes, knew thep not of Molesz But to (peake of thé al at ones, itis moſt certayn p their tozitings came to pofteritie none otherwiſe but from hand to hand(as J map terme it) by continual ozderlp courte of peres dDeliuered from their fathers, which had partlp beard them (peake,and partly while the remembzance was Fvethe of tt, dyd lerne of thein Lobich herd them that thep had fo ſpoken. As fo2 that whiche they obiect out of the byftozie of the Machabees, tompnithe the credite of ſcripture, itis fuche athyng as nothpnge can be deuiſed moze fitte to fablihe the fame. Sut firk lette bs wipe awep the colour that they lap bpon it,and then let bs turne vpon them ſelues the engine that they ratle bpagapntt bs. When Antiochus (faye thep) commanded all the boobes to be bourned, whenſe ate come thefe co- pies that tue nowe hauez Du the other lide J alse them, tn what hop thep could fo fone be made⸗It ts eutdet,that after the ceueltie appeafea thep were tinmediatlp abode agapn, a were without controuerſy kno⸗ wen to-be the faine of ail godly men, that haupng ben brought vp in the Doctrine of them dyd familiarly knowe them. Pea wohen all the wicked men beyng as It wer conſpired togpther,dpd infolentlp triumphe wich reproches vpõ the Fewes, pet never was there any p durſt lap to their charge falfe changpng of their bokes. Foꝛ what foeuer they thynbe the Jewes religion to be, pet till thep thinke Moles to be the authour of it. What then do theſe pzaters els, but betwzate their otone moze ther doggrithe ftowardeneſſe, tobile they fallelp fate that cheſe bookes are chaunged,and newe put in their places, whoſe facred antiquitte ts ap- pꝛoued bp confente of all biftozies + But to fpende no moze laboure batnelp in confutpnge fuche foolithe cauillations :let bs rather herebp conlpder howe great a care God had foz the preferuation of his wozde, when beponde the hope of allimen, be faued it fromthe outrage of the mofte cruell tyrant, as out of a pꝛeſent fyre: that he endewed the god- ip prieftes and other with fo greate conftancte, that thep ficked not to redeeme this booke euen with loffe of theyr lyfe if nede were, and fo to conuey tt oucr to pofteritie: that he difappopnted the narowe fearche of fo many goucrnours and fouldiours, Who can but ——— nota⸗ v 4 oe f+ God the Creatour. the notable and myraculons woozke of God, that thefe facred moe numentes tobyche the topcked berply thought to haue bene btterly dez ftroped, by and by came abgoade agapne asfullp reftozed, and that with a greate deale moze honour, Foz by and by folowed the tranflac tpnge of thetminto Greke, to publyſhe thetm thzoughout the worlde. And not in thps onelp appeared the mpzaculous woozkpnge,that God p2eferned the tables of his couenaunt from the bloudy: proclamations of Antiochus: but alfo'that among fo manpfold miferable afflictions of the Jewes, wherewith the tohole nation toas fometypme worne to a fewoe and watted, and latte of all, brought in maner to bttet deftruce tion, pet they remayned ſtyll fafe and extant, Che Pebsue tongue tay not onelpe dneftemed, but almofte vnknowen. And ſurely hadde not been Goddes pleature to haue his religion pꝛouyded foz, it hadde pery⸗ thedaltogether. Foz howe muche the Jewes that were ſince thepz rez tourne fromerile, voere ſwarued from the natural bfe of theyz mo⸗ ther tongue, appeareth by the Prophetes, that lyued in that age, vohy⸗ cheis therefore tooozthpto bee noted , becauſe by this comparyſon the antiquitic of the lawe and the peopbetes is the moze plapnely percey⸗ ued. And by whome hathe Hod preſerued for bs the doctrine of ſalua⸗ tion contepnedin the lawe andthe pozphetes,to the ende that Cheifte mpghte it his appopnted tyme bee opentp Chewed2 euen by the motte cruelly bente eneinyes of Chaifte , the Jewes, whome Saincte Au⸗ guftine Doothetherefoze woorthylye calle the beepers of the Libꝛa⸗ rie of Chꝛiſtian Churche, becaule thep haue mynyſtred vnto vs that thyng, to reade wherof, theimſelues haue no vſe. Howe If we comme tothe newe Teſtamente, with howe founde prilersis thetrueth thereof vpholden Che theee Guangelittes write the hyſtorie in bafe and ſymple {peeche. Manye pro vode menne Dooe lothe that {pymplicitie, becaufe thep take no heede to:the chiefe poyn⸗ tes of Doctrine therein, whereby it were ealte togather; that thep ene treate of heauenlp mpfteries aboue mannes capacitie. Surely oho fo euer haue but one dzoppe of honeſt thame will be athamed pf they rede the fyrſte chapiter of Luke, Nowe, the fermons of Cheifte,thefumme whereof is ſhortly compaifed bp thefe thaee Euangeliftes, dooe eaſyly Delpuer theyz boritynges from all contempte. But Jhon thunderpynge from on bye,thole whome he compelleth not to obedtence of fapthe, be theotoetl downe their Hubbournefle moze mpghtily than any thunderz bolt. Mowe let come foozth all thefe ſharpnoſed faultfinders, that haue a great pleaſure to hake the reverence of {cripture onte of thep2 otone and other mens heartes lec them reade Johns gofpell: Will they o2 no, they hall there fpnde a thouſande fentences that may at leafte awaken their luggithenes,pea that may pzinte a hozrible brande in thep2 cone {ctences tereftrapne their lawghyng : Che fame isto bee thought of Peter and Paul,in whole weitpnges although the moze part be blpnd, pet the bery heauenlp maieſtie in them boldeth all men bounde,and as it were fafte tped vnto tt. But this one thyng doth Cufficiently aduance their Doctrine aboue the wozlde,that Mathetw being befoze algeuen to the gatne ofhis money boozde, Peter ¢ John brought dp in thete fier boates, ali groſſe vnlearned men,had learned nothpng in mens ſchoole thatthey mpghte deliuer to other. Paule, not oe from a —— ltt, Fol.ige 12 13 Of the Knovwvlede of but alfo from a crueli and blouddp ennemyp converted toa nee matt, with ſodayne and Hnhoped chaunge dothe Gewe, that bepng compel- led bp heauenly authozitte he nowe mapntepneth that Doctrine, whiche befo2e he had fought agapntt. Nowe lette thele dogges dDenype,that the holy ghoſte came Dotone bpon the Apoftles, 02 lettethepm difcredite the hyſtorie: pet tpl the truthe rt ſelfe openly crieth out,that thep were taughte bp che holpe ghofte; whyche beynge before tyme defpifed men amonge the rafkall people, ſodeynly beqan fo glozioulelp to entreate of beauentlp mpfterics. | " There bee pet alfo furthermoze manp herp good reafons, top the tonfente of the churche ſhoulde not be efteemed toithout voeyght. Foz it is to be accompted no fmalle matter, that ſyns the ſcripture was firſt publpihed, the wylles of fo many ages haue conſtantly agreed to o⸗ bep tt. And that howe ſoeuer Sathan with all the worlde hath trauape ded bp meruaplous meanes, eyther to oppzeffe it, 02 ouerthzowwe tt, or btterlp to blotte and deface it oute of mennes remembzaunce, pet euer ſtyl like a palme tree,ithathrpfen bp aboue, and remapned inuincible. Ff 02 there hath not lyghtly ben in olde tyme any fophitter 02 Khetorici⸗ an that bad any moze ercellent toitte than other, but be bath bente bis force agaynſt this ſcripture: pet thep all haue nothyng preuapled. The whole potwer of the earthe hath armed it felfe to deftrope it, and yet all their enterpzifes are banithed atway, as in finokc, Howe coulde it haue reſyſted bepng fo myghtyly on eche ſyde allapled, pf ithadde had none other defence but mannese Peatather it is herebp proued, that it caine from God hymlelke, that all the trauaples'of men ſtryuynge againte tt, pet it hath of het otone power ftpli ryſen bp. Beſyde that, not one ci⸗ tie alone, oz one onelp nation hathe agreed to recetue and embzace it: butfo farre as the twozlde ertendethe urlengthe and bzeadth ,\ the fcripture hath attepned ber credite, by one holye confpiracie of diuers nations, whiche othertople were in nothpnge agreable one with an o- ther. And foralmucheas fuche agreement of mpndes fo Dpuers and Difagrepng in maner tn all thynges elles, ought muche to moue bs, bez caule it appeareth, that the fame is brought about none other way, but by woorkyng of the heauenip mateftie: no fmalle eftimation grotweth vnto tt, vohen we bebolde thepz godlpnefle, that doo fo agree, FJ meane not of them all, but onelp of thofe, with vohom as with lyghtes tt pleas fed God to haue bis churche to ſhyne. | “Powe with tobat aſſuredneſſe of mpnde ought we to fubmitte bs to that doctrine whiche we fee fablithed and witneſſed with the bloude of ſo manye bolpe menne · They when they hadde but ones receaued tt, fticked not boldelp without feare,pea and with greate cherefulneffe to Dpe for it: holwe Khoulde it then come to pafle, that wee, hauynge it con- ueyed to vs with fuche an aflured pledge, Houlde not with certapnand vnmouable perſuaſion take holde of it 2 Jt is therfoze no fmall confir- mation of the fertpture, that tt hath ben ſealed with the bloud of fo ma⸗ np witneſſes. (pecially tohen we confider that they fuffred deth to beare witneſſe of their faith: and not of a frentike diftemperance of beapne, asfomtpme the erronious (pirites are wont to do, but with a firme and conſtant and pet fobze seale of God. Chere be other reafons and thofe fot fedoe nor weake, whereby the Scripture hath her dignitie and = hh ieſtie, ‘Go iy fs “ Pst God the @iedtour:/ / . Fol,a¢ fettic not onely afcertapned bnto godip hartes,but alfo honourably de⸗ fended agaynſt the fubtiities of cautilers, pet be thep fuche as be not of them felues fuffictently auaplable to bepng ſtedfaſt credite ditto it, vn⸗ tyll the heauenly father diſtloſyng therin bis maiettie,Doothe bryng the reuerence therot out of all contrauertie. Wherfore then only the ſcrip⸗ ture (hall {uffife to that bnotoleage of Gov that beyngeth faluation , toben the certapntie therof Hall be grounded bpon the inwarde perſua⸗ fio of the holp ghoſte. Spo thole teftimonies of men that ferue to con⸗ firme tt hall not be batne,if as feconde healpes of aur weaknefle thep folowe that chiefe aud hyeſt teftimonte, But they Doofondly that will haue it perſwaded by proote to the vntaithtfull, thatthe ſcripture is the woorde of God, whichecan not be knowen but by faith. Foz good reaz forrthetfoze dooth Auguitine geue warnyng,that godlyneſſe and peace of mynde ought to gobefoze,to make aman bnderttande ſomwhat of fogreatematters, = CEH EGET Oa TNL patiiete Eve te Chapters ¶ That thofe fanatical! men,tubich korſakyng fertpture, refostonte - reuelation,doo ouerthzowe all rhe principles ofgodlpnefte, | a @ (€wote not tohat wate to attapne vnto Gob, areto bee oN Beithought not fo muche to be holden with errour,as to be R caried with rage, Foz there haue arifen of late’ certain ee ig. petendpng afchoole of the {pitite, bothe them ſelues doe Ecoꝛlatke all readpng, and alfo Doo ſcorne theit ſimplici⸗ tie tohiche fill folotwe the dead and flaping letter,as they call it. But J would fapne knowe of thefe men, what ſpirite that is,bp vohoſe inſpirã⸗ tion they ate caried bp fo hye, that thep dave deſpiſe the doctrine of the feripture a3 chyldiſhe and bale. Foz pf thep anſwere that it is the {pirite of Chaitt, then fuche careletnelle is woorthye to bee laughed at. Foz J thynke they tuill graunte, that the Apottics of Chriſte and other faith- full in the primitiue churche were lightned voith none other ſpirite. But none of them dyd learne of that ſpirite to deſpiſe the worde of God:but rather euery one was moued moze to tenerence itsas their tozitynges ! De veilie tate Cres dendi. i * Owe they that fortabing the Scripture dooimaginey Ey giddy brained men, vohiche motte peefumptuoulip pre-e ‘Doo mot playnly witneſſe. And ſurely fo toas it fozetola by the mouthe era, iix⸗ of Cfaie. Foꝛ where be fapthe, My (pirtte that ts bppon thee, and mp ert. woordes whyche J haue putte tn thy mouthe, Call not departe oute of thy mouthe, tioz oute of the mouthe of thy ſeede fo2 ever : be Dooth not bynde the olde people to the outtoarde doctrine as thoughe they were fette to learne to {pelle,but rather he teacheth,that this thal be the true and perfecte felicitie of the netwe churche vnder the teigne of Chzifte, that tt hall no leſſe beledde by the bopce of God, than: by the {pitite of God. Wbherbp we gather,that thele erode menne toith wycked facrilege dooe feuer afunder thole thynges that the Prophete hathe topner with aninuiolable Bnotte .. Dozeouer, Paule bg tauplthed "4 * » Wit, inte —— — tim. fit, it, tim. fff. ol ſohn. xvi. iil, i.pete.i.x. Of the Knovvledge of ints the thyrde beaten, pet ceafled notto goe fozwatde in the doctrine of the lato and the Pzopbetes, even fo as he erhozteth Timothe, a do- ctour of fingularercellence to apply veadyng. And worthie ig that come mendation to be remembzed, voherwich he fetteth foozthe the feripture, fayeng, that it is profptable to teache, to admonpfthe and to repzouc, that the feruantes ef God maye bee made perfecte, Howe dpuelythe a madnelſe ts it to fapne, that the ble of ſcripture is but tranfitogye, and lafteth but fo2 a whyle, tobiche in dede guydeth the chpldzen of God ez uen to the lafte ende e Agayne. Jwoulde have them anſwere me this ; tobether thep haue tated of an other ſpirite than that, tohiche the Lord pzompled to his diftiples. Althoughe thep be bered with extreme made nelle, pet Jthynke thepare not carped with fuche gpadinefle, that thep pare fo boatt. But what maner of fpirite dyd he ſpeabe of in his pro⸗ mifez enen that ſpirite tobiche Houlde not ſpeabe of it ſelfe, but Huide myniſter and tnfpire into thetr mpndes thofe thynges wheche be the Lorde hpmielfe hadde taught by bis woorde. It is not therfoze the of- fice of the ſpirite vohyche is pzomifed bs, to fayne newe and vnhearde of reuelations,o2 to copne a newe kynde of Doctrine, toberbp we ſhuld be led From the receiued doctrine of the gofpell, but to feale in our mine des the ſelfe fame doctrine that is commended vnto bs by the goſpell. Wherby we playnly bnderftand,that we ought right fudtoufly to ap⸗ ply the redpng a hearyng of the ſcripture, five lift to take any bfe and fruite of the (pirite of God. As alfo eter pratfeth their diligence that ate hedefull to the Doctrine of the Prophetes, vohich pet myght feme to haue geuen place after the rifpng of the light of the gofpell. Dn the o⸗ ther{pde yf any ſpitite leaupnge the topfedome of the worde of God both thzutt vnto bs an other doctrine,that the fame ſpirite ought righte fullp to be fulpected of banitie andlpenge. Foz that tohen Sathan tranffozmeth by mielfe into an aungell of Ipght, tobat credite hall the holp ghoſte haue among 68,i€ it be not feucrally knowen bp fome aſſu⸗ ted marke 2 And truely it hath been playnly poynted oute vnto bs by the woorde of the Lozde, but that thefe miferable men Doo wyllyngly couete to erre to their obone deftruction, tobile thet feeke a (pirite rather from them felues than from him. But(ſay thep) it ts Difhonozable,that the {ptrite of God, tohom all thynges ought to obey, ouid be fubiect to the ſcripture. As if this were a Dithonour to the holy ghoftto be euery where egall and lybe to it felfe, to agree toith it felt in all thynges, and no tobere to varye. Jn deede tf tt were tobetriedby the rule etther of imen,o2z of angels, o2 any others cule bohatſoeuer, then tt myght welt be thought, that tt voere brought into obedience,oz if ye lyſt fo to terme it, into bondage. ut when it ts compared with it felfe, vohen it ts confpdered in it felfe, who canne therfoze fap, that there is any w20ng Doone vnto itz But thus it is brought totrpall. J graunte , but fuche a triall voherewith it was bis obone pleafure tohaue his maieſtie eſta⸗ blifhed. Ft oughtto content bs fo foone ag he entreth into bs..5ut lett onder his name the ſpirite of Spathan thoulde creepe in, he voylle have bs to knowe hym by that image of hym felfe, tobyche he bathe pzin- tedin the fcriptures. He is the authour of the feriptures : he can not be dyuers and vnlyke hym felfe. Therefore it mufte needes bee, that he contpnuallp remapne fuche ashe bathe ſchewed hym felfe wai / God the Creatour. This is no didhorioz dnto him, bnlefle perhappe We count it honozable to fwarue and goe out of kinde from himſelfe. | Wheras they cauil pᷣ we reſt vpon ᷣ letter p fleieth hetein thep ſuſfer Fol die 3 i 4! \ puntiyment £02 deſpiſing sf the Scripture, Foz it is plainenough that .C%. ith 7 Paule there contendeth againſt the falle Apoftles,wobich commending the lato without Chꝛiſt otd cal away the people from the benefite of the new teftainent,toberin the Lord Doth conenant that he boill graue bis fate within the bowels of the faithful, and weite tt in their artes. The letter therfoze ts dead, and the law of the Loꝛd killeth the readers of it, when it is fevered from the grace of Chztttand,not touching p heart, onip ſoundech in the eaves. But it it be effectuallp pꝛinted tn our hartes by the holy auftit it preſent Chit vnto bs:then is it the worde of life, conuerting sules,ceuing totfedome to little ones, ac, Alfo in the fame place the Ap oMle calleth his pzcaching the minttterte of the holy ghoſt: meaning that P holp ghott Doth fo fticke fatt in his truth which be hath expzeſſed itt the (eviptutes,that then onlp be putteth fozth and diſplai⸗ eth his force. when the Scripture hath her due reverence and dignitie. And tt difagreeth not herewith which J befoze ſaid, that the woorde it ſelfe ts not nuh aTured vnto bs, vnleſſe it be cofirmed bp the witnefle of the holy ghoſt. Foꝛ with a certain mutuall bnot the Lozde bath cous pled together the afluraunce of bis voorde and of his ſpirite, ſo that perz fecte reuerence to the worde Doth then fettle in out mindes twohen the holy goſt Hineth spon bs to make bs therin beholdethe face of God: and on the other fide without al feare of being deceiued We Do embrace the holy ghoſt when we rebnowwledge him in his obon image, that is tr his voorde. Thus it is vndoutedly: God bzought not abꝛode his worde among men fora fodeine hetwe, meaning at the comming of his ſpirit bp and bp to take it away againe,but he after fent the fame ſpirite with whole potser he had Diftributed his word,to make an end of bis worke ' with effectual confirinacion of his toozde. In this fozte Chatite opened the mindes of the two diſciples. not that they thold caft away} Scrip⸗ tures and wate toile of themfelues, but that they Mould vnderſtand the Scriptures.Likewiſe Paule vohen he exhorteth the Theſſaloniãs not to extinguiſhe the ſpirite doth not carry them bp on bie to vaine ſpecu⸗ lations without the worde but by and by faith further,that prophecies ave not to be deſpiſed:wherby voithout dout is meant, that the lighte of the (pirite is choked bp fo fone as prophecies come to be defpifed. What fap thefe proudelp ſwelling mẽ,rauiſhed toith the (pirit,to thefe things, which recken this onely to be an ercellent illumination, toben careleſty fozfaking and faping faretwel to the to020 of od, they both boldly and tathly do take holde of al that they haue coceiued in their ſſepe. Truely a farre other fobgietie becommeth the childzen of od : tobiche as thep fee that without the ſpirite of God they are voide of al light of trueth,fo Do they bnowe that the worde is the inftrumente wherwith the Lorde Diftributeth to the faithfull the light of bis ſpirite. For they know none other ſpirite but that vohich dwelte and ſpake in the Apoſtles bp whoſe ozacles they ate continually called to the hearpng of the tooade, ¢€.b, Che bi. ti.coz. ith | bitt, Lu. xxiiii prbit, f.the.v.rig eT Of the Knowvled ge of . Cher. Chapter. Chat the Ser(prare,to coprect all fupertficton, doch hreetmperitors fet the true Mod againtt althe Gods of the gentiles,reckening bym - fo2 none of then. ; *8 ñe out becauſe woe have Mhetved, that the knowledge of ne >, i od which in the frame of the toozld and althe creas eas —5 tures is fombobat plainly fet forth, ts pet moze famili⸗ arly and plainly Declared in the wozde:nolw is tt good - Ee vito confider, whether the Lord Hew himſelfe ſuche in 9 pri the Scripture as it pleated him firſt to be repzefented — tele in bis workes.But J thallat this time be contentes onlp to potnt vnto it, toberbp the godlp mindes being admonihed map. knobo what is chefelp to be fearched in the Scriptures cõcerning God, and be directed to one certain marke in their ſeking. Jdo not pettouch the peculiat couenaunte, wherby Ged fevered the ſtocke of Abraham from other nations.fo2 even then be appeared the redemer in receps ning tobis chilozen by tree adopcion thofe that befoze were ennemiess But we ar pet about that knotoledge that reſteth tn the creation of the world and afcendeth not to Chriſt the mediatour.And although byand by it haibe good to allege certaine places oute ofthe newe teftament, foraſmuch as euen out of it both the power of God the creatoz and his pzoudence inpzeleruiug of the fick nature is appoued, vet J warne thereaders before, tohat ts now my purpole todo,tothe ende that thep pale not the Appotuted boundes, Spo foz this pzefent,letit fuffice bs to learne, oto od the maker of heauen and earth doth gouerne p world bp him created. Cuerp tobere is renomed both hts fatherlp bountie and enclined wil to do good, and there are alfo examples rehearſed of bps feueritie, which het him to be a righteous punitber of wicked Doinges; {pectallp tohere bis Cufferaunce nothing pzeuaileth bith the obftinate. In certain places are fet forth moze plaine delcriptions woberin bis 2 natural face is ag in an image repzefented to be ſeen. Foꝛ in the place: where Moles deſcrybeth it, tt ſemeth that his meanyng was ſhortly to Craxriur ompzehende al that boas laboful for men to vnderſtande of God. The i 1020 (fapeth bedthe Lozd, a mercpfull God,+ gracious, paciente and of much mercp,and true, vohych kepeſt mercy, vnto thoufandes wohich taz keeway iniquitie and topcked panne, beefoze whom the innocente thal not be innocent, tohich rendzeft the wyckedneſſe of the fathers to the childzen and childzens childzen. Where let bs marke,that bis eterni⸗ tie and being of himlelfe is expreſſed in the thoile repeting of that ho⸗ nozable name:and that then bis bertues are rebearfed,in which is deſ⸗ cribed vnto bs, not what be is in reſpect to hymſelfe, but what a one be ig towarde bs: thatthys knoboledge of hym maye rather ſtande in a liuely feling,than in an empty and fupernatural ſpeculation. And bere we bo heare recited thofe bertues of hys tobich toe noted to thine in the heauen and earth,that ts to fay,clemécie,bountte,merep, tuftice, iudge⸗ ment and truth. Foz mpght and power are contepned bnder this name Elohim God.Wyth the fame names of addition doe the ——— im Godthe Creatour. him korth when they meane fully to paint out his boly name. But, be- caufe Z toould not beape bp to many examples toaether, at this preſẽt iet one Pſalme ſuffice bs,toberin the ſumme of al his bertues ts fo ex⸗ actly rechened bp, that nothing can feme ts be omitted. And pet is noe thing there rebearled but that vohich woe map beholde tn his creatures. So plainiy Do we percetue God by informacion of erperypece,to be fuch as be declareth himſelfe in hys worde. In Jeremy where he pronoun⸗ ceth tobat a one be would haue bs knowe hym to be, he ſetteth fozth a deſcription not altogether fo full,but pet comming all to one effecte, He that glozpeth,fateth be,let him glozp inthis that be knoweth me to bee the Lord that Do mercy, tuftice,and tudgemente on the earth, Surelpe thefe thzee thinges are berp neceflarp foz bs to knowe:mercy, in which alone conſiſteth al out faluacion:Judgement, sobich is dayly executed bpon euil Doers,and moze greuous is prepared fo2z them to eternal des ſtruction: Juſtice wherby the faithful are pzeferued and moft tenderlye eherithed. hich thinges toben thou hat concetued, the prophecy faith thou hat (ufficientlp enough toberof thou maiett glory in God. And pet here are not omitted either bis trueth o2 bis potwer, 02 bis holineſſe o2 gocdnefle, Foz hovo ſhould the knowledge ſtand fure which ts here rez quired of bis tufttce, mercy and iudgement, vnleſſe tt Did ref bpon bys bnmouable truth: and how ſhould we beleue that he doeth goucrne the earth with tuftice and iudgement, but vnderſtandyng bys power: And tobenfe commeth bis mercp but of his goodneſſe⸗ FE then all his waies be mercy, iudgement and iuſtice in them mutt holineſſe alfo nedes bee ſeen. And to none-other ende is Directed that knowledge of God thatis fet forth vnto bs inthe Sycriptures,than ts that knoboledge alfo vohich appeareth empzinted tn bis creatures,that ts to ſay:it fir moueth bs to the feare of God, andthen to put confidence in bym, to the ende we ‘map learne firſt to honoz him with perfect innocency of lyfe and vnfai⸗ ned obedience and then to hang altogether bpon bys goodneſſe. But here J meaneto gather afumme of generall doctrine. And firft let the readers note,that the Scripture to the ende to direct bs to the true God, Doth erpzelly exclude and caft away althe gods of } gen= tiles, becaule commonly in a manner inal ages religion bath ben cor⸗ rupted, True it ts in Dede that the name of one God was euerye where Bowen and renomed.F o2 euen they that voorſhipped a great nomber of. gods; fo oft as they Did [peake accozding to p pzoper ſenſe of nature, they (imply vſed the fingular name of God as tl they were contented with one God alone.And thys was wiſely marked by Juſtine p Mar⸗ tyz, vohich fo2 thys purpofe made a boke of the Monarchie of god, wher bp manp teſtimonies be Heweth that thys, that there ts but one god, was engrauen in the hartes of al men. Che fame thyng alfo doth Ter⸗ tulliane pzouc by the common phate of fpeche. But foꝛaſmuche as all woithdut exception are by theit obon banitie either dzatoen o2 fallen to falfe forged deuiſes,and ſo their fenfes are become bayne,therefoze all _ that euer they naturally vnderſtode of the beeing but one god, auayled no further but to make them inxecuſable. Foz euẽ the wiſeſt of them do plainly ſhewe the wandering erroz of theyz mpnde, whenthep wyſhe fome god to aſſiſt them, and ſo in they payers do cal bpon bneertayne Gods. Mozeouer inthis that thep imagined god to haue many rape althoug F ola. Placrlb ttf. Vere, df, rei. SE Of the knowledge of although they thevaht fombobat leffe abfurdelp than the rude people Did of Jupeter, Mercury, Venus, Minerua and other: pet were thep not free from the decettes of Satan,and as we haue already ſayed els where, whatſoeuer wapes of eftape the Philofophers haue futtelly ine uented, they cannot purge themfelues of rebelliõ but that they all haue Haba it, coꝛrupted the trueth of god. Foz thys refon,Habacucafter he had condẽ⸗ ned all idels bivdeth to (eke God in bys own temple, that the fapthfull Could not admyt hym to be any other than ſuch as be had diſcloſed him felfeby hys worde. The.xi. Chapter. — hat it is bnlatwfull to attribute vnto God a viſible foꝛme and that gene⸗ rally thep foxfake God,fo many as do erect to them felues anp images. — Lit as the Scripture prouiding fo2 the rude ¢ grofle an toit of man bfeth to (peake after the common mane: fo toher tt meaneth to make feuerallp knowen the » Yai] true God from the falle gods, tt chiefelpe compareth eves by him with idols:not that it Doth allowe theſe inuencys NY 3 ols that ave moze futtellpand finely taughte by the —— beds) Dhilofophers, but the plainlier to diſcloſe the foliths nefle of the world, pea rather their madneſſe in fekyng God folong as they cleaue every one to thetr oon imaginations. Cherfoze that exclu⸗ ſiue definition whych we commonly heare,bapngeth to nought all that matter of Godhead that men frame to themfelues bp their oton opini⸗ on, becaule God hymſelfe ts the onlp conuentente witneffe of hymſelfe. Fn the meane tyme, fith thys brutyſh groffenefle hath poſſeſſed p tohole iwozld,to couet biftble hapes of God,and fo to forge themfelues Gods of timber, ftone,golde,filuer and other Dead and cozruptible matter, we ought to holde thys pzpnetple,that toprh topcked falſhode the glozpe of Godis cozrupted fo oftas any hape is fained to repzefent him. Ther⸗ foze God in the lato, after he had once chalenged the glory of bys dettie to hymſelfe alone, meaning to teache bs tobat manner of toozthipping crs. ta DUM be aloweth o2 refuleth addeth immediatly: Thou Halt make thee ume te graven image,noz anp ſimilitude, in which woordes he reftraineth out libertic.that we attempt not to repzefent him w any bifible image. And there he Hhoatlyp reckneth dp all the formes wherwith of long time befoze,fuperfticion had begon to turne bis trueth intolpinge. Foz we knowo that the Perlians worchipped the ſonne, yea and fo many ftarres as the folith nations favo in the Chie, fo many goddes they fained them. Maxl* And ſcarce was there any lining creature tohiche was not among the mus Tiri Egiptians a figure of Gon, But the Geecians were thought to be boy⸗ us plato- for than the reft,becaule thep wo2thipped God tn the (ape of a manne. nicusler 95 ut God compareth not images one with an other,as though one wer mone. moze and an other leſſe mete to be bled, but withoute any exception be xx viii. reiecteth all inages,pictures and other lignes, voherby p ſuperſtitious 2 thoughtto haue Godnere vnto them. Dewtts TChisis cafp to be gathered by thereafons whiche he topneth to the HID = prohibition. Firſt with moles. Wemember chat the Lod hath ies to thee alah | ry God the Creatour. Fol 23 thee in the bale of Horeb. Thon heardeſt a boice, but thou ſaboeſte no body. Therfoze take hede to thy felte,leat paraduenture thou be decei⸗ ued and make tothy ſelfe any likeneſſe. at. We fee hovo openly God ſet⸗ teth his boice agatnt all counterfaite hapes, that we may knowe that thep forzfake God vohoſoeuer do couetto haue bifible fozmes of hym. oa DEthe Pꝛophetes onelp Eſay ſhalbe enough whiche ſpeaketh ofte and Cfa.rt: much herok, to teache that the maieſtie of god is defiled with vncomlye te te and folifhe counterfaiting, twoben he beepng without bodp ts libened.to 515, 5 0 bodily mater:betng inuifible,toa viſible image:being a (pirit.to athing rows. | without life:being incomprehenſible,to afmallompe of timber, ftoneo2 acte.xbit. golde. In like manner tesfoneth Paule:For almuch as we are theges rrr. nevacton of god,toe ought not to thinke that the godhead is Ipke vñto golde,o2 ſiluer o2 tone graven by att and the inuention of ina, Where bp it certainely appeareth, whatloeuer images are erected 02 pictures 3 painted to expzeſſe the hape of god, they ſimply diſpleaſe hym as cer⸗ | taine dDiGonozs of his matefte. And what maruel ts it if the holy ghoſt do thonder outthele ozaclesfrom heauen,fith be compelleth the verye weetched and blinde idolaters themſelues toconfellethisinearth:Jtis . . toler hat Seneca complained ag it is to reade in Auguitine. Chep Li-vi.de Dedicate (fateth yeythe holy immortall and inutolable gods in moſt bile ciui.dei. and bale ftuffe,and put bpon them the thapes of men and beaftes, and cab,x ſo me of fhem with binde of Man and woman mingled together,€ wich (ondzphhapen bodyes and uch thep call gods whiche tf thep Houlde recetue breath and mete them would be reckened monfters . Wherebdp agapue plainly appearety,that tt is a fonde cautllacion toberetotih the : defenders of images (eke to efcape, which fap that the Jewes were for⸗ : biddentinages,becaule thep were tnclinable to ſuperſtition. As thoughe : that thyrig perteyned to one nation onelp which god bzpngeth forth of bps efernall beeing and the contpnuall ogder of nature . And Paule {pake tot to the Jewes but to the Athentenles when he confuted theyr error in counterfaytyng a hape of god. Godin dede. J graunt,ſomtyme in certapne ſygnes hath geuena 5 prefence of hys qodbed, lo as be was ſayed to be beholden face to face, but all thefe (panes that ener he ſhewed dyd aptly ſerue foz meanes to teache,and topthall dyd plapnip admoniſhe men of an tncompzebhétible eflence.ffoz the cloude and fmoke and flame,although they wer tokens . of the beauenly glory, pet aid they as it were bridie and reftraine the <3 etn fit mindes of mé that they Hould not attempt to paſſe any Eurther.hers fore not Moles himielf,to whom God dilclofed himlelfe mott familiar⸗ yop yy ip in comparifon of other, obteined bp prayer to fee that face, but receps iti.riti, ued this anſwere that man ig not able to fufteine fo great brꝛightneſſe. The holy ghott appeared onder the lykeneſſe of a Doue, but fith he im⸗ Par.ttt. mediatip bathed aap, voho doeth not fee that bp that toké of ſo ſhort vviz a continuaunce of a moment the faithful are put in minde that thep ought to belene himto be an inutlible (pirite,that holding them contẽ⸗ ted with bis bertue ¢ grace,tyey ould make him no outwarde ape. This that God appeared fomtimes in fogme of a mari, was a forelhe- ting of the reveling that toas to be made of him in Chait. And there- fo2e tt teas not lanofull fo2 the Jewes to abule this peetente to erect ta theintelues a repgefentacion of the godhead in the (ape of man, — the ee oe og ee eee es Of the Knowvledgeof the mercy feate toberitt God ſhewed forth the prefence of his polver in the time of the latw,was fo made as it might teache thatthe beſt behol⸗ ding of the godhead is this,wohen mens mindes are caried beyond them een, ed felues with adminiftracton of it. Foz the Cherubing with their winges * * FFO- gretched abrod did couer it, the veile Did hide it, and the place it ſelfe bec ing fet faire inwarde did of it felfe fufficientlp kepe it fecrete. Therefore itis very plaine that thep be berp mad that qoe aboute to defende the images of God & of Saintes with p erample of thefe Cherubins. Foz, F pray you,what meant thefe litle images, but to hewe that images are nof mete to repzefent the mifteries of God:fozafnuch as thep were made fo2 this purpole,that hiding the mercy feate with thetr winges thep houid not onelp kepe backe the etes of man,but aifo all his fenfes from the bebolding of God and fo to correct his tah hardinefle . Foz Cla.vi.ii this purpofe maketh it thatthe Prophetes delcribed the Seraphins ſhewed them in viſion, with thetr face bncouered:wherbp they fiqnifie, that fo great is the bzightneffe of the glozye of God that the Angelles themfelues are kept from direct beholding it,and the (mal ſparkes ther- of that hine inthe Angels are withdzawen from our eies. Aithoughe pet fomanyp as rightly udge, doe acknowledge that the Cherubins of whom we novo (peake,perteined onelp to the olde maner of introducti⸗ on as it were of childzen bled tn the lato. So to dzaw them now foz an example to out age,is.an abſurditie. fF 02 that childith age, as J may fo terme it, is paſſed, fo2 the tobich ſuch rudimentes were appointed .And itis much hame,that the painime waiters are better expounders of the lato of God than the Papiſtes are. Fuuenale repzocheth the Jewes as it were tn ſcorne that thep honoz the white cloudes and the deitie of the heauen. J graunt be (peaketh peruerilp and wickedly: and- pet he ſpeaketh moze truely in faping that thep haue among them no image of God,than p papiftes do which prate p thep had a biftble tmage of god. And whereas that people with a certaine hote haſtineſſe, brake out oftentimes to {eke them tdols,euen as waters out ofa great freſhe {p2ing boile out with biolét fozce:herby rgther let bs learne hoto great is the tnelinatton of our nature to idolatry. leat theowing vppon the Jewes the blame of that fault which ts common to al, voe flepe a dead⸗ ly flepe vnder baine allurementes to ſinne. To the fame purpoſe ferueth this faping. Che idols of the gentiles are golde and filucr,euen the wozbes of mens handes . Beecauſe the. vfacrb.b, Pꝛophete doth gather of the tuffe it felfe,that thep are no gods P haue txiit.oeb a golden or filuer image:and be taketh it fo2 confelfed truth, p itis a fo⸗ lich fained tnuencion tobatfoeuer boe concetue of our obon ſenſe concer- ning God.He nameth rather golde and ſiluer than clay 02 ftone, p the veaũtie o2 the price Hould not ferue to bꝛyvng a reverence to Dols. But he concludeth generally that nothing ts leffe allowable than gods tobe made of Ded ftuffe. And in the meane while he fandeth as much vpon this point,that men are caried awaye With to mad a rathenefle, whyche themfelues bearpng about with them but a boꝛrowed bzeath,ready to banith away at euery moment, pet Dare geue the honor of God to idols. Man mut nedes confefle that himfelfe ts but a creature of a Dates cons tinuaunce,and pet be will haue a pece of metallto becompted God to which himfelfe gaue the beginning to be a Gov, Foz — the eginning Oi ie! all ile Pie Godthe Creatour. * Fol.24. beginning of idols but from the wil of mẽ Mery iuſtly doetl the heathẽ poet geue them this taunt: My, Faby op | 1 was fomtime'a fig tree log,a blocke that ferued for nought: Horat The workeman douted what of me were fitte(t to be wrought; i a A fourme to fit ypon,or els a Priap God to be. Ac length he thought the better was a God to make of me Foꝛſoth an earthly filly ma that beeatherh out his own life in manet ‘ every moment,bp bis wozkemanthip Hal conuep the name and honour of God toa dead ſtocke. Wut fozatmuch as Epicure in (coffingly ietting ; hath cared fo2 no religion, let bs leaue the tauntes of him and ſuche ag veis,and let the rebubing of the Prophete pzicke bs o2 rather thaufte J bs thzough where hefapeth, that they are to much beaſtly witten that Crit with one felfe pece of wood Do make a fier and warme themfelues, doe "”’ { heate the ouen to bake bzead,d0 roſt o2 fethe leh, anddo make thema | f God bekore which thep fal dobon humbly to pray. Cherfoze in an other place he Doeth not onely accufe then by the law, but alſo doth repzoche thei that they haue not learned of the fundaciõs of the earth : fo2 that there is nothyng lefle conuentent than to bepng Godtothe meafure of era,c.rrt, | fpue fote toyich ts aboue all meafure and incompzebenfpble. And pet ~ &§ thys fame monftrous thyng vohich manikeſtly repugneth agaynte the oder of nature,cuftome ſheweth te be naturall to men. We mult more⸗ CAtt-bitt. ouer bolde in minde. that (uperttitions are in Scripture commonly tes’ hr" ee bubed in thys phraſe of (peache, that thep are p workes cf mens bande Dewitth which want the authozitie of God:thatthys may becertapne, thatiall ii thefemaners of worſhipping that men do deuiſe of them felucsare de⸗ micortit. teftable. Che Prophete in the Pſalme doeth amplife the madneſſe of Picro.bit themthat therfoze ave enducd voyth vnderſtandyng, that they choulde RlVI know that al thynges are moued with the only power of God, and pet they pray fo2 helpe to thinges Dead and ſenſeleſſe. But becaule the coz F ruption of nature carryeth as wel al nacions,as eche man priuatiye to fo great madneſſe at laf the holy ghoſt thondzeth toyth terrpble curfe agapné them faping:let them that make them become lyke to them and fo many as truft in them.And it is to be noted that a fimilitude is no | leffe fozbpdden thana grauen image, wherby the fonde futteltie of the . Grekes ts cofuted. F 02 they thynke they ar wel diſcharged tf they qraue ! not a God, while in payntinges they do mozelicentioully outrage than any other nations. But the Loꝛd fozbpddeth an image not onelpto be made bp the grauer,but alfo to be counterfatted by any other workmã, becaufe {uch counterfaiting is euill and to the diſhonoꝛ of his maieſtie. Z@ know that it isa faping moze than common among the people, > | images are lay mens bokes.Gregozy fo fatd, but the ſpirite of god pro⸗ | nounceth far otherwiſe, in tobofe (hole tf Gregorie had ben taught,be would neuer fo haue ſpoken. Forꝛ voheras Hieremy painly fateth that the ſtocke is a Doctrine of hanitic: and wheras Pabacucteacheth p the Bte.r.dttt molten image ts a teacher of lyes:ſurely hereof is a general Doctrine to Dat Feit be gathered. that it is baine and lieng wohatfoeuer men learne by ima⸗ ges concerning God. Ff any man take erceprion,and faye thatp 3z0- phetes repzoue them only vohich abuſed images to wicked —— graunt ™N Of che knowledge of J qeaunt that to be tone. But F adde further that whichis eaſy fod all men to fe, that thep condemne that thing voholy which ÿ Papiſtes take fo2 an aſſured principle,that images are in fede of bobes. For they doe in comparifomn fet tinages again Ged as thinges directly contrarye € fucl as neuer can agree together. Chis comparifon F faye is made in thole places which F haue alleged. Sith there ts but one true god who the Jewes did worchip. it is amiſſe st fallly Done to forge bifible ſhapes to cepecfent God, and menare milerably Decetucd thartherbyp feke fo2z biowledge of God.F nally rg it were not true that it is a Decettfull and corrupt knowledge of God thar is learned by tmages the 39 20phetes Would not fo generallp condemne it. At leaſt thus much| win of them then we Chew that it is banitie and liengthat mendoattempte to re⸗ paelenit God with images, we Do nothing but rehearſe voord foro bat which the Prophetes haue faught. «| ro (ft ’ t of 6 Tet be red what Lactantius and Cufebius haue w rittẽ of this mats ter vohich ſticke not to tabe it fog certayne p thep wer al mortal of whs unages are tobe ſeen. Likebotfe Auguttine : whiche withoute douting pꝛoñounceth that tt is vnlawfull not onelp to oogthip images, but ale 1, (ote-fet-bp images to God. and pet fayeth he none other thyng but the _ ‘ — mañy poares before was decreed by the: Clibertine coum Libert. cok pabervol this is therrrbt:Chapiter. Ft tg oꝛdeined that no pictures — be had in the church. that the thing whichis honored and worſhipped be Hot patuted ou the wals Buit mot notable is tnat which in another: ib Aii. nia ceAugulline allegeth out of Varro,and ronfirmethit with bis owne deCimte alentthat they which fir bought ithe images ot gods , both toke tate gel sipay thefeare ot God, and beought tmerroure.F£ Warto aione ould £9? 1X,., A this,paraduenture it Hould be but of finalauthozitie pet ought it & xxxi. Frightto make bs ahamed that a heathen man groping in Darkuefle caine to this light, to fe that bodilp images are therfoze bninete for the mai¢ fie of Ged; becauſe they diminiſh the feare of Godand enceeale erroz in men. The proufe it feife witneſſeth that this was no lee tru⸗ ip than wiſely (poken. Wut Auguttine hauing bozrowed it of Varto. bringeth tt korth as of bis oton mind, And firſt be admonitheth thatthe: firſt errors wherwith men were entangled concerning God; beganne not of images, but as with new matteradded encreafed by thems Ses! condly he erpoundeth that the feare of god is therefoze miniſhed oz ra⸗ ther taken away therby, becauſe bis mateftie may eaſely tn the folithe: neſſe and iii the fonde and abſurde forging of images grow to cotempts Which feconde thing J would to god we did not by proufe finde to befo true. Whoſoeuer therẽfore will couet to be rightly taught let him elles where learne than of inages; what is ineteto be Knowen concerning God. (1G) 0} noaii 7 Wherkore ifthe papiſtes haue any ſhame, let them no moze vſe thys (hy ft to fay that images are lay mens bokes, which bymany teſtimoni⸗ es of Scripture ar fo openly confuted, Andalthoughe Jgraũt them fo much, pet ſchould they not muche get thereby for detente wf their idoles. What inonkers thep thruſt usin the place of od ts wel knowen. Che. pictures and images that thepdedicate to Zaynctes what ar they but examples of extreme tiot bucennefle,woherunto if any would fatbton. himlelke, he bocre worthy to be beaten with faues:Spurelp the — joules, | is God the Creatotir: Fol. 25 houſes can ſheboe hatlots moze chattelp and foberlp attpred, than their temples (hewe images of thefe whom thep wauld haue called virgins. €uen as bncomly array geue they to the martirs, Lette them therfoze fathion their tools at leatt to fome honeſt chewe of hamefattnefle, that thep may fomiohat moze colorably lye ti fateng,that they are the bobes offome holineffe. Sutil it were fo,pet then would we anfwere,thatthis is not the ryght wap to teache the fapthful people in holy places, whhom God would haue there inftructed totth farre other doctryne than wyth thefe trifles.God commaunded in the churches acommon doctrpne to be fet fozth to al men in preaching of his woorde and in his holy miftes tyes:whereunto thep Hew themfelues to haue a minde not very hede⸗ ful,that catt their etes about to bebolde tmages. But whom do the Pas piftes callay and bnicarned men vobofe vnſkilfulneſſe map beare to be taught onlp by images: fozfoth euen thofe who the Loꝛd knowledgeth foz bys difciples,to vhom be bouchefaueth to reuele the heauenly wiſe⸗ dome, whom he willeth to be inftructed with p holfome mifteries of bis kingdom. J graunt in Dede as the matter ſtandeth that there avat this Dap many which cannot be voithout fuch bokes. Wut whele J pzay pou groweth that dulneffe but that they are defrauded of p Doctrine whiche only twas mete to inftructthem witheF oz it is foꝛ no other caule that they which hadthe cure of churches gane ouer their office of teachyng toidoles, but becaule themfelues were dumme. Paulẽ teftiticth that vr Chzitt ts in the true peeaching of the gofpel,paintedoutand in amaner ©* Mt. crucified befoze our epes. To what purpoſe then werttto haue cõ mon⸗ ly fet op in churches fo many crofles of wood, ftone,filuer and golde, if thys were nel and faythfullp beaten into the peoples heads, that Chriſt dyed to beare our curſe vpon the crofle;tocleante our fpnnes with the Sacrifice of bys bodyp,andto wath them away wyth hys bloud, and fits nally to reconcile bs to God the fatherz DE which one thyng thep might learne moze than of a thoufande croſſes of wood 02 ftone. Foz parhaps the couetous do fet their mindes and eves fatter bponthe golden and filuer crofles than bpon anp toogdes of God. ionld As concerning the beginning of idols,that is by, common confente thought to be true which is woritten in the boke of topfenome, that thep sap. rit boere the firft authourcs of them. tohich gaue thys honozto the ded, (uzyy, perſticiouſty to voorſhip theit memorie. And truly J graunt that thys euil cuftome was very auncient.and F deny not that ĩt was p fierbrand wherwith the rage of men beitig kindled fo idolatry did moze andmoze burne therin.pet ds J not graunt that thys was the fyeſt orygynall of thys miſchiefe For it appeaveth bp mofes that images were bled before that this curioſitie in dedteatig the images of Dead mé,wohereof the pro⸗ phane to2pters make otfenmention,were come in bre. When he telleth that Rachel had ſtolen her fathers idols, he (peaketh tt as of a common .. fault. Wherbywe may gather that the wit of man is as J map focabit, pi, Heontinual toozhip of idols. After the generall floud, there was as it woere a newo regeneracion ofthe twoozld and pet there pafled not many peates but that men according to theirown lutt fained them gods: And itis likely that.tbe bolp patriarch pet living, bts childzens chilozen wer —— to idolatry.ſo that to his bitter qriefe he fate the earth defiled wh ls,tobofe coꝛruptions ihe 2020 bad but late purged with ſo horribe ae ®,t, ludgement, Rol xxiiu. fl, — Of the Knovvledge of tudgement.foz Thateand Pachoz euen before the bitth of Abꝛaham tuere wozthippers of falfe Godsjas J ofue teftifieth. Setng the genes ration of Sem fo fone fwarued, tbat thal we tudge of the pofteritie of Chain, who were already curled tn their fathereThe minde of men, as it is full of pꝛide and rathe boldeneſſe, pzefumeth to imagine God accor⸗ ding to her own concett:and as it is poſſeſſed with dullneſſe, pea ouers whelmed with groffe ignozaunte, fo it conceiueth banttie anda fonde fatafie in ftede of God. nd to thefe euils ts added a new miflchiefe that man attempteth to erpzefle in workemanchippe fuche a God as be tus wardlp concetucth. Thus the minde begetteth the tdole,and the bande b2ingeth it forth. The erample of the Firaelires proueth that this was the beginning of olatrie,that men do not beleue that Godis among them, pnieffe be Hetwe himſelfe carnally prefente. We knowe not fated thep what ts become of this Moſes:make bs gods that map go befoze bs. They knew that there was a God whole power they bad had expe⸗ rience of in fo many miracles:but thep did not beleue that be was nie vnto them, vnleſſe they did fee with thetr eies a cozpozall repzefentacts of bis face,to be a witneſſe vnto them of the God that gouerned them, Theit minde was therfore to knowe by the image going befoze them, that God was the guide of their fournep. Chis thing daily experience teacheth,that the fleſh ts alway vnquiet till tt hath gotten fome cours terfaite deuiſe like tt felf , wherin itmay vainly deliteas in an image of god. In a mannet in al ages fince the creation of the woꝛld, mento obep this blinde deſire haue erected fiqnes voherin they unaginedD Gov to be pzefent befoze their carnall cies. After fuch inuencion fozged, bp and bp foloweth woshipping. Foz tober men thought that they bebeld God tn images, they did alfo wor⸗ Sip him in them. At légth being borh with mindes and eies altogether fattened theron,thep beganne to ware moze and moze bzutibe, andto | wonder at them and have them in admiracion, as tf there wer fome nas ture of godhed in them.So appeareth that men bzake not out into the wozthipping of images,tillthep were perſwaded in fome groffe opini⸗ On: Not to thinke the images to be gods, but to imagine that there dyd acettaine force of Godhead abide inthem . Cherefoze tohether thou repreſent to thy felfe either God o2 a creattire in the image, vohen thou falleft Doton to worſhip, thou art already bewitched wich fome ſuperſti⸗ tion: f 02 this reafon the Loꝛd hath foꝛbidden not onelp images to bee erected that at made to erpzeffe a likenefle of him, but alſo any titles og ftones to be Dedicated. that ould ftande to be voorſhipped. And foz the fame teafon alfo in the commaundemente of the latwe,this other potnt is added concerning woz2thipping. F 02 fo fone as thet hane fozged a bi⸗ fible forme fo2 God,they alfo tpe the power of God vnto tt. So beaftlie folith are men,that there they fatten God where thep counterfaite him, and therfore muft thep nedes worſhip tt. Neither is there any differéce whether they fimplp worthip the ole,oz Godin the ole. This is ale wap idolatry when honoures due fo Godare gevento an idole vnder what coloz foeuer it be. And becauſe God wil not be woꝛſhipped fupers ftitioufly,therefoze what foeuer is geuen to idols is taken from bym. Lette them take hede hereunto that (eke for pretenfes to Defende the abbominable idolatrie wherwith,thefe many ages pat, true religion bath been Drowned and ouerthzowen, Wut Caye theprthe images 7 God the Creatour. 4 Fol.ↄc⸗ are not taken for goddes. Neither were the Jeboes themſelues fo vn⸗ aduiſed to forgett that tt was God by whoſe hande they hadde been bꝛoughte outẽ of Egipte befoꝛe they made the calfe. Pea boven Aaron fated, that thofe were the Goddes by tohom thep were Delivered oute of the lande of Cgipte,they boldly aſſented.ſhewing a plaine toke of their meaning, that thep would till kepethat God that boas their deliuerer, fo that they mighte fee him goe befoze them inthe calfe. either ts it to be beleued that the heathen were fo grofe as to beleue, that God twas no other thing but ftockes and ftones.F 02 they changed their images at their plealure, but fill they kepte the fame Goddes tn thetr mynde: andthere were many images of one God; and pet thep dyd not accoz= ding to the multitude of images faine them many Gods . Beſyde that they did daily colecrate newe images vet did they not thinke that thep made ewe gondes. Lette the ercules be read whiche Auguftine faieth were pretended bp the Idolaters of his age. When thep were rebubed, the common forte aunfioered, that thep dtd not worchippe that viſible thing, but the dettie that did in it inuiſibly Dwell, And thep that were. of fombobat better religion,as be calleth it, did fapethat they dtd neither wozhippe the image noz the ſpirite in it, but by the cozpozall image they did. bebolde the fiqne of that thing vohiche they oughte to wozthip. Howe then: All wWolaters, whether thep were of the Jewes oꝛ of the Gentiles; were noite otherwiſe minded than as F baue fated: betng not contented with a {pirituall bnderftanding of God, they thought by the unages be Gould be moze lure and nerer impzinted in them. After once that (uche difozdered counterfaiting of God well liked them,thep neuer ended, till Daily moze and moze Deluded with newe deceites thep ima⸗ gined that God did ſhewe foozth bys power intmages . And neuer⸗ theleffe, both the Jewes were perfwaded that vnder fuche tmages they did worſhippe the one true Lorde of heauen and earth: and lyke⸗ re the gentiles,theit falfe goddes, whom pet they fayned to dwell its eauen, 4 Wheloeuer deny that it hath thus ben done in time pal, pea within 16 our oon reinembzaunce,they impudently ite, Fo2z.toby fall thep Dovon befoze the:-And tohen they pray, toby turne thep toward them as to the eates of Gods Foꝛ it is true that Auguitine faieth, thatnoman paieth plcriit 62 wozthippeth when belo beholdeth an tmage but he is fo affected in minde that be thinketh himſelt to be heard of it,o2 that it wil do foꝛ him tobat he deliveth. Why is there luch difference vetwene the images of one God, palling by one image with litle reuerence or none Dorie to tt they honoz an other ſolemnelye Whpy doe they werry thefelucs with bas wed pilgremages to bilitthole images voherof they haue like at homee Why do they at this day in defente of them as tt voere for their religion and countreyfight to laughter and deftruction, im fuche fozte as thep toould better fuffer to haue the one only God than thetr tools to be také from them; And pet ¥ do not recken bpthe grofle errozs of the chmon people, tohich are almoſt infintte,and do in manner pollefle the hartes of all men.Z do only theto what thẽſelues do confelle oben they meane moſt of al ta ercule themſelues of idolatry, We do not caltheme fap thep> oute Goddes, No moze did the Jewes noz the gentiles cal them theirs in tyme pafte ; and pet the Pzophetes eche vobere oy not to tafte oll, in int pf. cxin 14 15 Of the Knovvledge of BWaptifme and the Wozdes fupper, and other ceremonies bohereboyth out cies ought both moze earneſtly to be occupyed and moze lively to be moued,than that thep ſhould nede anp other tmages ftamed by p witt of men. Loe thisis the incomparable commoditie of images; whiche can by no balue be recompenfed,if we beleue the papiftes, tr FZ thinke J bad fpoken enough of this thing alreadpe, but that the Hricene Hpnode doeth as it were lape hande on me to .enfozce me to fpeake moze. J meane notthat moft famous Spode which Cokatine the Great allembied, but that which was holden epght hundzed peares ago, by the commaundemente and authozitte of Irene the Empꝛreſſe. F 02 that Spnode decreed, that tmages Houlde not onelp be hadde in churches , but alfo woozthipped. £02 whatfoeuer J Moulde faye, the authozitte of the Spnode woulde make a greate. preiudyce on the other (pde.Although to faye trueth,that dooeth not fo much moue me, as make it appeate to the readers howe farre thep2 rage ertended,that were moze Defirous of images than became Chzpftians. But ficflet bs difpatche this. They that at this Dap mapnteine the vſe of images, allege the decree of po Aicene Synode for theyz defenfe. Wut there is ertante a boke of contutacid bearyng the name of Charles the Great, whiche by the phzafe woe maye gather to haue been vorytten at the fame tyme.Therein are recited the fentences of the Byſhoppes that were prefente at that counfell, and the arqumentes boherewith thep conté- ded. John the Legate of the eaft partes fated: God created manne af⸗ ter his otone tmage: and thereuppon gathered that we oughte to haue mages. The lame man thought that images were commended vnto bs in this fentence : Ghetoe ine thy face, becauſe ttis beautifull an other to pzoue that images oughte to be ſette bppon altares , cpted thys teftimonie:no manne lighteth a candell and putteth tt vnder a vuchell. Bn other, to ſhewe that the beholdyng of them ts profita⸗ bie fo2 bs, bzought fozth a berfe oute of the falme:the Ipghte of thp countenaunce is (ealed bppon bs. An other tooke thys fimilitude: As the Patryarches bled the Sacrifices of the gentiles,fo mult Ch2pe ftian menne haue the tmages of Saintes in Meade of the images of the gentyles. To the fame purpofe haue thep wepthed thps faping: Loꝛde. Jhaue loued the beautic of thy houſe. But ſpecially witty ts the etpofition of thys place, As we have heard fo haue we feen, that God is not knowen by onelp hearyng of bys wo2de,but alfo by lokyng bponimages. Like is the tharpe deüyſe of Bythop Theodoze. Dara uellous(fayeth heis Godin bis Haintes.Andin an other place: Ja the Saintes that are in the earth:therefoze thys oughte to be referred to images. Finally fo filthy are theye vnſauorye follpes that it greueth me to reheaſe them. When they talke of the woꝛſhyppyng: then are bzoughte foorth the too2thypprnge of Pharao and ofthe rod of Foleph, and of the piller that Jacob fette bp. Albeit tn thys latte erample, they Doe not onelp bep2aue the meanyng of the Scripture, but alfo bapng tn that whyche isno where to bee read. Then theſe places feme to them maruclous ftronge and meete proues. Wozthippe his footeftole. Agapne wor⸗ ſhyppe on bps holpe hyll. Agapne. Ail the rychemen of the — . God the Creatout. fhall tooshhippe thy countenaunce,. Jf a man tooulde in ſcoꝛne putte the perfonage of a riding foole bpon the patrones of Images, coulde he gather together greater and groſſer follies: Wut to putte all oute of Doubte,Theovolius Bithoppe of Mira, Doeth ſo earneſtlye confpzine by the dreames of his Archedeacon,that images cughte to be worſhip⸗ ped,as tf he had an ozacle from heauen to ſhewoe for tt. Lobe lette the kauourers of images gooe and preſſe bs with the decree of that Si⸗ node.As thoughe thofe reuerende fathers doe notaltogether diſcredit them ſelues, in either fo childithlp handelpng,oz fo vngodly and fovolie tearing the Scriptures. J Nowoe come F to thoſe monſtruous impieties whiche it is marueli that euer they durſte vomitte, and twiſe maruellous that they were Not cried oute againſte with hie deteſtacion of allen, And it is good that this outragiouſſy wicked madneſſe be bewrayed, that at leat the falfe coloure of antiquitie mape be taker atwape,tohiche the Papiſtes pretende foz the wozhipping of images. Theodoſius the Byſhoppe of Ainozum pronounceth curſe againtte all them that wyll not haue ima⸗ ges wo2hipped. An other imputeth all the calamities of Gzecia and the eaſte part to this, that tinages were not voorſhipped. Whar punith- - ment then were the Pzophetes,the Apoftles andthe Martirs worthy to fuffer,in whoſe time there were no tinages 2 They adde further. FE the Cmperous tinage be met with perfume and cenfing : muche moze is this honoute due to the mages of Saintes. Conkantius Biſhoppe of Conſtance it Cipzus,profelleth that he reuerently embzareth ima⸗ ges,and alfirmeth that be topl geue to them the fame honourabie ma⸗ ter of worſhippe that is due to the Trinitie that geueth life.And who- foeuer refuteth fo to Do,be curfeth him and fendeth him away with the Manichees and Marcionites.And,that pe ſhould not thinke that this was the pꝛiuate fentence of one manne,they did allaflent vnto tt. pea Jhon the Legate of the eatte partes beeing further carried boith heate, faped it voere better to being al bzothelhoules into the citie than to de⸗ nye the worſhipping of images. At lengthe by confente of them al it was Decveed,that voorſe than all Heretibes are the Samaritanes, and worle than the Samaritanes are the enemies of images. And bee caule the plape Houlde not be without bys folemne farewel,thys clauſe was adDded,let them be glad and reioyſe that hauing the image of Cheptt doe offer Sacrifice vnto it. Where is novo the diftinction of Latriaand Dulia, wherewith they are wonte to feke to blinde the epes both of God and mẽ⸗ Foz the counſell topthout any ercepcion Doeth geue euen as much bnto images as vnto the lyuinge God * hymlelke. —— Di, The —_ Fol.2g¢ 16 s,s. 1 ti,de naz tu, deo: rum, Of the Knowvledge of © ¶ Che.rit.Chapter: That Cod is feucrally difcerned from idols,that be map be onlp and wholly worſhipped. 1) ö ith it the woxthipping of bum,and by the wap we Y —H F FZ, Z touched how be ts rightly wozthipped, which point —550 chalbe in other places moꝛe largelyto be ſet forth. Wis Ft, Powe J doe but chortlye repete, that fo oft as the Scripture affirmeth that there is but ene God, it RG Be EC faied in the beginning that the knowledge of ie 5) fh God ftandeth not tn bare (peculacion,but Steen commaundeth this,that vohatſoeuer belongeth to the godbead bee not geuen to any other. Wherby alfo appeareth what pure religion doeth Differ from fuperfticion,Eufebeia, in Greke fignifiethas much as true two2thip, becaule alway even the blinde themfelues groping in darke⸗ neſſe haue founde that this rule ought to be holden,that God bee not bnoaderlp worſhipped. The name of religion although Cicero truelpe and wel deriueth from relegere, to recozde, 02 gather bp together:vet is the reafon that be alligneth enforced and far fet,that good worſhippers DID often recozde and diligently wep what was the trueth. F rather thinke that that name is fet as a contrary to wandring Liberte, becaule the greater part of the wozld vnaduiſedly taketh holde of that whyche they firſt mete withall,and flieth aboute bether and thether ; but true godlineſſe, to the ende it may ſtande in ſtedfaſte fate, Religit, that is to fap doth gather bp it felfe together within her bondes. Like as J think fuperfticion to haue her name herof,that not being contented with the maner and ozder prelcribed the heapeth bp together a fuperfluous nõ⸗ ber of baine thinges. But to leaue the wozdes it hath alway ben agres ed bp confent of allages,that religion ts with fale errozs cogrupted & peruerted.Wherupoñ we gather that itis a bery Fonde coloz which the fuperfticious do pzetende, wobe With vndiſcrete sele we Qeue our felues leaue to do al thinges.Andalthough this confeflion founde inthe mone thes of al mẽ:yet herein a hamefull iqnozaunce bemzaieth tt felfe,that neither they cleaue to the one God,noz haue any regarde of ozder in p twozthipping of him, as we haue already ſhewed. But god,to claime bis own right bnto himfelfe,crieth out that he is telous,and that he wil be a feuere reuencer if be be mingled with any fained god. And then be fetteth forth the lawful maner of wo2zhhipping,to holde mankinde tn oz bedience. He conteineth both thele pointes in his lato, tobe firft he binz deth the faithful bnto hymſelfe that he only may be they2 lawemaker: and then be preſcribeth a rule vherby to be worſhipped after his owne minde. DF the lato, becaule the bles and endes therofare many, J wyl entreate in place fit fo2 it. Low F only touch this point that therbp mé are b2idled that thep run not out of the wapto wꝛong worſhippynges. Prolw as F irl (aid, we mutt holde in mind, that if al that euer proper ip beligeth to godhead do not reft in Godalone, be is {potled of his ho⸗ 102, % bis worthip bꝛoken. And here muſt we ſombohat hedefully J it God the Creatour. [we with tbat futtelties fupertition deceiueth.F 02 it Doothe riot fo reuolte vnto fraunge gods that it femeth to fozfake the hyeſt God,o2 to bapng hym Downe into the numbze of other Goddes: but while He graunteth onto hym the hyett place, the fetteth rounde aboute hyma number of leſſer gods, among whome He diutdeth his offices 2 And fo Calbett clo⸗ kedly & craftily the glozie of the godhead ts cut in partes, that tt remat- neth not tobole toith hym. Soin p old tpme, as wel thep of the Jewes as of p Gentiles dpa fet beneth the father & tudge of gods a great rout of gods whiche ſhuld euery one accozdpng to his degree haue tn comon with the hyeſt God the gouernement of the heaueñ and earth. So the faintes that ina fewe ages patt departed this lyfe, areaduanced to the Felotothip of God, to be wozthipped, called vpon, and honoured tn ftede of him. Bnd pet with Cuche abbomination toe thinke that the mateftie of Godis not fomucheas diutded, when tndeede tt ts a greate parte fupp2efled and ertinguithed,faupng that toe reteine ſtyll a pooze opint- on of his fupzeme power: and inthe mean tyme deceiued with entanz gled futtelties we are ſonderly caried to Diuers gods. Foꝛ this purpofe alfo was invented the diftinction of latria and Duc lia, aS they terine them, that ts worſhip and ferutce, wherbdy thep might freelp feme to geue awap the honors of God toangels and dead men. Foꝛ tt is eutdent,that the worſhip whiche the Papiſtes geue bnto fain- tes differeth nothyng in dede from the woozhip of God. Foz all althe without Diuerfitie they toozhip both God and them sfaupng that vohen thep be charged with it,thep topnde away with this erception,that thep keepe fill foz God the honour that is due vnto him inutolate, becaufe they leaue vnto hin the wozthippe that they call larria, But {ith the que- ftion ftandeth vpon the matter, and not the woorde, voho wolde permit them fo careleflp to mocke in a matter of all matters mofte weyghtie⸗ But to lette that alfo paffe,vet winne they nothyng by this dtftinction, but to pzoue,that thet gene voozthip to one dod and ferutce to an other. Foꝛ Latria in greke fignifieth ag much ag in latin Culeus,¢ in Cnglithe woꝛrchip. Dulia,pzopzelp ſignifieth ſeruice. And yet ſomtyme tn ſcripture this difference ts confounded together without diuerlitie. But graunte itbea perpetuall difference, then mult toe fearche what bothe the woe Des may meane. Dulia is ſeruice, Latria, is booꝛſhip. Pow to man dou⸗ teth that to ferue, is moze then to woꝛſhippe. Forꝛ many tpmes a manne coulde hardely beate to lerue hym whome be would not ſticke to wor⸗ tip. Sois it an dnegail dealyng to geue to the fainctes that whiche ts the gveatter, and to leaue to God that whiche is the leffer. Hut many of the auncient authors haue vſed this diftinction. What maketh that matter, ik all menne doo perceiue it to be not onely dnfitte, but all toge⸗ ther berp fondez frowe leauyng nice futtleties, lette bs toep the matter tt {elfe. When paule putteth the Galathians in remembꝛance tohat they were befoze Gal, iif, | that thep were lightened tn the knovoledge of od, he ſaieth that thep gaue Duliam ferutce to thofe that of nature were no gods. Although he name Not Latriam 02 woꝛſhip. is therfoze thep2 fuperftitton ercufable ¢ He doth neverthelefle condemne their peruerte ſuperſtition, whiche he termeth by the name of pulia feruice, than tf he had expꝛeſſed the name of Latria,woghip, Bnd when Cheitte — ae aflault of aes oD it bill, a -_ * -Of the Knovvled ge of with bis buckler, that it is tozitten, thou halt woozthpp the Lorde thp pat. tii, God, the name of Latria was not bzought in queftion. Sathan requi⸗ vy. ted but an adozation , Likewiſe whe the angel repzoucd John, becaule ene. rir he felle Downe on his knees befoze hym, we oughte not to thinke that B John was fo madde that he woulde geue vnto the angell the honoure that was Due onelp to God. Wut becaule tt was not polible,but that . all worſhyp that ts topned with religtanfauoureth fomiwbat as pertete — nyngto God, therefoze he coulde not adoze the angell,but that be mutt take away ſommewhat fromthe glozpe of God, Whe reade tn deede of- fett, that men haue bene honoured: but that was a ciuile honour, as F mape fo call it. Gut religion hath an other rule, tobpche fo foone as itis topned with worſhyppe, bryngeth with tt a prophane abule of the Dicey rv honour of God. Che fame maye we fee in Coznelius, He hadde net fo FFF Clenderly pzofpted in godlyneſſe, but that be hadde learned to geue the foueraigne worſhippe to God alone. Cherfoze when he fell Downe befo2e eter, he didde it not of this meanpng to voorſhyppe hym inthe © fteede of God. And pet dydde Veter carneftly fozbpd hymto deo that tobiche he didde. And why fox but becaule men doo neuer fo narrobo⸗ ip put difference bettvene the worſhyppe of God, and of his creatures: but that withdut diuerfitie thep geue away that bntothe creature, thie che belongeth bnto God. Wherefoze if we haue one God, toe mutt ree membze that nothpng be it neuer fo lpttle mufte bee taken awaye from his glozpe,but that be kepe ſtyll that whyche is propzelp his. Therfore „Zacharie toben be preacheth of the repayryng of the Churche,in plapne xriiu. words expꝛelleih: Chat there thal not onlp be one God,butalfo p there : ſhalbe one name of p god,to the end p he haue nothing in common with Fdols. What maner of toozhpp God requyzeth, we hal fee in an other place when it falleth in ozder. Fog it pleafed hym in his law to pzeferibe vnto men tobat ts latofull and ryght, efoto bpnd thé toa certapn tule, that euery man ould not geue bymlelfe leaue to Deuife what fozme of worſhyp be lyſt. But becaule it ig not expediẽt to loade the readers with heapyng many matters together, J will not touche that popnte pet. } Onely lette it fuf€ile kor this tyme to kepein mynd, that euery caripng oe of the dutyefull behauiours of godlyneſſe to any other than to od alone, is not without robbery of God. And fpatte ſuperſtition dee upled to geue diuine hononrs to the Sonne, o2 other ſtarres o2 idols: then folotoed ambitious pzpde, vhyche garnyſhyng moztall men with ſpoyles taken from God,pzefumedto prophane allthat euer was holy. And although this pzinciple remayned amonge theim, J to honour the foueraigne deitie, pet grewe it in bfe indik⸗ : ferentlp to offer facrifices to ſpirites leſſer gods, 02 dead mẽ of honoꝛ.So flippery ts the toap to flide _ into this fault,to make common to a num- ber that tobiche God feuerelp chaz lengeth to hym felfe alone. The God the Creatour. Fol.30¢ Che.ritt. Chapter, That there ts taught in the ſcriptures one eſſence of God from the berp: creation, whiche eſſence conteineth init thee perfons: —hat tohich is taught in thefeviptures concetnyngthetne 4 Icompꝛehenlible and ſpirituall eſſence of God, oughte to gi (ulfife not oneiy to ouerthzotwe the foolifthe errours of se the common people, but alfo to confute the fine futtelties ‘of pꝛophane philofophic. Dne of the olde voziters femen | f \e&, Soe to have faid bery wel, That God is al that we do ſee, and | i that we doo not ſee. Wut by this meane he bathe imagined the god⸗ sok head to be potozed out into all p partes of the twozld. Although God,to fed a the intent to bepe men in fobze mpnde, fpeabeth but (parely of his owne . fe elfence, pet by thofe tooo names of addition that Jhaue teberfed, be 4% prey me doothe bothe take away all groſſe imaginations, and allo repreſſe the — pꝛeſumptuous boloneffe of mans mpnde. Foz ſurely his immeaſurable 5 ——— ought to make bs afrapde, that toe attempt not fo meafure 4 7) pin with our ſenſe: and his ſpirituall nature fozbiddeth vs to imagine any thyng earthly o2 lethely of hym. Foꝛ the fame caule be often affts gneth his dweliyng place to be in heauen. F 02 though, as he is incom⸗ p2ehentible,be tilleth the earthe alfo : pet becaule he feeth oure myndes by reafon of thetr dullneſſe to lie Mill inthe earthe, for good cauſe he life teth bs bp abouethe wozlde, to hake of our Mouth and ſſuggiſhneſſe. And herefalleth to qrounde the errour of the Manichees, which in ap⸗ pointpng two oziginall beginnynges haue made the divellina maner egall totth god. Surely this was as muche asto bꝛeake the bnitie of Godand reftrapne bis vnmeaſurableneſſe. So2 where they hane prez fumed to abufe certain teftimonies : that Hevoeth a fotole ignozaunce, ag thei errout it felfe ſheweth a deteftable maduefle. And the Antheo- pomogphites are alfo eaſily confuted which haue imagined God to cons {tft of a bodye, becaule oftentpmes the (cripture afcribeth vnto hym a mouthe, eaves, eyes, handes,and feete. fo2 twohat man pea though he be ſclenderly witted Dooth not vnderſtande that God dooth fo with bs fpeake as it were childithly, as nurfes doo with their babes2 Therefore fuche maners of {peeche doo not fo plapnelp erpeefle tohat Godis, ag a Do applp the vnderſtandyng of him to our ſclender capacitie. Wht- fe to Do, tt behoued of neceditie that he defcended a great way beneath his otone heyght. ; oy But he alfo fetteth out hymlelfe by an other (peciall marke, toherby 2 be map be moze nerelp knowen. Foz he fo Declareth ‘hymfelfe to bee but one, that he pet geueth himſelfe diſtinctly to be confidered in thzee pere fons: twhiche ercept toe learne, a bare and emptp name of god without any true God flieth in our bzaine, And that no man (ould thinke that he is a theefolde God, o2 that the one eſſence of God ts diuided in thzee perſons we mult here feke a ſhort and eaſy definition to deliuer bs frõ all errour. But becaule many Doo make muche a doo about this wogde pPerfon,as a thyng inuentedby man : howe iuſtly thep Doo fo, it is befte fp2ttto fee. Che apoſtles nampng the fonne,the engraued forme of the Hypottafis of his father, be bndoubtedly meaneth, that the father ai Heb .l.iti — ome ) Of the knowledge of fome beepna, boherin he diſferethfrom the fonne. For to take it fo2 El⸗ fence (as ſome erpofitours haue done, as if Chꝛiſt like a piece of ware printed with a ſeale didde repzefentthe fubftaunce of the Fatherwere not onely harde but alfo an ablurditics Foz lithe the Eſſence of God is fingle oꝛ one and vndiuiſible, be that in hym felfe conteineth it all and not bp.pecemeale, o2 by Deriuation;butin wobote perfection, ould bery bnpzopzelp peafondlp bee called the engraned forme of bpm. But bes caule p fatheralthough bebe in bis oon peopzetic dtftinet, hath expzeſ⸗ fed hymſelke wholly in bis fonne; it is for good cauſe fapde, that he hath geuen bis Hypottans, to be feenetn bpm. Wherwith aptely agreeth that tohich bp and-bp folotoeth,that be ts the bꝛightneſſe of bis glozp.Sure- ip bp the Hpoltles wordes we gather, that thete is a certayn prope hy⸗ poftafis in the father, that ineth in the fonne: whereby alfo agapne ts eafily perceiued the Hypottahs of the fonne that dittinguitheth him from the father. Like omer is inthe holy ghott.fozdve thall by and by proue bpm to be God, and pet he muſt nedes be other than thefather. pet this Diftinction is not of the eflence, whiche it is bnlatofullto make many folde. Therfoze if the Apottles teftimonte be credited, it foloweth that there be tr Sod thze hypoftafes, This terme fepng the Latines haue ers prefled with the name of Perſon, it were to muche pride and wayward⸗ nelle to bꝛawle about fo cleere a matter. But if we lift wozde Foz wozde to tranflate,we map call tt Subliftence , Many in the fame fenle haue calledit ſubſtance. And the name of Perſon hath not ben in ble among the Latins onelp:but alfo the Grecians, perhaps to declare a confente, haue taughtthatthere are thzee profopa,that is to fap Perſons in God, But they, whether they be Grekes 02 Latins that differ one from an oe ther inthe woo2de, doo berp well agree inthe fumme of the matter, frowe howeloeuer the heretikes barke at the name of perfone, 02 fome ouermuch pzecife men do carpe that thet like not the toozde fained by deuiſe of men: fithe thep can not get of bs to fap,thatthere be thee, whereok euery one fs wohollp God, noz pet that there be many goddes: what bnreafonableneffe is this, to mpfipke woozdes , whiche erpeefle none other thynge but that vohiche is teſtified and appzoued bp the ſcri⸗ pturese It were better Clay thep) to reftraine not onlp our meanpnges but alfo oure woordes within the boundes of {cripture, than to deuyſe ftraunge names that map be the begynnynges of difagrement & brawo⸗ lyng:ſo Doo we tyer our ſelues with ftrife about woozdes : fo the truthe ig lofte in contending : fo charitie ts bzoken by odioufelp bꝛawlyng tos gether. FE thep call that a ftraunge woozde, wbiche can not be Hhetwed in ſcripture, as tt ig bozitten in nombze of fpllables: then thep bynae bs to a bard law, wherbp is condemned all erpofition ts not pieced toge⸗ ther, toith bare laying togetber of tertes of (cripture. But if they meane that to be ftraunge,twohiche beyng curtoufelp deuiſed, is fuperttittoufely defended, whiche maketh moze fo2 contention than edification, whiche is either bnaptely, 02 to no pzofite bled, whiche withdraweth from the fimplicitie of the word of God, then with all mp hart J embzace thetr fobze minde. Foz F iudge that we ought with no leſſe Devout reverence to talke of od than to thynke of him, for as muche as what ſoeuer we Doo of our felues thinke of bim, is foolithe,and tohat fo ever we fpeake ts Dnfauorpe, But there is a certayn mealure to be bepte, We 9 ght to earne | IY | Godthe Creatour. learne out of the (criptures a tule bothe to thynke and ſpeake. foherby to examine all the thoughtes of our mynde and toozde8 of our mouth Sut tobat woth tandeth bs, but that fuche as tn ſcriptute are to our caz pacitie doutfull and entangled; we may in plainer woordes expeſſte theim, beynge yet fuche wordes as doo reuerently and faithfully ſerue thetruthe of the fcriprure, and be vſed ſparely, modeſtly, and not wich⸗ out occalion, DE whiche fozt there ave eramples enowe. And tohere as it hall by pzofe appere that the Churche of ‘great neceſſitie was ento2= ced to ble the names of Crinitic,and Perſones if any Hall then fynde faulte with the netwenefle of twoozdes, (yall he not be iuſtly thought to be greeued at the lyght of the truthe; as he that blameth onelp this that the truthe ts made fo plapne and cleave to diſcerne ae Suche nevonelle of woo2des.if tt be'fo to bee called,commeth then chietip in ble,toben the truthe ts to be defended again wꝛanglers that doo mocke it out with cauillations Whiche thyng wehaue at this daye tomuche in experience who haue great butinelle tn vanquiſchynge the enemies of true and founde doctrine. With fuche foldpng and crooked windyng thefellipperp {nakes doo lide atuap,diletfe they be ſtrongly griped and holden bard when they be taken. So the old fathers beyng troubled with contendpne againtte falfe doctrines, meee compelled to ſheboe theyz meanpnges in exquiſite playnneſſe leaft they Gould leaue any crooked bywayes to the wicked, to whom the doulful conftructions of woordes were hidyngholes ‘of errors. Arrius conteſſed Chattte to be God, andthe fonne ot God.vecaule he coulde noragayntay the ents Dent wordes of God, andasié he had ben ſo fufficient ——— fayne a certayne conſent with the reſt. But in the meate while hr ceaſf⸗ fed. not to ſcatter abꝛoade that Chriſte was create, and had a beginnyng ag other creatures: But to the ende they myght drawe foorth his win⸗ dyng ſutteltie out of his denne, the auncient fathers went further,pzo- nouncpng Chrittto be the eternal fonne ofthe father And confubttan- cial with the father. Hereat wickedneſſe began to botle, tohen the Br- rians began to hate and deteſte the naine Omooufion, conſubſtanciall. But il in thebeginnyng they had fincerely and with playn meanpnge confelled Chait to be God; they would tot how hane denyed hym to oe conſubſtantiall with the father. Who Dare nowe blame theſe good men Fol] 31 as bꝛawlers and contentious bycauſe fo2 one litle woordes fake, theyx· were fo vohote in diſputation and troubled the quiete of the churche ¢ Bur that little worde hewedthe difference betwene the true beleuyng Chzittians andthe Arrians that wer robbers of God. Afterward role bp Sabellius wh iche accompted in a mariet foꝛ nothyna the names of the Father; the Sonne, and the Bolp ghoft, ſayeng in diſputatisn that they voere not made to thetoe any matier of diſtinction, but onelp tere ſeuerall additions of Gov, of tobiche ſorte there are many. FE ve came todifputation,heconfelled, that he beleeued the father od, the forme God, the Holy ghoſt God. But afterwarde he would redelyſflippe away with ſayeng that he hadde in to otherwiſe fpoken than as ifhe bad naz med God, aftrong God iuſt God,and wife God:and ſo he ſong another ſonge that the Father is the Sonne, andthe Poly ghott isthe father, without any order without any diftinetion. Che geod boctonrs which then had cave of godlpnetie, to ſubdewe his wickeduelle; tried ——— De trini. li.y. cap. viii, &,if. > De trini, lib. ii, Of the Knovyledye of the other fide thatthere ought to be acknotwleged in one Godithre pro⸗ feats . And to the ende to fenſe themfelues againſte the crooked wori⸗ bent (uttleties toith plaine ana ſimple truthe, thep affirmed,that there Did truelp ſubſiſt in one. God, o2 (which came all to one effect)that there Did ſubſiſt in the buitie of Goda Trinitie of perfous. FE then the names haue not ben without cauſe invented, toe ought to take bede,that in reiectyng them we be not iuſtlx blamed of proude prez fiimptuoutnelle, FJ woulde to God they wer buried in dede, fo that this fatth were agreed of all men, that the father andthe Sonne, andthe Holp ghoſt bee one God;and pet that the Father is not the Sonne,noz the Holp ghoſt the Sone, but diſtinct bp certain propzette. Pet am J not fo precife,that FJ can fynde in my hatte to. ſtriue foz bare wozdes. Foz F note,that the olde fathers, tobiche otherwile ſpake berp religtoulelp of fuch matters did not euerp whet agree one with an otber,st02 euerpone woith himſellke. Foz what foꝛmes of (peeche bled by the rouncels doothe Hilarie excuſe · Co howe greate libertie Doothe Auguttine fometpme bzeake foozth: Howe bnipkeare the Grekes to the LatingzBut of this batiance one erample thal ſuſtiſe fo2 this.tyme, hen the Latins ment to expꝛeſſe the t9020 Omoonfion, they called tt Confubftancial, declaring the fubfiance of the Father andthe Sonneto be one; fo vſyng the two2d fubftance foz effence. Wher bpon Hierom to Damaſus fayth, it is ſacti⸗ lege to ſay, that there ate thee ſubſtances in-God: and vet aboue a hun⸗ deed tymes you Hall fpnde in Hilarie, that there are thzee ſubſtances in God. Fr the woozde Hypottalis, howe is Hierome accombzed z Foz be fatpecteth that there lucketh potfon innampng thee Hypottales in Goo. And tf a matt do bie this woꝛd in a godly ſenſe, yet he plainly faith that ig an impzopze (peeche,i€ be (pake vnfainedly, and dyd not rather wit⸗ tyngly and toillpuglp feeke to. charge the bitjoppes of the Caftiandes, toboime be foughte. to charge with an oninfte (launder. Sure this ofie thynge he ſpeaketh not very truely, thatin all prophane fchooles, oufia,effence is nothyng els but hypoftafis, whyche ts proued falle bp the common andaccultomed ble, Auguſtine ig moze modeſte and gentyil; whiche although be ſay, that the worde hypoſtaſis in that ſenſe is ftrange to latine cares, pet fo farre is it of that hetaketh from the Grekes theye bfuall maner of (peabpng, that he alfo gently beareth with the Latins thathad folowed the greke phzale, And that whiche Socrates weitcth inthe (prte booke of the Cripartite hyſtorie, tendeth to this ende, as thotigh be ment that it hadde bp vnſkilfull men bene tozongfullpe ap⸗ lied vnto this inatter. pea and the fame Hilarie hymſelfe lapethe it 02.4 greate faulte to the heretikes charge, that by thepz wayward⸗ nelle be is compelled, to putte thole thpnges in perylle of the ſpeche of inen , whyche oughte to haue beene kepte in the relygiouineſſe of myndes, plapnely confeſſynge that this isto Doo thpnges vnlau⸗ full, to fpeake that ought not to bee ſpoken, to attempt thynges notit2 cenced. A little after, be erculeth himſelf tb manp words fog that be was fo bold to vtter netoe names. Foꝛ after he had dled the natural names: Father, Sonte,and Poly ghott, he addeth that what foeuer is fought further, is bepod the compalfe of (peache, beponde the teache of fenfe, and beponde the capacitie of vnderſtandynge. Andinan other place: he faith,p happy ar p bichops of Gallia, which neither bad noz receiued’ 102 God the Creatour: | Fol.za- 9 t102 knewe any other confeſſion. but that side and fimple one, tobiche from the time of the Apoſtles toas recepuedin all churches,and muche like ts the ercufe of Auguitine, thatthis tooozde was wꝛoung oute of ; neceflitie by reafon of the imperfection of mens language in ſo gteate amatter: not to erpzefle that tobiche is, butthat tt fhoulde not bee vn⸗ fpoken howe the father, the Sonne, and the Holy ghofte are thee, . Chis modettie of the holy menne ought to warne bs, that woe doo not Us oe 7 foorthwith fo ſeuerely lyke Cenfozs, note them with infamie that tefuſe 7/°" fi to fubfcribe and ſweare to fuche toozbes as toe pzopounde them: fo that /” es “a thep Doo it not of pzide,of frowardnelfe,o2 of imaliciousicrafte, Butlet "°F them again confider,bp hoto great neceffitte we are dziuento ſpeake fo, eS —* a that by littell ¢ little they may be enured with that profitable maner of *” ——— ſpeche. Let them alſo learne to beware. leaſt {ithe toe muſt mete on the 10 psa one ſyde with the Srrians, on the other ſyde with Sabellians, vohyle p< ~2%: thep be offended that we cutte of occafion from them both to cautll,thep .... — — bapng themſelues in ſuſpicion. that thep be p difciples either of Arrius or|le our prot 02 0f Sabellius. Arrius fapth that Chꝛiſte ts God, but he mutteretz that be toas create, and hada beginnynag. He faith Chaitte ts one with wbtatRaee | the father, but (ecretelp he tobifpereth in the eaves of bis difciples, that 77 7 he was made one as the other faithfull be, although by fingular pꝛero⸗ hehe si: 7 gatine. Sap ones that Chris Conſubſtanciall with bis father,thent "7: plucke pou of his bifour from the diſſembler, and pet pou adde nothyng to thefcripture, Sabellius fapth,that the feueral names, Father, Sort, and Holy ghoſt fignifie nothyng in God ſeuerally diftinete : faye that they are thee: and be will crpe out that pou name thee gods. ape that theres in one eſſence a Trinitic of perfons, then al pou in one word bothe faye, tobat the (cvipture fpeaketh, and ftop theit bapne babblyng. Nobwoe it any be holden with focurtous fuperfition, that they cannot abide thefe names: pet is thereno man,though be wold never fo fapn, that can deny but that when we heare of one,we mul vnderſtande an bnitie of fubftance : vohen we bere of thee in one eflence;that it is ment of the perfons inthe trinitie, Which thyng bepng twithourfrande cone feffed, we fap no longer bpon wo2des. But F haue long ago foũd and that often,that who foeuer Do obftitatelp quarell about vooordes, doo keepe within them a fecrete poiſon: fo that ttis better willyngly to pros uoke theim,than fo2 their pleafure to{peake darkly, —* But leauyng difputation of wooꝛdes Jwill nowe begyn to ſpeake é ⸗ of the matter it ſelfe. J call therfore a Perſone, a ſubſiſtente in the et ~ fence of God, which hauyng relation tothe other is diſtinguiſhed from them with vncõmunicable propretie. Bypthename of Sublittence we meane an other thyng than the eflence. For tithe worde haa ſimply ben God, and in the meane tyme had nothynge feuerallp pzopzeto it felfe, oj John hadde ſayde ample that tt was with god. Where he fFoosthewith $02 addeth, that God hymielfe was the fame woogde, be calleth bs backe. zobn.1,¢ agapne to the one fingle ellence.26 ut becaule it could not be with Gon; : but that tt mutt vett tn the father: hereol arifeth that ſubliſteuce, which though tt be ioyned to the eſſence with an vnſeparable knot;pet hath it a fpectall marke, wherby tt doth differ from it. So of the thzee fubfittens ces, F fay that eche haupng relation to other ts in propzette diſtingui⸗ hed, Relation ts here expeeMelp mencioned, Foz when there is fimple ang ai Of the knowledge of and indefinite mencion made of God, this name belongeth no leſſe to the Sonne andthe Poly ghotte,than to the Father.wWut when the Fas theris compared with the Sponne, the feuerall propzetie of epther Doth difcerne hvm from the other. Thitdely,what foeuer is propre vnto eue⸗ tyaf them is vpnconmunitable. Foz that bobich ts geuen to the Father Lib.con: fopamarke of difference can not agree twith,noz be geuen tothe Son, tra Tras And J milphe not the definition of Certullian,fo that tt be rightlp tas scam. - kent} Chat theceis in Goda certayne diſpoſition o2 aiftribution, which ‘ ~ \ pet chaungeth nothpng of the bnitie of the effence. —* But —* that J go anp further, itis good that J pꝛoue the God⸗ 7 beadof the Sonne and of the Holy ghoſt. Then after we hall fee,how tcher differ one from an other. Spurelp when the Worde of God is {poe ben of inthe Scripture : it were a very greate ablurditie to imagin it only a fadyng and vaniſhyng bopce, whiche fente into the ap2ze,cometh out of God bpmleife,of whiche fort were the ozaclesgeuen to the fa- thers, and albthe prophecies : when rather the woorde ts mente to bee the perpetuall voiſedome abidyng with the Father, ftom whens allthe 4Wet, oꝛacles and prophecies proceded. Foz as peter teftifieth,no leſſe didde Pett. thenloe prophetes (peabe with the (pirite of Ghzitt, than apd the apo⸗ ftles and all thep that after them dyd difttibute the heauenlp Doctrine, But becaule Chatie was not pet openlp ſhewed, we mu vnderſtande that the Woꝛde was befoze all wozldes begotten of the Father. And if the Spitite toas of the Worde, whoſe inftrumentes were the prophe⸗ teste D0 vndoutedly gather that he was true god. Bnd this doth Mo⸗ festeache playnly enough inthe creation of the world when be fetteth the worde asthe meane. Foꝛ why Dooth be expzeffelp tell, that Godin creatprig of all bis woozkes (apd, Be this Doone,o2 that Doon: but that the vnſerchable glozy of god may Hhiningly appere tn his tmages: The furtlenofed and babblyng men do eaſily mock out this; with fapeng that the name Woorde, is there taken fo2z bis byddynge o2 commaunde⸗ Heb.i. fi, Mente, But better erpofitozsare the Apofties, whiche teache that the worldes were made bp the ſame, and that be ſuſteineth thepm alt with bis mightie Worde. Foz here we lee } the Nord ts taken for the binding 82 commaundementt of the Sonne, which is hymſelfe the eternallan’ ecclel⸗ eſſentiall Word to the Father. And to the wiſe and ſobee tt is not Darke pitts risa that Salomon fapth, vohere he bepngeth in Mifedom begotten of Ged "before all worldes and bearpng rule inthe creation of thpnges,and in ' * glithe wo2bes of God. Fozto fap that it was a certayne commaundee ment of God,feruyng butfoga tyme, were very foolifhe and vayne: where as indeede tt was Goddes pleature at that tpme to hewe foorth bis ftedfaft and eternallpurpote, peaand fome thpng moze ſecrete. To gobn.o, Bhyche entente alfo maketh that fapinge of Chriſte: My Father and ro. goo woogke enen to this Daye. Fozin ſavinge Chat trom the be⸗ = gynnpng of: the worlde he was contynuallp woorkynge with bis Fas her,be Doothe moze opentp declare that vohyche Moles hadde moze oztelp touched, Me gather then that the meanpnge of Goddes ſpea⸗ bynge wasthis, that the Worde hadde his office in the Dopnge of thyn⸗ eS, and fothey,bothe had a common eee © togyther. But motte are of ail doothe Zohn (peake, when be chewethe that the fame Woozvde, vohrche from the begunnyng was God with God, was 9 Vv j if , -_-. God the Creatour, P| Fol. 3 on the Father the canfe of all thyngess Foꝛ be both qeueth to the Woade a perfecte and abpdpng effence, and allo allpgneth onto it 3ob.tUt. ſome thyng peculiar to it {elfe,and plainlye heweth ows God in (peas kyng was the creatour of the woꝛlde. Cherefoze as all reuelactons proceding from Ged dooe well beare thename of the worde of God; fo oughte we pet to fette in the byette place that fubftancpall Wogde; the weil ſpryng ofall Deacdes,wobiche being fubiecteto no alteracion, a alwapes one andthe felfe fame with Godjand is God hym⸗ felfe. G3 Here many dogges dove barke agaynſte bs, tobiche when they § dare Not openip take from hin bis Godhead, doe ſecretly fteale from him bis Ccernitie. For thep fape,that the Worde then beganne firſte tobe, when God ta the creacion of the wozld opened his holy mouthe. But berie budiferetelpe dooe they to tmagine a certatne innouacyon of the fubfiaunceof God. Foꝛ as thofe naines of Godthat haue relacion to his outwarde worke, begante to be geuen vnto hym after the being ‘of his wozke, as foz erample, thys that he ts called the creatour of heauen and earth:ſo doeth Godlyneſſe bnowe 02 admitte no name that Houlde ſignifie any newe thinge in hymſelfe to haue chaunced bute God. Foꝛ it any ſhoulde come to him from ells where than in hymſelfe then thys ſaying of James ſhoulde fayle,that euery good ges uing and eueryperkecte gifteisfromaboue,andcommethdownefrom the Father of lightes, with whom is no variableneſſe nepther ſha⸗ * dowing by turning. Therfoze nothing is leſſe to be fuffred, tha to faine a beginning of that Wozdeswhiche both alwaye was od; and afters warde was creato2 of the worꝛlde. But full ſuttellyfoꝛſoth they reafon, that Moles infaping that Godthen firk ſpake; doetholecvetlye ſchewe that there was no Worde in him before, Whiche is a moſte tryfling argumente. Fo2 tt foloweth not,becauſe a thyng at ſome one certaine time beginneth tobe chewed openly, that therefore it had neuer anye beyng before But Jconclude farre otherwyſe and ſaye: ſeyng that inthe ſame momentẽ that Godflayed.lette lighte be made, the ppower Of the worde appeared and ſhewed tt ſelfe: the fame Worde was ionge befoze. But if aman aſke howe long befoze,be hall fynde no wr tpng. For he appointed no certapne fpace of tyme vohen hym felfe faped: Father glozitie me with the glozy which F had vopth thee before Job rvit. the woride was. And thps thyng John alfoleft not bntouched,bez > cauſe he fyrſt cheweth that tthe beginning the wogde was with God, = before that hecommeth tothe creation of the wozlde . We faye theres «6 °° foze agapne, that.the Wozde vohyche twas concepued cf God befoze any beginning vf tyme’, toas contynuallye remapninge wyth hym. Wherebp'bothe hys eternifte,teue eflence,and Godhead ts pꝛ2oued. 315 Bichoughe FJ Dooe not yet touche theperfonoftheMpediatoz,but do deferre it tothat.place vhere toe Chall (pecially entreate of the Re⸗ Dempeton: pet becaule it oughte to be certapnly holden wythoute con- trouerſie amonge almen,thatiC bit is the fame Wozd clad with Hem, inthis place totll be very fitte to recite all thole teftimonies that pzoue Chapft to be God. Whenit ts layed in the. xiv. Wlalme, thy theone @ POF bb Sod is foz euer and ever pthe Jewoes Doe cauill tt pee : * SU JO le ae. oY ty , ‘i abe — 14 Ge.f.tit, ws. AB OF the Knovvledge of » C/ee nafe HE Mame Clohim ts aifo applied to the Angels and ſoueraigne po- > oes. But in all the Sceipturethere ts nota like place, that raiferh vor’ <7 an eternall theone to any treature. Foz heis here not ſimplye called ‘ [hae o7 Cfo. biti * TE fhaor- God, but aifo the eternall Lozde. Againe, this tittle is genen to none but toith an addicion,as it ts fated:that Moſes thalbe foz a Gov to Pharao. Some ede tt in the Genitiue cafe which is verye foo⸗ ok Comm tithe,Y graunte in dede that oftentimes a thing is called Diuine or om ult os OE God, that ts notable bp any ſingulat ercelience : but bere by the foroly th o¢ $OITOUTE of the terte tt appeareth,that fuche a meaning were barae ff ~~“ and forced, and will not agree. But if their ſcubborneſſe will not fo Py “~welne: In fate ts verie plainly bzoughte in fo2 all one both Chzifte @fa.fr. df Ser. rriit. bf, and God,and he that is adozned with the foueraigne power, whiche ts poperly belonging to Godalone. This cſaieth he) is the name tober= bp they hall cali han, the ftrong God, the Father of the world to come ec. Here the Jewes barcke againe,and turne the terte thus:this is the name toberebp the ftronge od the father of the wozlde to come tall call bim : fo that they leane this onely to. the Sonne to bee called the Prince of peace. But to what purpofe Hhoulde fo many names of adbicion in this place bee heaped bpon God the Father, ſeeyng itis the pucpofe of the Pꝛophete to adoꝛne Cheptte with fuche {peciall no- tes as mate builde oute Faith bppon hime bhertoze it ts oute of doute that be ts bere in like fozte called the ſtronge God,as be isa little bes foze called Immanuell. But nothing can be founde plainer than that lace of Hieremie there he fapeth, that this Hall be the name where- by the (ede of Daud thall be called Jehouah oure righteouſneſſe. Foz pam bo'(he Jehouah the God of hoftes, Jehouah, tworthy of memozy is his name.Here agapne Seruetto carpeth,p Good did beare the perion of an Angel. As thoughe the Prophete aid not confirine that whiche Moles had ſaied:why doeſt thou aſke me of my namee And the confellion of the holpe Patriarche doeth (ufficiently declare that he was nota created Angell, but one tn tohom the full godhead twas reltdente, when be fated: | haue feen God face to face.And fo2 thys caufe Paulelapeth,that Chapfte was guide of the people in the wylderneſſe. Foz thoughe the tyme twas not pet tome of bis abacemente : pet that eternall woꝛde ſhewed a figure of that office to tobiche he was appointed. Powe if the ſeconde Chapter of sacharie be weyed withoute contencion,the Angell that fente an o⸗ ther Angell was by and bp pronounced to be the God of hoftes ,and to hym ts foueraigne power alcribed. F omitte innumerable tefimonies onthe tobich oure Fayth fafelpe reſteth, althoughe they doe not muche moue the Jewes. Foz vohen it ts faied in Cfate. Beholde this ts out God, this is Jehouah, we thal waitebpon him, and he Hall faue be, thep that haue epes may fee,that herein is meant God which rpleth op fo2z the faluacion of bis people. And thefe behement demonfractons twile repeted fuffer it to be deatwen no othertwhere but to Chriſte. And pet plainer and fuller is the place of Malachie where he prompleth that he thall come the Lode that was then deſired, tobps obone tem- ple. But to none but to the onelp foueraigne — — si nid sil, edicate, Fol 34) Fu, di, dit | Ju. xiii. rbt, Dlexil.s Ce.rrrif, xxix. . Cor.x. ilit. zach. ii. lil El rrbite Pal ii.l — Soe “Swe . Of the Knovvledge of Dedicate, tubich temple pet the Prophete Doeth clatme For Chriſt. Rhert bpon foloweth that Chꝛiſte ts the fame God that wags ever honozed a⸗ mong the Jewes. Bs 1} As fo2 the newe teftamente, it ſwarueth toith innumerable teftimo- we Mg nies, therfo2ze we muft trauaple rather ſhortly te choofe out felwe, than * 2Nargely to heape bp all. Foz thoughe the Apoſtles (peake of him w 47'S ince he was Nowe become the Wediatour infletbe: petal that J — grail being korth hall aptly ferue to pzoue his godbead. Lirtte this ts » 4 BH. toorthp to be fingularlp marked, that thofe thinges tobich were befoze fpoken touching the eternall God,the Apoſtles doe Hewethat thep are either already perfozmed,oz hereafter to be perfozmedin Chit. Foz €fa, vii, where Cfate prophecieth chat the Lorde of hoftes thalbe te the Fewes rit, and Ffraelites a fombling ftone and a rocke to fall bpon : Paule affirs ¥om, ir, meth that the fame ts fulfilled in Chet. Cherefoze be declareth him to Xo rit, VE the Lorde of hottes. Liketwife in an other place. We muſt alcfaith be) iat Fu ones be bgoughte to appeare befoze the iudgemente thgone of Chzifte. fa. Ib. £02 itis vozitten,to me hall all knees botwe,and to me hall al tonges rit. ſwere. Seing Sodin Cfat (peabeth this thing of bimlelfe,and Chriſte in Dede perfozmeth it in himſelfe, tt folotoeth that bets the feife fame God whoes gloap may not be withdzawen to an ether. And that thing _,,, Which writing to the Ephelians he allegeth out of the Pſalmes, is eui⸗ Cpbe-tiit pent chat tt can be applyed to none but to God alone. Aſcending on bie pratoi, ehath carped captiuitie captive, meaning that fuch attending was in rir, Wadowhewed, toyen God in notable bictozy againk fozein nations did Hewe fozth his potwer, but be declareth that in Cheifte it was moze fully perfozmed.o Jhon tettifieth that tt was the glozp of the Sine Jehn.i. that was reveled to Clate by a viſion, wheras in Dede the Prophete et hinfelfe toziteth that the matettie of God appeared vnto hym. And it is 4-0!" euidente that thole thinges tobiche the Apoltle warting to the Pe- brues applieth to the Honne,are the plaine titles of God.as: Thou web. t,x, Loꝛde inthe beginning diddeſt lape the foundacions of heauen and and.vi. earth.æc. Agayne woꝛſhip him all pe his Angels. And pet be abuleth not thofe tittles noben he draweth them to —— al thoſe thinges that are ſpoken of in thoſe Pſalmes,he hymſelfe alone hath fulfylſed. F 02 tt boas he that role bpand had mercp on Sid. Ft was hethat clat> xopn.t., Med to hymielfe the kingdome of all the nations and ilandes. And whp ſhoulde Fhon fticke to apply the maieftie of Godto Chryſte whiche in hys preface bad faped that the toozde Was alwape God: Why MHoulde tl.Coꝛ.x. Paule feare to ſette Chaplte in the tudgemente thzone of God, bauing Ko.ix.b. before topth fo open pzoclamacion declared hys Godhead, where be faped that be was God blefled tothe ende of wozldee: Andto make appeare,hotwe tell be agreeth in thps popnte wyth bymielfe, in an o⸗ ther place he tozpteth that Chapt is God openlyſhewed tn the fleſhe. i. Tim tit It he be God to be prayſed to the ende of worldes. then be is the fame rt, beto tohomin another place be affirmeth all glozpe and honoure te be Bue. And thus he brdeth not, but plapnip erpeth oute, that be woulde haue counted it no robbery if he had Ghewed himſelfe egall a"! wyth on, but that he wyliyngiy abaced bymfelfe . And that the wpicio; woycked Goulde not carpe that be is fome make SDD, F * goet TT pn q God the Creatotir, . Fol. 35 | goeth further and faith. He is the true God ¢ the eternal life. Although it oughte aboundantly to fatiffie bs,that be ts called God, ſpecially of Joh. v· xx that voitneſſe which expzeſly affirmeth vnto bs p there are no moe gods but one. That fame witnelle ts Paule,vobtch faieth thus. Yow many geo cag, foeuet be called goddes either tn heauen or in earth, to bs there ts but». one God from whom are all thinges. When we beare of the fame t.cimuti mouth, that God toas openly ſhewed inthe flethe, that Gon myth hys rvi. one bloud purchaled the churche to himſelfe: toby ſhoulde we tmagine sii a feconde Goa whiche be himlelfe atknowledgeth not⸗ And it is no dout —* that all the godlye were of the fame meaning. Like wiſe Thomas in bir protefting him to bee his Logde and his God,doeth paofelle that he is that onelp one God tohoin he bad alway worchipped. Nowe five efteme his Godhead by the wozkesthatinthe Serips ys ture ave aſcribed vnto him, it Hall thereby moze eutdentlte appeare. Foꝛ when he fated that from the beginning be was thetherto working with bis father:the Jewes vohiche were moſte dull in vnderſtandyng Joh.d. ofall bis other fayinges, pet then percetued thathetoke bpon him the Fell, power of God, Andtherefore,as John telleth,they foughte the moze to bull bim, becauſe he didde not onely breake the Sabbat, but alfo dyd call God his father, making himfelfe egal with God. Powe dull halt we be then,if tue Doe not percetue that hts godhead ts herein plapnipe affirmed: Bnd truely to oder the woglde taith pzoutdence and power. and to gouerne all thinges with the authogitie of his otone mighte, tobiche the Apoftle alcribeth vnto him, belongeth to none but onelp the __ att creatoure. And he not onely enterparteneth the gouernemente of the VEL woꝛld with bis Father,but alfo all other offices which can not be made common to God with his creatures. The Lord crieth out by the Pro⸗ phete:Z am be, Jambe, thatdoeawape thyne offences for mpne ovone fabe. According to the meaning of thys ſentence whe the Jewes — ſa.xliii. thoughte that wꝛonge was Done to god foz that. Chattte did forgeue pas ir, bt fines, Chzifte not onely affirmed in toozds but alfo pꝛoued bp miracle"? that this power belonged vnto hinlelfe. Me fee therefoze that be hath, not the miniftracton,but the power of fozgeueneffe of ſpnnes, tobiche the Lorde fapeth he wil not fuffer to pale alway from hymielfe to any. What Hall toe faye of fearching and pearcing the ſecrete thoughtes of Path. ix. barteszis it not the peopzetie of godalones But the fame bad Chapt; litt. toberby is gathered that heis God, Nowoe, in his miracles howe plainlye and clerely doeth he appeares 3 And thoughe FZ graunte that as well the Prophetes as the Apolties Did egall and like miracles to thefe that he dtd:pet thys greate differéce is there,thatthep by their miniſtracion difpofed the giftes cf God, be ſhewed forth his otone power. He bled fometime pater, to the ende to gene glory bnto hys Father. Wut we fee for the motte part his ovon poz wer fhewed nto bs.And howe couide it otherwiſe be but that he was the berpe authoz of mitacles that by bys obone authozite gaue power’ to other to deale miracles abꝛode⸗Foꝛ the Cuangelift declareth that he gaue polver to the Apoſtles to rayſe vp the Dead,to heale the leprous,to wat; caf out deutls. ec. Bnd they fo vſed the miniſtraciõ therof that thepfuf- vii. ficientipe cheboed that thys power came not from els there but from ee fit, Cit, — Chath ge § ) i 4 FFP —— Of the Knovwvledze of Ser.tioi, Chet. Fn the name of Jeſus Chꝛiſtcſaieth Peter)Riſe and woalke. Fe Zohn.v. is therfoze no maruel if Chzift allege his mivacles to cofound the dns — beleuingneſſe of the Jewes:foraſmuch ag they wer ſuch as being done ee bp bys own power dÿd geue a moſt plapne teſtymonie of bis godhead. rc. BEels where then in God there is no faluacion, no righteoufnefle, no ife:and Chapt conteyneth al thefe thynges in bym,furelp he is there= ) by Declared to be God.And no man can obiect againſt me and fap, that ipfe and faluacion is poured into bpm by God : foz itis not faied that berecepuedfaluacion butthat hets faluacion bymfelfe. And if none be good but onelp God:howe can be be onely man, beyng F wil not fay good and iufte, but felfe goodnefle and tuftyce-pea from the firſt begins nyng of the creacion as the Cuangelifte wytneſſeth in bym twas ipfe: Patix. and he even then beepng lpfe was the lpghte of men. Mberefoze bepng xvii. fuppozted wyth ſuche proues we are bolde to repoſe our fayth and hope ee in hym:when pet toe knowe that itis an vngodlyneſſe p robbeth Gov i —_— Coz anp man to faften bps confpdence in creatures, Beleue pe in Gods Cla, rrbi. fapeth he. Beleue then alfo inme.And fo doeth Paule erpounde thole rbi. two places of Clay. Whofoeuer trufteth in bym hall not be putte to Cisir. ſhame. Agapne. Dute of the roote of Iſai hall he come that hall ryſe Romer tq rule peoples,inbym the nations (hall trufte. And whp ſhoulde we CPO tebe oute moze teftimontes of Scripture fog thys matter, when we fo offen mete with this fentencez He that beleueth in me bath euerla⸗ fing lyfe. Moꝛeouer the tnuocacton whyche hangeth vppon Faythe belongeth alfo to hym, vohyche pet is proper to the maieftie of God if he fo.firerfi haue ãny thyng at all proper to hymſelfe. Fo2 one Prophete fapeth: Pz5viit, whoſoeuer calleth vpon the name of Jehoua ſhalbe ſaued:and an other fayeth a mofte ſtronge toure is the name of Jehouah : to it the ryghte⸗ ous thall flee and be Hhalbe faued,but the name of Chryſt is called bpon ae vit i £02 ſaluacion: tt foloweth therfoze that he ts Febouah.As foz tnuocacte Act.ip.riit ON,We have an erample of it in Stephen,when be ſayeth, Lozde Fete receiue my (pirite.Againe in the tohole churche, as Anantas tettitpeth in the fame booke. Lozdeclapeth he thou knoweſt howe great euplles this man bath done to thy Saintes thatcall bpponthp name. And that it mape bee moze playnly vnderſtanded that the whole fulneffe . of the Godhead doeth cozpozallp dvoell in Chepite, the Apoftle dooeth t Cort. tl. contette that he bzoughte no other Doctrpne amonge the Cozinthians but the knotoledge of bpm, and that he preached no other thpng but that bnotoledge. What, ZF pzape pou, and howe greate a thyng is thps, that the name of the Sonne only ts preached bnto bs vohom be willeth wietr. to gloꝛy in the knowledge of hymſelfe alone⸗Who dare faye that be is xxiuit. buft acreature,of vhom the onelp knotoledge fs our whole glozpe: Bee fide that,the falutacpons ſette befoze the Epyſtles of Paule. wyſhe the fame benefites from the Sone which they do fromthe Father, tohers by wz are taughte not onlp that thoſe thpngs vohych the Father geueth Os do come vnto bs bp his interceſſiõ, but alfo bp communitie of power, he is theauthozofthem. Whiche knowledge bp pzactifeis topthoute Doute moze certapne and perfecte than anp tdle ſpeculacion. Foz there the godlp mynde doth beholde God mofte prefent,and in manet bandle him, ober tt feleth it felfetobe quickened,lightencd,faued,iuttified and fanctified. Wherfore ' TS, as steele 4 God the Creatour. Fol.36+ Wherefore out of the famefountaines toe muſt fetch our meane of pgoe ⸗·⸗·⸗⸗ uing to confirme the Godhead of the Holy ghoſt. Wery plaine is tes Gents ſtimonie of Moles in the hiſtory of the creacion,that the (pirite of God | twas bppon the depthes, o2 vppon the onfathioned heape : becaule he Hheweth that not onelp the beautic ofthe vorlde that ts nowe to be feen is peeferued bythe power of the Sppivite, but ere this beautie woas added, the Spirite was then buſied in peeferuing that confuled lumpe of thinges. And that faping of Cfaie cannot be cautlled againſt. o¢ xlpii And note Jehouah and his Spirite hath ent me. Foz he communica pyi, teth with the Holy ghott his chiefe power in fending of Prophetes. Whereby appeareth the diutne maieſtie of the Holy ghoſt. But our bet proute,as J haue fated, halbe by familiar vſe. Foꝛ that tobiche the Scriptures tmpute onto tt, is farre from the pzopertie of creatures, and fuche a thing as we oure felues doe learne by aſſured experience of godlineſſe. Foz be it is that being eche where poured abzode,doceth W luſteine and geueth growing and life to all thinges in heauen and in earth. And by this pointe he is pꝛoued to bee none ofthe number of creatures, fo2 that he tg not compzehended within any boundes:but bp pouring bis tively force into all thinges to bzeath into them life and mocion, this isthe berp wogke of Gad. Moꝛeouer tEregeneracion in⸗ to an incozcuptible life be better and moze excellent than any peefente quickening : what Hall we tudge of him from bohoſe power the fame pꝛocedeth·And that he is the authoz of vegeneracto, not bya bozrowend, but bp bis obon force the Scripture in many places teacheth : and not of that ottelp,but alfo of the immoꝛtalitie to come. Finally, as vnto the ——— him alſo are applied althoſe offices that are moſt of all h M properly belonging to the Godhead. Foz he fearcheth the depe ſecretes — of God, wherwith none ofal the creatures is of countel. He geueth wil⸗ ii Dome and (hill to (peake, wheras pet the Lozd pronounceth to Woles that it is only bis voorke to do tt.So bp him we come to a partaking of od,fo that we may fele bis power as tt were working life tt bs, Our iuſtilicacion is his worke. From him ts power, lanctification,truethe, grate. and bobat good thing focuer mape be thoughte of, becauſe it is the Holie ghoſte onelp from tohom procedeth all-kinde of giftes . For that fentence of Paule is righte voozthy to be noted. Although there be diuerſe giftes,and manifolde and fondzy ts the otftribucton of them, pet is there but one holie Spirite ; becaule he maketh him not onelpe the o2ziginal o2 beginning, but alfo the authoz. Whiche a little after ts moze platy expꝛeſſed in thefe woozdes. One and the fame Spirite diſtry⸗ geor, xii buteth all thinges as he will... ffo2 if he were not fome thing ſubſiſting 11, in Gad, he woulde not attribute vnto him choiſe of minde and topll. Therefore mofte eutdentlpe doth Paule geue to the Holie ghoſt diuine potwer,and thetweth that heis (ubtantiaily reſident in God. — And the Scripture tt ſelke, when tt ſpeaketh of hym, forbeareth trot the name of God. Fo2 Paul hereby gathereth that we ave the temple of — God, becaule his tpivite divelleth in ba: which thing is not lightly to be bos? NE pafled ouer. Foz wheras God fo often promifeth that he wil chole bs for piri, a temple to bimfelfe,that pzomple is no other way fulfylled, but by bys ii,co3,bi {pirite Dueling in bs, Surely, as Auguſtine verp * ſayeth: if we rt, X tes Aut, were Auguſt ad, ax iminum, Ep.|xvi | Act.b. tif. Cfa, bir | Act.rrbttt rrb, @fa.rlift. x.Dat. rit xxxi. Park. iti. rric. Luk.xii.x DErrriit. bi, Chri. tit, 16 Cp.ttii.p. Wat.rr bill.yir. os ee Ve | * Of the Knowvledge of wer commaunded fo make buto the Holy ghoſt a tentple of tunbet and ftone, becaufe fuch worſhip is Due to God onely, it were a cleare argue ment that bets God:now therfoze how much clearer ts this, that we ought, Not to make a temple,but our felues to be a temple foꝛ him: And the Apoſtle himfelfe catleth bs fometime the temple of God, fometime theteple of the Holy ghofte, both in one meaning.aAnd peter reprehẽ⸗ ding Ananias foz that he hadlied tathe Holy ghoſt, ſaid that be lied not vnto men but vnto God, And where Clap bringeth urthe Lord ot hoftes ſpeaking, aul teacheth that it is the Holy ghoſt that (peaketh. Pea there commonly the Pzophetes fap, thatthe wordes wohiche they btter are the woedes of the Lozd of hoftes, Ch2ik and the Apoſtles doe referre them to the Holy ghott.W herebp it foloweth that be is the true Jehouah that is the chiefe authog of prophecies. Again wohere God come plaineth that he was proucked to wath bp the ſtubborneſſe of bis peor ple, in ſteade of that Eſay ſaith that his holy Spirite wag greued. Laſt of al, if blafphemie againt the Poly ghoſt be not fozgeué inthis world noz in the voorlde to come,tohereas he maye obteine pardon that bath blafphemed againt the fone:bis diuine maieſti is bere plainly pzoued, the offenfe o2 Dimint&hment voberof is an vnpardonable crime. J dooe wittingly and of purpofe omitt many teftimonies that the aũcient togis ters haue bled, They haue thought it a maruellous mete place te allege out of Dautd:with the wozd of the Lozde the beauens wer ſtabliſhed and al the power of them with the {pirite of bis mouth, topzoue that p world was no leffe the wo2k of the Holp ghoft than of the Sonne. But fozafinuch as tt ts commonly bfed in the Pſalmes to repete one thynge tiwife:t in Clay the ſpirite of his mouth ts as much to fap ag bis. woꝛd. that reafon is berp weake. Cherfoze FJ thought good totouchea fete fuch thinges as godlp mindes might foundly reft vpon. And as God hath moze plainly diſcloſed himfelfe by the comming of Chzitt, fo ts he alfo in the thee Perfons become moze familtarlp kno⸗ wen. But of al the teftimonies lette this one ſuſtice bs fog this peefent. Paule fo knitteth theſe theee together, God, Faith, ¢ Baptiline, that be reafoneth from the one to the other in this maner. Becauſethere ts but one Faith, be therby Hhetweth that there is but one God. And becaule there is but ane god, he therbp pzoneth p there ts but one Faith. Ther⸗ fore if we be entred into the Faith and religion of one God by Baptyſ⸗ me:we mutt nedes thinke him the true God in whole name wear baps tiled. And it 1s not to be Douted,but that in this ſolemne poteftacton, Chk meant to teftifie that the perfect light of Fatth wag already deli» ered, when he ſaid:Baptiſe them in the name of the Father and of the Sonne é of the Poly gholt. Foz it is as much in effect as to be baptifer in the name of the one god, vohich with perfect bapghtnelle hath appea- red inp Father,the Sonne a the Holy ghoſt. Wherby ts eutdente that in the effence of God abide thee Perfons in which the one Bod is kno⸗ wen. and ſurely, koraſmuch as our Fayth ought not to loke bether and thether, noz diuerſſy to wader about,but to haue regard to p one Goo, to be applied to him, and to fticke fatt in him:it is hereby ealtlp pzouen, that ik there be Diuerfe bindes of faith there mutt alfo bee many Gods. How toheras baptiſme is a Sacrament of faith:it proueth vnto vs the bnitie of God, becaule it tg but one. And herof allo folotweth, that it is not ey | God the Creatour. / not latoful to be baptifed but into one God,bicaule toe embꝛace p Faith of him, into tobofe name we are baptifed. What meant Che2ife then, oben be commaunded to be baptifed, in the name of the Father, the Sonne,and the Poly goft, but that we ought with one Fatth to beleue inthe Father, Sonne, and the Poly ghote Therfoze lithe this remat- neth certapn,that there is but one God, and not many, we Determine that the Worde and the Spirite are nothyng els but the very felfe, ef- fence of God, And very foolithly aid the Arrianspzate, which confel= fpng the godbed of the Sonne did take from him the fubftance of Goa, And fuche alike rage bered the Macedonians, vohiche woulde haue to be vnderſtanded bp the Spirite,only the gpftes of grace that are pou- red foorth into men. Foz ag twifdome, nderftandpng, pudence, forti⸗ titude,feare of God doo procedefrombym: fo he onelp isthe (picite of woifedome,pzudence, foztitude, and godlineffe. Pet is not he diuided ace cozdyng to the diftribution of his graces : but howe foeuer they bee dy⸗ —— et abzoade, pet he remaineth one and the fame, as the Apo⸗ efatthe, + Agapn, there ts Hetwed in the Scriptures a certain diftinetion of the Father from the Woorde, and of the Worde from the Spivite. Jn diſ⸗ cuſſyng woheroé, howe greate religiouſneſſe and fobsietie we oughte to ble, the greatnefle of the mpfteric it felfe dooth admonithe bs. and J bery well like that faping of Gregozie Mastansene: FJ can not thynke bpon the one, but by and by J am compatied about with the brꝛightneſſe of thethze: And F can not feuerally difcerne the thee, but J am foz deinly Dapuenbacke to one. Wherfozelette it tot come in out myndes ones to imagine ſuche a Trinitie of Perſons as may hold our thought withdzawen into feneralties, and Doothe not foorthewith bepnge bs. agapn to that vnitie. The names of Father, Sonne,and Holy ghoſt doo proue a teve diftinction,chat no man Could thynke them to be bare ames of addition, wherbp God accordyng to his woorkes is dineriy entitled: but pet it is a diſtinction, nota diũiſion. The places that wee Hee already cited, doo ſhewe that the Sonne hath a propꝛetie diſtincte om the Father, becaule the Worde had not ben with God, tt he hadde not ben att other thyng than the Father: nepther had he had bis glorye with the Father, but bepng diftinct from hym. Lykewile he Doothe di⸗ ftinguifihe hym (elfe from the Father, when he ſaythe, that there ts an other whyche beareth hym witnelle. And foz this purpofe maketh that whiche in.an other place is ſayd, that the Father createdall thinges by the Worde. tobiche he coulde not, but beyng after a certaine maner Di- ftinct from hym. Moꝛeouer the Father came not dobone into the earth, but he that came out from the Father. The Father died not, nor roale agaypne, but he that was lent by him. Neither pet Did this diſtinction bee * at the takynge of kleche: but itis manifeſt that be was alfo be- o2e,the onelp begotten in the bofom of the Father. Foꝛ who can abide to fap, that then the Sonne entred into the bofome of the father, when he defended From heauen to take manhode bpon hym 2 He was there- fore befo2e tn the bofome of the Father,and enioped his glozte With the Father. As foz the dittinction of the Holye ghotte frome the fathet, Chaitte ſpeakech of it vhen he faith, that it pzocedeth from the Father, And howe oft doothe he ſhevoe tt to be another belive oo e Prꝛo⸗ i. Coꝛ.xii. rt 1? t- Infermo ne de fas cro bapa cifmo, Fob, v. tit.€. Brits rol, obi. xbiii. Joh.xiiu bt. xv. xxbi. a OF the Knowvled ge of { Fob.riltt. He prompfeth that he woyll (ende an otherconfostoure, and oftei in FO other places. i . id 18 But to bozow (imilitudes from matters of mé, to expꝛeſſe the force of this diftinction, Jknowe not whether tt be erpedtent, Jn dede the clave fathers are wont fo to Doo fomtyme : but withall thep doo confelle,that what foeuer they bzyng foozth fo2 like, doothe muche differ. Foz which caufe ZF am muche afrayd to be any waye bolde, leaſt if Jbryng foorth anpthyng vnkfittly. it ſhuld geue occafion either to the malicious to ca⸗ uill,o2 to the vnſkilfull to be Decetued. Pet fuche diſtinction as we haue marbed to be fette out tn ſcriptures, tt ts not good to haue left vnſpokẽ. And that ts this,that to the Father ts geuen the begpnnynge of woor⸗ kyng, the fountapne and ſpryng of allthynges: tothe Sonne topfe- Dome,countell,and the very diſpoſition in the Dopng of thinges:to the Holy ghoſt ts aligned power effectual working. And although eter= nitie belong vnto the Father,and eternitie to the Sonne and top Holy ghoſt alfo,fozas much as God coulde neuer haue ben without hts wiſ⸗ Dom power, ¢ in eternitie ts not to be fought, which was fyeſt o2latt: pet this obferuation of ozder ts not bayne 02 (uperfiuous, wherein the Father is reckened kyrſt, and then of hym the Sonne, and after of them both the Poly ghoſt. Fo2 euerp mans mynde of it ſelf enclineth to this, Ep2ft to confider God,then the wiledome riſyng out of bpm, and latte of all the power voherwith he putteth the decrees of his purpofe in execu⸗ tion, In what fort the Sonne is laid to be of the Father only, andthe Holp ghofte bothe of the Father andthe Sonne, is Hewedin many places , but no where moze playnely than in the. dit. chapiter tothe Romayns, where the fame Spirite ts without difference ſomtyme cals led the Spirite of Chaitte, ¢ fomtime of him that raiſed bp Chait from the Dead: and that not without cauſe. Foꝛ eter dothe alfo teſtifie that itwas the Spivite of Chꝛiſte wherewith the Prophetes did prophecie; where as the Scripture fo often teacheth, that it was the Spirite of God the Father. — Now (his diſtinction doth fo not ſtand againſt p fingle bnitie of God, *9 therby we may proue that p Son is one Good with the father, becauſe be hath one Spirit with hym and that the Holy Spirite is nota thyng diuers from the father & the Son. Foz tn eche Hypoſtaſis is vnderſtan⸗ Ded the whole fubftance, with this that euery one hath his oton propze- Rob.rtii{. tie. Che Father is tohole tn the Sonne, a the Sonne is whole tn the x. Father, as hymſelfe affirmeth. Jam in the Father, and the Father is in me. And the Eccleſiaſticall writers doo not graunt the one to be ſe⸗ Avoug, Uetedfrom the other by any difference of effence. Sp thele names that hone de Detoben diftinctton(fapth Auguftin that is ment wherby thep haue rez tempori, lation one to an other, and not the very fubfance whereby they are all xxxviu. one. By tohiche meanpnge are the fapinges of the olde toziters to bee made agree,whiche otherwife would feeme not a little to difagree. For fometpine they ſaye that the Father isthe beginnpng cf the Sonne, De trini: and fomtpme that the Sonne hath bothe godhead and effence of hym⸗ tue & felfe, andis all one begynnynge with the Father. Che caule of this coll.ad diuerfitie Buguftine dootbe tn an other place well andplanelpe Dez — Pricol, cate, when he layeth Ciik LST baupnge refpect to hym felfe, ts ciexvii.* CAlleD God, and to bis. Father is called the Sonne, And AgAN The * Godthe Creatour. the Father as to bymfelfe is called God,as to his Sonne is called the Father, where haupnge relpecte to the Sonne be is called the Father, he isnot the Sonne: where as to the Father he is called the Son, he is not the Father:and where he ts called as to hym ſelf the Father, and as to hymiclfe the Sonne: it ig all one God. Cherfoze tohen we ſimply ſpeake of the Sonne:twithout hauyng relpect tothe Father, we do weil and pꝛopꝛely fap, that be ts of hym ſelfe: andthertoze toe call hym but one beginnpng: but vohen we make mention of the relation betweene him and bis Father, then we rightly make the Father the beginning of the Sonne. All the vohole fifth boke of Auguttine concernpng the Tri- nitte Dooth nothyng but ſette foogth this matter. And muche fafer tt is to refte in that relation that be {peaketh of, than into futtletle pearcpng vnto the bye mpfterie to wander abzoade bp many hapne {peculations. Let them therfore p are pleated with fobzenelfe, a cotented with mea- fure of Faith, ſhoꝛtly learne fo muche as is profitable to bee Bnowen: that is,when we profeffe that we beleue in one God, bnder the name of Gon, we bnderftande the one onely and fingle effence in tobiche we compzehende the Perſons 02 hypoftafes, And therfoze fo oft as we doo indefinitely ſpeake of the name of God, toe meane no lefle the Sonne and the Bolp ghoft than the Father. But when the Sonne is topnedto ‘the Father,then commeth tna relation, and fo we make diſtinction bez twene Perſons. And becaule the propzeties in the Perfons being ats o2der with them, fo as the beginnpng and oztginall ts inthe Father: fo ofte as mencion is made of the Father andthe Son, 02 the Holy ghoſt together, the name of Godis pecultarly geuento the father. Bp this meane is reteined the vnitie of the effence, and regarde is hadde to the order,whiche per dothe minthe nothyng of the godhead of the Sonne and of the Holy ghoſte. And where as toe haue alreadp ſeene that the Apofties doo afkirme,that the Sonne of Godis he whom Moles and the peophetes doo teftifie to be Jehouah the Loge, toe mutt of neceſſi⸗ tie alwaye come to the vnitie of theeffences. Wherefore it is a deteſta⸗ ble facrilege fo2 bs to call the Sonne a feuerall God from the Fae ther , bpcaufe the fymple name of God, doothe admptte no relati- OM, and God in velpecte of bpm felfe can not bee fade to be this o2 that. How, that the name of Jehouah the Lorde tndefinitelp taken ts ap- plied to Chzite,appereth by the wordes of aul, wher he ſayth: Ther⸗ foze J haue thzple peated the Lozde, becaule that after he hadde recep: ued the aunſwere of Chaift, My grace is {uffictent fo2 the: be fapeth bp and by,that the power of Chait map dwellin me. Jets certapne that the name Lorde ts there fet for Jehouah,anad therfoze to reftraine it to the perfon of the Mediatour were very fonde and chilapthe, for fomuch as itis an abfolute fentence that compareth not the Father with the Sonne. And we knowe that after the accuftomed manet of the Gree⸗ bes, the Apoftles,doo commonly fette the woꝛde Kyrios, 1 o2d, in fede of Iehouah, 4nd, not to fetche an erample fatre of, Pauie dydde in no other fente pap to the Loꝛde, than in the fame ſenſe that Peter citethe the place of Joell : toho foeuer calleth bpponthe name of the Lorde hall be faued. But where this name is peculiarly geuen to the Sonne, toe hall fe that there is an other reafon therof.when we comtoa place fitte foz it, Mowe tt is enough to haue in mynde, when Paule —— olute⸗ Fol.39. Cyrillus de trinir, li,vii. id@ li.iii.dia⸗ log. Auguſti. in pf, cite & tract. in Joha¢ xxxix. ct pfal. lxviu — 20 H+ f. Coꝛ. xii. Ace. tt.rbe Joel tf, Frbitt oe 21 Hila, li, pri, de ‘Triniz tate, 4 ~ Of the knowledge of abfolutelp peated to God, he by and bp bepnaeth in the name of Chait, Euen fois tye whole Godcalled by Chak hymſelte the Spirite. Foz there ig no cauſe agavnſt it, but that the whole eflence of God may bee fpivituall wherin the Father,the Sonne, andthe Holy ghofte be com⸗ prehended, Whiche is very plapne by the Scripture. Foꝛ even as there ue heare Gov to be made a Spiritesfo we Do here the Holy ghott,foz ſo muche as it is an Hypottafis of the tovole effence, to bee called bothe God, and procedyng from God, ++ But fo2 as muche as Satan,to the ende to roote out our Faith, hath alway moued great cotentions, partly concernyng the diuine effence of the Soitne,and of the Poly ghoſt, and partly cõcernyng their diſtincti⸗ onof Perlenes. Andasina maner in allages be hath ſtirred bp wic⸗ ked ſpirites to trouble the true teachers in this bebalfe : fo at this day be trauatteth out of the olde embzes to kyndle a new fpze: therfore ere it is good to anſwere the peruerſe foolithe errours of fome. Hitherto it bath ben our purpole,to leade as tt were bp the bande thofe that ar wil⸗ lyng to learne,and rot to friue hande to hande with the obftinate and contentious, But nowe the truthe tobich we haue already peaſably ſhe⸗ toed, mutt be reſkued from the cauillations of the wicked. Bil be it mp chiefe trauaple thall pet be applied to this ende, that thep tobyche geue entill and open cares to the woozd of God, may haue wherdpon ſted⸗ aſtly to reſt their foote. In thts poynt, if any tohere at all in the fecrete: mpfteries of Sscripture, toe ought to difpute fobzely, and with greate moderation,and to take great hede that nepther oure thought nor oure tongue procede any further than the boundes of Goddes tooozde dooe ertende. Foz howe may the mpnde of man by bis capacitie define the immealurable effence of God, whiche neuer pet coulde certainly deter⸗ mine howe great is the bedp of the Son, which pet he dailp feeth with his eves epea howe map the by ber obone guidyng attepn to diſcuſſe the fubftaunce of God, thatcan not reache to knowe her obone fubftauncez Wbherfoze lette bs willingly gene ouer vnto God the knowledge of him felfe. Fo2 he onely, as hylarie (ateth,is aconueniente witneſſe to hym felfe,whtebe is not knotoen but bp hymifelfe. We hall qeue it ouer vnto bym, if toe thall both concetue bpm to be {uch as he hath opened himſelf vnto b3,and hall not els where learche to knowe of hym, than bp bis obone worde. There are to this ende w2itten fine homelies of Chryſo⸗ ftoine againtt the Anomet. Pet the boldneſſe of Sophifters coulde not be reftrained by them from bablyng vnbridledly. For they baue beha⸗ ued them felues tn this behalfe no whit moze modeftelp than thep are wonted in all other. Bp the vnhappye ſucceſſe of whiche ondiferetion, woe ought to be warned to take care that we bend out felues to trauaile inthis queftion rather with tractable willyngneſſe to learne,than with tharpneffe of toitte,and neuer haue in our mpnde epther to fearche foz Godanyp where els thar in his holy Mozde, o2 to thynke any thynge of bem, but haupng his Word gopng befoze to guide bs,e2 to (peake any thynge but that wobiche ts taken out of the fame Wozde: The difiincti« on that is inthe one godhead of the Father, the Sonne, and the Holp ghofte, as it is bery harde to knowe, fo Dooth it bꝛyng moze bulpneffe and comberance to fome wittes thanis expedient. Let them remembze that the mpndes of men Doo entre intoa male bohen they folowe thetr 8, God the Creatout. -Fols3¢ owne curiofitie, and fo let them (uffer them felues to be ruled with the heauenly ozacles, howe ſoeuer thep can not attepne the beighte of the myſterie. To make a regiſter of the errours, wherwith the pureneſſe of Faithe 22 ist this popnt of doctrine hath in tymes pafte ben alfailed, were to long and full of vnpꝛofitable tedisuſneſſe: andthe mofte parte of heretikes haue fo attempted to ouervohelme the glory of God with groſſe dotyng errours, that thep haue thought it enough foz them to hake and trous ble the bufkilfull. Bnd from a feboe men haue fpzonge bp many fectes, toberof fome doo teare in fundet the eſſence of God, fome do confound the diftinction p is betwene the erfonst But if we hold alk } which is — airedy fufficiétlp ſhewed by the Scripture ᷣthe eſſence of the one God whiche belongeth to the Father, the Son,and the Holy ghoſt, is fpuigle and vndiuided. Agapne, that the Father by a certayne popzetie difte- reth from the Sonne,and the Sonne from the holp ghoſt: we hal top bp the gate not onlp againt Arrius and Sabellius, but alfo the other olde authozs of errouts. But becaule tour tyme there be vifen bp cer= taine phzenetike men, as Seruetto and other like, which haue encome bred all thinges with newe deceites: Jt is good in fewe wordes to bila cuffe their fallehoodes, The name of the Trinitie was fo hatefuil, pes fo deteftable to Seruetto, that be lapde, that all the Trinitaries, ag ve called them, tere vtterly godleſſe· Jomitte the foolithe wozdes that be had deuiſed to raile withall. But of his opinions this was the fame. Chat Godis made Tripartite, whe tt ts fatd, that there abide thee Pere fons in bis efence,anad that this Crinitie is but a thyng tmagined, bee cauſe it Difagreeth with the vnitie of God. In the meane tyme the Per⸗ fons be would haue to be certaine oufward conceptions of Fozme,whis che are not truelp ſubſiſtyng in the ellence of God, but Doo repzefente God bute bs in this o2 that kaſhhion. And at the beginnyng that there as in God nothyng diftinete bicauſe ones the Mozde and the Spirite were all one : but fins that Chriſte aroſe God oute of God, the Volpe ghoſt {prong alfo an other God out of hym. And though ſometyme be colour bis follies with allegozies, as when be fapthe, that the eternall Mozde of God was the Spirite of Chzit with God, and the bright hi- nyng of his fozme. Agapne,that the Poly ghoſt was the ſhadow of the godhed,pet aftertoara he beingeth the godhed of them both to nothing, affirmypng that after the rate of Diftribution there ts bothe in the Son andin the Holy Spirite a parte of God, euenas the fame Spirite in vxs, and alfo in wode and fones is fubftanciallp a pozcion of God. What he babbleth of the Perſon of the Mediatour, we tall hereafter fee in place conuenient, Sut this monttrous forged dete, that a Pecſone ts nothyng ells but a biftble forme of the glory of God.needeth no long confutation. Foꝛ where as John pronouncerh, that the Woozde was Fob. t.6 & DD before the Wozlde toas pet create, he maketh it muche diffe- rynge from a pancentions of Fo2zme. But if then alfo, pea and from farthett Cteriitie of tyme , that Woozde tobyche was God was with the Father, and had his owne prope glozpe with the Father, be could Not be ant outward o2 figuratine Hhining:but it neceſſarily folotweth that be was an hypoftafis that did inwardely abpde in God. And althoughe there bee no mencion made of the Spyzite but in the Hpftoape oF the Oen, t.té, 23 Cla, bi.t. Fob. rit. rit. Cla. ditt. rit. KRom.ix. xxxiii. fa. rib. rit. Of the Knowvledge of the creation cf the woalde : pet he is not there bzought in as a hadowe, but an effentiall power of God, tohen Moles ſheboech that the very vn⸗ fathioned lumpe was fufteined in hym. Therfore it then appeared, that the eternall Sptrite was alwates in God, when be peeferued and ſu⸗ ftepned the confuled matter of heauet and earty, vntill beautie and or⸗ der were added vnto it. Surely he coulde rot pet bean image o2 repzec fentation of God as Seruetto dpeameth. But in other popntes be ts compelled moze openly to difclofe bis wickednefle, in fayeng that Gon by bts eternall purpofe appointpng to hymſelfe a bifible Sonne, did by this meane thetwe bimfelfe bifible. For tf that be true, there is no other godhed left vnto Chrifte, but fo farte as he is by the eternall decree of Gon ogdepned his Sonne. Mozeouer helo tranffozmeth thole imagi⸗ ned thapes that be fhicketh not tofapne nee accidentesin God. Wut this of allother ts moft abhominable , that be confuſely mpngleth as well the Sonne of God, asthe Volpe ghofte, with all creatures. Foz be plapnelp affirmeth , that there bee partes and partitions in the Effence of God, of tohiche euerye portion is God, And namelye be fapthe, that the Spirites of the Faithefull are coeternall and conſub⸗ ftanciall with God: allbeit in an other place be alliqneth the ſubſtanci⸗ all Deitte, not onely to the foule of man, but alfo to othet creatures, Dut of this finke came foozthe an other lyke monſter. Foz certaine lewde men meanpng to efcape the hatred and hame of the wickednefle of Seruetto, haue tn dede confelled,that there are thee Perfones, but addpng a maner howe thatthe Father twohiche truclp and proprely is the one onelp God,tn fozmpng the Son and the Poly ghoſt, hath pobo⸗ red his godhead into theim. Pea thep fozbeare not this hogrible maner of ſpeeche, that the father is bp this marke diſtinguiſhed from the Sonne and the Holp ghott,that be is the only elentiatour oz maker of the eſſence. Fitſt thep pretende this colour,that Ch2ift is echetobere tale led the Sonne of God: wohercok they gather, that there is none other p2opzelp God but the Father. But they mark not, that though the name of God be alfo common to the Sonne, pet bp reafon of preeminence it is fometpme gyuen to the Father onely,becaule he is the fountapn and originall of the Deitie, and that for this purpofe, to mabe the ſyngle vnitie of the eflence to be therbp noted. They take erception and fape : Ff be be truly the Sonne of God, itis tneonuentent to haue hym reck⸗ ried the Horne of a Perſon. Janſwere that bothe are true: that is, that he ts the Sonne of God,becaule be is the Woorde —— of the Father before all wozldes (fo2 we come not pet to ſpeake of the Perſon of the Wedtatour)and pet fo2 erplications fake toe oughte to haue re- garde of the Perfor, that the name of God fimply be not taken, but foz the father dnely. For if toe meane none to be God but the Father , we plainly thzotwe Downe the Sonne from the degree of God. Therfore fo ofte as mencion is made of the godhed, we mul not admitte a com- partfon betwene the Sonne and the Father, as thoughe the name of God dydde belonge onely to the Father. fo2 trewelythe God that appeared to Eſaie was the true and onelp God, andyet John affirmeth that the fame was Chaifte. And he that by the mouth of Cfap teftified that he Hhould be a tumbling fone to the Fewes, was the onip God: and pet Paule pronounceth thatthe lame twas Chꝛeiſte. He ae criet al Bal God the Creatour. Fol.40 crieth out by Cfaie, J line, and to me all knees chall bowe.ts the onely o-, sy, God:and vet Paule expoũdeth that the ſame was Chꝛiſt. Foꝛ this pure i. poſe ſetue the teſtimonies that the Apoſtle reciteth: Thou O God haſte xo. xiiu. Jaide the foundations of heauen and earth. Agapne.let all the angels ri. of God wozthip him, whiche thynges belong to none, but to the onely —— F, God.And pet he faith that they are the propze titles of Chait. And this eal a cauiliation ts nothpng twoozthe, that that is geuen to Cheifte vohiche is 6, revit, pzopze to God-becaule Chzitte is the hinyng brightneſſe of bis glory. vit, F 02 becaule in eche of theſe places ts fet the name of Jehouab, tt folo- weth,that itis fofapd in refpecte that he is Goo of hymſelfe. Foz tf he be Jehouah, it can not be dented that be ts p fame God that tn an other place crieth out bp Eſaie: F,F am, and belive ine theretsno God. It is erase good alfo to confider that ſaving of Hieremie: The gods that haue not vi. made the heauen and earth,let them perithe out ofthe earth that is vn⸗ Jerex. xi det the heauen. Where as on the other ſide we mult nedes confeſſe that the Sonne of God is he, whole godhead ts ofte peoued tn Efate bythe creation of the wozlde. And howe can tt be that the Creatour, vhyche geucth beyng to all thynges,thall not bee of hymſelfe, but bozotwe his bepng of an other. Foꝛ who foeuer fapthe that the Sonne was eſſen⸗ tiate 02 made to be of his Father, demeth that he ts of hym ſelfe. But the Holy ghoſt fatth the contrary, nampng hym Jehouah. Nowe tf we graunt that the whole eſſence is inthe Father onely, either it mufte be made partable; o2 be taken from the Sonne, and fo Hal the Sonne be fpopled of bis effence, and be a God only in name andtitle. Che effence of Gon, tf we beleue thefe triflers : belongeth ortelp to the Father, for as muche as he ts onely God, andis the elencemaker of the Sonne, Bnd fo Hall the godhed of the Sonne be an abilracte from the effence of God, oꝛ a derivation of a parie oute of the tehole. Powe mufterhep nedes graunt bp thep2 oton principle, that the holy ghoſt is the Spirite of the Father onlp.fo2 tf he bea deriuation from the fyzſt eſſence tobi: cheis onelp pronze tothe Father, of right he can not be accompren the HSpitite of the Sonne : tohiche is confuted vp the teftimonic of aul, where he maketh the Spirit common to Chait and the Father. Wares ouer tf the Perfo of the Father be wiped out of the Trinitie toberin hall be differ from the Sonne and the Holpghotte, but in this, that he onely is God They confele Chriſt to be God, and pet they fap he diffe⸗ teth from the Father. Agapn, there mufte be fome marbe of difference to make that the Father be tot the Sonne. They which fay that marke of difference to be inthe effi nce,doo manifeſtly being the ttue godhean of Chrifteto nothynge , tohiche can not be twithout effence ; pea and thatthe wholeeffence. Che Father differety not fromthe Donne, vn⸗ leſſe he haue fomethpng propze to hpmielfe that is not commonto the Honne. What nowe will they kynde wherints make him differents It the difference be in the effence, let them anſwere tf he haue tot commins nicated the faine to the Sonne. But that could not betn part, for to fap that he made halfe a Gov were wwycked. Beſide that bp this meane thep doo fowly teare tt ſunder theeflence of God, Ft remaineth therefore that the eſſence is whole/ and perfectly common to the Father ana the Horne, And il that bee true, then as touchyng the eflence there is no pifference of the one of them from the other. He they fap ỹ the Fatherin Oe geupng ” Oftheknowledge of geuyng his effente, rematneth neuerthelede the only: od, with whom the eflence abideth:then Chet halbe a figurative ®od,qnd a God ons ip in chewo & in name but not itt Deedes becaule nothpng ts moze: prope * v. Good than to bee, atcorꝛdyng to this ſaving: He that 1s; hath fent me : tito pou. mn 2 Fr is eafp bp many places to prouethatit is falle vobiche they holde, thar fo ofte as there isin ſcripture mencion made abfolutelp of God, none ts ment therby but the father. And inthofe places that thep them felues Doo allenge, they fotvip bewray thete ovone want of confiderati- ‘on, becaute there is alfo fette the naine of the Sponne, Wherby appeas reth,that the name of God ig there relatively takẽ and therfoze reftrat- ned to the Perſon of the Father. And their ebiection where they fap, FE ’ the Father were not onlp the true God, he hould himſelfe be his owne vw) Father,is anſwered with one wo2de.Ft is not inconuentent foz degree and orders fake,that be be peculiarly called SDB, whiche hath not one ip of bpm (elfe begotten bis toifedome, but allo is the God of the Me⸗ Diatour, as tinplate fitte Foz it, F toill moze largely declare. For ſythe Chzik was openly Hered in the lethe,be is calied the Sonne of Gor, tot onelpin refpect that he was the eternall Wozde befoze all woꝛldes begotten of the Father: but alfo becaule he tooke vpon hym the Per- for and office of the Mediatour to ioyne vs bnto God. And becaufe thep do fo boldlp erclude the Sonne from the honour of od, J would opat. rir, fapne knowe whether the Sonne when he peonounceth, that none is roi, goodbut God, doo take goodnefle from himfelfe: J Doe not ſpeake of his humaine hature,teatt perbappes thep Ghuld take erception,and fap, that what ſoeuer goodneſſe toas in it,itcame of free gyft. Jaſke whe⸗ ther the eternall Wo2d of God be good oznoz FE they fap nap, then soe hoeldcheir vngodlineſſe ſufficiẽtly cõuinced: infayeng pea,thep chfouns themſelues. Sut where ag atthe firſt fight, Chriſte femeth to put from hymſelfe the name of Good, that doothethe moze conftrme oure meae nyng. Foꝛ lithe itis the fingular title of God alone forzatmuche ashe was after thecommon manerfaluted by thename of Good, in refuting falſe honour he did admoniſh them that the coodnefle toherin he excel⸗ ded, twas the goodneſſe that God bathe. F atke allo, where Paule affire {. Lim. f, Meththatonlp God is immoꝛtall wile and true, whether by theſe Mote soit. des Chꝛiſte be brought into the numbee of men moztall, foolithe ; and falfo: pall not he then be tinmogtall; that from the begpnnyng was ipfe to geue immogtalitie to angels: Shall not he bee wife that isthe eteriiall wifedome of Gode Shall not the truech wlelfebe truec*H athe pity. Lucthermoze;twhetherthep thynke that Chattte ought to be boorchipped ur, Ortoz Foꝛ he claimeth this vnto hbymlelfe, to haue all knees bowe be- fore hpmit folotweth that he is the God wohiche Spd in the lawe forbyd ‘ahp other to be Wozthipped buthimlelfe: FE they willhaue that meant of the Father onely tohiche is ſpoken in Efaie: Zam and none bur Fs ctasliin this tetimonte Jtourne againſt theim felues,toz as muche as we ſee. bi. that whatfacuerpertaineth to Godis geuento Cheiſte. And their ca⸗ uillation bath moplace, thatd heiſte waseralted in the flethe, wherein be bad bene abafed, andthat in refpecte of thefiethe, all authoritie is geuen hym in htauen and in earthe: becaufe althoughe the maieſtie of RKyng and Fudge extende to the whole Perſon of the Mediatout be * pf be i i ct 4 God the Creatour, Fol.4i ff he had not been God openly Hewedin flethe, he coulde not haue been auauncedte fuche heighth,but that God Goulde haue difagrecd with bimfelie . Bue thyscontrouerfpe Paule Doeth well take avwap, teaching that he was egall wyth God befozgethat he dyd abaſe hym⸗ felfe vnder the chape of aleruaunte +» lowe Howe coulde thys equa- litie haue ſtande togethcr , dniefle be hadde been the fame Gor whoes name ts Jay and Jehouah: that rydeth vppon the Cheruz bin, that is kenge of all theearihe and Lorde of the worldes⸗ owe howeloeuer: they babble: agaynſte it, itcannenot bee taken from Cheptte whiche Ciaie fayeth tn an other place: ie, he. is our CF G D D, for bym we haue wayted:, vohereas in. theſe woordes he” defcribeth the comming of GDB the redemer , not: onelpe that houlde bapng home the people from the exyle of Babplon,but alfo fullpe in all ponttes reftoze the churche. And with their other caz uillation they nothpnge pzeuaple , tn fayinge, that Cheyſte was God in bys Father. Foꝛ thoughe we confelle that in refpecte of order and degree the begynning of the Godheade ts inthe Father, pet we faye that it ig a deteftable inuentyon to faye that the eflence is onelpe proper to the Father,as thoughe he were the onelye God⸗ ‘maker of the Sonne. Jfoz by thys meanes epther he houlve haue moe effence than one, 02 ells thep call Chepfte God onelp in tittleand tmaginacion . FE thep graunte that Chryſte is God, but nerte after the Father,then all the eflence bee in hym begottenana fathioned, vohiche in the father is bnbegottenand bnfathponed. F knowe that many quicke nofed men doe laughe at thys that we gã⸗ ‘ther the diftinction of Perſons oute of the Loozdes of Moles, where be bryngeth in Goa (peakpng thus : Lette vs make manne after: oute image. But pet the Godly readers doe (ee howe vaynly and «ne, fondely Motes Houlde bapngin thys as a talke of dyuerſe together, pro,” il there bere notin God moe Perſons than one. Powe certayne ig it, that thep whom the Father fpake vnto, wer vncreate: but nothing is bneveate but God himlelfe yea the one onelp God. Mowe therefoze vnleſſe thep graunte that the power of creating was common, andthe Authozttie of commaunding common, to the Father, the Sonne, ana the Holy ghoſterit Hall folowe that Gon did not intoardly thus ſpeake to himfeife , but directed hig ſpeche to other fozein woogke mente. F inallicene place Hall ealilie anſwere two of their obiections, Foꝛ Fobu.(te:. where as Cheifte himfelfe pronounceth that 6 DW is a Spirite, xxiiu. this were not conuentente to be reftrained to the Father onely, agit the Moozde himlelée were not of {pirituall nature. If then the name. of Spitite doeth as twellagree with the Sonne as with the Father, F gather thatthe Sonne tsalfo compzehended onder the tndefynite name of GOD . But headdethbpand by after that, noneare ale lowed for good wozthippers of the Father, but they that worſhyppe hymn iss Spivite and trueth, where bpponfolotweth an other thpng, becaule Chepfte doeth bnder a hed execute the office of a teacher, be Doeth geue the name of G D D to the Father, not to the ena tente to deſtroye his owne Godhead, but by degrees to ipfte bs bp Pinto it, 5 é eae ah u Ph tu. vil OF the Knowvledge of But in this they are deceiued,that thep dꝛeame of cettaine vndiui⸗ Ded ſingular thinges wherof eche haue a part of the efence. But by the Scriptures we teache, that there is but one eſſentially God,and theres foze that the eſſence as well of the Sonne as of the Holy ghoſt is vn⸗ begotten. But foꝛſomuch as the Father ts inogdertirle, and hath of hunfelfe begotten bis wiſedome, therfore rightfully as is aboue faped, he is counted the oziginal and fountaine of althe Godhead. So Gor indefinitely fpoken; is vnbegotten, andthe Father alfo in refpecte of Perſon is vnbegotten. And fooliſhly they thinke that thep gather that by oure Meaning is made a quaternttie, becauſe fally and cauillouſivxe thep afcrpbe vnto bs a deuiſe of their ownebzapne, as though we dpa taine that bp dDertuacion there come thzee Perfons out of one ellence: wheras it is eutdent bp our weytinges that toe Do not Date the Per⸗ fons out of the effence,but although they be abtding im the effence we mabe a diſtinction betwene them. FE the erfons were (euered from the eflence,then paraduenture thetrreafon were like to be true. But bp that meane it houlde be a Crinitie of Goddes and not of Perfons, which one God conteineth in hym. So is their fonde queftion anſwe⸗ red, whether the ellencedoe mete to make vpthe Crinitie, as thoughe we DID imagine that there Defcende thzee Goddes oute of it. And thys erception grotweth of lyke foolphenefle tobere they fape, that then the | Trinitie Houlde be withoute God. Foz though it mete not ro make bp | the diftinction ag a parte oꝛ amember, pet neitherarethe Perſons withoute ft noz oute of it. Becaule the Father if he torre not God coulde not be the Father , and the Sonne is none otherwyſe the Sonne but becaule he ig God, We faye therefore, that the Godbeade ts abfolutelp of it (elfe. Whereby toe graunte thatthe Sonne in ſo muche as be is God is of bymfelfe withoute refpecte of bys Petſon, but info muche as he is the Sonne, we faye that heis of the Father. So bis ellence is toythoute beginning, but the begining of bis Per⸗ fon tg God hpmilelfe . And the true teaching weiters that in olde tyme haue {poken of the Crinitie, haue onelp applped thys name to the Perfons , foz fomuche as it were not onelp an abfurde ers roe but alfo a groffe bngobdlineffe to compzehende the effence in the Dikinction. Fo2 they that twill haue theſe three to mete, the eſſence, *)? Sonne and the Polp ghofte,itis plapne that thep dooe deftrope the effence of the Sonne and the Holy ghefte, for ells the partes fopned together toould fall in fonder, whiche is a fault in every diſtinc⸗ tion, Finally ifthe Father and the Honnewere Spnonpmes o2 les uerall names fignifping one thpng, fo the Father Goulde be the Godmaker and nothpng houlde remapne in the Sonne but a thas dowe, and the’ Trinitie Hould be nothyng ells, but the topning of one God with two creatures. Wheteas thep obiecte, that tf Chꝛyſte bee properiy God, heis vot ryghtkullye called the Sonne , tothat we haue alreadp anſwoe⸗ ved, that becaufein ſuche places there tga comparpfon made of the ote Perſonne to the other, the name of God is not there tndefie nitelpe taken , but reftrapned to the Father onelpe,in fo muche as be ig the beginning of the Godhead , not in mabpnge of eflence as the madde menne Dooe fondlpe imagyne, but tn — order a 4 / et ll Godthe Creatour. / oꝛrder. Jn this meaning is coftrued tong taping of Cheitt to the Fathet: this is the eternal lifethat men belene in the the one true God,and Je⸗ Mediatoz,he kepeth the degree thatis meane bettoene God and men: and pet is not his maieftie thereby diminiched. Foꝛ thoughe be abaced hymſelke, yet he lefte not with the Father his glozy that was hidden be- foze the world.So the Bpoftle in the feconde Chapter to the Hebgues, though be confelfeth that Chriſt fo2 a Ghozt time voas abaced beneth the Angels, pet he ſtycketh not to affirme withall, that he ts the fame eter> fall God that founded the earth. We mult therfoze holde, that fo oft ag Chꝛyſte in the Perſon of the Mediatoz ſpeaketh to the Father, vnder thys name of Godis compzebended the Godhead whyche is bys alte, So tobett he faped to the Apoſtles:it ts profitable that go vp to the Father, becaule the Father ts qreater.He geueth not bnto himlelfe on- ip the feconde degree of Godhead to be as touchpng bys eternal eflence inferioz to the Father, but becaule haupng obtetned the heauely glory, be gathereth together the fapthfull to the partabpng of tt . He fetteth his Father in the bier degree, in fo muche as the gloryous perfection of baightnefle that appeareth in heauen,differeth trom that meature of glozy that was feen in him being dothed with Aethe. Biter like maner in an other place, Paule ſayeth:that Chaptte hall pelde dp the kyng⸗ ¢ cp), dome to God and hys Father,that God maye be allin ail. Chere ts nothpng moze ablurde than to take awaye eternall contpnuaunce frõ the Godhead of Chapite. JE he thall neuer celle to be the Sonne of God, but hall alwape remapne the fame that be was trom the begin- ning, tt folotveth that vnder the name of the Father ts compeehended the one effence that is common to them both. And ſurely therefore did Chapkte defcende vnto bs, that lifting bs bp vnto bys Father,be might alfo lift bs bp vnto bymlelfe,inafmuch as be is all one with hts father. It is therefoze neyther latofull nor ryghte fo excluſiuely to reftrapne Fol 42 bi. xxiiii. fus Chaptte whom thou hat fente. Foz fpeabing in the Petlon of the SF") Whi 9 it } | | | aob.rbe, | rh, the name of God to the Father, as to take tt from p Sonne. Fo2,Fhon John .i.i Doth fo2 thys caule affirme that he ts true God , that no man Moulde thynke that be refteth in a feconde degree of Godhead beneth bys Fa- ther. Bnd J maruell what thefe framers of neo Goddes do meane, that tobple they confelle Chryſte to be true God, pet thep forth with ex⸗ clude bym from the Godhead of bys Father.As thoughe there coulde any be a true God but be that ts the one God;02 as thoughe the God⸗ head poured from one to an other,be not acertapne netoe forged ima⸗ ginacion. — IIS: SHUT Fe Whereas they heape 7 many places out of Jreneus , where he af- firmeth that the father of Chapfte is the onely and eternall God of Iſrael: that ts epther done of a hamefull iqnozauncte,o2 of an extreme topckennefle . For thep oughte te haue confidered, that then the ho⸗ lye manne had to Doe in difputacion with thofe phzentpke menne, that denyed that the Father of Chepite was the (ame God that-in olde time {pake by Moles and the Pzophetes but that he was F wore hot what tmagined thyng bzoughte oute of the corrupcion of the woride. Therefore healtogether trauayleth inthys popnte.to make tt plapne that there is no other God preached of in tiga he ti, ut » \ Of the Knowvled ge of but the father of Chriſte and that it is amie to deuiſe any other , and y therfoze it is no maruell tf he.fo ofte conclude that there was no other | God of Ffraci,but be that was fpoken of by Chepfte and the Apo⸗ fies. And in like manner owe, whereas tue areto Mande agaynſte an other fozte of erroz, we maye truely faye that the God whiche in olde time appeared to the fathers,was none other but Cheilte. But if any manne obiecte that tt was the Father,oure aunſwere isin rec | Dinefle, that toben toe ftriue to Defende the Godhead of the Sonne, we erclude not the father . FF the readers take bede to thys pur- : pofe of Ireneus, all that contention tall celle. Andallo bythe fprte Chapter of the thirde booke , this tohole ftrife is ended, bobere the good manne fandeth all vppon this pointe,to proue that be vobiche ts in Scripture abfolutely and indefinitely called God; ts verelye the one onely God, and that Chaitt is abfolutelpcalicd God. Lette bs rea membet that this twas the principall pointe tohereupon ſtode allbps Difputacion,as by the tohole pzoceffe thereof Doeth appeare: and ſpeci⸗ ally the.rlbi.Chapter of the feconde booke, that be ts not called. the Father by darke fimilitude o2 parable, whiche ts not very Godin dede. Lib. gz, Poreouer in an other place he fayeth,that as well the Sonne as the capix, Datherweretointly called Godby the Pzophetes and Apoſtles. A= PlX+ terkoarde he defineth howe Chꝛiſte whiche ts Mozde of ail, and king, Cap, xii 82 God, and iudge. recetued power frombim whyche ts the Gor eiuf fib, OF all, that ts to faye in refpecte of bis fubiectton,becaule be was hum⸗ Cap xy; Died eulen to the death of the crofle, And a little atter he affirmeth, that einf ib, [e Sonne ts the maber of heauen and earth, whiche gaue the late "* bythe bande of Moles andappeared to the Fathers . Mowe ifanp manne doe pate that wyth Jreneus onelp the Father ts the God. of Iſrael. FJ will turneagayne bpon hym that whiche the fame togiter playniy teacheth, that Chzifte is all one andthe fame : as alfo be aps Ibid. ca, plyeth vnto hym the pzophecie of Habacuc. God tall come oute xvint:X, of the South, To the fame purpoſe ferneth that whiche is red in xxiii, the.ir. Chapter of the fourth booke. Cheyſte bymfeife therfoze with the Father ts the Good of the lpuinge. And in the. cit. Chapter of the fame. booke be erpoundeth that Abzaham beleued God, becaule Chzptte ts the maker of heauen and earth andthe onely God, . And wopth no moze trueth dove they baynge in Tertulliane fog 'S — thep2 Defender... Foz thoughe be be roughe fometime and crabbea in bys manner of fpeache, pet doeth be plapnipe teache the fumme of that doctryne that we Defende . That ts to faye,whereas he ts the one © DO DW, vet bp dDifpoficion and o2der he ts bys Woozde: that there ts but one 6 DD in bnitie of ſubſtaunce, and pet that the fame vnitie by mifterie of ozderly diftribution is diſpoſed ints Trinttle, that there ave theee, not in fate, but in Degree, not in fubftaunce , but in fozme : not tn power, but in oder . He faye eth that be defendeth the Sonne to beea feconde nerteto the Fa- ther, but he meaneth hym to be none other than the Father, but by wap of dDiftinction™. Jn fome places be ſayeth that the Sonne ts difie bie. But when he hath reafoned on both partes he defpneth that he ig inuiſible in fo muche ag be is the Worde. Finalt inally God the Creatout, Finally tohere he ahitmeth that the Father is determined in his obone perfon,be proueth bimfelfe farre trom that erroz vohich we confute, And though he doth acknowledge none orher God but the Lather, yet tn the nert perce of his waiting erpouding himlelfe, be faith, that he ſpea⸗ keth not excluſiuely tn relpect of the Sonne,becaule he denieth thatthe Sonne isany other God belide the Father, and that therfoze their fole gouernementis not broker by diſtintion of Perſon. And by the perpes tualcourfe of bis purpofe itis ealy to gather the meaning of bis words. Foz he difputeth agains Praxeas, H though God be diſtinguiſhed into th2ee perfons,petiare there notimade many gods nozthe vnitie tozne in fonder. And becauſe bp the tmaginacion of Wzareas Chaptte coulve not be God, but he muſt alfo be the Father,therefoze he fomuche labou⸗ teth about the dittincion. Wheras he calleth the Wozde and the Spirite a pozcton of the tobolesalthougy it bea hard kinde of fpeache, pet ts it ercufable,becaule itis net referred to the fubftaunce,but onely ſheweth the otfpoficion and ogder that belongeth onelp to the Perſons, as Gers tullian bpmielfe witnelleth. And berot hangeth that: ow many Per⸗ fons thinkeft thou there:are, D mofte frowarde. yzareas, but euen fo many as there be namescAnd fo alittle after that;they maye beleue the father and the Sonne eche in their names and perfons. Hereby J thynke map be fuffictently confuted their impudency that {eke to begple the fimple with coloz of Tertullians authoritie. And furely whofoeuerthal diligently compare together p wozitinges of the olde authozs, Hal find no other thpng in Ireneus, than p vobiche hath bentaught by other that caine atter,Juttine is one of the auntien⸗ teft, and be tinal thynges doeth agree wych vs.vet let them obtect that be as the reft do, calleth the Father of Chaitt the onelp God. The fame thpng doth Hilary teache, pea and (peaketh moze hardely, that the eter⸗ hitic (St the Father. But doth he that to fake aap the eflence of God from the Sonne And pet is he altogether in defente of the fame Fayth that we folotw. pet are thep not aſhamed to picke out certaine mangled fentences wherby thep voould perſwade that Hilarye is a Patrone of their erroz. bere they bryng tn Ignatius:if thep will haue that to bee of any authozitie,let them prone that the Apoſtles made alatw for lent and ſuche lyke corruptions of religion. Nothing is moze vnſauery than thoſe fonde trifles that are publpthed vnder the name of Ignatius. Wherefore thetr impudence is fo muche leffe tolerable that diſguiſe themfelues wyth fuche bifers to deceiue Moꝛeouer the content of the aunciente Fathers is plainlp percettied bp ibys,that at the countell of Price, Arrius neuer durſt allege for hymſelfe the authozitie of ariy one allowed voryter And none of the Grebes o2 Latines Doeth ercule yym⸗ felfe and fape,that be diſſenteth from thein that were before. Ft nedeth not to be {poken howe Auguitine, whom thoſe loſells do mofte hate, Hath diligently fearched the waitinges of them all,and how reuerentlp’ he Didembsace them. Truely even in matters of ieatte weighte he biett to Hetwe what compelleth hym to diffent from them. And th thps matter, if he have red ahp thing donbtfull og darke in other, he Hpdeth it not. Wut the Doctrpne that thefe menne ſtriue agaynſte he taketh it as confefled, that from the farthett time of antiquitie te hath ben Without controuertie recetued, And by one voorde it “eee * fll. € Fol.43 | 29 cſa.xl.xxi. ñ Obthe Knovvledge of be Was Not ighozant what other had taught befoze hpin;tohere he fats eth that inthe father ts bnitie,in the fir boke of Chriftian Doctrpne, wyll they fay that he then forgate hymſelfe 2 Wut in an other plate be purgeth himfelfe from fuche tepzoch, where he calleth the Father the bes ginning of the tohole Godhead, becaule bets of none: confiderpng in Dede wiſely that the name of Godis ſpecially alerpbed tothe Father,be- caufe if the beginning ould notbe reckened at hym, the lingle bnitie of God cd not be concetued.Bp this J truſt the godly reder toll perceiue that al the cauillacions are confuted wheriopth Satan bath betherto attempted to peruert 02 darken the pure truth of doctrpne. Finallpe J truſt that the vohole fume of Doctrpne in this point ts fully declared, if the readers will temper them of curtofitie, and not moze gredelyp than mete ts (eke fozromberfome and entangled difputacions. Foz J take not in hande to pleaſe them, that do Delite inan vntemperate deſyre of fpeculacton. Truelp FJ haue omitted nothing of futtle purpofethat J thought to make agaynſt me. But vohyle F udp to edify the churche, J thought tt beft,to leaue many thinges bntouched vohiche both ſmallye pzofited,and would greue the readers with ſuperfluous tediouſneſſe. F 02 te what purpole toere it to diſpute.whether the father do alway bes ete Foꝛaſmuch as itis folly to faine a continual acte of begetting, fith tis euidente that from eternitie there haue bet thze Perſons in God. ¶ Khe.rtitt. Chapter. That the Scripture euen in the creacion of the woꝛld and of al things: doth bp certapne markes putte difference betwen the true Cod, and fapned Gods, peer, Lthoughe Clare doeth worthyly repzoche the s\ Was yews voorthippers of falle gods with flouthfulneffe, \\Wasess fo2 that they haue not learned by the berp fun⸗ syne dactons of the earth,and rounde compafle of the wes heavens, which ts the true God: pet fuche ts the A\ es) oulnefle and groſſeneſſe of our witt, that leak the s\ 24 faptyfnl Gould fal away to the tnuencions ofthe emis 4\ Ye; getiis,it was neceſſary to haue god moze expzeſly — ine ome HRINtED Out vnto thẽ. Foꝛ wheras Pp ſaying p God isp minde of p toozld, which ts chpted pᷣmoſt tolerable defcripcion that is founde among p Dhilofephers,is but baine,tt behoueth bs moze fas miliavlp to kuow hpm,leatt voe aloay wauer in doutfuinefle. Therfore it was his pleafure to hauean biftozp of pᷣcreaciõ remaining, wherups the Fapth of p church might reſt, a (eke foz no other God but hym,who Moles hath declared to be p maker & bilder of the wozld. There ts fick fet korth P tyme.) by continual poceding of peres the faithfull myghte come to the firftoztginal of mankinde, and of al thinges.W hich knows ledge is berp neceflarp,not onlp to confute thofe monftrous fables that fomtpme were {predin Caipte and other partes of the worlde. but alfo, thatthe beginning of the wozlde ones bepng knowen, the eternitie of God may mozecterely Hine forth and ranithe bg in admiracion of it, Mepther oughte we to be any thpng moued worth that bngodly mane rn vy God the Creatour. that it is maruel toby it came no foner inp mind of God to make p hea- uen & the earth, & toby be ſyttig tole did fuffer fo tmmefurable a {pace to pale away, fith be mought haue made it many thoufande ages betoze: toyeras whoie continuaunce of p voorld p novo draweth to an end, is not pet come to fire thoulande yeres. Foꝛ why God fo long differred it, is nether lawful nor expediẽt foz bs to enquire. Secaule tf mans mynd toil trauatle to attatne thereunto, (t hal faile a hundzed tymes bp the way, nether wer it profitable fo2 bs to know p thing which God hym⸗ ſelfe to proue p modeſtie of our Fapth, bath of purpole voylled to be hyd⸗ Dei. And wel did that godlp olde man (peake,wobiche tobe a wanton Felowe did in fcozne Demaunde of hym, what God haddone befoze the creation of the wozlde, aunfwered that he builded bell foz curious fooles, let this graue and feuere warning repreſſe the wantonneſſe that ticsleth many pea and Dzpueth them to euill and hurtfull ſpecula⸗ cious. Finally lette bs remember that thefame-inuifivle God whoes twifedome power and iuſtice is incomtpzehentyble, Doth ſette befoze bs the hiſtorye of Molſes as a lokyng glaſſe, woherein bps liuely image appeareth. Forasthe eyes that epther are growen dimme with age, 02 dulled wyth any difeale,doe not diſcerne any thyng playnly vnleſſe they be holpen with ſpectacles:ſo,ſuche is oute weakeneſſe,that vnleſſe the Scripture directe vs in ſekyng of God, voe do forthwith runne out into banitie. And theythat folowe their otone wantonneſſe, becauſe they be nowe warned in baine,fhall all to late fele with hozrible de- fruccton, howe muche tt had ben better for them reuerently to receiue the fecrete counfels of God,thanto bomite oute blafphemies, to obſ⸗ cure the heauen with all. Andtyghtly doeth Auguſtyne complayne that wzong ts Done to God wbhé further caule of thinges ts fought fog, thai his onelp will. The fame ma in an other place Doth voiſely warne vs.that itis no leſſe enelto moue queftion of imimeafurable {paces of tymes than efplaces. Foꝛ howe bꝛode ſoeuer the circuit of the heauen is,pet is there fome mealure of tt. Powe tfone Houlde quarell wyth God fo2 that the emptpnefle wherein nothyng ts contepned, ts a buna dzed tymes moze, Hall not all the godly abboze fuche woantonneffez Into tyke madneſſe runne thep that buſy them feluesaboute Gods fitting ftil,becaufe at their apointinent be made not the wold innumes table ages foner. To ſatiſfie their obon gredinelle of minde, thep couet to pale thout the cõpaſſe of the wo2ld,as though info large a circuite of heauen ¢ earth,thep could rot finde things enough vo their ineſtima⸗ ble brightneſſe map ouerwhelme al our ſenſes:as though in fir thoulaa veres God hath not ſhewed eramples tn cotinual cofideracion, wherof ourt myndes may be ervercifed. Let bs therfoze willinglp abide enclofen Loithin thofe boundes tohert it pleated God to enutré bs, as tt were to pei bp our mindes > thep hold not fray abzod tb liberty of wãdrig. Foꝛ like reſõ is itp Moſes declareth,p the work of God was not ended in a momẽt but in.vi. dapes. Foz by this circũſtãce tue ar vodrawen frõ fozged inuenctons to the one onely God that Deupded bys worke into ‘bt.dapes, that tt Gould not greue bs to be occupyed all the tyme of our ipfe in conſidering of tt.fo2 thoughe oure eves, tobat waye foeuer toe turne them, are compelled to loke vpon the toozkes of God, pet fee we howe kyckle oure hede is, and il any godly —— doe — iiii. ols Lib, de, gene, cõ tra, Ma Deciul, dei, Ji, Of the Knowvledge of hotwe fone thep paſſe atuap.Here againe mans teafon murmureth as though Cuche procedinges were difagreing from the power of God, bnitill fuche time as being made fubtecte to the obedience of Fapth ſhe learne to kepe that ret woberunto the balloting ofthe vii. dap calleth bs. But in the berp order of thinges,is diligently to bee confidered the Fatherlyp loue of God towarde mankinde, inthis:that he did not crea- te Adam vntill he had ſtored the wozlde with al plenty of good thinges. Foꝛ if he bad placed him inthe earth while it toas pet barren and emp: tie, if be bad geuen him life befoze that there twas anp lighte, be thould haue femed not fo tel to pzonide fo2 his commoditie.wut nowe where he kirſt diſpoſed the motions of the Sunne and the Planets for the bfe of man,and furniſhed the earth, the waters and the aire topth liuing creatures,and brought fozth aboundaunce of fruites fo ſuſfyce foz fode taking bpon him the care of a diligent & pꝛouidẽt houleholder, he ſhewed his maruellous bountie towarde bs. Ff a man do moze hede⸗ fullp weye with bimfelfe thofe thinges that J doe but Hoztly touche, tt Wall appeare that Moſes was the lure witnefle and publidber of the one God the creatoz. J omitt here that which FJ haue already declared, that be {peaketh not there onelp of the bare eflenceof God, but alfo ſet⸗ teth fo2zth Onto bs his eternall Wifedome and Spivite,to the ende voe (ould not Deeame that God is any other,than fuch as he wil be knows by the tmage that be bath there erpzeffed. But bekore that FJ begin to fpeake moze at large of nature of ma, J mutt fap fombobat of Angels, Becaule though Moſes applying hime telfe to the rudeneffe of the common people reciteth in bis bittozy of the creacion no other wozkes of God but fuchas are (een with oure eves, pet toberas afterwarde be bryngeth in Angels for minifters of God, we may ealilp gather that be was the creatog of thein in toboes ferupce they emplop their trauaile and offices. Though therefoze Moles (peas king after the capacitie of the people Doth not at the berp beginning res . hearle the Angels among the creatures of God:yet that is no caule to the contrary, but that toe may plainly anderpzeflp (peake thoſe thinges of themn,tohich in other places the Spcripture commonly teacheth. Bes caufe if we deſire to knomwe God by his workes, fo noble and ercellente at erainple ts not to be omitted. Belide that this pointe of doctryne is verpynecelſary fo2 the confutpng of many errors. Che ercellence of the nature of Angels hath fo daſelled p mpndes of many,that they thought the Angels had w2ong offred them, tf thep ſhould be made ſubiect to the authozitie of one God, and bzought as it were in obedience. And heres vpon were they fained to be Gods. Chere rofe bp alfo one Manicheus with bis lecte, whiche made themlelues two oziginall beginninges of thinges,@od,and the Devell,and to God he aligned the beginning of athinges,and of thinges of eutl nature,be determined the Deuil to bebe autho2, Ff our mindes ould be entangled with this erroz, God fhould not kepe whole bysglozy in the creacion of the toozld. Foꝛ wher as nothing ts moze pzoper to God than eternitie and a being of hym⸗ felfe as J mape fo terme tt,thep which geue that onto the Beutll, dooe thep not ina maner geue hym ptytle of Godhead: Pow tohere ts the almightinefe of God become , if {uch authoritie be graũted top deutl, p be map put tn erecucté tobat be wil though God fap nay t with tae a < VIET afew” Godthe Creatour. As fo2 the onely fundation that the Manichees haue,that tt is vnlabo⸗ full to alcribe vnto God that ts good, the creation of any thyng that is euyll: that nothyng hurteth the true Faith, whiche admitteth not that ther is any thing naturallp eutl inthe whole vniuerſalitie of the world, becaute neither the frowardneſſe and malice bothe of mat and the de⸗ uell,noz the finnes that pzocede therof, ar of nature, but of the corrup⸗ tion of nature. Mepther toas there any thyng from the begynnyng. wherin God hath not Hhewedan example bothe of his wiſedome and tuftice. Therfoze to anſwere thele peruerſe deuiſes: it behoueth bs to lifte bp ourmypndes byer than our eyes can atteyne to fee. Foz whiche cauſe it is likelp, that tobere in the Hicene crede God is called the creas tour of allthynges,thinges inuiſible are expꝛeſſed. Pet will toe be care⸗ full to. kepe the meaſure that the rule of godlyneſſe appointeth,leatt the readers with fearchyng to vnderſtande further than is erpedient, Hula wander abzoade,bepng ledde awaye from the fimplicitie of Faith. And furelp fo2 as muche as the Holy ghofte teacheth bs alway foz oure pzo- Fite, ano fuche thpnges as are {mally auaylable to editie, be doothe ey⸗ ther leaue voholly vñnſpoken, o2 but lightly, € as it eve ouerrunningly touche them: it all be alfo our duetie to be content not to know thofe thynges that Doo not pzofite bs. That the Angels, for as muche as they are the miniſters of God or⸗ 4 deyned to execute his comaundementes,are allo his creatures,te ought to be certainly out of all quettion. To moue Doute of the tyme and or⸗ der that thep were created in, houldett not rather be a buſy wayward⸗ Fol 45s nefle than Diligence z Moles declareth that the earthe toas made, and gon 4 the heauens were made, withallthep2 armies, to vohat purpofe than is it curiouſly to fearch,tobat Dap the other moze (ecrete armies of hea⸗ uen befide the farres and planettes fyrſt began to be « But, becaule J toill not be long : let vs, as inthe vohole doctrine of religion.fo bere al- fo remembze that toe ought to kepe one tule of modeftie and fobztetie, _ that of obfcure thpriges toe neither (peake/ nog thynke,nog yet deſyre to knowe any other thynges than that hath ben taught bs bp the woorde of God: and an other popnt,that inreadpng of Scripture voe continu ally reft bpon the fearchpng and ftudping of fuche thynges as pertaine to edification,and not geue our felues to curtofitie o2 udp of thpnges bnp2ofitable. And becaule it was Gods pleafure to inftructe bs,not in triflyng queftions, but infounde godlyneſſe, feave of bis name, true confidence,and duties of bolpneffe : let bs ret bpon ſuche knowledge. Wherfoze,if toe toil be rightly twife,toe mutt leave thoſe banities } pole men haue taught without warrant of the tooozde of God,concernpng the nature , Degrees, and multitude of Angels. J knowe that fuche matters as this are by many moze gredily taken bolde of,and are moze pleafant vnto them than fuche thynges as lye in dayely ble. But t€ it greue bs not to be the ſcholers of C hzifte, let it not greue vs to folowe that ozder of learnyng that he bath appopnted. So (hall it fo come to paffe, that bepng contented with bis ſcholyng, we thall not onelp for⸗ beate but alfe abbozre (uperfluous (peculations, from vohyche be cal» leth bs away. Ho man can deny,that the fame Denyle. what foeuer ma be was, hath difputed many thpnges bothe fubtilly and wittyly in bis Hierarchie of heauen: but yf aman eramine tt moze neerelp, be F on — Of the Knovvledge of kynde that fo2 the moſte parte ft is but mere babblyng. But the dutifull purpofe of a diuine is, not to delite cares with pzatpna, but to ftablithe conlciences with teachyng thpnges true, certapne, and profitable. FF one ould reade that boke, be would thinke that the man were flppped ' Dotone from heauen, did tell of things not that he had lerned by here- (oe fay, but that be bad (een with bis cies, But Paule whiche was rauiched aboue the thirde heauen,bath bttered no fuche thynge , but alfo prote- fteth,that it is not latofull foz man to (peake fecretes that he had fene. Therfoze binding farewell to that triflpng wifedome, lette bs confider by the {imple doctrine of the Scripture, what the Mozde wold haue bs knowe concernpng bis angels. — Ft is commonly redin the Scripture, that the Angels are heauenly $5 SHpirites,tobofle minifration and feruice God vleth for putting in exe⸗ cution of thole thinges that he bath decreed. oz which reafon pname is geuen them, becaule God vſeth themas meflangers, to heme bym felfe bnto men. Bnd bpon like reafon are Deriued the other names that thep are called bp. They are named armies, becaule they do like a garde enuiron their prince, and Doo adozne and fet fozth the honourable hem of bis mateftie,and like fouldiours they are alway attendpng bpon the enfigne of their capttain,and are ever fo prepared and in readpneffe ta do his commaundementes, that fo foone as be Doth but becken to them, thep pzepare them felues to twozke ,o2 rather be at their twozke alredp, Suche an image of the theone of Godto fet out his roialtie,the other Da.vitx. prophetes doo deferibe, but principally Mantel tober he faith, that when God fate htm dotone tn his thaone of tudgement.there ftode by a thou⸗ fande thoufande,and ten thoufand companies of ten thoufands of an⸗ gels. Bnd becaule God doth bp thé meruatloully thetwe foogth ¢ declare the might and ſtrẽgth of his hand, therfoze they are named ftrengths, bicaufe be erercifeth and vſeth his authozite in the toozld bp them. ther⸗ Colon, t, foze they are fomtime called Pꝛincipalities, ſomtime potoers, fomtime roi Dominios. Finally becauſe in chem as it wer fitteth the glozp of God, Ep.i.xxi. foꝛ this cauſe alfo thep are called Chzones : thoughe of this lat name F wil not certainly fap, becaufe an other erpofition doeth etther as wel 02 better agree with it. But(ſpeakyng nothing of that name) the Poly ghoſt often vſeth thofe other fozmer names to auaunce the dignitie of the minitterie of angels, Foz it were not reafon that thofe inftruments Could be let pale without hono2,by whom God Dooth (peciallp Hewe the pretence of bis mateftie. Pea fo2 that reafon thep are many tymes called Gods, becaule in their minifterp as ina lobing glafle,thep parts Ge.rvit. ly tepzefent vnto vs the godhead. Although in dede FJ mpllike not this irstti, thatthe olde writers Doo erpound,that Chaiſt was the Angel, tober the Folv.rtilt Seripture fatth,that the angel of God appered te Abrahã. Jacob. Wo- Hurt Mt, (es, other,pet oftétimes tohere mẽtion is made of al f Angels in dede rien, tts nameis geué vnto them. And $ ought to feme no mecuaile. Foz if 36. iprrit This honour be geué to princes a gouernozs,p in their office they Radin bi. the ftede of God that is foucraigne kpnge a tudge, muche greater caufe there ts toby tt Ghuld be geué to P angels.in whom the brightnes of the glozp of God much moze abundãtly thineth. But the Scripture ftandeth mofte bpon teachpna bs that, whyche myght mofte make to our comfogte and confirmacion of Fatthe : rs Q a 4 ⏑ —⏑——— God the Creatour. Fol.460 is to fete, that the Angels are the diſtributers and adminiſtratours of Goddes bountic towarde bs. And therfore the Scripture reciteth . that thep watche foz our (afetie: thep take bpon them the defence of bs, | thep direct our wates,thep take cate that no hurtfull thyng betide vnto perei.ri| bs. The ſententes are vniuerſall, tohich principally pertayne to Chri . the bead of the churche,and then to all the faithful. Be hath geuen hig Plrecitt | angels charge of thee, tokepe thee in allthp waies. They thall beare & | thee bp in their bandes, leaũ thou chaunce to bitte thp feete agayntt a CF fone. Agapne, The angell of the Lozde ſtandeth rounde about them ce, cri | that feare hym and be Doothe Delpuer then. Wherby Good ſheweth that vie. be apoyntech to bis angels the defence of them, whom be bath taken in Ce rlotit hand to kepe. After this order,theangel ofthe Lord doth comfort Agar *. tohen the fled atoay,a comandeth ber tobe reconciled to her maittrete. CF." A God promileth to Abzaham his eruant an Angel to ve the guide of hig Wt iournepe. Jacob in blefipnge of Epheaim and Manafles praicth, that guo. 11. the Angell of the Lozdebp whom he himſelfe had bette deliuered from €-vi.rt. e¢ all evell, map make them proſper So the Angell was fet to defende the Fir. tentes of thepeople of Firaell. Bnd ſo ofte as it pleated God to rerkue Vat. ttt. Itraell out of the handes of theit enemies; he railed bp reuengersy 4... rrit. the miniſterie of Angels.So finally cto the ende Inede not torehetle ji many mo) the Angels myniſtred to Chak, and were ready aſſiſtent to vach. hyn tr all neceflities. They brought tydynges tothe wolnen of his tes rroui.v. furcection,and to the difciples of bis glozious commnyng. Bnd fo to fale Xu. rvutt till their office of Defendpng bs, they fpght agaynſte the deuill and all a f enemies, and doo erecute the bengeaunce of Godbpotithem, that are jj. sung, bent againt bs, As toe veade that the angell of God fo deliner Hieru⸗ rip. erro. falem from fiege, fletoe in one nyghte a hundred fowerſcore and fine Cl rrrbit thoufande in the campe of the kyng of Aſſyria. mot rerté. SBut bobether to euery of the taithfull beea ſeuerafl Angell aſſfigned 7 foz their defence, F dare not certainelp affirme. Stirelp when Dantel] Dane. x bapngeth in the angel of the Perſians and the Angel ofthe Greciang, xut. eriui be hetoetl that hemente, that there are to kpngvomes and proninces Pathe’ rettapn angels appointed. as gouernours. And when Chait faith that i the angels of chilazen Doo alway bebolde the face of the Father, be fee- meth to meane,that there are cettaine angels to tohom the preſeruati⸗ onof them is geuen in charge, But F can not tell tohether we oughte therbp to gather,p euery one hath his Angell fet ouer him. B ut this is tobe holden foz certaintie,that not one angell onelp bath care of enerp one of bs,but that they all by one confent doo watche fo2 oure fafetie, Foꝛ it is ſpoken of all the angels togither,that thep moze reioyce of one Luc.re, finer conuerted to repentance, than of nyntie and npne tuft that haue vit. ſtande ſtyll in their ryghtuouſneiſe. Bid it is ſayd of mo angels than Lucxvi. one, that thep conueyed the ſoule of Lazarus into the bofome of Abza- et hain, Bnd not without caule dio Cliseus Mhewwe to his feruant fo manp — — fyery chariots that were peculiarly appointed fog hym. But one place sce. 44, there is that feemeth moze plapne than the reſt to pzoue this popnt. Foz rv. - when Peter being bought out of pzifon knocked at the Doozes of the houfe, where the beethzen vaere allembled, when thep coulde not ima- gine that it was he, they fatd it woas his Angel. Jt Huld feme that thig came tn their mynde bp the common opinion,that to euery of the faith: Full Of the knowledge af fullare affigned their angels foz gouernours, Albeit vet here tt mae be anfwered that it map wel be, not withſtandyng any thpng that there appeareth,that we map thinke it was anp one Angellstotohome Gon had geuen charge of eter for that time,and pet not to be his continu⸗ all keeper:as the common people do imagin that thereate appointedte euery one tuo Angels,as tt were Diners gholtes.a good Angelland a badde, But it is norwozthe tranatle, curiouflp-to fearche foz that which Dooth not muche impoate bs to knoboe. Foꝛ af this doo not contente a man, that all degrees of thearmy of heauen do watche for bis {afetic; F doo not (ee what he can berhe better, if he vnderſtande that thereis one Angell peculiarly appointed to kepe hym. And thep which reſtrain bnito one Angell the care that God hath to euery one of HS; 200 greate wronge to them felues,andto all the membges of the church: as tf that power to fuccour bs had ben batnely pꝛomiſed vs. wherwith bepng ens uironed and defended, we Hould fight the moze boldly... 3 Chey that dare take vpon theim to define of the multitude and de⸗ grees of Angels, let them, loobe well what fundation they haue. J Da. rit, graunt Michaelis called in Daniel,the Great prince, and with Jude, Zuo... the Hrchangell. And Paule fapth, it Hall bean Archangel that walt LChella, pith Counde of trumpet call mem to the Judgement. But whoran thers Ut.Fot. by appopnt the Degtees of honours betweene Angels, oꝛ diſcerne one from an other by (peciall markes, and appoynt every one bis place and ftandpng 2 Foz. the two names that are in Spcripture , Dichaell, and @abzieli:and it pow tilt to adde the thirde out of the hyſtorie of Thobie, may bp their fignification feme to be geuen to the Angels ,accozdyng to the capacitie of our weakenefle, although FJ bad rather leaue that ere pofition at large. As foꝛ the numbge of thepm, wee beare by Chriſtes wat xxvi Mouthe of many Legions; by Daniell many companies of ten thous ib. fandes,theferuant of Elizeus fawe manp chariottes full:and this des Dan.tt. clareth that they are a great multitude, that it ts faide, thep Doo campe: x. rounde aboute theim that feare God. As fo2 fhape, it is certaine, that * Spirites haue none,and pet the Scripture for the capacitie. of our boit yitlk pooth not in bayne bnder Cherubin and Seraphin paint Ls out Ane gels with wynges.to the intent we ſhoulde nor doute that they will bee ener With incredible ſwiftneſſe, ready to fuccoure ds, fo foone as neede: chall requive,as if thelightnyng {ent from heauen thoulde flie bnto bs. with ſuche ſwiftneſſe as it is wonted. What ſoeuer moze than this map be fought of both theſe poitites; let bs beleue tt to be of that fozt of mps ſteries wherot the full reuelation is differredto the late day, Wherfore let bs remembze to take hede both of to muche curiofitte in fearchpng andtomuche boldneſſe in ſpeakyng. = But this one thyng whiche many troublefome doo call in Doubt, ts te be holden fo2 certaintie, that Angels are miniftrpnge (pirites, whole feruice God bleth for the defence of his, by whom he both diftributerh bis benefites among men,and alfo putteth bis other Wozkes in erecus tion. It was in the old tpme the opinion of the Sadduces, that by Ans gels is meant nothpng els, but epther the motions that God dothe ine {pire in men,e2 the tokens that be Che weth of his power, But agaynſte this errout crie out fomanp teftimonies of Sprripture, p tis meruaile that fo groſſe iqnozance coulde be ſuſfred in thatpeople, Foz to . thole [ . —_— God the Creatour. Fo.4? thole places that J haue befoze alleaged,twhere are recited thoufandes and Legtons of Angels:where top is geuen vnto them:where tt is faid that they vpholde the faithful with they handes, and cary thetr foules into refte:that they fee the face of the Father, and ſuche lyke: there ave other places whereby ts clerelp proned,that thep are in dDeede Spiri⸗ tes of a nature that bath ſubſtance. Foꝛ vohere as Stephen and Paule acc. wi, doo fay, that the lawe was geuen by the hande of Angels,and Ehꝛriſte lui. fapth that the electe after the refurcection thal bee Ipke vnto Angels: fr on that the Day of iudgement ts not knowen to the Dery Angels: that be gore prt, | thall then come with bis holy Angels: howe ſoeuer thep be vorithed, pet ry. mut they (o be vnderſtanded. Likewiſe when Paule chargeth Timo: ce xriiti. the before Chat and his cholen Angels,to beepe bis commaundemen: xrvii. tes, he meaneth not qualities 92 tnfpirations withaut fubftace but be- rtt tp {pivites. And otherwiſe tt ſtandeth not togither that ts weiten in the auc.ir, Cpiltle to the Hebgues, that Chrilt is become moze ercellent than Ane rr’ gels,that p woꝛld is not made fubtect to them: that Chriſt toke Hpo him t.Lim. v: Not their nature, but p natur of man. Ff we meane not p bleſſed (ptrits, mt. to whome may thefe comparifons agree: And the authoz of that € piftle — expoũdeth him (elf where be placeth inp bingdom of heuẽ pᷣ foules of p *" faithful & holy angels together, Alſo the fame that we haue alveny aie leged,thatthe Angels of children Do alway behold the face of god, that thep do retoyce at our ſafetie that thep inaruel at the manifold grace of God in the churche,that they are fubiect to Chriſt, the hedde. Co p fame Beb. rit. | purpofe ferueth this.that they fo oft appered to the holy Fathers in the *" forme of mett, that thep talked with them, that thep were lodged wpth them. And Cheitt him ſelke foz the peincipall pzeminence that he bath in the perſon of the mediatoz ts called an Angel. Chps F thought good to apata.u:, touche by the wayp,to furnth the {imple wyth defence againt thofe foo- i: lithe and reaſonleſſe opinions.that many ages agoe taplea by Sathan do now and then ſpeing vppe agayne. i ; Now it reſteth, that we feke to mete with that fuperitition which is 10 comonly wont to crepe in where it is ſaid: that Angels ar the minifters Deliuererso€ all good thinges vnto bs. Foꝛ bp & by mans reaſon fal- leth to this point,to thinke p therfoze al honour ought to be geuẽ them, So cometh it to paſſe p thofle things which belog onlp to Goda Chrift, ate conueted away to Angels. By this mean we fe that in certaine ages patt,the glozy of Chaitte hath been many wais obſcured. when Angels without warrant of Gods worde were loden voith immealurable tities of botioz. And of all the bices that we fpeake againt, there is almofte none moze auncient than this. Foz it appereth,that Pauie himlelfe bad srolorr 4, muche to doo with Come which fo auaunced Angels, that they in maner ret, wold hauebzought Chait onder ſubiectis Bnd therfore be doth ſo cares fully preſſe this point in bis epiftle to the Colofians, that Chait is not onlp to bepeeferced befoze al angels, but p he is ailo the authoz of althe Good things p thet hauesto the end we Chula not forxlake him turn bye to thei, tobiche can not fufficiently helpe them felues, but are faine te daw out of $ fame fountain pᷣ we do, Sourely fozatmuche as there hy⸗ Heth tn them a certain beightnefle of § matettie of God,there is nothing wherunto we ar moze eafilp enclined, than with a certain admicatio to Fall Doton in worſhipping of them,zto geue vnto them all thinges p ar due i1 ti.Bin, bi, Foil, Of the Knowvledge of due only to God. Which thing John in the Reuelation cofelleth to have chaunced to hymſelfe, but he addeth withal, that be received this anſwer. See thou doo it not. Foꝛ F am thy felotwe feruant, Woꝛſhip God. But this daunger toe hall well betware of, if toe Doo confpder vohy God beth rather bp them than by hymſelle without their feruice to de⸗ clare his power, to pꝛouide foz the fafetic of the Faithfull, and to cõmu⸗ municate the giftes of bis liberalitie among them. Spurelp he doth not this of neceffitie,as though be coulde not be without them:fo2 fo oft as pleafeth hym, be letteth theim alone, and beingeth bis tooozke to paffe with an onely becke:fo farre is it of, that thep be any aide to hpm,to eaſe bpm of the hardneſſe therof, Chis therfoze maketh foz the comfozte of our tweakenefie,fo that toe want nothpng that may auaile our mpndes, epther in raiſyng them bp in good hope , 02 confirmpng them inaffu- rance. This one thyng ought to be enough and enough agayn fo2 bs, that the Lorde affirmeth that be is our pzotectour, But while toe fe our felues befieged twoith fo many daũgers, ſo many hurtful thynges,fo maz np kyndes of enemies:it may be (fuche is our weakeneſſe and frailtie) that we be fometyme filled with tremblyng feare,oz fall fo2 deſpaire on⸗ leſſe the Lord after the peopozcion of our capacitie do make bs to conz ceiue his pzefence. By this meane he not onely pzomifeth that he wyll hatie care of bs, but alfo that be bath an innumerable garde to vhom be hath geuen in charge to trauatle fo2 ont fafetie,and that fo longe ag wwe be tompaſſed with the garrifor and ſupporte of theim, tohatfoeuer daunger betideth, we be without all reache of hurte. FZ graunt we doo amiffe that after this fimple pzomife of the protection of God alone, we ftill looke about from twhenfe other helpe maye come bnto bs. But for ag muche as tt plealeth the Lozde of his infinite clemencie and gentil⸗ neffe to helpe this out fault, there is no reafon tobp toe Houlde neglect his fo great benefite. An erample therof toe haue tn the feruant of Cli- seus, tobiche when he awe the hill beſieged with the army of the Sy⸗ rians,¢ that there was no way open to eftape, was ftriken Dotone with fearc, asif his matter and he were then btterlp deſtroied. Then Cis zeus prated God to open his (eruantes tes, and bp and by be fawe the hill furnithed with hogles and fierp chariots, that is with a multitude of angels to kepe hym andthe prophet fate. Encouraged with this vi⸗ fion be gathered bp bis hart again,¢ was able with a dꝛedeleſſe mynde to loke Doton vpon his enemies, with fight of tobom he was befoze ina maner Driven out of his witte. Wherfoze what foever ts ſaide of the minifterie of Angels , let bs applie it to this ende,that ouercommpng all diſtruſt oure hope map bee the moze ftrongelp fablithed in God . Foz theſe fuccours are herefoze prouided bg of God, that we ould not be made afrayde with multi⸗ tude of enemies,as though thep coulde pꝛeuayle againtt his helpe, but chuld flie vnto that faping of Cltseus,that there be mo on our fide than be again bs. Howe muche then is it agatnt oꝛder of reafon, that we choiũd be ledde away from God bp Augels whiche are ordeined for this purpote,to teftifie that his helpe ig moze pzelent amonge vs 2 But they Doo leade bs away in Dede, if thep Doo Not ftreight leade bs as it were by the bande to bpm, that we may have eie vnto call bpon,and publithe hym foz our onely helper : tf toe confider not theim to be as bis eer tha God the Creatour. - that mone them felues vnto worke but by his ditection: iE they do not holde bs fatte inthe one Mediatoure Cheifte, fo that we maye hang wholly of hym, lean all pon hym, be carted to hym, and tefte in him. Foꝛ that whiche is deſcribed inthe viſion of Jacob ought fo ſticke and be kaſtened in our myndes howe Angels deſcende downe to theearty Fol.43 Cenk rrbiis. pit. vnto men,and from men doo go bp to heauen by a ladder, toherbppor , ftandeth the Lode of hottes. Wherby ts meant, that by the only inter- ceflion of Chzitte it comett to pafle, that the minifteries of the Angels Doo come vnto vs, as hehym felfe aivineth, ſaying: Hereafter pe Hall we: rei fee the heauens open and the Angelles defcendpnge to the Sonne of vi. mat Joh... Cherfoze the (eruant of Abzaham bepng cõmitted to the cuftodp of the Angell; dooth not therfoze call bpon the Angell to helpe hym, but holpen with that commendation,be paateth to the Lo2d, and befecheth hym to chewe his metcp to Abraham. Foz as God doeth not therfoze make them minifters of his power and goodnelle, to the intẽt to parte bis glozy with them: fo dooth he not therefore promife bs his helpe in their miniſtration, that we ſhoulde diuide out confidence be: twene hym and them. Let vs therfore forlake that Platonicall phito- fopbie, to feeke the way to God bp Angels,and to honour them foz this purpofe that thep may make God moze gentill vnto bs: whiche ſuper⸗ ſtitious and curious men haue from the beginnyng gore about, and to this Day doo continue to bayng into our religion. nia Hs fo ſuche thpnges as the Scripture teacheth concernyng deuilles, they tende in a maner al to this ende,that we map be careful to beware afozehande of thet alwaites and preparations and furnitye our felues with fuche weapons as ar ſtronge and fure enough to driue Atway euen the ftrongett enemies, For whereas Sathan ts called the God and prince of this worlde, tohere as be is named the firong avined man the Spirite that hath power of the ayre, and a roaryng lyon: there deſcrip⸗ tions ferite to no other purpofe:but to make bs moze wate and watche⸗ full,and readier to entre in battaple with hym. Whiche ts alfo ſomtyme fet out in expꝛeſſe woordes. Ff 02 Peter ater be had ſayd, that the diuell goeth about like a roaryng lyon, ſekyng whom be may deuoure, by and by addeth this erboztation,that we ſtrongly reſiſte hym bp Faith, And aul after be had geuent warnyng that we wattle not with flethe and bloud,but with the princes of the ayre, the polwers of Darkeneffe, and fpirituall wickedneſſes, by and by biddeth bs put on ſuche armoure as may ferue fo2 fo qreate and daungerous a battayle. Wherfoze lette, vs alfo applic all to this ende, that beyng warned howe there Dooth contt- nually appoche bpon bs an enemie, pea an enemy that ts tn coutage moſt hardy, in ſtrength mol mightp,tn policies moſt (uttle,in diligence e celevitie Drtweriable, with all fortes of engins plentuoufiy furnithen, in ſkill of warre moft ready, we fuffer not our felues by ſlouthe and coz wardiſe to be ſurpriſed, but on the other (pde with bolde and hardy min⸗ des let our foote to reſiſt him:and (becaule this warre is onlp ended by Death encourage our felues to continue, But {pecially bnowpng oure. obone weakneſſe and vnſkilfulneſſe let bs call Dppon the helpe of Goa and enterpriſe nothpng but vpon trutt of pm, fo2 as muche as it isin hym onelp to geue ds policie, ftrengthe, courage and armour, And that te ſhoulde be the moze ſtirred bp and entogced fo to pape : trips — plato in epyno⸗ nide & Crahlo, > 13 4 = "9 Of the knowledge of Srviptute warneth bs.that ther are not one o2 tivo oꝛ a fetve enemies, but gteat armies that make warre with ds. Foz tt is fapde, that Mary Parrot. Magdalene was delivercd from ſeuen deuyls, wherwith the was pol- i. filed. And Chꝛiſte fapth that itis the ozdinarp cuftome, that if after a deuill bee ones cafte out, a man make the place openagapne, be bryn⸗ sat. ri. Seth feuen ſpitites wozle than him felf,¢ retourneth tnto his poſſeſſion. rlit. pnding tt empty. pea tt is fade that a tubole legion befieged one man. Lucvet, Herebp therefoze we are taught, that we mufte fight with an infinite Fr. muultitude of enemies,leatt deſpiſyng the feweneſſe of them we ſhulde be moze flacke to enter tn batatle,oz thinkyng that we haue fom refpite in the meane tyme graunted, we fhoulde geue our felues to idelneſſe. Where as many typmes Hathan oz the diuell ts named inthe fingular nuinbze, thereby. is meant that power of wickednefle whiche ftandeth agapnite the kyngdome of Fultice. Foz as the Churche and the felow- thip of faintes haue Chazifte to thetr head, fo the faction of the wycked is papiited out bnto bs with their prince, that hath the chiefe authozitie Batre, Among them. Alter which manet this ts (poker. Go pe curted tnto eters ri, Nallfpzethatis prepared foz the deuill and bis angels. 15 Here alfo this oughte to ſtitre bs bpto a pepetuall warre with the piuell,fo2z that he ts.euerp where called the enemy of God and of bg, Fo2 tf we haue regarde of Goddes glozy, as tt ts mete we houlde, ther ought we with all our fozce to bende out felues again hym,that goeth about to ertinguithe it. Ff we beaffectionedto maintain the kingdome of Chil as we ought,then muft we nedes have an bnappealable wat with him that cõſpireth the ruine therof. Again,t€ any care of our own fafetie Do touch bs, then ought we fo haue neither peace noz truce woith hym that continually lieth in waite foz the deftruction of it. Such a one is be deferibed in the. iii.chap. of Genelts tobere be leadeth man awaye from the obedience that he DID oboe to God, that he bothe robbeth Gov of big Due horto2,and thzowweth man him felf headlong into deftruction, spat. rit, Suche a one alfois he fet foogth inthe Cuangeliftes, where be is cale rai. ledanenemp, and is ſaid to ſcatter tares,to cozrupt the fede of eternall Job. viit. life, In a ſumme, that vobiche Chitte tettifieth of hym, that fromthe rl, begyñnyng be was a murtherer, and a lper, we fpnde by experience tn al bis doynges.Foꝛ he allaileth the trueth of God with lies ,obfeureth $ light with Darknefle,entangleth the mindes of men with errozs,rarfeth bp hatredes, bindleth contentions ana ftrifes,doeth allthpngesto this ende to ouerthzolw the kingdome of God, and drown men with himſelf ineternall Deftruction.Wherby appereth,that he is of nature froward, {pitefull and malicious. Foz nedes mut there be great frowardnefle in that wit,that is made to affatle the gloꝛy of God and faluation of met. And that doeth John (peake of in his epittle, when he watteth, that be finneth from the beginnyng.F 02 he meaneth that be ts the authog,cap- taine and p2incipall wozbman of allimaliceand wickedneſſe. But foralmuch as the deutl was created by God, let bs remembze that this malice hich we aligne in his nature,ts not bp creation but bp de⸗ pzauation. § oz what fo euer Damnable thyng be bath,be hath gotten to him felfe bp hig one revoltyng and fall. Whiche the ſcripture thercfoze geueth bs warnyng of, leatt thinkpng that he came out fuchea one fro Sod, we hulde aferibe thatto God himlelfe whiche is fartheſt frõ * 08 God the Creatour, ay Fo. 4a Fo2rthis reafondoeth Chꝛiſt fap oͤ Satan (pebeth of his obone bohẽ he ad fpebketh lies, a addeth a caufe toby, kor that he ode not itil inthe trueth, hee Pow vobhé be lapth p he Kode not il inthe truth, he heweth p ones he mens had ben in the trueth. And vohen he maketh him the Father of lyeng, be taketh thys from him,that be can not lap that fault to God whereof be bpmfelte tg cauſe to himſelfe. Although thee thinges be but Hoztlye ! and not very plainip ſpoken, pet this ts enough foz this purpofe to deli⸗ uer the mateftie of God from al ſclaunder. Añd what maketh tt matter to bS,to know moze oz to any other purpoſe concerning deutls: Dany perhaps doo grudge, that the Scripture doth not orderly and diſtinct⸗ ip in many places fet forth that falland the caufe,manner,time,and faz Chion thereof. But becaule thele thinges do nothing perteine to bs, tt twas better, if not to be ſuppꝛeſſed whollp,pet to be but lightlp touched, and that partly, becaule it boas not befeming fo2 the Holy ghott to fede curioſitie with baine hiſtories toithout any frute: and we fe that it was the Lozdes purpofe to put nothing in bis holy ozacles but that whiche we ſhould learne to edification, Cherfoze, lett we our felues ſhould ta⸗ tp long vpon things fuperfluous, let bs be contet ſhortly to knot thus much concerning the nature of Deutls,thatat the firſt creatis they wer the Angels of God:but by (waruing out of kinde thep both deſtroyed themfelues and are become inftrumentes of deftruction to other. Thus ft Detde much, becauſe it was profitable to be knowen, 1s playnly taught tn Pe⸗ ath sh ter and Jude.God (pared notclap they his Angels which had ſynned, | and not kept their beginning, but had fogfake their dwelling place.And, ci ope Paule naming the elect Angels Doth without Dout fecretlp by implica⸗ tion fet the reprobate Angels in comparifon againg them. As fo2 the diſcorde and ſtrife that we fape is betwene GodandSa- i> _ tan, we multe fo take it that ſtyll toe holde thys for certapne,thathecan Doe nothyng but by the wyll and fufferaunce of God. Foz we rede in the gob i ve. hiftoape of Job, that be pzelented hymfelfe befoze God to recepue bys ce.ii.i, commaundementes, and durſt not goe forwarde to Doe anp enterpriſe till he had obtained licence. Sotwhen Achab was to be decetued, he toke bpon him that be woulde be the Spirite of lying inthe mouth: of . Kin. xxii all the Prophetes. and fo being fente of God he performed it. For thys V's, — realon ts he called the euill Spirite of the Loꝛd that toꝛmented Saul, pi, or,” becaule by him as with a (courge the ſinnes of the wicked king wer pu⸗ rpiit.r, ‘nied. And in an other place it is written, thatthe plages were lated prrrriitt bpon the Capptians by the evil Angels. According to thele particular eramples Paule docth generally tettifie,that the blinding of the topes ii The, fi ked is the worke of God, wheras before he had called tt the working of * . Satan, Ft ts eutdent therfore that Satan is onder the power of Gov, and fo governed bp his authozitie that he ts copelled to do him ſeruice. Nowe when we fay that Gata reſiſteth God,that the workes of Sa⸗ tan difagree with the workes of God, wedo therevoithall affirme that this difagremente and ftrife hangeth bpon the fufferaunce of God. F fpeake tot note of his wil,noz of his endettour,but of the effecte onelp, F 02 lith the deuill is wicked Of nature, he ts not enclinedto obepe the topll of God, but is wholly carryed to ftubbozneffe and rebellion. This therefoze he hath of hymielfe and of bys otone topckednefle , that of Delire and purpole he topthtandeth God , And bp en amen sly 4 — Of the Knovvledge of be is ſtirred bp to the enterpriſing of thoſe thinges that be knoweth to be moft again God, But becaule God holdeth him faſt tied a reſtray⸗ ned with the bridle of his power, be erecuteth onlp thofethinges that ar graunted hun from God. Andfo doth heobey his creator whether be wil o2 no,becaufe be ts conftrained to applic his (eruice whether ſoeuer Godcompelleth hun. 1b 18 frow becaule God boweth the bneleanz Spirites hether a thether as pleaſeth him, be fo tépereth this gouetnemẽt, pthey exercyſe > faith- ful tb battail,thep fet bpon the out of ambuthes, they aſſaile them wyth inuafions,they prefle them with fighting,and oftentimes werrp them, trouble them, make the afrated, ¢ fomtime woũde the, but neuer ouers come nor oppzefletheé. Butthe wicked they fubdue and dzawe alwape, thep reigne bpon their foules and bodies,and abule thẽ as bondilaues toal milcheuous Doinges. As fo2 the faythful,becaule they are vnquie⸗ pb. titi, ted Of luch enemies,therfoze they heate thele erhoztations . Dooe not rrbit, geueplace to the devel. Che deutl pour enemie goeth about as a roring ‘Pete. v. lion ſekyng whom he may deuoure, who refit pe beyng mya faith bitt. and ſuche like.qaule confefleth that be him felfe was not fre from this re kynde of ftrpfe when be fayeth that for a remedy to tame p2ide,the An⸗ . gel of Satan was geuen to bpm, by whom he myght be humbled, This exercyſe therefoze ts common toallthe childzen of God. But becaule thatfame pzomple of the bzeakpng of Satans head perteyneth gene Cesti0 raliy to Cheittand fo all his members, therefoze F (ape that the taith- full can neuer be ouercome no2 oppzefled by him. Chey are many tunes ſtryken dobon, but they are never fo aftonnied withall but that thep re couer thẽſelues. They fal dooon many tymes wyth biolence of ftrokes, but thep are after rapfed bp agayne:they are wounded but not deadly, Finally they fo laboz in all the courfe of thep2 lyfe that inthe endethep f,53m _obtepne the bictozpe: but FZ (peake not this of euery doing of theyzs. om, rot 202 We knowe that by the tutte bengeaunce of God Daud was foz a ry. tumegeuen ouer to Satan, by his motion tonomber the people sand not without caule aul fapth there ts hope.of pardon leat if any haue been entangled with the (nares of the Denil. Cherfoze in an other place the fame Paule fapeth,that the pzomile aboue alieged is begon inthis Ipfe,toberin we muft voraſtle, and is perfozmed after our tozaftipng ens Ded: when be fapeth the God of peace Hail ſhortly beate Downe Satan onder pour fete. This bictozy hath alway fully been in our hed Ch2pkt, becaufe the Pꝛince of the woꝛld had nothing in him, but in bs that are his members it doth now partly appeare and thalbe pertited,whé being bniclothed of our fiethe by vohiche we are pet ſubiecte to weakenefle,we thalbe futof the potwer of the Holy ghoſte. In thys manner tohen the kyngdome of Chapt is rapfed bpand aduaunced, Satan with bis poz wer falleth Down as the Lord hymielfefapeth. F law Satanfallasa lightening dotom'from heauen.F 02 bp this anfwere he confirmeth that which the Apoſtles had reposted of p power of his pzeachyng.Agapne, Luke. x. When ÿ Pꝛince polſſeſſeth his ovon palace,al thinges that be poſſeſſeth roll, are in peace, but when there cometh a ftronaer, be is thacwen out. c. LXu.xt.xxi And to this ende Chapt in dying ouctcame Satan which had p power of death· a trifiphed bps al his armies p they Ghuld not hurt the chuech, To2z otherwyſe thep would euery momente a hundzed times whercunto Chait ealleth his difeiples , Peuerp one take y BS) <§ bp bis crofle. For all home the Lorde hath chofen and * cA vouchelancd to receiue tntobis conipante , mutt prepare Vr? thifeiues toa hard, trauatifome ¢ dnquict life,and full of many and diuerle kindes of incomoditics.So tt ts the will of the hea- uenly fathet.to erercife the in (uch lort, that be map haue a true profe of them that bebis, Beginnpng at Chꝛiſt, his fir begotten fonne,.be peocedeth with this ozder tomard al bis childzen. Foꝛ wheras Chzitt was the belt beloued fonne aboue the refte, and in home the fathers minde was fully pleafed, pet we fee how he was not tederlpe deinti⸗ iy hanDdeled:fo that it maye be truclp fapd, p he mas not only exertiſed with a perpetual crofie ſo long as he dwelled th earth, but that al his life was nothinge els buta kinde of continuall croile. Che — Jexoett 7 The graceof Chriſt. — Polad4s MHeweth the cauſe thereot to be, that it behoued that he Houldlearne obedience bp thole thinges that be ſuſfred. Ap then Hould we pat: uilege out felucs from that eftate , whereunto tt behoued Chit our hed to be ſubiect, (pecially tithe he becaine Cubtect thereunto fo2z our catle,to Mew bs an erample of patience tn himlelf: Therefore the A⸗ poftle ſayth that this ts the apointed end fo2 all the childzen of God, to be fathioned iyke vnto him. AWbhereupon allo tn harde and Harpe chaunces, which arereckened aduerfities and cuels , ariſeth a great comfoztbntobs,that we cõmunicate with theluffringes of Chart: that as he entred out of a mase of all troubles into the heauenly glo- tie, ſo we maye by diuerſe tribulations be bzought into the fame glo⸗ tie. Foꝛ Co fapth Paule himlelf, that when we learne the communicar ting of bis afflictions, we Do alfo concepue the power of bis reſurrec⸗ tion:and toben we are faſhioned like vnto bis Death. we ave fo prepa⸗ red to the felom hip of his glozious rifpng agapne, Bowe much mape this auaple to alvoage all the paincfuincite of the croffe,that the moze weare afflicted with aduerfittes , fo muche the moze ſurely is our tes low Dip with Chart confirmed:by communicating whereof, our ſul⸗ fringes are not onlp made bleſſed vnto vs, but alſo do much help bs ta the furtherance of our faluation. Bylide that, our Lozd had noneede to take bpon him to beare the crofle,but to teftifie e pꝛoue his obedtence to his father:but te foz diz uerſe caufes,haue neede to leade our life bnder a cõtinual croile. fir {as we be naturallp bent co ateribute all thinges to our fed vnleſſe our weakeneſſe be ſhewed bs as tt were befoze our eyes, weds eaſily efteme our one ftregth aboue Due mealure, Doubte not that what focuer happen, it wil cotinue vnbꝛoken & bnouercome again al hard ailaultes . Whereby we are caried into a (coli) ¢ baine confidence of fle and then trufting therupon,we fubboznly ware prourte again Sod himlelf,as though our owne powers without his grace did ful- fice bs. This arrogancie be cã no way better beate Down, tha whẽ he pꝛoueth bato vs.by experience not onlp how feble,but aifo how traile we be. Therkore be afflicteth bs either with Mame, o2 pouertie, oꝛ loſſe of child2é,02 ſickneſſe, 02 other calamities, which we beyng bnable to beare in reſpect of our ſelues, Doe by and by ſinke Downe vnder them. Beyng fo humbled, we learne to call bpon bis ſtrength, whiche onlp maketh bs to fand bpzight vnder the heauy burden of afflictios. pea the motte holy, how welloeuer they know that they ſtand by the grace of God andnot by their owne force, pet are to muche alfured of thet owne ſtrength and conftancie ,buleile by the trpall of the croffe he being them into amoze inward knowledge of thefelues . The flouth- fulnefle crept ints Dauid: Jſayd in mp rett ,F Mall neuer be moued, Lozde, thou hadit fabliffed in thy good pleafure a ftrength to mp Hill, thou hiddeſt amape thy face, J was ſtriken. Foz be contefleth that with ſſuggiſhneſſe in prolperitie bis ſenſes were dulled, thatnot Pls regardyng the grace of God,bpon whiche he Mould hane hanged ,be | leñned bnto bimlelfe, to pzomife bimfelfe perpetuall continuance, It this chaticed to ſo greata Pꝛophet:which of bs ought not tobe fear- full, that we map be beedefull?Therefoze whereas tn peolperitie thep Hatter themlelues with opinion of a greater ae and wie ; 20 Ck Gcn.xij.j. Pet.i. bij Of the manner how to receiue when thep are ones humbled with aduertitie, theplearné that theit fozmet opinion was but hypocriſie. Che tapthfull(Z fape) bepng ad⸗ moniſheð byfuch eramples of their diſeaſes, Do therebp pzofit to hu⸗ militie,that bepng vnclothed of the wzongfull confidence of the ich, thep maye reſort to the grace of God . And where thep are ones come to bis grace,thep fele the peefence of Gods frength, wherein is abuns dantly ſufficent fuccourtoz them. And this tsit that Paule teacheth, that by troubles is engendzced pacience,bp paciece peofe.foz whereas God hath promited the faith- tullthat he will be pzefent mith themin troubles, they fele the fame to be truc, when they ftande patiently , beyng bpholden by hig bande, which by thep2 otone ſtrẽgth thep were not able to do. Patience ther⸗ foze bzingeth a p2ofe by erperience to the holy ones , that God when neede requireth, will in deede perfozme p help that be hath promiſed. And thereby alfo their hope is confirmed : foꝛ afinuche as it were to inuch Duthankefulneffe not toloke foz tn time to come, thefame truth of God that thep had already by experience pzoueDd to be conftant and {ure, 0c fee now howe many good thinges Doe come vnto bs th one kuot by the croffe. Foz, ouerthzowpnea the opinion that we falflp pre⸗ ſume of out owne ftrength,and difclefing our hypocriſie that deliteth vs,it Haketh awape the hurtiull confidence of the Rete, and teach- eth bs bepng fo hunbled.to reft bpon God only, by which tt commeth to pafle, that me nepther be oppzeffed no2 fall Domne. And after vic⸗ tozie folometh hope,infomuch ag the 1020 tn pertozming that which be bath promiled, tabli eth the credit of bis truthe for time to come. Truely, although there wereno moc reafons but thele, it appereth how mucy the erercife of the croffe ts neceſſarie for bs. Foz it is a mats ter of no (mall impoztance,to haue the blindeloue of thp felfe wiped a⸗ ‘wap, that thou mayſt wel know thine owne weakeneſſe. Co fele thine owne weakeneffe, that thou mayeſt learneto diſtruſt thy felfe:to di⸗ ſtruſft thy tclfe, that thou mayſt remoue thp confidence from thy fetfe vnto God; to reſt with confidence of heart bpon God, that bepng vp⸗ holden bp his help, thou mayſt continue vnouercomme to the laſt end: ‘to ftande fatt by his grace, that thou mayeſt vnderſtãd that be ts true inhts pzomifes:to know by profe the truthe of bis pzomtfes, that thp hope may be ftrengthened thereby, The Lozd hath alfo an other end of afflictyng his, to tric their pac tience, and tnftruct bs to obedience, Pot that thep can ble any obes Dience toward him other than the fame that he geueth them:but (o it pleateth bym bp open cramples to make approued bp witneſſes, and to fet forth the graces that he bath beſtowed bpon bis holy ones, that thep Mould not tte dlp hidde within them, And therefozein bringyng fozth into open ſhewe the ftrength of fufftance and conftancie, whers with be hath furniſhed bis Ceruauntes, it is ſayd that he tryeth their pactence, And from henle came thele fapenges : that God tempted A⸗ bzabain,and had pzofe of his godlineile , bp this that he refuled not to offer bp in (actifice his owne and onlpfonne. Cherefoze Deter teach⸗ eth, that our fapth ts fo pzoued introubles.as golde ts tried ina ſor⸗ nace: And whoe can fay that it isnot expedient , that the mofte noble ‘gift of pacience, which a faithful man hath recepued of bis mle eat & Bs Te SC) oor — The graceof Chrift, / Fol.83y be brought forth into bfe,that it may be made certainely knowen and manifett:foz otherwiſe men will not efteme it as itis wozthy. Pow if God himlell doth rightfully when he miniftreth matter co ftirre bp the bertues that be hath geuen to his faithtull , that thep ould not ite hidden, pealpe bupzofitable and periſh: then is there good reafon of the afflictions of the bolp ones, without which there patience (hold be nothyng. J ſaye alfo that bp the croſſe they are inftructed to obedi⸗ ence,btcaule they ate fo taught to liue not after thetr ovone wih , but after the will of God. Cruelpitall thinges Mould fome vnto them after their ovone minde,they would not know what it were to folow God, And Seneca reberleth that this was an olde Prouerbe, when they exhorted any man to Cuffer aducriities, folom God. By whiche thep declared, that then onlp me truely entred vnder the poke of God, when he pelded bis hand and backe to Gods cozrection. Powe tfit be moft righteous, thatwe Hould Hewe our ſelues in all thinges obez Dient to the heauclyp father, then we ought not to refule,thathe Mould bp allmeanes accuftome bs to peld obedience bnto him. But pet we percepue not howe necellaric this obedience is fo2 bs, vnleſſe we do alfoconfider, how wanton our flee is to Hake of the poke of God, fofone as it hath ben buta litle whiledeintilp and ten- derly handled. The lame happeneth vnto it, that chaunceth te ſtub⸗ borne horſes,whiche pfthey be a fewe dayes pampzed idlely, they can not afterward fog kearceneſſe be tamed. neyther do know theie rider, to whoſe goucrnementthep ſomwhat beloze obcped. And this ts con. finual in bs that God cõplayneth to haue ben tn the people of irae, that bepng wellfed and couercd with fatneffe , we kick agayñſt him that fed and nouriſhed bs. The liberalitic of God Huldindeede haue allured bs to confider and loue his goodneſſe, but foz afinuche as our euell nature is fuch, that we are alwaye coztupted with his tender b- fage,tt is moze than neceflartefag bs , to be reſtrayned by foie diſci⸗ pline,that we runne not outragioufly into fuch a ſtubboꝛne wanton- neſſe. So,thatwe Houldnot grow fierce with bnmealurable abun⸗ Dance of tichelle,that we Huld not ware proude beyng lifted bp with honozs, that we Hould not become tnfolent, beyng puffed bp with o- ther good aiftes,epther of the foule,bodp o2 foztune, the lozd himlclf, as he fozefeeth tt to be expedient, preuenteth tt, and with the remedie of the croffe ſubdueth and baidleth the fearceneſſe of our fethe,e that Diuerfe wayes.fo much as is healthful fog euery man. Foz all are not a libe ſicke of all one Difcales,oz Do alike neede of hard healyng. And thereupon is to be ſeene howe fomeare erercifed with one kinde of croffe,and fone with an other. But whereas the heauenly Pbylician Handieth fome moze gẽtly, and purgeth fome with Harper remedics, when he meaneth to prouide kor the health of allspetheleaueth none an * bntouched,bycauſe he knoweth all without exception to be di⸗ @ e ry Mozeonuer.the motte mercifull father needeth not onlp to preuent our weakeneſſe but many tunes to cozrect our paſſed offences. Ther⸗ fozefooftas we beafflicted, the remembzance of our fozepaited lite dught by and by to entre into our minde: fo without Doubt we Hall finde that we baue done lomembat wozthy of chattifement , pet we ¥,0, ought De uita bea ata capa⸗⸗ Dou.xxxi rv. - £02. rf, N). hꝛo. it. ti. Bebe. rh. xg, Nat.v.x. Of the manner how to receiue dught not chefely to ground our exhoꝛtation to patience bpon the ae⸗ knowlegyng offinne. Foz the Scripture miniſtreth bs a far better conlideration, when it fapth,that the Lord cogrecteth bs with aduer- Cities, that we Mould not be Damned with this worlde. Cherefoze we ought euen tu the bery Marpneffe of tribulations to acknowlege the kindneſſe ¢ goodneſſe of our father tomard bs, foz aſmuch as euẽ then be cefleth not to further our ſaluation. Foz be doth afflict, not to de⸗ ftrop 02 kil vs, but rather to deliuer bs fro the Danation of the mozld. That thought Hallleade vs to that,which the Srripture teacheth in another place:My fonne.retule not the Logdes cogrectio,no2z be werp when thou Malt be rebubed of him, Foz whome the Logd loneth, he cozrecteth,and embzacethbim as a father Doth bis childe, When we Know his rod to be p rod of a father,is itnot ont Dutic rather to ſhewe ourfelucs obedient childzen and willpng tolearne, (han with obftis natic to Dolike Defperate men,that.are hardened with euell Dopnges? The 02d lefeth bs, vnleſſe he callbs backe by cozrection when whe are fallen awaye from him: fothat theauthour of the Cpiftle to the Pebzewes rightly fapth that weare baftardes , and not childzen pf we be out of cozeection. Therfoze we are moſt fromard, yf we can not {uffer hin whe be declareth his good will a the care that he hath fog our faluatis, This > Scripture teacheth to be the Difteréce betwene the vnbeleuers & the fapthful, that the bubeleuers as the bondſſaues ofa rooted & hardened wickedneſſe, ate made the wozle & moze obſti⸗ nate whipppna:the farthful. ike childze hauing an honeſt freedome of nature,do therby pactit to repẽtãce. Mov mult thouchoole of whe- ther ntiber thou wilt be. But bicaule J haue (poken of this matter in an other place, Jam cotent to touche tt briefly, ſo will make an end, Moꝛeouer it ts a fingularcomfozt,when welufler perſecution fog righteoulnetle. Foz then we ought to thinke,bow greatan honoz God bouchelaueth to graunt bs , thathe ſo garniſheth bs with the pecu⸗ liar marke of big ſouldiours. Jmeane that they fuffer perfecution fog righteoulnefle,not only that {uffer fo2 dDefente of the Gofpell, but alfo that are troubled fog any Defenle of rightecu(neiie.nahetber therloze in mainetepnpng the truthe of God agaynſt the lics of Satan, og in takpng in bande the defenteofgood men and tnnocentes agaynſt the wWonges of the Wicked, we be driuen to runne into the Difpleature € hatred of the wo2ld, wherebp our life 02 goods, 02 eftimatis may come in daunger: let it not be greuous 02 lothfomne vnto bs to emplop our felucs foz god,o2 let bs not think our felues miferablein thole things in which be hath with bis on mouth pronoticed bs bleſſed. Pouertie in. Decde,tfit becofidered init felf,is milerable: like wiſe banihment, contéptious eftate,pztfonment, Game: finally, death is the bttetmoſt ofall calamities . Sut whẽ the fauour of our God bꝛeatheth bps vs, theris none of al thele things, but tt turneth to our felicitic. Cherfoze ict bs rather becotent % the teftimonic of Chꝛiſt, than w the talle eſti⸗ mation of p hefh.So hal tt come to pafle, that we Mal retopleas the Apoſtles did, when God Hallaccopt bs woꝛthy to Cuffer repzoche fog bis name. Foꝛ why⸗ If we bepng tnnocct.¢ knowing our felues clere in our coftience,are bp the noughty Dealpng of wicked men {poled of our goods:we are in Decde bzought to pouertie herby amonge ‘ 15 a Bie ew AP The grace of Chrift: ! Polis s but forichele do truely qrowe vnto vs in heauen before God. Ff toe be thruſt out of out houſes, we are the moze inwardly receiued into the houſhold of God. Jf webe bexed anddefpiled ,we take ſo muche the deper rootesin Chat. Ff we benoted with reproches aud Hame, weatein fo much the moze honozable place tu the kingdome of God, FE we be lapnefois the entrie made open for bs bnto blefleditfe. Let vs be aſhamed to eſteme leſſe thele thinges bpd which the Lo2d hath fet fo great a pꝛyce, than Hadowyh and fickle enticpng plealures of prefenttife, . Sithe therefore the Heripture Doth with theſe andilike admoniz s tions geuelufficient comfozt for the Hames o2 calamities ; that we fuffer oz defenfe of righteoutnefle, weare to muche buthankefull pt we Doe not gladly and cherefully recepue them at the Lozdes bande: {pecially lithe this is the kinde of croſſe motte poperlp belongpng to —— the fapthfull, whereby Cheitt will be glorilied in vs. As alſo Peter i Pet tits teacheth. But it is moze greuous to gentle natures to ſuſfter Hame rt. than a hundred deathes : therefoze Paule expzeſſy admoniheth that i. Zim. iif we Hall notonlp (uffer perlecutions,but alforepzoches, bytauſe we 0° triitt in the liupng God.As inan other place heteacheth Ds after his Cor vi, example to walke theough (claunder and good report. Pet thereis not wi, tequived of bs fuch acherefulneile as maye take awaye all felpng of : bitterneſſe and fozrow, o2 els the pattéce of the holp ones tn the croite were no patience, bnlefle thet Houldbe bothe rozmented with fozrom Ebverved with grefe. It there wereno hardineſſe in pouertie/ nopepne in ſickeneſſe, no grete in Mame, no hozrour in Death, wohat valiatneſſe 02 temperance were tf to beate them indifferently 2 Wut when euery oneoi thele doth with the natural bitterneſſe therof bitte the heartes oi vs all, herein Doth the valiantneſſe of a fapthfull man Meme tt telf, ifbepng alſayed with the kelyng of {uch bitternefle , how greucufly fo euer he be troubled with tt, pet with valiantiy vefifipng he onercom- meth it, his patience bitercth it Celfe herein, pf beyng Marply prouo⸗ bed, he is pet ſo bridled with the feare of God,that he burſteth not out into any diſtẽper. His cherefulnefle appereth hetcin, pf beyng woun⸗ —* ae ſadneſſe and ſorrowe, be reſteth bpon the {pirituall rointozr of God, © Thistontlict, whiche the faithful do ſuſteyne agapnt thenatuval o kelyng of foztow, while thep ſtudie foz patience andtemperance, Paul i Hath berp wel deſcribed in thele wozdes. We are put to diſtreſſe in al ii. Cor. ttt thinges but we are not made fozrowfull: we labour, but we are not 4+ lefte Deftitute: we (uffer perlecution, but weare not fozfaken In it:we are theowe Downe, but we peri} not. vou fee how tobeare the croſſe patiently is tor to be altogether aſtoniſhed and without al feipng of foztow . As the Dtoikes tw olde time Did foolifly deſcribe a balant | Hearted man,to be fuch a one as puttyng of all nature ot man, was a : like moued in proſperitie and in aduerfitte,in fogrovofull and ioyetull | ftate , pealuchea one as like a fone was moued with nothpng. And Whathauethep profited with this hye wiledome + Fazioihe thephaue painted out ſuch an image of wiſedome as neuet was found,and ne⸗ ter can herafter be among me: But rather while they coucted to hauc to exact and peecile apatience , they haue taken awape all the ble of “ patience 9 ae aS Of the manner how to receiue patience out of mans life.Andat this Dap alſo amõg Chiiftians there are newe Dtotkes, that recken tt a fault not onlpto grone and wepe, but alfo to be fadand carefull. Hut thele frange conclufions do come monip pzoredefrom wie men , whiche bufieng themſelues rather in {peculation than doyng, can do nothyng but beede bs fuch nem found Docttines . Wut we hane nothpng todo with that ſtony Philoſophie, whiche our matfter and 2025 hath condemned not only bp his worde but aifo by bis erample. Jozhe mourned aud wept both at his owne Joh. wii. and other mens aduerlittes . Che worlde (ſayth he) Hall retople,but Vere pou Hall mourne and wepe. And bicaule no man Hould finde faulte therewith, by hts open pzoclamatton, be bath pronounced them blef< Matth.v. fed that mourne.And no maruell. fo2 it allwepyng be blamed, what jt. Malweiudge ofthe Lod bimfelf, out of whole bodp dropped blouddy \Huc. nu. teares s Ft enerp feare be noted of infidelitie, what Mall we iudge of pig. that quakpng feare, wherewith we reade that be was not (clenverip ſtriken. It ail ſadneſſe be mifipked, bow hal we like this,that be cons feileth bis foule to be [ad euen to the Death: 10 This F thought good to {peake to this ende,toral godly mindes f _ fromdelpear:that they ould not therfoze altogether fozfake the ftu- Die of patience, bycaule they can not put of thenaturall affection of ſorrow:whiche muft needes happen to them, thatmake of patience a fenfleite Dulneite,and of a baliant and conftant man,a ftocke.fo2 the Scripture geueth to the holy ones the paaple of patience , when thep are fo troubled mith hardneſſe of aduerfities,that pet thei be not ouer⸗ come nozthzome Downe with it:when thep belo pricked with bitter- nefle,that they be alſo Delited with ſpirituall ioye:when they be fo diz ftreifed with grefe,that petthep recepue courage againe bepng cheas red With the comfoat of God. pet in the meane time that repugnancie abiderh Hill in thete heartes that naturall ſenſe eſchueth and dzedety thole thinges that tthnometh to be againſt it:but the affection of god- lineſſe trauatleth even theough all thole Difficulties to theobepeng of Gods will. Chis repugnancie the 1ozd expꝛeſſed when he ſayd thus to Peter: Whẽ thou watte pongthou didſt gird thy (elf. Diol walke whether thou woldeft: But when thou art old, an other ſhall gyrde thee and leade thee whither thou Halt not be willyng . Mepther iste likelp that Peter, when the timerame that be muſt glozifie God by bis Death, was drawen vnwillyngly and relittyng vnto it. Els bis mare tyzdome ſhould haue but (mall peaple. But howe fo cucr he did with gteatcherefulnefie of heart obepe the ozdinance of God, pet bicaule he had not put of the nature of manne , be was Doubly ſtrayned with two foztes of willes.Foꝛ when he dyd by himlelfe cofider the bloudlp death that he Hould fulfer, bepng ſtryken with horrour thereot.be Mould gladly haue efcaped it. On the other lide, when it came in bis minde,tyathe was called vnto tt by thecommaũdement of God, ther conqueryng and treadpng Downe feare,be gladly, pea and chereiullp tokett upon him. This therefore we mut endeuour pfiwe will be the Dilciples of Chat, that our mindes be inwardly filled with ſo great a reuerence and obedience to God, as map tame and ſubdue to bis or⸗ Dinauce all contrarie affections. So Mall it come to paffe,that with whatſoeuer kinde of croſſe we be vexed, euẽ in the greateſt anguiches ————— | | SORE tiA 4) hook “The oraceof Chrift. } Fol.sé3s ofiminde,toe (all conftantly kepe patience. For aduerfitics Mal hate theit Harpnefle, wherwith we ſhalbe bitten:ſo vohen we are afflicted withfickneile,we hal bothe groneand be Difquicted es delire health: fo bepng preiied with pouertie, we Malbe pzicked with the Hinges of carefulnefleand ſorrowe: ſo Mall we be ſtriken with grefe of Hame, contemptand iniurie:ſo Hall we pelde due teares tonature at the bu⸗ tial of our frendes:but this alway ſhalbe the conclufion, But the loꝛd willed lo . therefoze let bs folow his will, pea euen tn the middeſt of the prickynges of Cogrom, inthe middeſt of mourning and teares,this thought muſt needes come betwene to incline out heart te tabe chete- fullp the verp Came thinges,bp reafon whereof it is ſo moued. , But foz atinuche as we haue taken the chefe caule of bearpng the croſſe out of the colideratia of the wil of God, we mutt in few woꝛdes define what difference ts betwene Phyloſophical a Cheiftian patiẽce. Truely verpteme of the Phyloſophers climbed to fo hie a reafon, to bnderſtand thatthe hand of God doth erercile bs by afflictions and to thinke P God is inthis bebalftobe obeyed. Wut they bryng no other: reaſon, but bicauſe we mutt fo Doe of neceſſitie. novatis this elssbut to Cap that thou mutt yeld vnto God, bicaule thou Malt travail in vaine to wzattleagaintt him 2 Foꝛ if we obep God, only bicaule we fo muſt of neceffitie: then if we might eſcape we would cefle to obey. Dur the Scripture biddeth bs to conſider a far other thing in the wil of God, pis to fay, fit iuſtice and equttte, then the care of ourfaluatis, Cycle therfozebe the Cheiftian exhortations to patience, whether pouertie, oꝛ banifmet, oz pꝛiſonment, oz Hamve,oz lickneiie, oꝛ loſſe of parétes, 02 childzen,o2 any other like thing Do greue vs we muk think p none of thele thinges Doth happen, but by the wil a pꝛouidence of God, and that he Docth nothyng but by moft iuſt oder: fox whyedo not our ine numerable @ dayly offenfes Deferue to be chafttiedD moze Harply, and with moze greuous cozrection,than uch as ihe meretfull kindneſſe of God lapeth: bps bs:Fs it not moſt great equitie,p our fleih betamed, @as it were made acquainted with the poke , p Hedoe not wantonip grow wild accozding to her nature? Is not the righteouſneſſe a truth’ of God wozthy, that we Huld take peine foz it· But if there appere an Hudoubted righteouſneſſe tn our afflictions, we can not without vn⸗ vighteoutnefle either murmure 02 wraftle againſt it· We heare not now that cold ſong:Me mutt geue place,bicaufe we fo muſte of neceſ⸗ fitie but we beare a liuelyleſſon ¢ ful of effertualneſſe:We mutt obey, bpcaule it ts bnlawfull to relift:we mutt fuffer patiently, bycaute tine: patience is a ſtubboꝛneſſe agaynſt the righteoulneffe of God. But now; bicaule p thing onlp ts worthy to be ſoued of vs, which we know tobe to our fafetic and: benefite, the good father Doth this waye alſo comfozt vs when he affirmeth that euen tn this that he aftlicteth vs With the croſſe he prouideth fog our lafetie. But ifit becertapne that troubles are healthful for bs, why Mould we not recepue them with athanbfulland well pleated minde · Cherefoze in patiently tulftyng: them, we doe not fozceablp peid to neceflitie , but quietlpagree to our’ owne benefit. Thele thoughtescZ (ap )do make that bow muche our’ mindes are greued inthe crofe with naturall felpug of bitterneſſe; fa much thei be cheared with {piritual gladneſſe. herupõ allo Bane GI G53 ange ut > i beans ay e" Of the manner how to feceiue thankes geuyng,whiche can not be without ope. But if the prayſe of the Lozdé thankes geuyng pzocedeth of nothing but of acherefule toptul heart, there is nothing) ought tointercupt the fame pꝛaiſing of God and thanke(geupng in bs: hereby appereth howe neceffarte ũ is thatthe bitterneſſe of the croffe betempered with (piritualliope, Lhe ix. Chapter, | ; ¶ Di the mevitation of the life to come. Ut with what fo euet binde of trouble we be diftreffen, be wemutt alwaye loe to this ende,to die our felues tothe A DENRY contempt of this peefent life,¢ therby be firred to the me- J ery S Ditatio of thelifeto come. foz,bicaule God knoweth wel Tae howe much we be by natureenclinced tothe beattlp loue of this world, he vleth a moft fit meane to draw bs back,and to Make: of our ſluggiſhneſſe, that we Huld not tick to kaſt in $loue, There is: none of bs that Delireth not to feme to alpire & endeuout al their life. log to heauẽly wmoatalitic.foz weare ahhamed to ercel bꝛute beaſts in nothing : whofe fate Hould be nothing tnfertour to oures, vnleſſe thereremaineto bs a hope of eternitic after death. Butifpou eramine the deuiſes ſtudies ¢ Dopnges of euery man, pou tall finde nothpng therin but earth. Hereupon groweth that lenfleinefle, that our minde beyng daſeled with baine glittering of richeſſe, potocr z honogs , is fo Dulled thatitcan not fee far. Our heart alfo beyng poſſeſſed with cos: uetoutneffe,ambition & luff, is ſo weyed Dotone,that it can notrilebp. bicr. finally al our foule entangled with enticementes of the fet, ſe⸗ Beth her felicitie incarth. Che Lord, to remedie this euell, doth with: eotinual eramples of mileries teach this of the banitie of this pzefent life. Cherfoze that thei Hould not pzomile thefelues in this life a ſcũd & quiet peace, befuffreth them to be many times Difquieted troubled: either with warres,o2 vpꝛoꝛes oꝛ robberies oꝛ other iniuries. Chat: thep Hould not with to much grebinef[e , gape foz fraile ¢ tranfitozie richeite,oz reft in the vichelle p thep alveadp poſſeſſe. ſomtime mith baz. niMment,Cometime with barrennefle of the earth, fomtime with fire, fomtune by other meanes be bzingeth the to pouertic, o2 at leaſt hol⸗ Deth them in meafure. Chat thep Hould not with to muche cafe take pleafure tn the benefites of mariage, be epther makeih them to bee Hered with the frowardnefle of their wiues, oꝛ plucketh the Downe võ il child2é,o2 puntheth the with wat of iffue. But if in al thefe things hetenderlp beareth with them, pet leatt thep ould either fiwell with: foolity glozic,oz inmeaſurably retople with baine confidence, be Doth: bp dDifeafesé Dangers {et befoze theit epes bow bntable ¢ banifping: ‘ peal the goods that are ſubiect to moztalitic. Chen onlp therfoge we rightly pzofit in the difcipline of the crofle when we learne p this tife,: when itis conſidered in tt felf, is Dnquiet,trvoublefomes innumerable mares miferable, a in no point fully blefled:¢ that all thafe p ave rec⸗ kened the goodthinges thereof are vncertaine fickle, vaine a corrup⸗ ted with many euels mired with them. And herupõ we Do Determine, that bereis nothing to be fought of hoped foz but ſtrife:and that whe we thinke of our cromne, then we mufte lifte bp our eyes to heauen. Foz thus we multe beleue. Chat ourmindeis neuer truelytayled to the deſire and meditation of thelife torome,; vnleſſe it have firſt —J cepue Te” Y pork ~ The grace of Chrift. bl.i 8. tepued a contempt of this pzefentlife. Foꝛ betwene thele two there ts no meane,the carth mutt either bez come bile in our fight, 02 holde bs bound with intemperate loue of it, Therfoze tf we haue any care of eternitie,we mutt diligẽtly endeuour to looſe ourfelues fro thefle fetters. Low bicaule this pꝛeſẽt life hath many flatteryng pleafures wherewith to allure bs, agreat ſhewe of pleafantnelfe, grace , a ſweteneſſe mherwith todelite bs: it is much beboucful foz bs to be now and then called away, that we be not be⸗ itched with (uch alluremẽtes. Foꝛ what, J pzay pou, would be done if we Did here entop a continualconcourle of good things a felicttie, {ithe we can not with continuall ſpurres of euels be fufficiently amas ed to confider the miferie thereof: Pot only the learned Doe knowe; but alfo the common people baue no Prouerbemore common than this that mans life ts like a ſmoke 02 Hadow: andbpraule thep fame it to bee thpng erp profitable to be knowen, thep haue ſet it out with many notable ſentẽces. But there ts nothpng that we Do either moze negligentlp conſider, og leffe remember. J'02 me goe aboute all thinges, as though we would frame to our ſelues an immoꝛtalitie in earth. Ff ther bea cozps caried to burial,o2 ilwe walk amõg graucs, then, bicaule there ts an image of death befoze our eyes, ZF graunt we do marucloufly well Difcourle like Phyloſophers bpon the vanitie of this life. Albeit we do not p cotinually,foz many times al thele things Do nothing moue bs. But when it happeneth, our Philoſophie laſteth but awhile, which fo fone as we turne our backes, waniſheth amare, t leaueth nofteppe at al of remebzance bebinde tt:finally tt paileth az May as aclapping of hades bpo a ftage at any pleatant light. and we forgetting not onlp Death, but alfo p we be {ubtect to Death,as though the hadneuer heard anp repozt therof,fallto acarelefle aſſuredneſſe ofearthlp immocztalitic. Ff any main the meane time tel bs of § 3920- uerbe, that man is a creature ofa Dapes continuance, we graunt it in deedesbut fo heedelefly,p Hill the thought of euerlaſtyng continuance refteth in our minde. Whoe therfoze can Denie,thattt is a great profit to bs all,not only to be admoniſhed tn wozdes, but by all the eraples of erpertéce that map be to be couinced of p miferable eftate of carthlp life :f02 almucheas enen when we are comuinced, we ſtarcely ceſſe to ſtand amaſed with peruerſe & fooli@ admiratiõ of tt, as though tt cõ⸗ teined the vttermoſt end of good thinges. But if tt be neceſſarie p God inftruct bs, itis our Dutie likewiſe on our bebalucs,to barken to him when be calleth ¢ awaketh our Dulnefle,that deſpiſyng the wo2ld we map with al our heartes endeuour to the meditatis cf the life to come, But let the faithfull accuftome themſelues to fuche a deſpiſyng of pꝛeſent lite,as maye neither engendze a hatred thereof, nor any vn⸗ thankfuinefle toward God. Foz this life,howloener tt is ful of tntinite mileries,{s pet worthily reckened amõg the ot ſclender bleſſynges of God, Therfoze ikwe acknowlege no benefit of God tu it, we are gilty of no (mall vnthankefulneſſe romatd God himſelfe. But {pecially ut ought tobeeto the fapthiull a ceftimonie ct Gods good will, foz als muche as it is wholp Directed to the furtherance ot their faluation, Foz before that he openip deliuer Dato bs the tnherttance of eternall glorye, bys Willis to ewe ypmielte a Sather onto vs by — examples: — ON a ES o_o —— — *4 & * - 4 Ofthe manner how to receiue examples: and thefe be the benefites that are dayely beſto hed bpon . bs. Sithe therefore this tifeferuety bs to vnderſtand the goodneſſe | of God, Hal we dildaine itas though ithad nota crime of goodnefle init 2 We mult therefoze put on this felpng and affection, to recken . itainong the giftes of gooonefle that are not tobe refuled. Foꝛ though | there wanted teftimonics of Scripture, of which there are both mas | np and moft cuident, verp nature it ſelf doth exhort bs to geue thãkes tothe Lorde, fo2 that he bach brought vs into thelight of it that he | graunteth bs tie bie of tt, that he geueth bs allneceſſarie ſuccors fog the peeleruation of it. And this is amuche greater reafon, yf we cons fider that we ate in. itafter acertapne manner pzepared to the glozie : of the beauenip Bingdome Foꝛ fo the Loꝛde hath ogdepned that thep whiche in time to come Malbe crowoned in heauen, mutt fight certaine | battels in earth that thep Mould nottriumph, till they bad ouercome | the hard aduentures of the battel,¢ obtepned the bictozie. Chen an o- ther reafon (s,p we Do by Dinerle benefites beginne therin to tafte the ſweteneſſe of Gods itberalitte,thatour hope a Defire Hould be whet⸗ | ted to loug for thereuelpng thereof. udhen this ts Determined, that it ; is a gitt ot Gods clemencte that welpucthis carthlp lyfe , fo2 whiche as We be bound vnto him, fo we ought to be mindefull and thankfull: the we Halin fit order come to cõſider the moſt miferable eftate ther- of,to this end p we map be Deliuered ftõ to much gredineſſe of tt,wher- - Untoas J haue befoze fapd, we are of our ſelues naturally enclined. 4 . flow whatlo euer is taken from the weongfull delire of this life, ought to be added to f deſire of a better life. gratt tn deede that ther thought truely, that thought tt belt not tobe borne a the next, to Die quickipy . oz what could they bepng deftitute of the.light of God and truc teligton; fee therin but bnbappy and miferables And they dyd not without reafon, that mourned and wepte at the birthes of their frendes and ſolemnely retopfed at their burials, but they did it with= out profit, bicaule beyng without the right Doctrine offapth.they did : ‘ not ſee how that may turne to good to the godly, which is of it ſelf net- { ther bleffed nor to be Defived: and fo they ended their-indgement with , Delpevation. Let this therfoze be the marke of the faithful intudgpng of moztalllife.that when they vnderſtand tt to be of wlelf nothing bur milerie, they maye reſort whollp the moze frehlp a vedilp to the eters nall life to come. When wecome to this comparifon , then this pre⸗ fentlpfe maye not only be fafelp neglected , butallo btterlp deſpyſed and lothed in comparifon of the other. Foz tf beauen be our contrey, what is the earth els but a place of banthments Tithe Departpng out of the world be an entrpng into lyfe, whatisthe wozld but a graue:; to abide init ,whatis it els butto be Dzownedin Deaths FE to be: deliuered from the bodie is to be (et in pertect libertic, whatis the bo⸗ Dye els but a peyſon 2 Flto entope the peclence of God isthe hyeſt . ſumme of telicitic,is it not miſerable to lacke itaBut ttl we be eſcaped Coꝛ.v. out of the wo2ld, we wander abzode from the Lord. Cherefoze-tt the earthly lite be compared with the heauenlp life, Doutlefle tt ought te be De(piled & troden vnder foote. But itis neuer to be hated, but in re⸗ fpect that it holdeth bs in fubiection to ſinne, a pet that hatred ts not propertly tobelayed bpon our life, But how fo ener tt be; per 9— — debe The graceof Chrifte. | Bol.régs mult be fo moued either with tocrinelleo: hatred of tf, that defpzynge the end of it, we may be allo redp at the willofthe Lorde te abide in tt: fo pour werinelle may be far from all grudging and impatience. Fort is like a place in battell array ,zoherin the Lorde hath placed bs, vobtch meought fo kepe tyll he callvs away. Paul in Dede lameteth his late that he is holden bond in the bondes of the bodp longer than he voy⸗ Med, and Cigherh with feruent delire of xs redemption: neuerthelelle to obey the commaundement of the Lorde, be profetted him ſelt ready to both, becaule he acknowledgeth hinfelfto ome this buto God,to glo tifie big name, either bp Death o2 lifesand that it is in God to Determine what is motte erpedient for his glory . Therfore if we mutt liue and die tothe Lo2de,let vs leaue to his will the tyme of our life and Death:but fo that we be ftpll feruent in Defire of Death, and be cdtinually occupied tn meditation therof,and Delpife this life in comparifon of the immoꝛta⸗ litte to come, and topthe to forſake st when tt Hall pleale the Lorde, be- caufe ofthe bondage of finne. } — But this is monſtruous, that in ſtede of that deſire ofdeath , manye that bof them ſelues to be Chꝛiſtians/ate Co afrayed of it,that they trẽ⸗ ble at euery mention oftt ,as ofa thing betokening vnluckely and vn⸗ happy. Truely itis no maruell, if nacurall feate in bs Do quake fo2 fear when te heave of the difloluing Of bs. But this is in no voyſe tolerable, that there be not ina Chattian mang bꝛeſt the light of godlinefle, that thould with greater comfort ouercome and fupprefle that feare, howe great ſoeuer tt be. for tf we conſider that this bnſtedtfaſt, faulty, corrup⸗ ttbie,fraile, withering, and rotten tabernacle of our body, is therfore dit folued, that it map afterward be reftored againe into a fedfatt,perfect, vncoꝛruptible and heavenly glozte: hall not faith compel bs feruentip to Defive thar whiche nature feareth ¢ It we conſider that by Death we are called home out of baniſhmẽt, to inbabite out contry, yea a heauen⸗ Ip contrey, Hall toe obteine no comfort there by · But thereis nothinge that defireth not to abide continuallt . J qraunt,¢ therefore F affirme, P we ought to lowe Dnto Che immoꝛtalitie fo come, wher we may atteine & ſtedtaſt tate thatno tobere appeareth in eatth. For aul Dothe very well teache, that the faithfull ought to goe cherefully to death : not be- caufe they would be buclothed, but becaufe they Defpre to be newiy clo thed. bail beute beattes, pea and itfeles creatures , even ftockes and flones knowing their prefent banitic,be earneſtly bent to loking for the lat day of the refurrection,thatthey map swith the children of God be Deltuered from banitic, and Hall toe that are endued with the light of toyfand aboue woyt enlightened with the {pirite of God , when it Lane beth bpon out being, not lift bp out mpndes beyond this rottenneſſe of earth: But tt perteineth not to my p.elent purpoſe, nor fo this place, fo ſpeake againſt this peruerfnefle, And in the beginning J baue alres Die profelled, that F would not here take bpon me the large handinge of common places. J would counfel fuche fearfull mpndes,to rede Cys pꝛians boke of Moꝛtalitie vnleſſe thei were mete fo be fent to the Phy lofophers that they may beginne fo be athamed tohen they fe the cons tempt of death that thofe do thetoe . But this let bs hold for certainip Determined, Chat no man hath well profited tn Chriſtes ſchole, but he that doth iopfully loke for the Dave both ey andofthe lat — p.t, rection, Kom.bü. Fru, blip, te rit. it, £01.04 Kom, Wid Bit vt. Peo, =. 6 BRo.vdi. Frpul. i. Coꝛ.xp. ni. Eſa.xxv. pout, Keuel.vii rms. izhett. + Ofthe manner howe to receiue rection. Foꝛ both Paule deferibeth all the fatthfull by this marke, ¢ at- {otis common in the Seriptute, fo call bs thither as oft as it will ſet forthe a ground of perfect gladnefle. Keioyce( ſaithe the Lorde and lift bp pout heads, for pour redemption commeth neve at hande. Is it reac ſonable, Jpꝛaie you, the thing which he willed to be of fo great force to raife bp wye a cherefulneſſe in vs, ſholde brede nothing but ſorrowe and Difrouragement - Fit be fo , why do we Hill boat of hymas oure Scholemaſtẽr·Let bs therfore geite a founder minde,and howſoeuer the blinde and fenfleffe Defire of the Leth Do ſtriue againt it, let bs not Doubt to withe forthe comming of the Lo2de,not onelyp with withinge, but alſo with groning and fighing, as athing mol happy of ail other. For he hal come a redemer to bS,to drawe hs out of this infinite quife of euels and miferies , and to leade vs into that bleed inheritance of his life and glorie. This ts certainelytrue: all the nation of the faith full , folonge as they dwel in earth, mult be as hepe appointed to haughter,that thep mate be fathioned like Chak their heade. Cherfore thei were in moſte lamentable cafe, vnleſſe thet had their minde raifed bp into beauen, € Cucmounted all Chat is tn the worlde,and pafled ouer the prefent face of things. Contrariwife whe thet haue ones iti ed their heades aboue all earthly thinges although thetfee the wealth and honoures of che ticked florpihing,tf thei fee Chem enioping quiet peace if thei fee them pꝛoude in gorgioufneffe and ſumptuoucneſſe of all thinges, tithey tee them fo flowe in plentiful tore of al Delites; by {ide that if ther be {pops ted by their wickedneſſe, pi they ſuſteine reprochfull Dealmages at theyr pride, tf thet be robbed by thet couctoutuelle,tfiher be vexed by any oz theroutrage of theirs : thet will eaſily bpholde themſelues in Cuch ad⸗ uerſyties. for that date thalbe before their eres, tohen the Lowe hait receive bis faithfull info the quiet of bis kingdome,toben he hal wipe all teares from thep2 eyes; wohen he hall clothe them with the robe of glozie ¢ gladneſſe, when he Hall feede them with the bn{peable ſwet⸗ neſſe of hts Deinties ,wohen he thall aduaunce them fo the felomthippe of his hie eftate:fpnallp vohen he hall bouchelaue fo. enterparten bps felicitie toyth them. But theſe wytked ones that haue ſtoryſhed in the earthe, he hall throwe into ertreeme thame , he hall change thett des lites into toxmentes, their laughing and mirth into weping and gnaſ⸗ thing of tethe he thall diſquiet thei peace with terrible torment of cõ⸗ {cience, he Hall punihh heir deintineſſe worth vnquenchable fier, a Hall put their heades tn fubiection to thoſe godly men, whoſe patience thet haue abuſed. Foꝛ this is righteouſnes (as Paule teftificth to geue re⸗ leaſe to the miferable & to them that are vniuſtly afflicted, and to ren⸗ Deraffitction to the toycked that do afflict the godly , when the Lorde Feles ſhall be reveled from heauen. This truely ts our onelyp comfork, whiche if tf be taken abate, woe mult of neceſſitie either Defperr,o2 Lat, teringly delite oure felues wyth the bayne comfortes of the worlde to oure ovone Deftruction.fo2 euen the Prophete conteſſeth that bis fere flagged, when he taried to longe bpon confidertng the preſent proſpe⸗ titie ofthe wicked: and that he coulde not othervorle ftande ftedfatte, but tohen he entred into the fanctuatte of God, and bended bis eves fo the laſt ende of the godly and the wicked. To conclude inone oe 0 : tt |) bor’ Thegraceof Chriſt. ° Fol.157+ thenonly the croſſe of Chrikt triumphetiy in the heartes of the fayth⸗ full bpon the Beuil,hethe, ſynne € the vorcked, when our epes are tur⸗ nedto the power ofthe refurrection. Che tenth Chapter. ¶ Howe we ought to vle ehis prelentipfe ; and the helpes thereof. ‘> =P fuche introductions the Scriptute doth alto welinforme Se bs robhatisthe right ble of carthely benefites: whieheis © SENG athyng not to be neglected in frampng an order of lyfe. For ky NA tf oe mut ipue,woe mutt allo ble ÿ neceſſary helpes of life: Ar>PS yepther can we efchue euen thofe thynges that feme va therto ferue for Delite than for neceflity. Therfore wẽ mutt kepe a mea⸗ fure,that we may vſe them with a pure confcience, either for neceffitie 02 for Delight . That meaſure the Lowdeapointeth by bis worde, when hetearheth that this lyfe tsto them that bee bis ,a certaine wenep through a ſtrange countrey bp whiche thep trauaple tovoarde the bing, Dome of heauen. Ff we muſt but paſſe through the earth doubtieſſe we ought fo farto ble the qoodthynges of the nor as they may rather further than hynder our tourney, Cherfore aul Doth not bnprofitably counfell bs fo to ble this wozrlde,as though we bledit not: and fo bye poſſeſſions toith ſuche a mynde as they vſe to bee ſolde But becaute this place is ſlippery, and fo flope on bothe ſydes that it quickelx ma⸗ keth vs to fall,let bs labour to faſten our foote there, where we maye ſtande fafelp for there haue bene fome,that otherwyſe were good and holy men, wohiche when thep fatae intemperance and ryot contmuallp to range with vnbudled lutt;bnletic it be ſharply reſtrained, a wer deſi⸗ rous to coꝛret fo great a miſchiefe, thei could finde none other way, but fuffred manto vſe the benefites of the earth, fo far as necellitie requi⸗ red. This was in Dede a Godly counſell/but they wete to feucre, For whiche ts a bevy perilous thyng they did put freighter bondes bpon confciences than thofe wberemith thep were bounde by the worde of Sod. FInd they expoundenceceMitie,to abſteine fromall thinges whiche aman may be without. And fo by their opinion,a man might ſcarcelye fase any moze foode than bread & water, And ſome be pet more ſeuere: as itis ved of Crates the Thebane , that did theawe his goodes into the fea, becaule tf thep were not Deftroped he thought that be houlde be Deftroped by them. Many at this Daye, while they feeke a pretence, whereby the mtemperance of p fiethe in ble of outwarde thinges map be excufed, and whyle chey goe about fo prepare a way forthe fleſh raz ging in wantoneſſedo take that ag a thinge confefled,whiche J donot graunte them that this libertie is not to be reftrained with any limita⸗ tion of meaſure bout chat it is to be left to euery mans confctence to ble : as muche ag he feeth to be lawefull for bun. CruipF confelle.that con⸗ (crences neitheroughtnoz can in this point be bounde by. certaine and precife formes. ot lawes But for as muche as the Scripture teacherh —— eal eth bfeswne mutt furely meafure the vſe actozding to theſe rules Let this be a principlesthat p ble of Gods giftes ſwarueth not out 2 ofthe way,when it is referred to that ende, wherunte the authour a nk . V. it. elfe : ~ Pla.c.iiii. Iw. 3 Of the Manner hotve to recefue ſelfe hath eveated and apointed them fo2 bg, foras muche as he hathe created them fo2 our good and not for our hurt. Cherforeno man can kepe a tighter way, than be that thal diligẽtly loke vnto this end. Mowo if we confider fo what end he hath created meates, wwe thall finde that he meant to make prouifion not only for neceſſitie but alfo for Delite ¢ pleafure , Soin apparell , befide neceſſitie he apotnted an other ende, whiche is comlineſſe & honeſtie. Fn herbes.trees,and frutes, beſide di⸗ uerſe pꝛofitable bles there ts alfo a pleaſantneſſe of fight,¢ ſwoeteneſſe of (nell, for tf this were not true,the Prophet would not recken amõg the benefites of God that wyne maketh glad the heart of man, that ovle maketh his face to hinesthe Scripture woulde not echewhere, to fet fourth bis liberalitie,cehearfe that he bath geuen all ſuche thinges to men.And the bery naturall qualities of thinges do Cufficiently thew, to what end and howe far woe may ble them, Shall the Lowe haue Cer in floures fo great a beutie , as pꝛeſenteth it felfe to our cies 3 Chall be haue geuen fo great a ſweteneſſe of fauout as naturally fſoweth into our fmelling:and (hail tt be vnlavofull cither for our etes fo take the ble of that beautie ,o2 for our ſmelling fo feele that ſweteneſſe of ſauour· whats Hath he not fo made Difference of colours, that he hathe made fome moze acceptable than other· what · Hath be not geuen to gold and filuer,to iuorie € marble, a {pectall grace vohereby they might be made more precious than other metalles 02 ſtones· Finally hath he not made many Chinges conunendable Dnto bs without neceflary vſe· Therfore away with that vnnaturall Philofophie,whiche tn graũ⸗ ting bs of p creatures no bfe but for necellitte,not only doth niggardip bereue bs of the latofull ble of Gods liberalitic , butalfo can not take place, bniletle tt fir haue ſpoiled ma of al hts ſenſes & made him a blok. Buron the other fide we muk with no leſſe diligence prouide a fay fos theiut of p flethe, whiche it it be not brought mto order, ouerlloweth without meaſure: a it hath(as F haue faid) defeders of it, which bnder pretente of allowed libertic Do graunt vnto tt all thinges Fieſt there ts one bridle put in the mouth of it, tf this be Determined, chat all thinges are created for vs to Chis end, that toe thould know the authour of thé, and geue hin thankes foz his tender kindneſſe foward Hs . Where is thy thankes i it thou fo gluttonoutly fill thy felfe with deintye meates o2 with voyne, that thou either be made fenflelle,o2 vnfit to do the duties of godlineſſe and of thy callyng » Mbhereis the reknowled⸗ gig of God, pf thy Rethe by fo great abundance boilynge in fyithpe lufte.dDothe with her vncleanneſſe infecte thy mpnde, that thou cantte notfeeany thing that is rpght 02 hone » Ju apparel, where is thank: fuineffe to God, pf with coftipe gorgiouſneſſe thereofiwe bothe fallin adiniration of out ſelues and difdapne other» Ff with the trymneile and cleanlyneſſe of it, toe prepare our felues to vnchaſtitie - Where ts the reknowledging Of God, if our mpnde be fired vpon the gayneſſe of outapparell s Formanye fogeue all their Cenfes to bodelye delytes, tharthe mpnde lyeth ouertohelmed . Dany are fo Delited with mate bie, gold, and papntinges , that they become agit were menne made of marble, that they bee ag tt bere turned into mefalles ,and bee ipke vnto paynted Jmages . The ſmelle ofthekytchen; or ſwetenelſe of favours fo Dulleth fome,that they can ſmell nothyng that is ne ) i —_— The grace of Chrifte. ah Fol.iꝝi And the ſame is allo tobe Leen in the rell. Cherfore itis certaine that hereby the licenciouſneſſe of abuſing is ſomewhat reſtrained, and that rule of Paul confirmed, that we benot to carefull of the Rethe, for the luſtes therof, to whiche if woe graũt to muche,thei boyle out aboue meaz {ure and temper. But there ts no furer nor redier waythan that whichets made bs by the contempt of this prefent life,and the meditation of heauenly im moꝛtalitie. Foꝛ therupon folow thoo tules:the one,that they which ble this world, fhould be fo minded ag though thei bled it not, thep p mary wives as though they did not mary:thep p ope as though ther did not bye,as Paul teacheth. Che other,p they Hold learne as well to beare pouertie quietly & patiétlp.as abundance moderatly.He p bidderh chee to bfe thts world as though chou didſt not dle tt, Doth cut away not on iy P intemperance of qluttonte in meat a drinke, a to much Deintinelle; fumptuoufnetfe, pride, hautineſſe, & niceneſſe, mn fare, bylding, ¢ appa⸗ tell but alfo all cave & affection } may either withdra we thee o2 binder thee from thinking of the heauẽly life,o2 frd ſtudy to garniſh thy ſoule. But this was long ago truely ſayd of Cato: thatthereis great care⸗ fulnefle of trimming our body,¢ great careleſneſſe of vertuẽ. And itis an old prouerbe f thep whiche are much bulied tn care of thei body ar commmoly careleſſe of their foule . Therfore, although the libertie of the faithfull in outward thinges ts not to be reſtrained fo 4 certain forme,: yet truclp it mutt be fubiect to this law , to beate very tittle with thepz owne affections, but contrarivorle fill call bpon then ſelues with conz tinually bent mynde, to cut of all Chew of fuperfluous plentie, muche moze fo teltraine ryotous exceſſe, and to take Diligent hede, that thep Do not of helpes make to them ſelues hinderaunces⸗ The other rule Halbe; that they that haue but (mall and ſclender tycheile, may learne to lacke paciétly,that they be not carefully moued mith inmeafurable Delite of them:whiche paciéce they that kepe, haue nota litle profited in the Loꝛdes (chole:as he hath not at leaſt fome- tohat profitedin this behalf, can (carcely haue any thing wherby to pro: ue hon felfe the (cholar of Chutt . for belive this that the mok part of other bices Do accompante the defire of earthly thinges , he that bea⸗ teth pouertie impatiently, doth for the motte part bemay the contras tre Difeate tn abũdance. Jmeane hereby that he vohiche wilbe athamed Of a poore cofe,wilbe proude of a coftly cote:he that will not be content with a hungry fupper, will be diſquieted with deſire of adeintier, and would alfo intemperately abule thofe Deinties tf he had them: he that hardly and vnquietly beareth a pꝛiuate a bate eftate , will not abſteine from pzpde tf he climbe to honors . Therfore tet all them that haue an bntained zele of Godiinefle,endevour fo leatne by the Apoſtles exams pee be fulland hũgry, to haue ftore and fuffer want. The Scripture ath alſo a third rule, wherby tt tempereth the vſe of earthly chinges, of whiche we haue ſpoken ſumwhat when we entreated ofthe preceps tes ofcharitie. Foꝛ the Scripture decreeth that al earthip thmges are fo geuen bs by the bountifuineſſe of God; andapomted for oure cõmo⸗ Ditie,that they may be as things Delivercd bs to kepe, voherof we mut one day yelde an accompt· We mutt therfore fo diſpoſe them; that this faying map continually foundin our eares,pcld My * Of thy baylv⸗ oUt, wike, Kom.tiũ Pitt, i. Loy tt itt, Phil.iiit. —— ae ae mens —— oe oe lll Ofthe mahnet howe to retefire wike. Therwithall let this alfo come in out mpnde Whoe it is that ate keth ſache an accompt, euen he that hath ſo muche commended ablti⸗ nence, ſobrietie, honeſt ſparing, and modefkie, and abhoꝛreth riotous fumpruoulnelte pride, oſtentation and vanitie, whiche alloweth no o⸗ ther diſpoſing of goodes, but ſuche as ts idyned With charitie: wohiche hath altcady w his ovon mouth condemned all thofe deliteful hinges that Do withdrawe a mang mynde from chaſtitie and cleanneffe,o2 doe Dull his wit with darkeneſſe. eran Laſt of all, this ig to be nosed , thatthe Lorde biddeth cuety one of vs in al the doinges of is itfe,£o haue an eve to his calling. for he kno, weth with how great vnquietneſſe mans wit boyleth, with howe fkip- ping lightneile tt ts caried hether and chether , how gredy his ambitio is to holde Dinerfe chinges at ones . Therfore that all thinges thouide not be confounded with our folie and rathenefle , he hath apointed to euerie man his duties in feuerall bindes of lpfe. And that no man raſh⸗ iytunne bepond bis bondes , he hath named all fuche byndes of ipfe, ” vocations. Therfore euerp mans feuerall kinde of life is vnto him ag it mere bis ſtanding apointed him bp God, that they Mould not all theyz life bucertainly ander about.And this diuiſion is ſo necellary,that al our doinges are meafured thereby in his fight,and oftentimes contra- ty tothe iudgemẽt of mans reafon and pbhilofophie. There ts no dede accompted moze noble,cuen among the Phplofophers than for a man to Deliver his contrie from tyrꝛannie: but bp the botce of Gods iudgemẽt the priuate mants openly condemned that lapeth hand bpon a tyrant; But J wilnottarry bpon rebearling of eramples, It is ſuſficient if we &nowe that the callingof the Lord is tn every thing the beginning and fundation of well Doing: fo vohiche he that Doth not diriect himielf, hat neuer kepe a right way in his doinges He may paraduenture fomtime do ſomwhat feming worthy of prarfe : butte vohatſoeuer that be in the fight of men, before the throne of God tt ſhalbe reiected: mozeoucr there chalbe no convenient agrement in the partes of bis life. Therfore out life Hall then be belt framed, when it thalbe Divected fo this marke: Fo2rthen,no mancaried with hig ovone raſheneſſe will attept more cha. his calling map beare, becaufe he knoweth that tt is not lawful fo paſſe beyond his bondes He that halbe a man of bale eftate,hal contenteds ipliue a priuate ltfe.leatt he Hold forſake the degree wherin God hath placed yim. Againe this ſhalbe no {mal relefe fo cares, labors greues, and other burdens, when a man hall know in all thetethinges God is his guide. The more willingly the magiftrate will execute his offices the houtholder will bynd him felfe to his dutie: euery man tn bis binde of life will beare and pale though the difcommodities, cates,tedious- nefle,and anguithes therofzmben they are perſwaded that euery mag burden ig laid bpon him by God.Hereupon allo thal growe fingular co- fort foꝛ as muche as there ſhalbe no twoorke fo filthy ¢ bile, ( fit be ſuch Hone as thow obey thy calling in it) butit hinerh aã is moſt prectougin the ſight of God. | Che alenenth Chapter. CHi the iuſtilication of Fapth, and fpztt of the definition of the name and of the thpng, Fj thinbe he a * TheoraceofChrift, =~ ol.iꝰ· sige Thinke Fhaue alccady tuffictently declared before, howe (SA DY, there remapneth for men being accurfed by the lawoe one NG 2’ only helpe to recouer faluation: agayne, what Faith is, and at y Pie what benefites of Godit beoweth bpon man, and bobat DOR fruttes it bringeth fourth in hym. The ſumme of all wag his, chat Chꝛiſt is geuen ds by the goodneſſe of God, and coceiued and poſſeſſed of bs by fatth, by partakyng of whome we receine principally twoo graces: the firlt,that being reconciled to God by his innocence, toe maye nowe in fede of a iudge haue a merciful father in heauen:the Cecond, that being Canctified by his Spirite , woe maye geucour felues toinnocencie and pureneife of ipfe . As fo2 regeneration , vohiche is the fecond grace, we haue alvedy fpoken of it as mucheas ſemed fo be ſuf⸗ ficient. The manner of tuttification boas therfore leſſe touched, becaute it ferued well for our purpofe,firttto Dnderftande both how the Faythe * by tobiche alone we receiue frely qeuen righteoufnelle by the mercie of God,ts not idle from geod wo2rkes: and alfo what be the good voorkes ofthe holy ones, wherupon part of this queftion entreateth, Cherfore Chey are firſt to be throughly difculled, and fo diſcuſſed that we mutt rez inembre that this the chefe ftay of bpholding religion, that toe may be the moze carefulland hedetull about it. Fo2 nlefte thou firſt knowe, in what fate thou art with God , and tobat his iudgement is of thee: as thou batt no ground fo ſtabliſhe thy faluation;fo bat thou alfo none to rayſe thy reucrent feare toward God. But the wecellitie of this knowe⸗ ledge thall better appere by knowledge tttelfe, But that we fumble not at the firk entrie,(tohiche toe ſhould doe ff toe ſhould entre Difputation of a thing bn&nowen ) let bs fir Declare what is meant bp theſe (peches, Man to be tuftified before God, To be tuttified by fayth o2 by workes. He is ſayd fo be iuftified afore God, pis pronounced by theiudgement of God bothe iuſt and accepted for bys otone righteouſneſſe fake. Foz as wickedneſſe is abbominable before God, fo a ſinner can nof finde favour in His eves , tn refpect that he is a finner,o2 fo long as bets accompted fuche a one. Cherfore twoherefoe- uer ſynne is,there alfo appereth the wrath and bengeance of God . be is iuſtifid that ts not accompted in place of afinner but of aint man, and by reafon therof he ftandeth fatt before the iudgemẽt feate of God when all fiuners fal. As ifan innocent be brought to be arayned before the feate ofa righteous indge, when iudgemẽt is geuen accordinge fo his inocencte,be ts ſayde fo be iuſtilied before the tudge : fo he is wilt fied before God that being exempt out of the number of finners hathe God a wytneile and aflirmer of his rypghteoulnelle, Therfore after the fame manner a man thalbe faid to be tuftifted by workes, in whoſe lyte there is founde Cuche cleanneſſe and holieneffe as may Deferue the tes itimonic of righteoucneſſe before the throne of God: o2 hethat with the bprightnelle of his workes ts able to anſwere and ſatiſfie Sods iudges ment. Contrariwyſe he ſhalbe fatd to be iuftified by faith that being ers cluded from the vighteoutnelle of wo2bes, doth by fayrh take holde of P tighteoufnelle of Chriſt: woherwith when hets clothed, he appereth in the fight of God, not asa ſinner, but as righteous. So we finply etz pound tultiftcation to be an acceptation,wherby God receiuing 3 into fauont taketh Ds fo2 righteous, and we fay bs — the fame conſiſteth in — Ut, forgeue⸗ 2 Ofthe niantier howe to receiue | > forgeueneffe of finnes and imputation of the righteouſneſſe of Chriſt. 3 For confirmation hereof there are many and euident teſtimonies of Scripture. Firſt it can not be denied , that this isthe proper and motte vſed lignification of the woꝛd.But becaule it is to long fogatheral the places and compare them together, tt halbe enough fo put the reders in mynde of them, for they may of them felues eaſely marke them, sur IJwpil bring fourth fome, where this tultification chat we ſpeake of is bt. expꝛeſſely entreated of by name. fir tobere Luke fayeth that the peo- ' ple when they had heard Chait did tuftifie God. And where Chat pro : nounceth that wiſdome is iuftifted by her childzen : he Doth noe meane ie.bii, there, p theido geue righteoutnelle, which alway remaineth perfect ro bit, God, although all the woꝛlde goe about to take it atoaye from hym: noꝛ inthis place alfo to make the Doctrine of ſaluatis righteous, which hath euer that of tt felfe. But bothe chele (peches are as muche tn ef- : fect,ag to geue fo God and his Doctrine the praife that they deferue, rot, Againe when Chꝛiſt reprocheth the bharilees, that they tultifie them felues, be Doth not meane that they obtetne righteoumnette by well do⸗ : ing, but do baineglo2zioully febe for the fame of righteouſneſſe, whereof : in Dede they be bopde. They that are fhilfull of the Hebꝛue tongue doe better vnderſtande the ſenſe of this phraſe: tn whiche tongue they are not only called wicked doers that are gylty in their confcience of anye wicked Doing, but alfo they that come tn Daunger of iudgement of conz Keg. demnation . For when Berfabe fapeth that the and Solomon Halve wicked Doers, he Doth not therein acknowledge any offenfe , but conv - plapneth that the & ber fon halbe put to thame, to be numb2ed among the reprobate and condemned. But by the procefle of the tert it eafelpe appeareth,that the fame worde in Latine alfo, can not otherwyſe be taken but by toay of relation,and not fo figntfie any qualitie But ag co cerning the matter that toe are nowe in bande with:where aul faith att, that che Scriptur did forſee, that God tultifieth the Gentiles by faith, i. what may a man bnderftande thereby, but that God doth impute righ. om. tit, teouſneſſe by faith: Againe, whe he ſayth that God iultifieth p wicked at. man that is of the fayth of Chriſt, vhat meanyng can be therof,but by the benefite of fayth fo Deliuer them from the Damnation whiche their wickednelſe Deferucd - And pet he ſpeaketh more playnely tn the con⸗ omit, dufis,ohen he cried out thus, Who thal accufe Gods elects It is God p vii, . tuftifieth, who hall condemne - It is Chriſte that died, pea that rofe a⸗ Gaine,and nove maketh interceſſion for bs, Ft is as muche in effect as if he ould fay, Who ſhall accuſe them whome God acqutteth v tohoe Hall condemne them wohoſe patrone Chriſt is and defendeth theme To iuftifie therfore ts nothing els,than to acquite bym that was accufed, from gilthyneffe as allowypng bis tnnocencie. Sithe therfore God doth iuftifte bs by p interceſſiõ of Thriſt, he Doth acqutte bs, not by allowãce of our oton tnnocencie but by imputatis oftighteouſneſſe, that we may be copted for righteous in Chek which are not righteous in our felues. tril. Soin the.xiii. Chapter ofthe Actes. in Paules ſermõ:by him igs forges pol. uenes of finnes preached bnto pou, and every one that beleueth in hint ig tuftified from al thofe fhynges,from wohiche you could not be iuſtifu⸗ edin the lawe of Motes. Pou fee that after forgeueneſſe of finnes , tu fification ts added in place of an exrpofition, pou fee playnely suap y ig en % OO ae The graceof Chriſte. ! Eohigy om taken for abfolution. you fe chat itis taken aboaye from the toorkes of thelawe . you fee that itis the mere beneficial gyft of Chriſte. pou fee thatitis recetued by fapth. Finally pou fee that there is a Catiftaction {poken of where he tayeth that we are tuftthied from finnes by Cirle, atte pboben it is faydethat che Dublicane came tuttified out ofthe Tem⸗ FAM ple, we can not faye that he obteyned righteouſneſſe by any deleruing dt workes. This therefore is fayde that after pardon of bis ſinnes ob- teyned, he was coumpted for ryghteous before God . He was therfore ryghteous, not by appꝛouinge of woꝛkes, but by Gods feee abfolutio. mrfut.w Wyherefoꝛe Ambrole fapeth beryp well, that calleth the confellton of ſin⸗ Hom,r0, nes alawefull tuftification. | But to leave ſtriuing about the woorde : Jf we lobe vpon the thyng 4 it felfe ag it is Defcribed vnto bs, there Hall remapne no more doubte. For truely Paule doth erprefle tulhification by the name of acceptatio, wohen he Larth(Cphel.t.a.b. weare apointed buto adoption by Chꝛiſt, accordyng to the good pleaſure of God, vnto the prayſe of dis glorisus fanour,tohereby he hath accompted bs acceptable o2in fauout.Foꝛ the fame is meant by tt Chat ts ſayde tn an other place, Coat God Doeth fre⸗ Kem· wt ip tuftifie. In the.iiit. Chapter to the Romaines, ye fir cadleth it an im⸗ mui. putation of righteouſneſſe, and ſticketh not to fape that it conſiſteth en forgevieneite of ſynnes. That man(fayd he)is called of amd ableiten Rom · ic itan,to home God accompteth or tmputeth tighteoutnelle wic hout vt, tuorkes,ag it is wꝛittẽ:Bleſſed are they whole iniquities ar foxgeue.ac, Truely he there doth entreate not of one part of iuſtification, but of all iuftification wholly. And he tethifteth that aud in that place maketh a Definttion of tultification, when he pronounceth thatthey are bieffed to whome 1s geen free ſorgeueneſſe of ſinnes. Whereby appereth that this ryghteoutnetle voherot hee (peaketh , is in comparifon fimply fee as contrary to giltineſſe. But foz this purpofe, pis the beft place wher He teacheth,that this is the fumme of the meflageorthe Gofpel, toe chould be teconciled to Godsbecaule tt is his vill to teceiue bs into fa- .. uour through Chꝛiſt, in not imputing finnes vnto vs.Let the reders di it, or ligently wep all the whole procefic of the text . Foz by a by after, where kvut. he addeth by way of expoſition, that Chak whiche was without ſinne twas made ſinne fo2 vs to expꝛeſſe the mannet of tecdciliation , Doubt: leſſe he meaneth nothing els by the woꝛrd recõciling but tuttifipng And Bom. v that tohiche he fapth in an other place,that boe are made righteous by " the obedience of Chrtt,conld not and together, vnleſſe we be accomp⸗ fed righteous before God, in hym,and without our felues. But bshere as Oftandet hath hroughtin,F wote notwhatmonfter $F of eſſential tighteoufnes wherby, although brs wil was not to deſtroy free righteouſnes, pet he hath vorapped it within fuch a myſte, as dark: neth godly mindes,and bereueth them of che earneſt felting of the grace - of Chritt : therfore eve Jpaſſe further to other thynges, it is worth the labour fo confute this Doting errour. Firlk this (peculation is but Of ] mereand hungry curiofitie He Doth in Dede heape together many teſti monies*of Sycripture , to proue that Chrifte is one with bs, and mee one with hym, whiche nedeth no profe: but becanfe hee &epeth not | this bonde of vnytie he ſnareth hym ſelte. But wee whyche holde | that wee ave madeall one wyth Chritte by the per of his Spirite, | P.0, may . > bertucs of Abꝛahã weve fingularly exceilent a that to long counti⸗ * Ofthe manner howe to receiue continuance hee at length had encreatced them : pet heedinno other waye pleafe God, but by this,that he receiued bp faythe the grace offer... red inthe prompte . Whereupon folotocth that in iuſtiſication there ig no place for woꝛkes, as Pauil very well affirmeth. 7 As forthis p Oſiander obiecteth, that P power of iuftifipngis not: in faith of it ſelte, but in reſpect thatit receiueth Chriſte, wylipnglpe graunte it. Foꝛ if fayth did wiltific of tt felfe.o2 by inwarde force,ag thep callit,and ag tt is alwaye feble and bnperfect, could not wore iuſtifica⸗ tion but in part, fo ould the tuftification be maymed,that Hould geue bs but a pece of faluation. As forbs, we imagine no fuchethinge, but . in proper ſpeakyng Doe faye, that God only tultifieth: and then toe geue . the fame to Chrifte , becaufe he was geuen bs bnto ryghteoucueſſe: and faythe toe compare ag tt were toa beflell . for ercept woe came env: ptie with open mouthe of ourfoule to craue the grace of Chute , we can not be able to recepue Chritk. Whereupon we gather that we doe not take ftom Chk the power of tufttiping, when we teache that he is firlt receiued by kayth, before that his ughteoufnelle be recepued . But pet FJ Doe not admit the crooked figures of this Sepbifter, when he fayih that faith is Chriſt: agifan earthen pot were a treasure, becaute gold 1g hidden in tt. Foz the refon is not vnlike, but that faith although It be by if felfe of no woꝛthyneſſe o2 price, may iuftifiebs in bꝛvngynge Chꝛiſt as a pot full of money maketh a man ryche. Theriore F fay that. fayth, wohiche is onely the inftrument fo recepue rightuouſneſſe, is vn⸗ fitly mingled with Chrilte,whicheis the material cauſe and bothe aus thoz and minifter of fo great a benefit. Mowe is this doubt alfo diſſol⸗ ued, Howe this worwde Faith oughtto bee vnderſtanded when we en⸗ treate of tuftification. s Jutherecesuing of Chꝛiſt he goeth further: for he fapeth, that the inward hoo2de is receiued by the miniftration of the outwarde wo2rde; thereby fo drawe bs from the prieſthode of Chriſt and the perfone of > MWediatour to his oufwarde Godhed. As for vs we deuide noe. Chriſt. but we fay that he is the fame eternall wo2de of God , whiche reconci⸗ ling vs to God in his leh, gaue bs righteouſneſſe: and we conferle $ otbertopfle be could not haue fulfilled the offtce of Mediatour, and purs chaced bs righteouſneſſe, bniefle he had ben eternall God. ut this is Mhanders Doctrine, where as Chriſt is both God and ma, that he wags made tighteoufnelle fo vs,in reſpect of his nature of Godhed, and not of manhode. But if this properly belong to the Godhed , thẽ it hal not be peculiar to Chit, but common with the father and the holy Ghoſt, foras muche ag ther ts not one righteouſneſſe of the one, and an other of the other.Moꝛeouer that whiche was naturally fro efernitie,coulde not bee conucnientlp fapde to bee made to bs . Butte althoughe toe graunte this.that God was made righteoutnelle for bs:howe that if agree that that whiche ts fet betwene,is made of Gods Cruelpthat properly belongeth tothe perfone of the Mediatour : whiche foe he conteine in hym felfe the nature of Godhede, pet here he ts (pecially fignified by hts proper title, by bobiche he ts feuerally diſcerned frõ the father and the holy Ghoſt. But he folithip triumpheth in that one ſere.rv. worde oF Hieremie, where he promiferh that the Lorde Jehoua ſhalbe our righteouſneſſe, but out of that be ali gather ai mit zi a Tee] wn ls ThegraceofChrift.-* © Fol.iꝰ Chri tohich is riqhtcoutnes,is God openly heed in the Reh, In an other place we haue rehearfed out of Paules fermon , that God putz Act rx. chaced to himfelfe the churche with bts bloud,tfany man gather there He. upon, that the bloud wherewith finnes were purged was diuine, and of the nature of Godhed, who can abyde fo fotole an ervour » But Dfi- andet thinketh that with this fo childiſhe a cauillation he hath gotten all thinges,be ſwelleth, he leapeth fortope ,and ftufteth many leaues full with bis bigge voordes:when pet there tg a plaine and redy folutis for it in faving thatthe worde Jehoua in Dede when heis made the iſ⸗ | fue of Dauid thalbe the righteouluelle of H godly : But Cfaicteacheth tap Ai in tobat fenfe,faping: Dy wut ſeruant Mal with knowledge of him felfe * RJ iuſtifie many. Let bs note that the father fpeaketh:that he geueth top Conne the office of tutifipng: he addeth a caute, for that he is iuſt, & ſet⸗ teth the manner o2 meane ag they call it in the Doctrine wherbp Cheitte is knowen. For it 1s a moze cõmodious erpofition to take this woꝛde Daah knowledge paſſiuely. Hereupon F gather fir that Chriſte was made righteoufneile when he Did putte onthe fourme ofa feruaunt: fecondely that hee dyd tuitifie bs in refpect that bee ſhewed hym felfe obedient to his father : and that therefore hee Dothe not this for bs ace cording to bis nature of Godhed, but according to the office of difpenta tion committed bnto bim.Fop alr bough God alone is > fountaine of righs teoufnefle , and voe be made righteous by noother meane but by the partabing of him: pet becaufe weareby bubappy diſagremẽt eftrans Ged frõ his righteouſneſſe, we mutt nedes come doLon to this lower rez medy,that Chri may iuftitie bg with p force of his Death & rerurrertis, Fé he obiect Prbis is a woꝛke of fuch ercetlency,p itigaboue Pnature of man , ¢ therefore can not be afcribed but to P nature of God,p fir F gtaunt :but in the ſecõd F fay phe is vnwiſely deceiued. For although. Thꝛiſt could neither clẽſe our foules with his bloud,norappeate his faz ther with bis facrifice,nozacquite bs from gyltineffe, nozdoethe office of preft,bniefle he had. ben true God, becaule the ſtrength ofthe ſteſhe had ben to weake for ſo great a burden: yet itis certain that he perfor med all thefe thinges according to hts nature of mãhod Foꝛ it tt be Des maunded how we be iuſtitied Paulanſwereth, by $ obediéce of Chritt. But did he any otherwife obey than by taking bpon him the thape of a Kom.v. Ceruant · wherupon we gather that righteouſneſſe was geuẽ hs in his: flethe.. Likewyſe in the other modes (wbhiche Jmarueũthat Drians Dev is not achamed to allege fo often ) he apoynteth the fountayne of ryghteouſneſſe no vohere els butin the flethe of Chriſte Pym. that knẽwe no finne he made ſynne for vs,that we myght be the rghteout; neſſe of God in hym. Oſiander with full mouth aduaunceth the righte⸗ oufnetteof God ,qndtriumpbheth as though be had proved that it is his unaginatine ghoſt of eſſentiall righteoutneſſe:dohen p wordes fond far otherwite,p we by righteous by y cleanfing made by Chit. Very yong beginners ſhold not have bene ignorant that the righteoutneile Of Gods taken forthe righteouſnecſe that God alloweth as in Job,’ goper, | wohere the glove of God is compared with the glorie of men. F knowe | that ſometime tis called the righteouſneſſe of God, wherof Godis the author ¢ which God — vsbutthough J fap nothing,the reders $ haue their ſound voit doe perceiue p nothing els is meant in this place . but a> ee ee Of the manner howe to receive put that we ſtande bpright before che tudgement ſeate Df God, beinge vphoiden by the cdeanting facrifice of Chales death. And there is not ° fo great importance in the voord, ſo that Ditander do agree with vs in thig point that voe are tuftified in Chrtt,in this reſpect p he was nade a pꝛopiciatoꝛie ſacritice for dS, tohiche cannot agree with his nature of Gondhed, After whiche fort, hen Chriſte meaneth to leale the righte- ouſneſſe and ſaluatiõ that be hath brought bs, he ſetteth betore bs an aſſured pledge therofin his flethe. He doth in Dede call him felfe the iy- uelp bred, but erprefling the manner here, he addeth that his fleche ts veryly meate,¢ his bloud is berplp Dane. Whiche manner of teaching is fene in the Hacramentes, whiche atthougy they ditect our faithe to whole Chꝛiſt, and not to halfe Chat, pet they do there withall teache 40 that the matter of righteouſneſſe and faluation remaineth in his Leth: ot that in chatthat he ts only man, he either tuflifieth or quickeneth of him felfe, but becaute it pleated God to thewe openly in the media⸗ tour that vhiche was hidden and ncomprehentible in hun felfe wher, upon Jam wont to faye, that Chꝛiſt is as tt were a fountaine fer open fo1 vs out of whithe we map dꝛawe that whiche otherwyle hold with⸗ ort fruite lye hiddẽ in that cloſe and Depe (pring that rifeth bp vnto bs in the perfone of the Mediatour Jn this manner and meaning, F doe nor denye that Chriſte as he ts Godand man doth tuflifie bs,and that this is alfo the woꝛke ofthe farherand the holy Ghoſt ag well as his. - Finally that the righteoufnelle oherof Chak maketh bs partakers,1s the eternall righteouſneſſe of the eternall God, fo that he pelde fo the fure and plapnereafonsthatZ haue alleaged, Nowe that he Mould not with his cauillations Decetue the vnckil⸗ full, J graunt that we want this incomparable benefit; tyll Chriſte be made ours: Thertore we fet that contoyning of the head and the mem: bres the Diorlipng of Chriſt in our heartes, and that mifticall vnion, in . the hielt degree: that Chk being made ours,may mate bs partakers ofthe gifteswherwith hers endued. Therfore we Do not beholde hymn - afar of out of our Celues, that tigh teouſneſſe may be imputed vnto bs, but becaule we have put on hin, are grated into his body: finally bez cauſe he hath bouchfaucd fo make bs one with him therfore we qlorpe that we haue afelomthip of righ teoumefle mith him. ois Oſianders ‘felaunderous cauillation cõtuted, where he ſaiti p woe conipt faith righ⸗ teoutnelie,as though we cpoiled Chil of his tight, whe we fapep we come by faith empty to him to geue roume to his qrace,p he only maye filhs. But Diiaderrefuling this ſpiritual coioyning, enforceth a groſſe mingling with thefatthful,e therforehe odioully catleth all the Zuin⸗ glians that ſubſcribe not to his fantaltical ertour, concerning effential viahteoutnele:becaulethep Do not thinke pf Chri is tubftaciallp eaten in the Lowes fupper.As for me,F compt it a great gloꝛie to bee fore proched ofa proude mã a geuen to His owhetrors , Albeit he foucheth not me onlp,but alfo other mapters wel knowen to the worlde,whome he ought to haue modeſtly reuerenced. It moueth me nothing whiche meddle nor with mine wre priuate caule: and ſo muche the more ſin⸗ cerely F handle this cauſe being free from all corrupt affection . Where as therefore he fo importunatelpe requyrcth eflentiall ryghteoumerfe, and thee eflentiall drorllynge of Chrifkeinds , it tendeth to 7 end, Te IO ae Thegrace of Chrifte. Fol.176. ende: Firſt that God ſhould with a grolle mixture poure hin Celfe inte D3, a8 be fayneth a flechely eatpnge of Chak in the ſupper: fecandiye that God Hhould breathe his ryghteouſneiſe tnto bs, wherby we maye be really righteous with him:fo2 by his opinion, this righteouſneſſe ts as weil God hym felfe, as the goodneſſe or holineile ,o2 pureneſſe of God, J wyll not fpende muche labour in wyping away the teſtimonies that he bipngeth , whiche be mrongfullp voreſteth from the heauenlye iyle to this prefent fate . Through Chri (laveth peter) ave geuen bs the precious and mofte qreat pomples.that we ſhoulde be made par⸗ takers of thenature of God : As though we weave nowe ſuche as the Golpell pꝛomyſed that woe chalbe at che lak comming of Chzitte : yea John telleth vs that we hall chen fee God as he is, becaule we Halbe. ſyke vnto hym. Only F thought good to geue a finall talteto the rea, Ders,that J doe of purpole paſſe ouer theſe trifles: not for that it is harde to confute them, but becaule Jwyll not be tedious in a ſuper⸗ fluous worke. But inthe feconde point lurketh more poyſon, vohere he teacher that toe are righteous together with God. Ithynke FZ hatie alredy ſuf⸗ ficiently poued , that although this Doctrine were not fo peſtilent, pee becaule it ts colde and frutelelfe,and of tt felfe fo bapne that tt melteth away, itought worthely to be vnſauorie to founde and godly Keders. But this is an intolerable wickednelle, vnder pretenſe ofdouble righs tuouſneſſe,to enfeble the earneſt aſſuraunce of ſaluatiõs, and to cary bs aboue the cloudes, that woe hold not embrace by faith the arace of proz pitiation,¢ cal bpon God with quiet mpndes.Diiander ſcorneth them, that teache thatchis wowde Fultifping is a lawe terme: becaufe ; we mutt be ryghteous in Dede, And he abhoreth nothing more tha to fay, that woe be tuftified by free imputation .wBut,if God do not iuſtifie bs by 1.35¢ef,f, uit, i. Ihõ iii tt Aacquiting and pardoning , vohat meaneth that faping of Baul, God i. Cot. twas in Chrifte reconciling the worlde to hym felfe , not imputynge fd men their fynnes .Fo2, bym Chat had Done no fynne,he made fpnne for b3,that we might be the rightuoucneſſe of Godin him. Firſt JI wynne thus muche, chat they be tudged tighteous that be reconciled to Good. The manner howe is declared, for that God wftifterh by ſorgeuyng: as in an other place iuftification is {et as contrary fo acculatia which coms paring of them as contraries Doth clerelyſhewe that it is a phraſe bor rowed from the bie of the lawe. And thereigno man bepng but meas nely practifedin the Hebrewe fongue,if he haue a fober brayne,that is ignoraunt that this pyafe came from thence, and vohereunto ff ten⸗ Ht, Deth, and what it meancth . Powe where aul fayeth that Waid des Kom. iit Ccribed the ryghteouſneſſe without workes, in thele wordes, Bleed ox. are they whofe fynnes are forgeuen : Let Diiander aunſwere me whes ye, rer. therthis be a full Definition o2 but balfe a one . Truely Paul bryngeth notin the prophet fora witneſſe, as though be taught forgeuenelte of finnes ts but a part of righteoutnes,o2 a ching p iopneth with other to the iuftifipng of man:But he includeth whole ryghtuouſneſſe in free forꝛgeueneſſe, pronoũcing pᷣ man bielted , whoſe finnes are couered, fo tobom God hath forgeuen iniquities,zto whom he tmputeteh no trãſ⸗ grellions: He doth meafures iudge fuchea mans felicitic thereby, be⸗ caule he is not his way righteous m dede but by imputatiõ. Diia — take ala.iii. lom bit, itu, ‘hom biti Ofthe manner howe to receiite taketh exception and faieth that this Hould be Cdlaunderouste God, - and contrary to his nature,ifhe Mould tuftifie chem thatin deede vez manne ftyll wicked. But we muft remember, as Jhaue already fapde, that the grace of iuſtifying is not ſeuered from regeneration,althougy they be feuerall thynges. But becaufe it is moze than ſuſfficiently kno⸗ wen by erperience,that there abide alwayes in the tighteous fome rẽ⸗ nantes of finne,it mult nedes be that they be farre orhertopfe iuſtified than they be tefozmed into newoneſſe of lpfe.fo2 this later point of re⸗ foxination,God fo beginneth in bis elect , and thoughout the whole courte of theit life, by litle and ittle and ſometime llobly procedethinir, that thei be alway before bis Ceate in Danger of the iudgemẽt of death. But he iullifieth them,not by partincale, but fo that thet may frecip.as clothed with the pureneſſe of Chriſt, appere in heauen . Foꝛ no portion of righteouineſſe could appeaſe our confciences , tyll they be ſatiſtied p Godts fully pleated with bs, becaule we ve righteous m his fight with out exception. Whereupon folowerh, that the Doctrine of iuſtification is inifturned, yea ouerturned from the bery foundation, toben Doubtinge is caſt into meng myndes, when the affiance of Caluatiois haben, whe thee free anddzedlefle inuocation ts hindzed, pea when quiet and tran⸗ quillitie both ſpirituall tope ts not fablphed. Wherupon paul gathes teth an arguinent by contraries, £0 prove, thatthe inheritance ts not by the lawe. Foꝛ by fhis meane faith Gould be made hoide, whiche it it haue reſpect to workes, is ouerthꝛowen, becaufe none of the mofte hos ip Hall therin finde wherupon fo tru. Chis differéce of tuftifiyng and regeneratyng(whiche twothinges Oſyander confoundinge together, calleth two fortes of righteouthelle)is beryp wel expꝛeſſed by Baul: Foz {peaking of bis reall righteouſneſſe in Dede,oz of the vprightneſte wher with he was endued ( whiche Oſiander nameth eflentiall righteouſ⸗ nes )belamentably crieth out:Wꝛetche that Jam:voho hal deliuer me from the body of this Death: But fleing to the righteouſneſſe whiche is grounded bpon theonly mercie of God, he glozioully triumpheth ouer both itfe, Death, veproches, hunger, fworde, and alladuerfittes . Whoe thall accufe the electes of God whome he iuftifieth: Foz ZF am furely per {uaded, that nothing hall feuer bs from bis loue in Chutt. He plainely publitheth , that he hath the righteoufnetle tohiche alone tully fufti- ceth to faluation before God , fo thatthe wꝛetched bondage tobiche he knowyng to bein him (elfe,Did a litle beloꝛe beuayle his eftate,may not monith noz any way hinder his boldneſſe to glorie. This diuerſitie is fuffictentip knowen, and fo familiar to al the holy ones that grone bnz Det fhe burden of intquities,« pet voith bictortous confidence,dDo mount bp aboue all feares. As forthis that Dfiander obiecteth , that tt diſa⸗ greeth with the nature of God, it falleth bpon him felfe . for although be clotheth the holy ones with a double rightuouſneſſe as it were both a furved garment, pet he ig compelled to confefle that without forgeues nelle of fynnes they neuer pleated God. Ifthat be true,then at leat let him graunt,p thet which are not righteous in Dede, ave accompted tigh feous according fo the apointed proportion ofimputation,as they call it. But howe farthalla ſinner extend this free acceptation that is put in place of ryghteouſneſſe·ſhall he meafure tt by the pounde o2 by the ounces Truely he Hall hang doubtefull and waueryng to this fide pat that thatfide.bicaule he may not take vnto him fomuch righteoumeteas Halbe neceflarie to ſtabliſh confidence. Ft is happy that he that mold binde God to a law.is notiudge of this cauſe.But this hal have ſted⸗ fatt,that thou mayeſt be iuftifted in thy fapenges and ouercime vohen thou art tudged . But howe great preſumption is it to condemne the 008, ith chefe iudge when be freelp acquiterh,thatthis anſwer maye not be in force, Jwill haue mercie vpon whom J wil haue mercie. And pet the a Intercellion of Moles which God did put to filencewith this fapeng, Exod. ppt tended not to this ende that he Hould ſpare none, butthat he Mould pr. acquite altogethber,taking away their condemnation although thep were gilty of oſtenſe. And we do (ap that thep whiche were loſte haue theit ſinnes buried and fo are tuftifted befoze God:bicaule,as God ha⸗ teth finne,fo he can lone none but them whome be tuftifieth, But this if a marucllous manner of iuftifteng , that they beyng conered with the righteouſneſſe of Chriſt and not in feare of the tudgement which they baue deſetued, and when thep worthily condemne themlelues ate accompted righteous without themſelues. . But the readers ate tobe warned,that thettake good heedetothe 13 miſterie whiche he braggeth that be wil not hide from them. For after that he bath longe and largely trauatled topzoue that we Donot ob- teinefauour with God bp the onlp imputation of the righteoutneffe of Chzik , bicaule this Hould bee impoſſible foz hin to compte them foz tightcous that are not righteous,(7 ble his otone wordes) at length he concludeth that Chet mas geuen bs bnto righteoutnelle, not in re(pect of bis nature of manhod but of bis nature of Godhed:and that although this rightcoutneffe can not be found but in the perfon of the Mediatour,pet it is the righteouſneſſe not of ma but of God. He doth no bynde bp bis rope made of two righteouſneſſes, but he plainelp taketh amap the office of tuftifieng {vom Charies nature of mãhode. But tt is good to feehow he dilagreeth . Jt is (apd in the fame place, that Chit was made vnto wiledome, which beligeth tonone butto the eternal wo2d.Therfoze Chit in that be ts man is not wifedom. J anſwer that the only begotten ſonne of God was in deede bis eter- nal wifedome, but in Paules weitinges that name is geuen him in di⸗ Lol.g, i uerie wile,bicaufe al the treafures of wiſedome & knowlege are laied bp in bim. Chat therioze which he had with bis father, be diſcloſed bn- tobs:@ fo that which Paulelapth is not referred vnto the effence of the fonne of God,but to our bſe, and is rightly applied to Chriſtes naz ture of manbode:bicaule although be Mined a light in Darkenefle,be- foze thathe did put on flee, petit was a hidden light till che fame Chꝛiſt came fogth tn the nature of man, the Hinyng Cunne of rightes Fob,witt, oulneffe,mbich therefoze calleth himlelt the light of the world. Alſo it 1. is koliſhly obtected of him p the power of iuftifieng ts fat aboue bothe Angeles & men:foz afmuch as this hangeth not bpon the wozthinefle ofanyp creature.but bpon the odinance of God. Jf Angels will take bpon the to ſatiſfie God, thep.can nothyng pzeuatle , bicaule they are . hot apointed therunto. But this fingularlyp belonged to Cheitt being Gala, ty, man which thas made fubiect to the latoe,toredemebs frathecurie mi. of the lai. Alſo be Doth fclaunderoudly cauil,p they which dente that Chꝛiſt is out righteouſneſſe accozdpng to his rhs of —— doe Se cae ee Ft ee The orace of Chrift. / Folao7s 7 | ete. h. Fil. Of the manner how to receive leaue but one part of Chꝛiſt a(cwhich is woꝛſe)do make tho gods, bt caufe although thet cofelle,p Ged dwelleth in bs, pet thep fape againe that we are not righteous by the righteouſneſſe of. God. Foz although we call Ch2ift the authoz of life, in relpect that be Cuffred Death to de- ftrope him that bad the power of death, we Donot bp ¢ by take awaye that honoz from: whole Chait as he was openly Hewed Godin the flef) but we only make a diſtinctiõ how the righteoulnelle of God is cõueyed vnto vs that we map enioy it. In which point Oſiander haty to fowly erred. Meither de we Dente that that which is opẽly geuẽ bs in Chift,pzocedeth from thelecret grace € power ol God: e we ftriue not agaynſt this, that p rightecoulneile whiche Chriſt geueth bs is the tighteoutnelle of God that procedeth from God:but we bold this ſted⸗ faftlp.thatwe bane righteoufneffe ¢lifein the Death & tefurrection of Chꝛiſt. Jouerpaſſe that heapyng together of places whereof he mape wel be ahamed, wherwith be bath tedioufly cobzed p readers, with: out choile & without cõmon realon,topzoue that wherſoeuer is mate mention of rightcoufnefle,there ought to be vnderſtanded this effens tiall righteouſneſſe. Aas where Dauid calleth bpon the righteouſneſſe of God to help him:wheras be Doth the fame aboue a hundred times; Mfiander ſticketh not to cogruptf{o manp entices. And nothing ſtrõ⸗ get is the other obiectis,that that is properly & rightly called righte- oulnefie, mbereby we be moued to do rightlp,but that God onlp moze beth in bs both to will & fo perfoꝛme.Foꝛ we Do alfo not Denie,but that ahilip.tj. Godrefozmeth bs with his Spirit vnto holineffe of life a righteouſ⸗ tu, neflesbut we muſt fir fee whether he do this bp himlelf and unmedt- atlp.oz bp the hand of his Sonne, with whom be hath lefte al the fulz nefie of bis holp Spirit,that with bis abundãt froze he Hould Cupplie P neede of his mébzes. Dozeouer although righteouſneſſe come vnto bg out of the fecret fountapne of the godbeD , pet it foloweth not that Vo.wii. Chritt which (actified himlelfinp flew fo2z our fakes, toas righteoul- fk. nefle bnto bs accozving to bis nature of godhed. Mo lefle fond ts that which he fayth.p Chriſt himleli was rightcous by p righteoutneffe of God. Bicaule vnleſſe p wil of his father had moued him.he could net himlelf haue Catiffied » office cõmitted vnto bim.foz though we haue in an other place fayd,p al the Deferuings of Chait himſelt Do pzocede fro the mere good will of God, pet that maketh nothing to that fanta- ftical thing, wherwith Ofiander bewitcheth both bis on and fimple mens epes. Foꝛ whoe would fuffera mato gather this coclufion,that bicaule God ts thefountaine a beginning of our righteoulneffe,ther- foze we be eflentially righteous, & the eflence of Gods righteoulnewle Cfa.lic. dwelleth nds 2 Jn redeminge the church Capth Clape)God did put "Dd. on bis righteouſneſſe as a harnefle: but dyd be (oto ſpoyle Chait of bis armure tobich be bad geuen bun , to mabe him to be no perfeetre- Demer 2 But the Pzophet meante nothpng els but that God bozowed nothing out of bimfelfe, noz was bolpen by any apde to redeme bs. Ko.0)-AY yobhich thing Paule breſfiy expzeMedinother wozdes, ſayeng that be gaue ds ſaluatiõ to the hewpumof bis righteouinefle . But this doth not ouerthzowe that which be teacheth in an other place,thatwe are Ko.0.Fr. gighteous by the obedtéce of one ma. finally whoſoeuer wappeth bp a Double righteouſneſſe, tharpooze foulcs maye not ref in the — only The oraceof Chrift. Pol. onip mercie of God. he Dothe in a mockerie crowmne Chꝛiſt wo thoꝛnes. But fo2 almuch asa greatpart of me, imagineth righteouſneſſe to be made of faith ¢ mozkes,leths firt Hew this allo,that the rightes oufnelte of fapth and wogkes Doth fo differ,that when the one ts ſta⸗ blithed, the other mutt needes be ouertheowen. Che Apoſtle ſayth that He eftemed al thinges ag dong that be might winne Chik finde in him the righteoutnelle that is of God bp faith.copting not his righte. ouineite that whichis bp the law, but p whiche ts by the faith of Jeſu Ch2itt.poulee that here is alfoacoparifon of cottartes < that here is Declared he which wil obteine the righteoulnelle of Chet, muſt for fake bis owne righteouſneſſe. Cherefoze in an other place be ſayth, p this was thecaute of falto the Jewes.p gopng about to ſtabliſh their ow ne righteoutnelle they were not fubtect to p righteouſneſſe of God, It in ablihpng our owne righteoulnelle we Hake away the righte duſneſſe of God ,therefoze toobteine Gods righteouſneſſe out omne mutt be vtterly aboliſhed. And he Heweth the fame thyng, when he fapth,that our glozteng ts not ercluded by the lavo.but by faith. Wher upon foloweth that fo long ag there rematneth any tighteoufneffe of wozkes,howw litle ſoeuer it be,therc Hill remaineth to bs fome matter to glozie bps. Mow if faith erclude al glozteng, then the righteouſneſſe of wozkes can no wile be coupicd with the righteouſneſſe offaith. To this effect he ſpeaketh fo plapnely in the.ttij.chapter to the Bomanes, that he leaueth no roume foꝛ cautllations og hiltes: Jf Cayth he) A⸗ tht 13 : . PHP. hy : vit, 2.0, py tit, Bont, it, prbit. Ko.iiij.i brꝛaham was iuſtified by workes, he hath gloꝛie. And immedtatly he | addeth:but be bath no glogie tn the light of God . Ft foloweth theres foze that be was not iultificd by wozkes. Chen be bryngeth an other arguinent bp contraries, when reward ts renDzed to wozkes, that ts Done of Det and not of qracc. But righteoufnefle is geuen to fapth atcoꝛdyng to grace:Therefoze itis not of the Deleruinges of ozkes. wherforefarewell their Dzeame, that imagine a righteouſneſſe made of faith and wozkes mingled together. The Sophitters thinke that they haue a ſuttle Hifte,that make to themfelues fpozt and pattime with weelpng of Scripture and with bapne cauillattons.fo2 thep expoũd wozkes in that place to be thofe which men not pet regenerate Boe only literally a by the endeuour of free will without the a of Char: and do faye that it belõ geth not to {piritual workes. So by their opinion a man ts iuttified bothe by faith and by wozkes, fo that the wozbes be not his oton, but the giltes of Chꝛiſt and frutes of regeneration. Foz thep (aye that Paule ſpake {o fo2 none other caufe, but to conuince the Jewes,trutting bps thett owne Wozkes , that thep dyd fooliſhly preſume to clayme righteoul- nelle to thelelues,fithe the onlp Spirit of Chriſt doth geue it bs, and not any endeuout by our owne motion of nature, Hut they Doe not marke pin the coparifon of the righteouſneſſe of the law a the righte- ouſneſſe of the gofpell, which Paule bzingeth in in an other place, all WMozkes ate excluded with what title fo eucr thep be adozned . Foꝛ he teacheth that this is the righteouſneſſe of the law, p be huld obtepne faluation that bath perfozmed that whiche the law comaundeth: aud that this is the tighteoulneffe of fapth ,pf we beleuethat Chak died AnD is rifen againe, Pozeoucr we Mall heraf Be in place fittoz vt at. it, 14 15 J DHeb.pi.bf. 1 Sent. lib. 3. dift 18. ca. f Of the manner how to receiue it,that Canctification ¢ righteouſneſſe are ſeuerall benefites of Chet. Whereupon foloweth that the bery ſpirituall workes come not into the accompt. when the power of tftitieng ts alcribed tofapth. And where Paule deniethcas F ene now alleged that Abzaham had any thing wherupõ to glozte betoze God, bicaule he was not made righte. dus bp Wogkes:this ought not to be reſtrayned to the literall and out⸗ Ward kinde of bertues , o2 tothe endeuour of free will, But although the life of the Patriarch Abraham were ſpirituall and tn manner An- gelike ,pet be had not lufficient deferupnacs of workes to purchace bim righteouſneſſe befoze God. pds’ —— The Scholemen teach alitle moze grofly.that mingle their prepa- tations:but thele do leſſe infect the fimple and bnfbilfull with corrupt Doctrine, buder pretente of Spirit and grace hydpng the mercie of God whiche onty is able toappeale tremblpng confciences. Wut we confefle with Paul that the doers of the law are tuftified befoze God: but bicaufe we are all far fromthe keping of the law. berupon we ga- ther,that the workes which Mould molt of al haue auatled to righte- oulneffe,do norhing help bs bicaufe we lacke then.As fo2 the comon pPapittes 02 Scholemen,they are tn this point Doubly Decetucd: both bicaule thep cal faith an aſſuredneſſe of conſciẽce in loking Foz reward at the band of God foz Deferutnges.and alfo bicaule thep expound the gtace of God not tobea free tnputation of righteouſneſſe, but the ho- ly ghott helppngto the endeuour of holinefle. Chey reade in ÿ Apoftle that he which cometh to God, mufte kirſt beleue that there is a God,¢ then that beis a rendzer of reward to them that {eke him. wut thep marbe not, what is the manner of ſeking. And that thep are decepued in the name of grace, is plainely pzoued by their otone waitings. Foz Lombarde erpoundeth, that tuftification by Chzift is geuen ds two wWapes. firkcapth hedthe death of Chriſt doth tufifie bs , when by ie chariticis ſtirred bp in our heattes, by which we are made righteons. Secondly that by the lame death ſinne is dettroped, wher ebp Satan helde bs captiue, fo that nome be bath not whereby to condemne bs. | 16 pou fee how he conſidereth the grace of God pzincipally tn tuftifica- tion, to be fo far as we are Directed to good worꝛkes by p grace of the holy ghoſt. He would iozfoth haue folomed the opinion of Juguſtine: but be folo weth him a far of,4 goth far out of the ware fra tightly fo: lowing bim:bicaufe if Auguftine haue {poke any thing plainly be dar⸗ keneth tt, tf there be any thing in Juguſtine hot very vnpure, he coz- rupteth it.The Scholemen haue til ftraped from woele to woꝛlſe, tut with hedlons fall at length thep be rolled Downe into a Pelagian er- tour. Andthe veryſentence of Auguftine, o2 at leat hig manner of fpeakpng is not altogether to be recepued. for though be ſingularly well taketh from man all peapfe of righteoutneffe, andDafligneth tt wholly to p grace of God, pet he referreth grace to fanctificatio, wher- bp toe ate renewed into newneile of life by the holy ghoſt. But the Scripturewhen it (peaketh of the righteduſneſſe of faith, leadeth bs toa far other end,p ts to lay.that turnpng away from the loking vpõ our one workes we Hould only loke vñto the metcie of God and perfection of Chriſt. Foz it teacheth this ogder of tuftificatio, that fir God vouchſaueth toembzace ma bepug a inner vᷣ bis — an The grace of Chriſt. " - Folsvas andfree goodneſſe confiderpng nothing in him butmilerie thereby bemap be moved to mercté,foz almuch as be ſeeth himaltogether naz hed & boide of good wozkes,fetchyng ftom himlelf the caule to Do him goog :then,that he moucth the {inner himſelt with feling of his good⸗ eile, which deſperyng bpon bis owne workes caſteth all the ſfumme of bis faluation bpon Gods merce. This is the felyng of fap’h, by which kelyng the ſinner commeth tafe poſſeſſion of his faluatio , when he acknovolegeth by the Doctrine of the Golpel that bets reconciled to od: that obtepning korgeueneſſe of finnes by meanes of the tightes oufnelfe of Chait, be ts iũſtified:and althotigh be be regenerate by the Spirit of God, he thinketh bpon continuall vichteoutnelie laped bp fo2 him not in the good workes to which he applieth himfelf, but in p only righteon{neile of Chat. When thele thinges Halbe euery one particularly weped.thep Hal geuea perfect declatatiõ of our ſentẽce. Albeit thet might be better diſpoled in an other order than thepare fet fozth.Butitinabeth litle mater.fo that they hang together in fuch ſort thatwe may haue the whole mater truelp Declared & ſurely proued. Herettis good to remember the relation that we haue befoze ſayd to be betwene faith and the Golpell :bpraule itis ſayd foꝛ this caufe that faith tuftifieth,to2 that it receiueth & embzaceth p righteouſneſſe offred in the gofpel.And whereas itis layd to be offced by the gofpel, therby al cofideratts of mozkes ts excluded. Which thing Paute decla- reth many times els where, but mof plainly tn two places. fo2,to the BRomanes, comparing the lame and the golpell together he layth:the righteoulneſſe that is by the law is thus,the man p doth theſe thinges Hal liuein them. But the righteouſneſſe that is of faith offreth fala: tion, tf thou beleue in thy heart and confefle with thy mouth eye 1023 Jeſus and that the father hath rapfed bin bp from.the Dead. See pow hot how he maketh this the diſterence of the lav andthe Go.pel, that the lawe geueth rightcoulneffe to workes and the Golpel geueth tree righteoutnefle without helpe of wogkes 2 It is a notable place , and that mape Deltuct bs out of many harde Doubtes,, pf me vnderſtande that the fame tighteoufnedle thatis geuen bs bp the Golpell is free from all conditions ofthe lawe. This ts the reafon,whp he Doth moze than ones with great (eming of contrariette fet the pzomife by way of oppolition againſt the law.as if p inheritance be of the lai, then is it not of the pzomife: all the reft in the fame chapter to the fame effect. Cruelp the lawe ti ſelfe hath alfo her pꝛomiſes. Therefore there mut needes be in the peomules of } golpel, fomibing different diuerſe fra the pzomifes of the lawe,bniefle we will confeffe that the comparifon is very ſond. But what diucrlitte Hall this bee, vnleſſe it be that thep are freely geuen and bpbolden bp the only mercie of God, whereas the peomiles of the lawebange bpon the condition of woꝛkes. Ney⸗ ther let any manne bere catp agaynſt me, and faye, that in this place the righteon{neffe ts retected wbhiche menne of their owne force and freewill would compell God to receiue: foz almuch as Paule wirh- out exception teacheth that the law in comaunding pzofiteth nothing: - bicaule there is none not only of the common multitude, but alfo of the perfectett that tullilleth tt. Lone bndoubtedly is the chefe point of the law:when the Spirit of God frameth bs vnto —5 is it not to ate . Ati, caule 7 36,0. £, By Bala. iij. Pou}. Ko.vih.ij. Sal.iij.xij Ko iili tt, Ro ill.xxi. 19 Ko.tũii.il. Ro i. youl Ro .iii.xxi. epetiti. Ofthe manner hot to receive tauſe of righteoutnefic,but for that euen tn the Holy onesit is bnper⸗ fect,and therefoze of tt felf delerueth no reward. The lecond places this. It ts mantfet that no man ts iuttified by thelatwe befoze God: Bicaule therightcous man hall tinue by fapth, But the law is not of faith:butthe man that Doth thele thynges hall linein then. Howe coulde thig argument othertoite ſtande together, valeſte we agree vpon this point , hat wozkes come not into the ac- compt offaith,butare viteriy to be feucred from its The lawectayth he)diſtereth trom fapth. xby [0 bicaufe workes ave tequited to the righteoutneite thereot . Therekore itfolometh that wozkes ate not required to the righteoutnelte ot faith . By this relation tt appereth, thatthcp which are iuftified by faith are uſtified byſide the deferuing of workes, vea without the neferupng of wozkes, bycaule faith receps ueth that righteouſneſſe which the Goſpel geueth. And the go(pel dit- ferethfrom the lato tn thig point,that it bindeth not righteoutneffe to wo2kes, but ſetteth it in the onlp mercy of God. Like herunto ts that wobiche he affirmeth to the Romanes , that Abeabam pad nothyng (0 glozie bpot, pycaute fapth was imputed to him vnto tighteoutnetle, ã he addeth a confirmation,bpcaute then there ts place fo2 the righte- outnedte of Fatty, when there are no wozkes to whiche a rewarde is pue. Where bee workes (lapth be) Due dewarde is rendzed vnto mem:that whiche ig geuen to fatth fsfreelp geuen. Foz the berp meas npng of p wozdes that be vſeth in that place feruc to pꝛoue the fame. peheras he adiopneth within a litle after,that thevefoze we obtepne P jnbetitance by fapth as accozdpnge to grace, hereupon be athereth thatthe inberttance ig of free gift, bicaute it ts recepued by apth:and How commeth that.but bicaule fapth without any help of workes leas neth wholy vpon the mercie of od? Bnd in the fame incanpng,with- out dout he teacheth itian otver place, that th erighteoulnette of God yas openly ewed without the law, although tthaue witne le borne of it by the lat ¢ the P2ophetes:bicaule excluopna the-lawe, he ſayth thatit ts not polpen bp workes and that we obteyne it trot by wor⸗ Kyng,but come empty that we mape recepue tt. Bp this time the reader perceiueth w what equitie the Sophifters Doat this Daye cauili at out Doctrine, ben we faye that man ts iuſti⸗ fica by faith onlp . They Date not denie that man is (ultified by faith, bicarte it ts fo often foudin Srcripture:but breaule this 020, Only, is neuer expreſſed, they cant not abide to haue fuch an addition made. Fs it for Sut what will thep anfvoer to thefe wordes of Paule where be affirmeth that tightcoulirflets not of fayth except it be freelp gee nen 2 howe can free gift agree with wozkes And with what cauil⸗ lations will they mocke out, that whiche be fapth inanother place, that the righteoulnelle of God is manifettly fpewed in the Gofpells at righteouſneſſe be manifettly wewed in the @otpell ſurely therein ig contepned nota fozne 02 halfe righteduſneſſe but full and perfect. pe da the lawe bath no place therein And thep Mande bpon not oily afalfe but alfo a foolit Mitte about thts erclufine wo2zd, Dnip. Worth not he perfectip enough geucal things to onlp faith, that taketh althinges from worbkes s bat, J pesve pou, meane thefe fapenges: that righteouſneſſe was manttettip dered without the lato: that ont i ————— The grace of Chritt Foliss. is iuttificd freely and without the workes of the lawe Here they haue a witty ſhikte to eſcape wrthall, whiche although they deuiſed tt nor themſelues but borowed tt of Daigene a certaine of the old waiters, pet tg bery foolif).Thep prate that the ceremontall wozkes of the law, not the mozal,are excluded. Chey peofit fo with continuall beawling, that thep know not the berp fir rules of Logike. Do thei thinke that the Apottle doted when he alleged thefe places to proue bis fapenge Che man that Hal do thele thynges Hall live tn them: and, Curſed is euery one thatfulfilleth not all thinges that ave mitten in the bolume of thelame. Unlelle they be mad, they will not (ape that life wes promifed tothe kepers of Ceremonies, o2 curfethectencd onelp to the breakers of them. Bf tyefe places be to bee vnderſtanded of the mozall lave, itis no Doubfe that the mozall woꝛkes alfoare ex⸗ cludedfromtbe power ofiuftifieng. Co the lame purpofe ferue there argumentes thathe bieth: bpcaule the knowledge of {inne was by’ the lawe, thevefoze righteouſneſſe ts not bp the laiwe. Bycauſe the lame wozketh wath, thevefoze tt wozketh not righteoutneile. By⸗ caufe the lawe can not make conſcience allured, therefore alſo it can not gene vightecoutneffe . Bycauſe fapth is imputed vnto righteoule neſſe, therefoze righteouſneſſe is nota tewarde of wozke, butts ge- uen beyng nocdue. Bycaule we are iuſtified by fayth, therefore gio- rpeng ts cutoft. Jf therehadben a lawe geuen that might geue life; then righteouſneſſe were truelp bp the lawe: but God bath Hut op ali onder finne that the pzomife might be geuen to the beieuers. Let: them nowe fondly fape pf they Dare, that thele thynges are [poken of : ceremonies and not of manners; but berp childzen would hiſſe out fo great ſh ameleſneſſe. Cherefoze let bs hold thts foz ecrtapne,that thewbote lawe is {poken of, when the power of tuftifieng ts taben az waye krom the lawe. | But fanpmanne maruell whp the Apoſtle bled ſuch an addition, not bepng content with only nampng of wozkes : tht reafon its ready to beſhewed fo2 te. Foz although wozkes belo hiely eſtemed yet thep haue that balueby the allowance of Hod; vather than by theit owne worthineſſe For whoe can booſte bnto God of any righteouſneſſe of workes but that which he hath allowed: Whoe dare clapme any rez. ward as due dnto the,butluch as he hath promiſede They haue ther- Foze thts of the bountifulnette of God, that they atecompted worthy both of the name and reward of rightcoutnelie: theybe of baluc only foz this caule, when the purpofe of himthat Doth them is by them ta: Hers his obedience to God. Wherfore the Apoitle nan other place, to’ prone that Abraham could not be witified by wozkes, allegeth that the lato was geuen, almoſt fower hundzed and thirty peres alter the. coucnant made, UinlearnedD men would laugh at fuche an atquiment, bicauſe theremight be righteous workes befoze the publiMpng of the. law, But bicauſe he bnew p there was no (uch value in woꝛkes but by} teſtimonie bouchſauing of God, therfore hetaketh it as a thing cofefled that before Plaw thei had no power to iuſtilie. We bnderan: why he namely expreſſeth v worke of thelaw, whe he meancth to take: awaye wuitification frs anp wozkes:bycaule controuerſie mayx be mo⸗ ued of thoſe and none other, Albeit ſometime be ercepteth all workes | Aa iiij. without Gal.iij | il 3.0.1. EE Elih. We | : Bala, tif rel, 20 | Wala, We, o.iiij.bi. Sal.v.bi. wont , tif. je 21 fa. lix. y. Lott, b, ij. 22 Coꝛ.ihj. ip. Coꝛ.lij. Fle 2 4 J 9 * Of the manner how to receiue without any additis,as when be fapth that by the teſtimonie of Da⸗ uid bleſſedneſſe is aſſigned to thatman, to whome the Lord imputeth righteouſneſſe withoũt workes. Therfore they can with no cauillati- ons bꝛyng to paſſe, but that we Hall get this gencrallerclufiue, only, And thep do tn vayne Ceeke that triflyng Cutteltie , that we are iuſti⸗ fied by that only faith whiche mozketh bp loue .fo that righteouſneſſe mutt ſtand bponloue. We grauntin deede with Paule.that no other faith iuttifieth,but that whiche is effectually woꝛkyng with charities but that faith taketh not ber power of iuftiftyng from that effectual- neffe of charitic. pea it Doth by no other meane iuſtifie, but bicauſe it bepngeth bs into the communicatpng of the righteoutnelle of Chriſt. D2 els ail that which the Apoſtle fo earnettly pzefleth, Hould fall to nought. To bim that mozkethclapth be) the remard ts not reckened accozdpng to grace , but accozdpng to Det . Wut to him that wozketh not, but beleũeth in him that iuſtifieth the bnrighteous , bis layth is imputed vnto rightcoufneiie.Could he fpeake moze euidently than tn fo fapengsthat there is no righteouſneſſe of faith but where there are ho workes to whiche any reward is due: andthat onlp then fapth is imputed bntorighteoufnelle , when righteouſneſſe ts geuen by grace that is not due. row let bs eramine home trie that is, whiche ts ſayd in the defi⸗ nition,that the righteouſneſſe vf fayth is the reconcilistion with God, whiche confifteth bpon the onlp fozgeueneiic of finnes. We muſte al- wape returnetothis principle that the wzath of God refteth bpon all men,folong as they cotinue to be ſinners. Chat bath Clape ercellent- ip well (et out in theſe wordes: The hãd of the 102d isnot Hoztened, that he is not ableto ſaue: noz his eare dulled that be can not heare: but pout iniqut‘tes haue made Difagreement betwene pou and pour God and pour ſinnes haue hidden hrs facetrom pou that he heareth pou not, 20e beare that {inneis the diuiſion betwene man and Ged, and the turnyng awaye of Gods face fromthe finner. Neyther canit otherwiſe be. Foz itis diſagreyng fro his righteouſneſſe to haueanp felowſhip with finne. naberefoze the Apoftie teacheth that manne is enemte fo Godtill bebe reftozed into fauour by Chriſt. Whome thers fore the Lord recepueth into ioynyng with him , him he ts ſayd to iu⸗ ftifie : bycauſe he can nepther recepue him Into favour nog topne bine with himfelfe,but hemutte ofa ſinner make him righteous . And we further fap,that this is Done by the fozgeueneiie of ſinnes. Foz il they whome the Lord hath recociled to himlelf beiudged by iets wozkes, thep Halbe found Hill finnersin deede, hoe pet muft be freee cleane trom ſinne. It ts certayne therefoze that they whom God embzaceth, are no otherwife made righteous, but bicaufe they arecicanted by ha⸗ uing the (pottes of there finnes wiped awaye by fozgeucncfic, that i a righteoutneile mape in one worde be called the fozgeuenesie of Both thefe are mok clerely to be ſeene by thele wordes of Paule, whiche FJ haue already alleged: God wasin Chzitt reconcilpng the Wozld to himſelt, not imputpng thett finnes to man , and he hath lette mith bs the word of reconciliation, And then he addeth the ſumme of bis meflage,that him which knew no finne be made finne fog * e The grace of Chrift, | Fol.eet. We might be made the righteoutneiie of Godin hint. Here henameth righteouſneſſe and reconciliation without difference, that we maye percepttc that the oneis mutually contepned vnder the other. And he teacheth the manner to actepne this righteouſneſſe to be when our {innes are not imputed bnto bs. Wherefore Doubte thou nor hereaf⸗ ter howe bod doth tuftifie bs, when thou heareſt that he Doth recon, tile bS to himſelt bp not imputyng finnes.Soto the Komanes he pro⸗ ueth bp the teſtimonie of Damd, that righteouſneſſe is imputed to ma without workes, byraule Daud pronounceth the man bleſſed whole iniquities are fozgeuen. whole ſinnes arecoucred,ta whom the tozd bath not imputed gis offenfes. without coubt bp bleſſedneſſe he there meaneth righteouſneſſe. Andlithe be affirmeth the fame to ſtande in the fozgeucneffe of finnes ,thereis no caufe why we Huld otherwile Define tt. Cherefoze Facharte the father of John the Baptiſt fingeth that the knowlege of faluatio contittet tn the forgeueneſſe offinnes. upbiche rule Paule folompng in his Sermon whiche he made to the Antiochians concernpng the ſumme of faluation, ag Lube repozieth it,concluded in this mãner:by him korgeueneſſe of finnes ts pacached vnto pou,and cucrp one that beleueth in hin is tuftified from all theſe thinges, from whiche pe could not be tuftified in the lawe of Motes, The Apoftle fo knitteth fozgeuenefle of ſinnes with rightcoulnetic, that he Heweth that thep be bothe all one. Whereupon he vightiullp reaſoneth that the righteouſneſſe is freely geuen butobs,whiche we obteine bp the louyng kindeneſſe of God. Mepther ought trtofemea ſtrange vnuſed (peache, that the fatthfullare righteous befoze God, not bp wo2zkes, but by free acceptation: lithe bothe itis ſo oft found in the Scvripture,and the old authours alfo Do fometimeto (peake. Foz Auguſtine fapth thus tn one place: The righteouſneſſe of the faintes in this worlde ſtandeth rather in fozgeucnefle of ſinnes than in per⸗ fection of bertues. Wherewith agree the notable fentences of Ber⸗ nard: Mot fo finne ts the righ‘eoulnelie of God: but the richteoulnelle of man,is the merciful kindeneſſe of God. He had befoze aſtirmed that Chꝛiſt is to bs righteouineſſe in abfolutton . and therefoze that they only ate righteous that haue obteyned pardon bp mertie. Hereupon atfo foloweth this, rhat bythe onlp ineane of Chriſtes righteouſneſſe, we obtetne to be iuſtified befoze God. Which is aſmuch in effect as yf it were ſayd that man is not righteous in bimlelfe, but bycauſe the righteouſneſſe of Chriſt ig bp imputation entcrpartencd with him, whiche thyng ts worthy to be heedefullp marbed . Foz that trifling errour baniſheth awap,tolape that man is thereioze iuſtified by faith, bicaule fapth taketh part of the Spirit of God by whiche be is made righteous, which ts fo cotrarie to the Doctrine abou taughi, that thet can neuer beimade to agree together. For it is no Doubt that be is bopde of his owne righteouſneſſe thatis taught to ſeke righte- ouſneſſe without himſelfe This the Apottle affirmeth motte plainely when he weiteth that he which knew no finne was made for bs a pꝛo⸗ pitiatozie facrifice to cleanſe waye finne, that we might be madethe tighteoutneffe of God tn him vou lee that our righteouſneſſe is not in bs but in Chꝛiſt and that it bélongeth tovs onlp bp this title, bicauſe we be partabers of Chziſt, bicaule we ae all big richetle pg ve t Koiiij. Luc, t, lxxvii. Act, rit xxxviii. De ciui det. ca Serm. 23 cant. Serm. 2 23 W024 Fit, eS ae him. Andit maketh nothing to the contravie , thatin an other place he “8-9 teacheth,that (tune was condéned of finnein the lew of Chatt, that the righteouſfneſſe of thelame might be fulfilled tn vs:where he mea- neth no other fulitiling , but that whiche we obtepne by imputation. Foz the Loꝛd Chak doth tn ſuch fort comunicate his righteouſneſſe With bs, that atter acertaynemarucious maner, he poureth the force therof into bs,fo much as perteineth tothe tudgement of God. Itap pereth that he Did no otherwiſe meane, by the other fentence which be iob.ttr. Had ſpoken a litle befoze: As by the Difobedizce of oneman we weare . made ſinners fo by the obedience of one man we are tuftified. what ig | it els to fet our righteouſneſſe in the obediẽce of Chait, buttoaffirme | that hereby onlp we arc accompted righteous , bicaule the obedience | of Chꝛriſt is imputed vnto bs as ifit were our owne ¢ Cherefoze me ib. 2. de thinkes that Ambzote hath excellently well ſhewed how there isan lc. Puis eyampie of this righteoufneffe in the blefling of Jacob. Foz as Jacob ‘beste. hauing not of bimlelf deſerued the preeminencie of the firtt begotten / ſonne hid himfelfinibe apparell of his bzother , a beyng clothed mith His bzothers cote that ſauored of a moſt ſwete {mell, be crept into the fauour of bis father, and recetued the bleffing to his one cõmoditie vnder the perfone of an other: fo we Doe lie hidden Hnder the precious pureneſſe ot Chait our cider bzother,that we map get a teftimonie of righteouſueſſe in the fight of God. The wozdes of Ambzole are thele: Wheras Ilſaac {melt the fauour of the garmentes , paraducture this ismeant thereby, that we are not witified bp workes but by taith:bi- caule ficdip weakeneſſe bindercth workes, but brightneiſſe of faith whiche meriteth fozgeueneffe of {innes ouerMadoweth the errour of Ocevdes. AnD truelp ſo tt is. foz,that we may appere befoze the face of God bnto faluation, itis neceffarte foz bs,to {mel ſwetely with his o⸗ Dour, eto haue our faultes coueredand barred with bis perfection, Che. rit. Chapter. ¶ That, to the end we may be fullp perſwaded of the free tuftiacation, we muſte ft bp our mindes to the wogement feate of Hod. — CNT Ry Lthough ttappereth by moſt euidẽt teſtimoniesthat all Gy /\ “2 y, thele thinges are true, pet we Hall not clearelp perceiue WES Vi7 how neceflarte ther be, vntill we haue ſet before our eyes @ & PIN) hole things that ought tobe the groundes of all this diſ⸗ — — putation.s iri therfozelet bs remcber this,that we pure pofe not to ſpeake of the righteouſneſſe of a woꝛldly iudicial courtsbut of the heauenly tudgement feate : thatwe Mould not meaſure by our one finall portion by what vprightneſſe of workes Gods iudgemẽt maye be ſatiſfied. But it is maruelous to fee with what raſhneſſe ana boldneſſe itis commonly Debated . pes and tt ts to be (een howe none Doe moze boldelp oz with fuller mouthegcas the ſayeng ts) peate-of the righteoulnefie of mozbes,than they that are etther monftruoully ficke of open outwarde diſeaſes, 02 bee rcady to burtte with Inward \ bices. Chat commerh to paſſe bicaule they thinke not bpon the righte- . oufnefie of God, wherof it thep had neuer fo litte felpng they wold ne- i uerimake fo greate amockerte of It. Aud truely tt is out of meaſure dightip regarded, whe tt is not acknowleged to be ſuch and fo re a ae — — — ——— — — SS OS eee The graceohChrit. Fol.192 + that nothpng be imputed vnto it but euery waye hole and absolute, and defiled with no vncleanneſſe: fuche as neuer mas and neuer Hal beable to be found inman.Ftis in deede eaſy and redp fo2 euerp mat in Scholes to talke Lapnelp bpon the worthyneſſe of workes to iu⸗ itiffe men. Hut when thepcome tuto the fight of Hod, fuch dalliances mutt auowwe,bicaule there is earneft Dopng bled, and no trifiyng ſtrife about wordes. To this,to this ZF fape,we mutt apply our minde,ifwe will pzofitablp enquire of true righteouſneſſe how we mape anſwere the heauenly tudge when hecalieth vs to accompt.WLet bs thinke bun hint to be a iudge not lucha one as our owne bnderflandinges Do of themfelues tinaginesbut (uch a one as be ts painted out in the Scrip: ture , with whole brightneſſe the ſtarres fhalbe Darkened , by whole ſtrength the hilles Do melt away, by whole weath the earth is hake, by whoſe wifedome the wile are tabein their (utteltic,bp mbole pure- neſſe all thinges ave proued vnpure, whole righteouſneſſe the Angels are not able to beare.whiche maketh the tnnocent not innocent, whoſe bengeance when tt is ones kindleD pearceth to the bottome of hel, HE he( J (aye) (tt to eramine mens dopnges , whoe Hall appere aflured befoze his theonezwhoe Hall Dwell with a deuouryng tiers fapth the Cia te Pzophet. Whoe Hall abide with continuall burninges? he thatwals ry, Keth inrighteoufnelles ¢ (peabeth truth, ec. Cut let ſuche a onecome lorth what fo euer be be. But that anſwer maketh, that none cometh fozth . Foz this terrible fapeng foundeth,to the cOtrarte: 102d if thou mate iniquities 02d, who Hal abide tt: truely all muf needes im⸗ mediatly perth, as itis weitte in an otherplace hail man be tufti- Tied tf he be compared with God , oꝛ hall be be purer than bis makers Beholde thep that ſerue himare not faythfull,and he hath tound per- uerſneſſe in bis Angels, How much moze Hall they pdwell in houſes of claye,@ that baue an earthlp fundation,be con{umed with mothes: thep Halbe cut dotone from the mornyng to the cuenyng. Beholde az mong bis Saintes thereis uonefapibfull , andthe heauens are not cleane tn bis fight: homo much mozeis man abhominable and bupzo- fitable,whiche drinketh miquitie as water⸗ Jgraunt in deede that in the booke of Job, is mention made of a righteoulnelle that is hyer than the &eppng of thelawe. And itis good to bnderftande this di⸗ ftinction:bicaile although a manne Did ſatiſfie the lawe, pethecould not ſo ftand to the triall of that righteouſneſſe that paffeth all ſenſes. Therefore although Fob be cleare iu bis owne confcience,pet beisa- mated, and not able to (peabe,bicante he ſeeth that berp angelike ho⸗ linefle can notappeate God, if he exactly weye their wozkes. Bur J therfoze wil at this time ouerpaſſe that righteoufnelle which Jhaue ſpoken of, bicaule it ts incompzebenfible : but only this J faye, that pf ourlifebe-eramined bp the rule of thewwzitten lawe,we are moze than {cnfleffe tf fo many curſes wherewith the Lozde hath willed vs tobe ‘awabed Do not tozment bs with hozrible feare,and among other this general curfe, Curledis euerp one that Doth not abide in al p thinges that are wo2ttten tn this boke, Finally al this Difcourte ſhalbe but vn⸗ fauozie and colde, vnleſſe cuerp ma pelde himſelfgilty befoze the hea⸗ uenly iudge, and willingly thzowe Downe and abace himſelte, beyng carefull bom be map beacquited, (0h * seus 0 xf. cer Bob. ut roy, Sob, f PG, Dees. pe xivi. ae PASS * —2 Ofthemafiner how to receiue 2 To this, to this Flay, we Mould hanelifted bp our eyes to learne | tather to tremble forfeare,tha bainelp to reioyſe. Ft is tn Deede caſy, folong as the coparifon extenDeth no further than men, foz euery ma tothinke bimfelfto haue fomimbat which other ought not to deſpiſe. But when we rile bp to hauerefpect nto God, then ſodenly that cõ⸗ fidence falleth to the ground and commeth to nought. Andin the fame cafe altogethcris our (oule inrefpect of God, as mans body is in rez fpect of the heauen. For the fightof the epe, fo long as it cõtinueth in | bewpng things that lie nerve vnto it doth Hew of what pearcing fozce it is but ifit be oues Directed bp. to the funne, then beyng Daleled and Dulled with theto great brightneſſe therof, it feleth no leffe febleneſſe of it (elfin beholding of the funne,than tt perceiued ſtrength in behol⸗ Dpng inferiourthinges. Cherfoze let bs not Decepue our felues with bapue conttdence,although we compet our felues eyther egal 02 ſupe⸗ riour to other menne:but that ts nothyng to God, by wholſe will this knowlege is tobe tried. ut tf our wildenefle can not be tamed with ctheſe admonitions, he will anſwer to bs ag be fapd to the Phariſees: Luc. rois pou be they that tuftifie pour ſelues befoze men: but that which is hie v· to men is abhominable te God, Mow goe thy way and proudely boſte of thy righteouſneſſe among men, while God from heauen abhorreth iit. But what lap the ſeruantes of God that are truely inſtructed with SHH Hig Spirits Entre not into iudgement with thy ſeruant, bycauſe eue⸗ tp liuing mã Halnot be iuſtitied in thy fight. An other fapth although yoo, ix. in ſomwhat diuerſe meanpng. Dan can not be righteous with God: 6. if be will contende with him, be Hall not be able to anſwer one for a thoufand. Here we nowe playnely heare what is the righteoulnelle of God,euen {uch as can be fatiffied with no workes of men,to vhhom | when it examineth bs ofathoufand offenles ,we can not purge our lelues of one.Sucha tighteoulnefle had that fame chofen inſtrumẽt Lorie oF God Paule concepued when he pofetled rhat he bnewe hintelfe iy gilty in nothyng.but thathe was not thereby tuftificd, 3 And rotonly fuch eramples are in the holy Scriptures ; but alfo all godly mgiters Do ewe that thep were alwaye of this minde. So Kd Bonift. Buguftine kayth. All the godlp that qrone vnder this burden of coz- b6.3. ca.5. ruptible fet),and tn this weakenefic of life haue this only hope that we haue onemediatour Jeſus Chik the righteous,and beis the ap- peatement foz our ſinnes.What ſayth he 2 It this be their onlp hope, where is the confidence of workeszfo2 whe he calleth tt onlp,be lea- uper cat. eth none other, And Bernard ſayth. Andin deede where ts fate and vm. 6s ftedfaft ret and aflurednelic foz the weake, butin the woundes of the Sautours and fo much the ſuter J dwelltherein as he ig mightier to ſaue. Che wo2ld rageth,the bodp burdeneth, the Devel lieth in waite. J fall not, bicauleZ am bulded bpon thefure rocke. Jhaue ſinned a greuousfinne mp confcience tg troubled, butit Hall not be: ouertro⸗ bled , bicaule J Hall remember the woundes of the Lod. And here⸗ _ upon afterward he concludeth . Therefore my merite ts the Lordes opld. gui takyng ofmercie, J am not btterlp Without merite , folongeas he ts ubitat {ers not without mercies . But ifthe mercies of the Lod be many, then J e5- — aifo haue as many merites. bal F ling mine one righteoulneles: Lozd J will remember onlp thp righteouſneſſe. Foz that ts fe me tightes a 7 AMICTr ~*~ Theoraceof Okriſt. Fol. 133. Eighteoulnelie,fo2 he is made buto me riahteoulnelfe of God. Againe in an other place. This is the whole merite of man, tf he put bis whole hope in bin that faueth whole man. Likewmile where retepning peace to him elf be leaucth p glozieto God. To theeclayth he let glorie rez maine bnminthed:it Halbe well with me, if J haue peace. Itoꝛſwere gloziz altogether, leat (f J wzongfully take bpon me p whiche is not mine ovone,Z lofe alfo that whiche is offred me. And moze plainely in an other place he Capth:uaby Mould the church be careful of mevites, which bath afurer and afer wape to glory bpon the purpofe of God: Do thereis no caule whp thou Mouldelt aſke, by what merites we hope foz good things, {pecially when thon heareſt in the Prophet, J Will Boe it,not foꝛ pour fakes, but foz myne owne fabe,lapth the lozd, It (uficeth for mertteto know that merites (uffice not. But as it ſuf⸗ ficeth kor merit not to pzefume of merites, fo fo bee without merites fufficeth to tudgement. Whereas he freely bleth thts word Merites fo2 good thozbes,we muſt therein beare with the cuftome. But in the end vis purpole was to mabe Hypoctites aftayde,that wildly range with licenttoulneffe of finnpng agapntt ibe grace of God. As after= ward he erpoundeth himlelk, ny Abi Happyis the Churehthatnep- - ut ther wanteth mevites without preſumption, noz pꝛeſumption with- out merites. Jt hath wherupon to przeſume, butnot merites. It hath merites butto deſerue not to pꝛeſume. Fs not the very not pꝛeluming a deſeruynge Therkore it preeſumeth fo much the moze boldly, bicaule it pꝛeſumech not, hauyng large matter to glozte bpon,euen the many mercies of the Logd. This is the truthe. The erercifed confciences percepue this to be the only Canctuarte of afetic. wherein they map fatctp ret themfelues when they haue to Do with the tudgement of God. foz ifthe Starres that femed mofte bight in the night feafon,doc loofe their brightneſte with fight of the funne, what thinke we Mall become enc cf the rareſt innocencie of man, wher it halbe copared with the pureneſſe of Bot: Foꝛ that Halbea moft ſeuere examination, that Hall pearce into the moſt hidden thoughtes of the heart, and(as Paule fapth) Hall reuele thefecretes of Darknefles, and diſcloſe the hidden things of the heart, whiche Hal compell the lurking and vnwillyng conſcience to biter al thinges that now are fallen out ofremembzance. Che Deuell our acz cuſer will peefle bs , whiche ts patute to allthe wicked Decdes that he hath moued bs fo Doe. There the outward pompous thewes of good woꝛkes which now only are eftemed, Hal nothing peofiths, Duly the pureneſſe of will Malbe required. wherefoze the hypocriſie, not only wherby euery ma knowyng bimlelf gilty befoze God delireth to boſte himlelt before men, but allo wherwith eucrp man Deceiueth himſelte before Godcas we be alinclined to ſtroke a flatter our (clues) thal fab Downe confounded, howſoeuer it now be pzoude with moze than d2a- Ken boldneſſe. They p bend not their wit tofuch a fight, mape in deede fo2 a ſhort time ſwetely a pleafantly framea righteouſneſſe to them⸗ {elues, but it is ſuch a righteouſneſſe as halbe bp by Haken awaye frõ them at the iudgement of God:like as great richeſſe heaped bp ina In cant, m0. 13. 4 J— Eʒe.xxxi TE s€ xx t. £02. ii dꝛeame Do vanih away fro men when thẽei awake · But they that chal earneltly ag it were in the fight of God, enquite of the true tule of sights. ye E +g i" oN ie } ns hs a tle o.xxi.ij Ua: b. re, b. rittj, v . ix. tx a.liit. bi det. bev. f. bit, bit, Of themanner how to receiue righteoulneffe, Hal certainly finde that al the workes of mẽ it they be iudgedbyp their owne worthineſſe, are nothing but Deftlinges ¢ filtht- nefle:that) which amog the comon people ts accopted righteounefie, is befoze God mere wickednefle:that that whiche ts iudged puritie, is bnclennelfesthat that whiche is rerkened glozie.is but Hame, From this vebolding of the perfection of God, let tt not greue bs to deſcend toloke bpon our (elues without flatterie oz blinde affectio of loue.Foꝛ itis no maruel tf we be al fo blinde in this behalf,foz afmuch as tone of bs Doth beware of the peftilent tendernefe toward himfelt, Mbichcas p Scripture crieth out) naturally ſticketh fat inbs all. To euctp manclapth Salomon) bis one wap ts right in bis on eyes. Againe.Al the wayes of ma ſeme cleane in his omneepes. But whats Fs he acquited by this blindneflezMo.But(ag he further fapth in the fame place)the lozd wepeth p heartes,that ts to ſay, while man flatte- reth bimlelf bp reafon of the outward bifoze of righteouſneſſe that be beareth in refemblance,in p meane tune thelozd with bis balace exa⸗ inineth p hidden bnelennelte of the heart. Cherfoze ſith we fo nothing pofit with fuch Mattertes.ler bs not wilfullp mocke our ſelues fo our owne deſtructiõs. Butthat we may trie our felues rightly, we mutt ne⸗ ceflartip cal back our cõſcience to the iudgement feate of God. Foz we Do altogether neede his light to diſcloſe p lecret folbinges of our per⸗ uerſneſſe, which otherwile lie to Depelp hidden. Foꝛ then, and neuer tik then, we hal clerely perceine what is meant berebp: that man bepng tottennefie €a woꝛmeabhominable a baine.which drinketh wicked⸗ neſſe as water is far from being iuſtified befoze God. Foꝛ whoe ſhuld make p cleane that is cocetued of vntleane ſeedeenot one ma. The Hal we allofinde by experience, which Gob ſayd of himlelf: Ff ZF wil goc about to Hew mp felf innocent, mine own mouth Hal condẽne me:it J will Hewe my (elfe righteous, it wil paoue me wicked. For that ts not meant of one age only,but of al ages. whiche the Prophet in old time complapned of Flrael, that all went aſtraye like Hepe.that euery one turned aſide to bis owne way. Foz be there cdpzchendeth all them, to whom thegrace of redemption ſhould come. And the rigorouſneſſe of this eraminattd ought to procede fo far, till it fubdue bg, fo that we be fullp thzomen Done withall, and by that meane prepare bs to rez ceine the grace of Chait. Foz heis Decepued that thinketh himfelfe able to recepue the entopeng of this grace. vntill be haue firt thaowe Downe all hawtineſſe of minde. Chis is a knowen fapeng: that God confoundeth the proude.and geueth grace to the humble, But what way ts there to humble our felues,but that we bepng al together needy ¢ empty, Mould geue place tothe mercie of God 2 Foz F donot callit humblencile,tf we thinke that we have any thing re- mapning with bs.and betherto they haue taught a berp hurteful hy⸗ pocriſie that haue ioyned thele two thinges together,that we mufte thinke humbly ofour ſelues befoze God, and that we mutt make fome accopt of our owne righteoulnelle. Foz it we confelle to God contra- rie to our owne thinking, we Do wickedly Lie bnto him:but we can not thinke as we ought,but that by and by all that ſemeth glorious tn bs mut be troden bnderfoote, Therfoze whẽ thou heareſt in p Prophet. that there is prepared (aluation(oz the bumble people, andabaccmet foz The grace of Chrift, Fol.ioa⸗ kor theepes of the thicked : Firlt thinke that there is no entrie open te faluation,bntil thou haue layed away all pride a taken to thee perfect humbleneſſe: then, that the Came hũblenelſe ts not a certaine modeſtie whereby thou geuct ouer tothe Lozdea heave bzedth of thine omne right, as thep are called hũble befoze men that Do neither pꝛeſumptu⸗ oufly aduaunce themlelues,noz repzochefullp triumph ouer other,al- thougy thet tad bpd fome eftimation of thetr owne ercellence:but an bufained ſubmiſſion of a minde thzowen Downe w feling of bis omne miferica nedinelle. Foz ttis fo echewhere Defcribed in p word of Bod. When the lord ſayth thus in Fephantas:F wil take away out of thee him that outragioully retopleth,¢ J wil leaue in the middes of thee p- afflicted mat,é the pooze man,é thet Hal truſt in the lozd:Doth he not there plainely ſhewe whoe be humbleseuen thep that lie afflicted mith knowledge of their owne pouertie. Dn the other {ide he calleth the proude,outragtous retoplers,bicaule mé topeng tn pꝛoſperitie ar wot to reioyſe without meaſure. Hut tothe htiblewbhom hepurpoleth to faue,be leaucth nothing but to tru in p Lod. And likewile it ts ſayd Zepha,t ri. in Eſaye:Mhome hal J looke bnto, but to the pooze a contrite in ſpi⸗ fa. xv rit,a him that feareth my wozdessAgaine: Che hie and ercellent,that. inhabiteth eternttte,bis name ts holy, that dwelleth on bye,and in the holy place, and with the contrite and humble ſpirit, to quicken the {pirit of the bumbleand the heart of the contrite. When thou fo oft bearett the name of contrition, bnderftand thereby the wound of the heart, that (uffreth nota man theomen Downe on theground to ryſe agayne.With ſuch contrition ought thy heart to be wounded, tf thou wilt accozdpng to the fayeng of God be aduaunced with the humble. Ff that be not done.thou Malt be brought lowe with the mighty bade of Godtothy Hame and difgracement. Bnd our bette Schoolematter thinking it not enough to Here it out in wordes, bath alfo (et out bnto bs tn a parable the tmage of true humilitie as tn a painted table. Foꝛ be bapngeth fozth a Publi⸗ rane that fandpng a far of, not daryng to lifte bp bis eyes to heauẽ, with much knocking bis bee prayeth tn this voile: 020 be mercifull to me a ſinner . Let bs not thinke thefe to be tokens of fapned modes ſtie, that be Dare not lobe bp toheauen, noz tocome nerer, that with knockynge bis bzeft he confeileth himlelfe a {inner : but letbs know that thep bee teftimonies of inward affection, On the other fide be fetteth the Phariſee, whicye thanketh God that be is not of the com⸗ mon fozte of men, epther an oppzelier, 02 an burighteous man,o2 an adulterer,bpcaufe he fafted twyſe on the Sabbat, and gaue tithes of all that be poſſeſſed · He dothe wyth cpen confeilion acknoweledge that the righteoutnefle which be hath is the gift of God: but bycauſe he ſtandeth tn conitdence that be is righteous, he Departeth from God onfauozed and in hatred. The Bublicane by acknowledgyng of bis omne Wickedneile is uttified. Hereby woe map fe, how great ts p eſti⸗ matiõ of our hũbling bs befoze God: fo that the beart can not be open to receiue his mercie vnleſſe it be firſt boide of al opinion of his one woꝛthineſſe.When this opinion hath poflelled the place , it Hutteth bp the wap foz Gods metcte to entre, And that no man Hould doubte herof, Chziſt was (ent of bis father into the carth with this cõmiſſis to ij. Eſa. wi w. Luc, pot rit}. Ie SENT — Of the manner how to receiue Eſa.lci.i. to bapngglad tidinges fo the pooze to heale the contrite in heat, (6 | preache libertie to thecaptine, a deliuerante tothem that were Hut bp tn papfon , and to cofozt them that mourne :to geue them atozie foz Matt. ri, 8Hes,ople foz mournpng , the robe of pravſe foz the ſpirit of loꝛrowe. pig, © HECOZDINg fo this cõmiſſion.he calleth none but them that labour and Matt, ~, Ate lode to take part of his liberalttic.And in. an other place he fapth: iy. ZF came not to call the righteous, but finners, 8 Therkoze if we will geue place to the callyng of Cheift,let all arro⸗ gancie ¢ careleſneſſe depart far awaye from bs. Arrogancie groweth ofa fooliſh perfuation of our otone righteoufnefle,when a man thinz &Keth himlelfto haue ſomwhat, by the deſeruing wherof he map becõ⸗ mended befoge God, careleſneſſe may be euen without any perfuation of wozkes. Foꝛ many finners,bicaule bepng dz6be with ſwetenelſe of bices thep think not vpõ the iudgement of God, lie as it were fenfleflp amaſed with a diſeaſe of Dzoulinetle.p they aſpire not to the mercte of⸗ fred them. But we mutt no leſſe Hake of fuch dull ſſluggiſhneſſe, than we muft cafe away all baine conitdence of out felues, that we maye Without encombzance hatten to Chak , that we beyng empty a hun⸗ gry map be filled with bis good thinges Foz we Hal neuer ſufficiẽtly haue truſt in him, vnleſſe we bitterly didru of our felues.we hall ne⸗ uet (ufficiétly raife bp our courages in him, vnleffe thei be fir ft throwẽ Downe in our (elues, We Halnener ſufficiẽtly haue confolatis in him, vnleſſe we be fir defolate in our {elues, Cherfoze we be then mete to take hold of obtepne the fauour of God,cafting away al truſt of our __ felues, but trufting bpon the onip aſſuredneſſe of bis goodnefle, wher De uerdis: (as Auguttine ſayth) foegettyng our one Deleruinges,we embgace pofica8. the gittes of Chaitt. Bicaule ithe fought deleruinges in vs. we Hould erm. 15.in NOt come to his giftes. herewith Bernard very well accozdeth,ch: Ant, parpng peoude men to bnfapthtul Ceruantes,that arrogantly clapme any thpng be it neuer fo litle to theit one deſeruinges: bicaufe ther Do wzongfully Kepe to them(elucs the prayſe of grace pallyng by the, asifa wall would fave thatit bapngeth forth the funbeame whiche it recepueth through a window . But, not to tary longer hereupon let bs take a Hozt but a generall and (ure rule, that he is peepared to take parte of the frutes of Gods mercie, that hath biterip emptied himielfe,Z will not faye of righteoutnefle , whiche is none at all,but of the Dayne and windye image of righteouſneſſe. Bicauſe euery man fo much bindereth his receiuing of theliberalitic of God as be reſteth in bimtelf. The. xiii. Chapter. ¶ That there are two thynges to be marked in free tuft: : fication. on fd here are alwape tino thinges to be p2zincipallploked — M vnto:that is to Cap, that there maye remayne to the Loꝛd LAN his glorie vnminiched and as it were wholly and perfects My mainteined, and to our cõſciences an vntroubled quiet⸗ — — perſlſe and calme tranquillitie befoze his iudgement. we ſee how oft and howe earneſtlyxthe Scripture exhozteth vs, to om ve Fs re i , his, Meath Grae si“ Thegrace of Chritt, | Fol.1gs¢ 7m only fo God a confellion of pratte, when we enfreateofrightcoutnelle, And the Apoſtle tettificth that this mas the Lordes pꝛincipal purpoſe arom. ii, of geutng bs righteouſneſſe in Chrtte , that he might hewe his ovone rw, righteouſneſſe And what a ſhewyng that ould be , hee declareth im⸗ medially after:that is,tfhe alone be knowen tobe righteous, andthat tuftified him that is of the fatth of Fetus Chak. Chou (eek that the & righteoufnefle of Godis not Cufficiently fet out, vnleſſe he alonebe av compted righteous and Do communicate the qrace of righteouſneſſe to themthat deferue if not. By this meane be oil haue every mouth to be ftopped,and the tohole Mozid fo be made ſubiect to him. for vohyle ma hath any thing fo fpeake in bis otone Defence , fo longe therets ſome⸗ what taken away from the glory of God . Soin Csechiel he teacheth Sec. x. how muche we glozifie his name by reknowleging of our obon wicked⸗ Mi, nefle, Pou hall rementber (fapeth he)the wayes and al che wicked Doz inges wherewith pe haue been defiled. And pe hall be diſpleaſed with pour felues tn pour ovone ſyght, in alithe eucls that pe haue comitted, And pe hall knowe that FZ am the Lorde, tohen FJ Hhalldo good fo you fox myne ovone names fabe,and not according fo pour mofte wicked of fences . JE thele thinges be conteined inthe true knowledge of God, that we being bꝛooſed with knowledge of our ovone iniquitie, Hould cofider that he Doth good to bs tohere ag we be bu worthy therof: vohy then Do woe fo our great hurt attempt to ſteale awaye from the Lorde any parcell be it never fo {mall of the pꝛayſe of his free qoodnefer Like a boife Jeremie when he crieth out, Let not ÿ wile man glorie in his wit⸗ Jer. it ai Done,o2 the riche man tn his vichefle,o2 the {trong manin bis ſtrẽgth, - butlet him that glozieth, glorie in the Lorde: doth be not there declave that fombohat is diminiſhed from Gods glorie, ik mg qlozte in him ſelf⸗ To this purpoſe truely Doth Paule apply thoſe wordes , when he teas ; eo» cheth that allthe partes ofour faluation ate repofedin Chutt,that we : Mould not glory but in the Low. Foz his meaning is that he riſeth bp againſt God edarkeneth his glorie, whoſoeuer thinketh that he bathe any thing be it neuer ſo litle ok his owne. This ts the truthe, we never truely glorie in him, vnleſſe we be bt: 2 terly put from our ovon glorie On the other fide, this ts to be holdẽ for acatholibe principle, chat all chey glorie againſt God that glorie inthe ſelues Foꝛr Paul iudgeth Chat onlp by this meane thetoorde is made Bon. {ubiect fo God, when all matter to glorie bps ts brterly taken fro mens Fi Theriore Efaic,tohen he declareth that Iſrael Hall have heir tultifiz on cation in God , {ich alfo that they hall here alfo haue their praite: as — though he hould fay,that the Lord to this endiuftifierh the ciect that” they thould glorie in him and in nothing els. But howe we ought to be prarfed in the Lorde, he had taught in the verſe next before : that is, p we ſhould ſweare that our righteouſneſſes eftrength are tn the Lor, Note Chat there is not required a bare confeflion but cofirmed with an othe, thata ma hold not thinke that he thal be difcharged with F vote not vohat fatned Humilttie . And let no man here allege for excufe, that he doth not glorie when without arrogance be reknoolegeth his own righteouſneſffe:for there can be no ſuch eftimation butit engendreth ca fidence,no2 cofidence but tt bꝛedeth glorie. Therfore let bs remẽber that in all the Difpucatio of tighteoutnes we mull have meaty to this end, Batra. ds that om ili. rot. Cphe.t.it. Eph.i. vui Ww 20.07. * Of themanner howe to reteiue that the praife therof remaine with che Lorde whole perfect | for ag muche ag for Declaratis of his tighteoufnelle(as the Apoſtle teſſitieth he bath poured out bis grace bpon be, that he might be tuk e iuſtifiyng him that is of the farth of Chriſte. Wherfore in an other place, when he had taught that the Loꝛd gaue bs faluatton,to fet out the glorie of his hame, afterward ag it weve repeting p fame thing he addeth : pe at faz ued by grace & by the gift of God, not by wo2rbes, that none Hold glorie. And when Peter telleth that we ate called Unto hope of faluation that we Mold declare the powers of him pᷣ hath called bs out of Darkenefle info bis matuelous light, without Doubt his meaning is fo to make p only praifes of God fo fottnd in the eaves of Che fatthful.p they hoi yw Depe ſilence oppreſſe alarrogancie of the flee . In a Cumme, man can not without robberie of God thalége to him ſelf any one crum of righ: teoufneile:becaufe euen fo muche fs plucked and taken alway from the glorie of Gods righteouſneſſe. Nowo if we afke by that meane the conſcience nay be quited before God,we Mall finde no other meane but if free tighteoutnewle be geven bS by the gift of God. Let bs alway thinke bpon this faying of Saioz mon, Who hail ſay, Jhaue cleanfled my heart, J am made cleane itom my ſinne· Truely Chere ig no man that Hall not be overwhelmed with infinite filthinelle . Cherfore let euen the perfecteft man defcende into His own confctence,s call His Doinges fo atcopf:what end Hal he haue⸗ Sal he ſwetely reſt as though al chings boere in good oder betwene him a Godre Hall be not rather be vexed with terrible tormentes, whe Kom tit, rtitt, he thall fele matter bf Daninacon abiding tn hun felfe if he be iudged ace towing to his workes> The coniiirnee,tfit lobe Dpon God, mult of nes ceilitie either haue aſſured peace with his iudgement, 02 be befeged w theterrors of bell. Therfore we profit nothyng in Difputing of righte⸗ oufnetle vnleſſe we ſtablyſhe Cuche a righteoufnenle, with the ttedfatts nelle toherofour foule may bee ated in Che tudgement af God. When our foule Hall haue whereby it may bothe without feare appeare bes fore the face of God, é recetue his tudgement, vnſhaken, then ¢ not till then let bs snowe p we haue found an vnfained tighteoutnelle, Chers fore not mithout caufe the Apoftle ſtandeth fo muche pon this point, Wwoith whofe wordes J had rather expreſſe it than with mine omne . Ff (faith he)the promite of inheritance be of the lavo, faith is made vdide. the promifeis made abolihed.e fick inferreth that faith is diſanulled and made boide pf the promiſſe of righteoutnes have reſpect to the des ſeruinges ofour woꝛkes, oꝛ D0 ate bpon the beping of the lato, Foz fo could never any man aſſuredlye reſt in it: becauſe itcould neuer come to paſſe that any ma might aſſuredly determine with Him felf that he had fatiffied p lato,ag ih Dede neuer any man doth by boorkes fullp Catiffie it. Wherot, that we ſhould not nede fo feke far for teftimonies to proue if,eucrp man may be a witneſſe td him ſelfe that botll with a right eve behold himſelf. And hereby appereth, in how Depe & Darke comers hy⸗ pocrifte buried the mindes of mẽ while they ſo carelelly beare with the Celues,that they ſtick not fo fet their own Ratteries againt the iudge⸗ gement of God,as though thet would binde to a tay of his tudicial pro ceding but the faithfiull that do fincerelp examine them felues are gre⸗ ued & formented With a far other maner of carefulnefle. iia —* ou . The grace of Chrift. + Fol.186, Mould fo entre into allmindes adoubting, catiengeh a berydeſpeire . where eche man for him felfe ould make accompt, with howe great a burden of det he is ſtill ouerprefled, and how far he is from the conditiõ toberth bets charged. Loc, how faith is by this meane already expreſ⸗ fed a extinguiſhed For to wauer,to barie,to be carried bp & Downe, te ftick fatt in Doubsing,to be holden in (ulpente,to ſtagger a atiength to De(peire,is not to truſt: but to ſtrengthen thy minde vith conftant cers taintte € perfect aſſurednes, a fo haue whervpõ to reſt a faſtẽ thy foote. He adioyneth alfoan other thing, pis.thach promtethaltherbybe 4 | made of no effect & boide. for tf the fulfilling therofdo hang vpon oure . Deferuing,wohen thal we come thus farte as to deſerue H bountifulnes of Gods Allo this fecond point hangeth bpon the former:sfor} promife thal not be fulfilled but to them p beleue tt. Therfore if farthe be fallen, ther Mall remaine no force of pᷣ pꝛomiſſe. Therfore the inheritance is of faith,p it may be according to grace,to ſtabliſhe the pꝛomile for it is a bundantly wel fablithed when it refteth bpon f only mercy of God: bi⸗ caute bis mercy ¢ truth are w a perpetual knot topned together, piste . fat,vobatfoeuer God mercifullt promifeth,be allo faithfullt perfoumeth. So Dawid, before p he required faluation by the toord of God, firſt de⸗ pc.c.vx⸗ tevmineth p caule therof to be in hts mercye. Let thy mercies (faith he) irrvi. come vnto me, thy faluation according fo chp ipod, And rightfullp:by- caule God is by no other meane perſwaded to make the promife, but of his own mere mercie. Theriore woe muſt herin Nay, edecpely fatten all our hope €notto loke to our ot~n tworbs, to (eke any helpeof thé. And that pou Hold not chink that Jherin (peakeany new thing: Auguſtine Doth alfo teache p we ought fo to do.Chꝛriſt (Caith he) thal reiqne for e⸗ ia vſal 88 uer in his leruantes, God hath promited it, God hath ſaid it / and tfp be 44. prio⸗ not enough, God hath (wore it; Therefore for afmuch as $ promiſe is *- ftablifhed not according to our Deferumges , but According fo his mer, cie,no man ought to ſpease fearefully of f oftohych he can not Doubee, Bernarde alfo fapthe: Che dilciples of Chriſte faye, Wohoe canne bee tn dedicat. ſaued· Butte hee aunſwered:thys ps impoſſible with mente butte pe templi. ſer. is not tinpollible wyth God. This is all our confidence, this is our one 5 Ip contforte.thts is the whole gꝛounde of ure Hope, but beyng aſfured ofthe pofltbilitie, what faye toe of bys wyll - Moe knoweth whether he be worthy of loue oz hatred? Who hath knowen } Lords meanings =r D2 who bath ben his counfeller-Iere now faith mutt of necemitie help voꝛ. ii. bs here mutt his truthe fuccoure vs, f that vohich is hidden from bs tn ™ | p heart of p father,may be ceueled by Spirit a his Spirit tettifteng t may pertwade our heartes chat we are p fonnes of God. And it map perſwade vs by calling a tultifpeng be freely by fayth, in which things ther is as tt were a certatne meanẽ pallage front} eternall piedeftina- tion fo p gloꝛie pis to come. Brefelptet bs tephra The Strip⸗ ture Declareth p the pomiſes ot God are not ſtabliſhed, vnleſſe they be taken hold of with aſſured affianceofconfciencese wherſoeuer there ts any Doubting o2 vncertaintie it pronounceth Prber be voide. Againe pe pronounce) P they do nothing but tagger é water if thei reſt bps our own woꝛkes. Thercore we mult nedes either loſe tiqhteoutneffe,o2 we mulſt not cõſider ouroton workes;bat only faith mut take place, whore native is this to lift bp her eares a hut ver —— fo fap.to be hede⸗ — “ 0 ao iff : * 37 jt fully Pach. tii, be Elaie ix. t. phe. ‘ § . Ao m. v.i. oſa.xxiii. tt, Sarit, te Ft Of theimanner howe to recciue fully bent to the promife only,and fo turne away her thought from alt Mans woꝛthineſſe o2 Deferuing.o is potable prophecie of Jacharie fulfilled that when the wickednes of the land halbe Done away,a man thal call bts frend vnder his bine a vnder his figge tree, where the Pꝛo phet declarerh } the faithful Do no otherwiſe entoy true peace but after obteining of the forgeueneſſe of finnes.Fo2 this cauelattd ts to be remẽ bred inthe Prophetes, that whe thet ſpeake of the kingdome of Chuitt, thep fet out the outward bleſſinges of God-as figures of the {pirrtuall thinges. Wherupon Chrtk ts called both the king of peace & our peace, becaufle he appeafeth al the trouble(om mottos of cõſcience. Ff we {eke by what meane he Doth it, we mut nedes come to the Cacrifice by which Godis appeaed. for he Hal neuer cele to tremble for fearethat thali not determine that God is appealed by the only ſatiſtactorie cleanting wherin Chꝛiſt hath ſuſteined his wrath . Finally peace is no where els to be fought for but tn the terrors of Chꝛiſt our redemer. But why do F ble fo Darke a teſtimonie· Paul euery where denieth, that there is peace o2 quiet toy left to confetences, bnieffe it be Determt- ned that we be iultified by fatth. And he therwithall declareth whenfe that aſſurednes cometh namely tohen $ loue of Godis poured intoour heartes bythe boly Ghott:as ithe had Laid, p our cõſciences can nor o⸗ therwife be quieted, vnleſſe we be certeinly perfuaded f toe pleafe god, Wherupõ allo in an other place he crieth out inp perfone of al p godly, Who Hall feuer ds frõ the loue of Bod,whiche is in Chulky becauſe we thal treble euen at every litle breath ta toe be arrived into pᷣ hauẽ:but we thalbe without care euen tn the darkenes ofdeath,fo long asp lord thal eto hin ſelfe a paſtor to vs. Cherfore tohofoeuer prate f we are sultified by faith becaule beingregenerate we ar iuſt by liuing ſpiritu⸗ ally: they neuer taſted the ſweteneſſe of grace, to cõſider pᷣ God bill be merciful bnto the. Wherupõ alfo foloweth, that they Do no moze know the mannet of praipng tightlp, than Curkes ¢ vohatſoeuer other pro⸗ - fane Nations. Foꝛ(as Paul voitneſſeth)itis no true faith vnleſſe it teas che a put bg in minde of vᷣ moſt ſwete name of Father,yea vnleſſe tt ope our mouth freely to crie out Abba father . Whiche in an other place he moze plainely expꝛeſſeth, where he faith pin Chriſt we haue boldnelic € entrie in céfidence by p fatth of him. Truly this cometh not fo paſſe by the gift of regeneration: which as itis alway vnpertect in this fleſh, ſo it conteineth in it tele mantfold mater of Douting.Woberfore we must of neceflitie come to this remedy,p the faithful hold determine that they may by no other right hope for p inberitace of P heauẽly bingdome, but becaufebeing grafted into pᷣ body of Chiſt they are frely accopted righs teous. foi as touching (uftificatié,faith is a thing merely paſſiue, buns ging nothing of our obonto the recouering of the fauour of God, but rez ceiuing of Chait chat tohiche toe tant. —X The. xiiii. Chapter. ¶ What ts the beginning of iuſtification, and the continuali procedinges therof, in vi RAAAAS Hat the matermay bee made more plaine, let hs learche, SSO P2X what may be p righteoufnelle of main the whole courte of GEA) PS) bis lile:a let vs make fomer degrees therof . forme eithet Ss) [cave betng endued toith no knowledge of God ,are Drowned in = idolatrieso; being entred into profelion by factametes,de- niyng — 4) Thegrace of Chritt, Fol.187% nyeng God with vncleannes of life wohom thet confeſſe with mouth thes . are Chrultes no further thé tn name:oz thet be hypocrites, which couer p wickednes of theit hearts, Ww baine Decertful colors:oꝛ betng regenerate by } Spirit of God,thei endeuoure themfelues to true holines. Speci ally tohen thet are to be iudged by their natural giftes,from p croune of their heade fo p ſoule of thett foote,ther (yal not be found one ſparcle of goodneſſe:vnleſſe paraduenture we will accule > Scripture of falhhed, | wihé if ſetteth out all P fonnes of Adam w thele tities, pthetbec offre: = {ward ¢ tubbomme heart pal imaginatis of ther heart is euelfrothew Jer. n {nfantie , p their thoughtes be baine, thet haue not p feare of God be- i j fore thetr cies. p none of them bnderitadeth or ſeketh God: brefeli P thei M | be Kelh by which word ave bnderftaded al thoſe workes vohich aul ve 555, d herleth, fornicatiõ, vncleãnes, vnchaſtitie, rioto uſnes, woꝛſhipping Of Y ri, pu Doles, witchcraffes cnmities, contentions emulations angers diſſenſi⸗ i. ong, lectes,enuies, manilaughters,4 whatfoever filthines a abhomina⸗ wen, tion mat be deuiſed. This forſothe ts p worthinelle, rb cofidence whe rof iit. thei mutt be proned.But tfany among thé excel w ſuch honeſtye of man⸗ Sal. v ners as may haue fome thew of holynes amõg men:ypet bicaule woe buck - P God regardeth not P outward gliftering, woe mutt fearche p very founz tatne of works,it we voil haue them to auaile any thing to righteouſnes. me mutte(F fape)throughly loke into them, frõ what affection of heart theſe worbes procede. But although here lieth open a moſt large fielde to diſcourſe in pet bicaufe H matter may be Declared in bery few words, F will folowe atmuch as F may a brefenefle in teaching. Firſt FJ deny not H whatfoener excellent giftes appeare tn p vnbele⸗/ _ uers,thetare p giftes of God. Mettherdo F fo differ fro common iudge⸗ Ment, pF woid affirme pᷣ ther is no difference betwene >} iuftice, tempe⸗ i tance, cquifie of Titus æ Tratanus,e pᷣ rage, intempersce,+ crueltie of i Caliguia,or Mevo,o2 Zo:nitian : betwene p filthy luſtes of Tiberius , € inthig bebalfe $ continence of Ueſpalian : a( p wee may not tarry bpon fome fpecial vertues o2 bices)bethoene pᷣ obſeruing & ỹ deſpiſing of tight tlawes for theris fo great difference of right € wronge,p it appeareth euen in p Deade image therof. for what thing hal ther remaine weil 022 Deredin P world if we cofound theſe togethers Therfore ſuch a diſterẽce betwene honeſt & vnhoneſt Doinges the Lod hath not only engrauen in the mindes of al men, but alfo Doth oft confirme tt with the Difpenfation of his prouidence. for we fee how he extendeth many bieflinges of thts prevent life to them f among men Doe folowe berfue. Mot bicaufepouts . | warde image of vertue deſerueth fo much as p leaſte benefit of his:but {oit pleaſeth him to Declare by profe how much true righteouſnes pleaz Ceth him, when be ſuffreth euen outwarde ¢ fained righteoufnes not fo be wout reward. Whervpõ folomerh pᷣ which we euen now cofelled, that theſe bertues,fuch as thet be,o2z rather images of bertucs, ave p giftes of God, foralniuch as theris nothing in any baile praife worthy, whiche pꝛoceedeth not from him. ‘But neuertheleſſe it ts true whiche Auguſtine wrifeth that allthey that are ſtrangers ft the crue religion ofthe one God, howeloeuerthey = be accompted worthy of admiration for opinion of bertue,are not ouelp &'.4.cotr) Worthy of no reward, but rather are worthy of puniſhment bicauſe thei «wn, Doe with defiling of hearte,belpott the pure good tyinges of God. for though thet be the inftrumentes of God, to —— the feloroſhipof 4 MES EM ee eR MR, 20.8 Ete DBA. wit Of the manner howe to receiue With iuftice,continence,téperance of minde, valiantneſſe, a wiſdome: pet they Do bery cuelly execute thele good workes Of God: becauſe they ace teftrained from euil Doing,not by ſincere loue of goodnefle, but either by only ambition,oz by loue of thé ſelues oꝛ by fome other crooked affectiõ. Wheras therfore they ar corrupt by p very vncleneſſe of hart as by their beginning, they are no more fo be reckened amonge bertues,than thoſe bices which are wont to Decetue by teafon of nerenefle a likenes of ver⸗ tue. Finally whan we remebre, that thend of that which ts right,eueris that God be ſerued:whatſoeuer tendeth to any orher end, fourth wor thilylofeth the name of tight. Bicauſe therfore thep haue not tefpect to the mark which p wildome of God apointeth:although the thing that : they Do,feme good in doyng, pet by a wrongful end tt 1s fin. He cocludeth therfore al / Fabꝛicii, Scipiõe s,¢ Catoes in al theſe excelient actes of theirs:yet finned in this bebalfe,p wh eras theplacked p light of faith, thep Did not apply them to that end to wobhich they ought to haue applied them: and that for that caufe,true righteouſnes was notin them :-for as much as Duties ate not weyed by the Doinges, but by the endes. 4 Poreouerifit be true which John Caith.that there ts no life wrthoue ohn. v. the fonne of God:inho fo haue no part in Chat, what maner of men fo e+ uer they be, whatſouer they do o2 goe about, pet thep run forward with abo. {ett whole courte into deftruction & the iugement of eternal Death. At- a, tetthis teats, is that faid of Auguttine,Dure religio difcereth p righte⸗ 4 ong from p vnrighteous, not by law of boo2kes, but bythe bery late of faith. wout vohich,thoſe that feme good bo2kes are turned into finnes, et.in ‘MDherfore the fame Auguftine laith very wel in an other place, when he i. copareth p endeuour of Cuch mé fo running out of p way. Foz how much faftera man runneth out of p way,fo much further hets from p mark, € therfozeis made fo much moze miferable.Wherfore he aftirmeth chat tt is better to halt in 6 way,than to run out of f tay. finally it is certaine that thei ate euel trees, forxatmuch as without p comunicating of Chit there is no fanctificatton. Chep may therfore beare faire ftuites ¢ beau, fifull fo the eye, pea & ſwete tn tat, but in no wile good fruites. Hereby we eafily perceiue that whatfoeuet man thinketh, purpofeth, or doeth, before f he be reconciled to god by faith, ts accurfed,¢ not only of no baz tue to tighteoufneffe,but of certaine Deferuing to dãnatiõ. And why diſ⸗ bzibi pute we herot as ofa Doutful thing, {ith itis alredy proued by p witnes of thapottle, that it is impoſſibie f any man mai pleafe God wout fatthe But there hall pet appere a plainer proufe, ifthe grace of God be in compatifon, Ditectip fet againk the naturall fate of man. Foz the ſcrip⸗ ture crieth out euery wher,that God findeth nothing tn man wherby be map be provoked fo Do good to him, but ro his obone free goodnes prez uenteth him. Foꝛ vohat can adead Do fo atteine life · But when he lights yn.v. Heth bs with the knowledg of hinfelf, he ts ſaid to raiſe bs from death, 4 € to make bs a new creature. Foꝛ boc fe that oftentimes, {pecially of the Apoſtle, the goodnes of god is fet foorth vnto bs by this title. God (arth yh.it. iüt. He) which is riche in mercy, for the great loue wher he loued bs, euen whẽ we were Dead by linnes hath made bs aliue together in Chriſt. ac. In an other place, wher bnder the figure of Abraha he entreateth of ỹ General calling of fhe faithful, he ſaith:it is God p geucth life to P dead, # calleth thofe thinges that are not, as though they were. Ff we be noz thyng, what (J befeche vou)can we Dor Wherfore the lozdftrongly beas teth Dotone Chis arrogancie,in the hiftorte of Job,in thefe woꝛdes:doho preuens — — Se — | ne The grace of Chrift, Fol.188. preuenteth mez J mal rendre it him· for al thinges ar mine Which ſen⸗ sob ni! téce Paul expoũding applieth it to Chis,that we Hold vot think that we Kom. x bring ani thig to the loꝛd but mere (hame ofneedines & emptines Wher xxv. fore in the place aboue cited, fo proue p woe ar come into the hope of fal uatiõ by his grace alone,not by works, he allegerh p we ar his creatures bicaufe we ar nev begottéin Chriſt Jeſus, tothe good works which he gp it, hath prepared p woe ſhuld walk tn the: As tf he had fatd:wobhich of bs may boatte p be hathe with his tighteoutnes prouoked God, fith our firk poz wer fo DO good procedeth out of regeneratiõ· For as we ar made by naz | ture, oyle (hal foner be wrong out of a fone tha a good work out of bs. Truly it is toouderful if mã beg condẽned of fo great a ſhame, dare pet | fay that ther remaineth ant shing with him. Therefore let bs confeſſe tb | fits noble inftrumét of God,p woe at called of God with'a holy callig,noe “41-4 accordig to our works, but accowig fo his purpoſe a grace:a that Pp kind nese loue of God our Lauior toward bs hath appeared , bicaufe he bath ae ii | ſaued vs, not by p works of righteoufnes tobich we haue Don,but accor ~*~ * Ding fo is own mercies) being tuftified by his grace we might be made p heires of eternal life. this confellis noe diſpoil na of al righteouſnes euẽ to p leaſt litle pece therof,til he be bi onip merci regenerate mto hope of eternal itfe:fozafinuch as if pᷣ righteouſnes of works Do biig any thig toward f tuftifpig of bg, it is fallly faid pᷣ we ar iufified by grace, Cruly xo ti. thapoſtle had not forgottẽ bifelf, whe be affirmed tuftificatio tobe of fre gpatt.y | Gift, wohich in an other place tefoneth pᷣ qrace is now not grace, iftoorks rit, do any thing auail.And what other thig doth H loꝛd mean, vohẽ he faith that he came not to cal righteous mẽ but ſinners· If only ſinners ar tes | ceaued why fecke we an entry by fained righteoufneiles: — ’ Siil this fame thought bath now e thé recourle to my mind, that itis 6 | perilicat FZ hold do wzongto the mercies of God, which do fo carefulip trauail in prouig of this thig as though tt wer doutful o2 Darke. Hut by⸗ caufe our enuiouſnes is fuch,as vnleſſe tt be moſt ſtraightli thzutt out of place,it never peldeth to God f which is his, Jã copelled to tary fowhat P lõger bps it. pet for afmuche as H ſcripture tg clere inough in Chis mat fer, F toll in fighting rather bie words therof thé mine oton.C fat, whe he hath defcribed H buivertal Deftructis of mãkind, doth imedtatly after i Heri fitly adioyn ordre of reftoring. The lord hath feenst it femed euel *!-lts in bis eyes. And he fato,that ther is no mã:a he maruatled that there is none that ofereth himlelfza he hath {et faluatio in bis oton arm,¢ bath | ſtrẽgthned hifelf w bis own righteouſnes.Where are our righteouſfneſ⸗ {eg if it be true Which f prophet faith:f therisnomap helpeth flozd tn recoucrig his ſaluatis · So an other prophet,toher he bringeth tn p toad, Difcourlig of P recõciling of Ciners to hiſeltſaith:J voll eſpouſe the to me oce.ii.x fo2 euet,in righteouſn eg iudamẽt, grace emercte, J boil fat to bir p hath not obfemed merei,p halt obtained metet. Ff ſuch coucnat,tobhich tt is cer tain fo be p fir cotoyning p we haue rw God, ſtãdeth bps p mercy of god ther is left no foũdatiõ of our oon tighteoufnes. And F wold fam learn Of thoſe mẽ which fatne p m4 meteth God w ſõ righteoufnes of works, whether thei think f ther is ant righteoufnes at al,but that whichis ac ceptable to God. Frit be madnes to thik fo,vobat acceptable thig to god ca procede frõ his enemies, who he wholli abborzeth w al their doings That al we, J ſai ar ¶ dediia profelled enemies of our god,H truth it felf 4.5.44, teftifieth,til being iuſtitied, we ar receiued into frédthip. Ff iuſtilicatis be cota. the beginnig ofloue, what righteouſnes of woꝛks Gal go before ni i By nn obn ( ag.ii. xii Of the manner howe to receiue Jhon, fo turne away chat peltiient arrogance,dothe diligently put vs in mind how voc did not firſt loue him. And p felflame thing H lord had long Before taught bt his prophet:F wil loue the, faih he, vo a fre loue,bicaute: mine Anger is turned, Certainly his loue ts not provoked by workes if tt hath of his owne accozde inclined it elf vnto vs. But p rude cõmon forte of Men think it to be nothing els, but that no ma bathe Deferued p Chrtt fhoulde perforne oure redẽption: pet that fo the entring into p poſſeſſion Of redemptis,we be holpen by our ovone works. Pea but hofoeuer webe redemed of Chꝛiſt, pet till we be by the calling of the Sather graſffed into the communion of bint, we ave bothe heives of darkeneſſe and Death and the enemies of God . Foꝛ Paul feacheth that we ave not cleanſed a wat _ Hedfrom our bncleannefles by the blood of Chꝛiſt, vntill the holy ghoſte woꝛketh p cleanling in bs. Whiche fame thing Peter minding to teache, Declareth that the fanctifinge ofthe Spirite auatlety vnto obedience € the ſprinsling of the bloode of Chriſt. Jf we be by the Spirite ſprinkled With the bloode of Chak vnto cleanfing, lette bs not thinke that before fuch watering we be any other than a {inner ts without Chriſt. Let this cherfore vemaine certaine,p the beginning of oure faluatis is as pt were: a certain reſurrectiõ frõ Death to life:bicaule when for Chutes fake itis geuẽ fo bs to beleue in hint, thé toe firſt begin to paſſe fro Death into life. Under this ſort are comprehended they tohyche haue tn the diuifton aboue fet ben noted fo2 the fecond & third fort of men. For p bneleannefle of conſcience pꝛoueth p both of them at not yet regenerate by the Spirit Of God: And againe,wherags there is no regeneration in them, this proz ueth p toa nt of fatth, Wherby appeareth p thei are not yet reconciled ta God,noz pet tuftified in hrs fight:forafinuch ag thele good things ar noe: atteined to, but by faith. What can ſinners being eſtranged frõ God bing forth but p vohich ts accurfed in his iudgemẽt· With thts foliſh boldneſte in Dede,both al wicked men are pufted bp,a fpecially hypocrites:bicauſe Howeloeuer thet bnowe that theit whole hearte ſwarmeth ful of fylthi⸗ netic, pet tf thet do any works p haue a thew of goodnes, thei think them worthy p God thold not deſpiſe che. Herot groweth pᷣ perntctous errour, P being proucd gilty of a wicked & miſcheuous minde, pet thei can not be driuẽ to cofelle Chefelues void of tightroufnes:but euẽ tobe thet acknow ledg thẽſelues vnrighteous, bicaule thet cã not deny tt, pet thei arrogãt⸗ {yp claime fom righteouſnes buto the. This banitie pᷣ 102d excellentli wel cofuteth bi pᷣ pꝛophet:ack( ſaith he)p preſtes ſaieng:it a man carrie fancs tified Rein P hẽme of his qarmét,¢ putteth to it bread o2 other meate, thal it be factifiede The preſtes anſwered:HNo.And Haggee ſaid. It a de tiled ma in fouletouche any of ſuch theſe thinges, hal tt be defiled· The preftes anſwered:it halbe defiled Bagge ſaid.So is this people befor my face, faith pᷣ lo2d:4 fo al p woꝛk of their handg,¢ al thinges p thet of¢ fer to me thalbe defiled. Jwold to god p this faieng might either get ful credit tb b3,02 wel be fettled in our remẽbꝛãce. Foꝛ Cher ig no ma, though he be otherwile tn his whole life neuer fo hainous a wicked Doer,p cane abide fo be perfwaded,f which p Lord here plainely pronounceth. The naughtieh ma,fo foneas he bath performed one o2 too Doubtful dedes of p lato, doubteth not pit Halbe accopted to him fo2 vightcoutnes Sut P Lo2d crieth to P contrarie.p theris no fanctificatio gotten therby, vn⸗ leffe P heart be firk wel cleanfed. And not conteted thererd, be affirmeth p al P works whatſoeuer thei be p procecde frõ finners,are defiled with bucleannes of f heart. Cherfore let p name of tighteoutnes — * eſe The grace of Chrifte. Pol.189¢ thefetoorks Which are by p Lows own mouth condemned of filthmes. And wo howe fit a fimilitude Doth he he pᷣ ſame. For it might haue ben obiected, fp whatfocuerp Lod had commaunded ; was inutolably holly, But heon the contrarie lide fetteth againk them, that it is no maruell, tf thoſe thinges that are hallowed by the lawe of the Lowe , are deſned with the filthineſte of naughty mentwhereas an vncleane hand prophaz neth a holy thing with touching it. The fame matter he ercellétly wel handleth in Clat. Offer not (ſaith hee)facrifice in baine: incenfets abhomination to me: my ſoule hateth pour Calendes and folemnitics. Chet are become tedious to me, and J haue be en wwerte with bearing them: when pou Hal hold bp your hands FJ toi} fourne avoay mine epes from pou: when pou hail multiply prayer J will not heare:foꝛ pour bandes are full of bloud.Be waked, be cleane, take aloay the euell of your thoughts. tbat meaneth this that the lod ſo lofheth the obeying of his owne lame: pea but he heere refuſeth nos thing that isof the naturallobſerning of the law, the begining wherof he every where teach eth to be the bnfained feare of his name. Whe that ts faken away, what fo euer thinges ar offered him are not only trifies, out ſtinking and abbominable filthinele. row let the hypocrites ao, € keping peruerfnes wrapped bp in their heart ,endeuour to deſerue P faz uour of God th works. But bi this meansthei thal moze & more provoke punto wrath for to hint the Lacttfices of wicked are ablominabic,é the only prayer of bpright men pleateth him. Cherfore we hold that out of Dout, which ought to be moft commonly knowen to hint, that is cue but meanly ercercifed tn the Seriptures,that euen thoſe toorks that glitter mot gloꝛiouſty in men not yet truly fanctified,ar fo far frõ righteouſnes in the fight of the lord, chet be tudged fins. And therfore thet have faid — moft truly that haue taught that fauour vb Godts not procured to anye perſon by workes:but contrary wile that works Do then pleate,e neuer tilthé,wohé p perſon hath firſte foud grace in p fight of God. And this or⸗ dre is religioully to be kept , fo which pᷣ ſcripture leadeth bs by p hand. Moles wruteth pᷣ the loꝛd had refpect to Abell ¢ to his works. Hee pou not howe hee declareth that Godis fauozable fo the menne, before that 5 Flatiph ’ lI 9920, fe viij. Aug.lib. pœnit. Gregor. Bei, ttf | tilt, he hath reſpect to their morbs-Wherfore the clẽſing of p heart muſt go. Act vv.vi before,p the works vohich come fro bs, may beloutngly receiued of Bod: bicaufe this fayig of Jeremy ts alvoay in force,p the works of God have refpect vnto truth. And that itis only fatth by which the heartes of men ar clenfed,the holp ghoſt hath affirmed by the mouth of Peter:whereby it is certen, that the firk foundation is in true and Ituely faith. Now let bs looke that righteoutnelle thet hance, whom we haue fet inthe fowerth Degree. Mee graunt that when God by the meancof the righteouſfneſſe of Thriſt, reconcileth bs to him ſelfe, and giuing bs free forgiueneſſe of finnes accompteth bs for tighteous, with Cuch mereieis alfo conioyned this his beneficiall doing, that by bis holy [pirit he dwel leth in vs, by the power wherof the luftes of our ſteſh ave daylye more And more mortified: but toe are Canctifted: that is to fap, hallowed to the Loꝛd vnto ftue purenefie of life,when our hearts at framed to the obe Dience of the lato: that this may be our chtef will, to ferue big will, and dy all meanes fo aduaunce only his glorie. But euen tohple by che guy⸗ Ding of the holp ghoſte we walke in fhe wates of the Lorde , leaſte pec wee forgettpng dur feluesthould ware proude, there areleite certayne remnants of unperfection, which may wen bs matter —— v. There Sere, fi ' Of the manner howe to receiue hing.vitt Ther is none righteous, (faith p fevipture)p Doth good and ſinneth not. | oO Ze. xviij. itit, ac.ii. x. 1 What mãner of righteouſnes therfore wil thet yet get bp their woꝛkes. Firit F (aie,p the bert worke p can be brought forth of the,is yet alwape (prikled a corrupted th fone vᷣncleannes of p ſtech, x hathas it were fom dregges mingled to it. J.ſai, let a holy feruant of God chote out of ai his life moſt excellét thing p be thal think f he hath done in p whol courte therof,elet htm wel colder al p parts oftt, woul Dout be atl find ſom⸗ wher fomwhat ſauoring of p rottennes of Ket foꝛaſmuch as to doing wel our chereful quicknes is neuer ſuch ag it ought to be, but in Racking out courte our weaknes is much. Although we fe f ther ar euidẽt foie blottes toherth p works of holy ave be (predde, pet grant p thei be nov thing but moſt little ſpottes:ſhal thei nothing offende eies of God,be- fore dohom enen p terres are not cleanes Thus have hoe ſhewed p there commeth not fo muche as one good woorke out of holy men, whiche ikit be iudged in it felfe,Deleructh not iuſte remarde of Hame. Secodly F lay, pif tt wer poſſible p wethold have fom theoughly pure & perfect vorks, pet one {inne is enough to blot out ¢ quench alp remé? brance of pᷣ former righteouſnes, as p prophet faithe. Mth nhome aifo James agreeth: He p oſfẽdeth(ſaith he)in one,ts made gilty ofal. Now fith this mortal life is neuer pure 02 boid fro fine, tohatfoener righteouſ⸗ nes we fhold purchace,being fro time fo time w finnes folowing corrup⸗ fed, oppreſted eof, it hold not com into pᷣ fight of God; noz be accopted fo bs fo2 righteouſnes.Finalli whé p righteouſnes of works is entreted of,toe mutt not haue refpect to p work of Plat, but to p comaundemenit. Therfore if toe (eke vighteoutnes by the law, we hal in bain bring forty one 02 tooo woꝛks:but a perpetual obedience of p lato is there neceſſarie. MOherfore the Loꝛd doth not but ones(as many foolihlpthinke impute fo bs righteoulnelle p fame forgeuences of finnes toherof we haue ſpo⸗ ken, that hauing ones obteined pardon of oure itfe paſt.we hould afters warde fecke righteoulneſſe in the lawe:bicauſe he Houlde fo Do nothing eis butte binge bs into a falfe hope, and mocke and laughe bs to ſcorne. For tith no perfects cold com to bs fo log as we are clothed fo this fieth, atity p lam thꝛetneth death a iudgmẽt to al the p periorme not ful right dutnes tn work:it chal alway haue toherof tt mataccule & cõdẽne vs, vn⸗ lelle mercie of God on other fide did voſtand it, to acquite bs frõ tine to time vb cõtinual foꝛgeuenes of ſinnes. WMherfore this ſtãdeth alwaye certain tohich toe ſaid at ÿp beginning, p tf we be weied by our obdn bo or⸗ thines whatfoeuer we purpole o2 go about, pet toe vᷣ al our frauailes,é endenours ate worthy of death and deſtruction. Ups thele two points we mult trongly tad fatt:p ther bas neuer any hoor ofa godli mã, which tft wer ecamined bp P ſeuere iudgmẽt of god, was not Danable. Again, tf ther be any Cuch Hewed, (which is not poſſi⸗ bie for ma) yet being corrupted a Defiled th } finnes wherrd itis cevtaine that the doer ofitisloden,{t loofeth the grace. And this ts the cheefe point of our diſputatis For about p beginning of iuftification thereis no {trife bettoene bs +P ſoũder fort of Schoimen, but p a finner being frees 1p Deliuercd fro Damnation obteineth righteoulnes, tp by p forgeuenes of finnes:fauing p thet buder p wore of Julhtication comprehende the reneboing dover we are newiy formed by Spirite of God bnto H obes Dience of lawoa thei thus deſcribe p righteouſnes of ama regenctate,f man being ones tecociled fo God by p faith of Chꝛilt, is by good worbes iudged righteous befoze God, and by theyz Deferupnge ys sae The grace of Chrifte- | Fol.iↄi⸗ But the lord contrariwiſe pꝛonoũceth p he imputed fo Abꝛahã faithe for Bons. they Own yiJ— righteouſnes, not at the tune whẽ he pet ferued wWols,but vohẽ he had al & ready mani pears excelled in holines of nfe, Cheriore Ababa bad long worſhiped God ftd a pure hart,a had performed p obediece of p iaw wha che mat be performed of a mortal mã:yet he hath vighteoulnes repoſed in faiibe. Where vpõ we gather, accowig to p arquinét of Paul,f it was not Of woꝛks.Likewiſe whẽ it is ſaid m the prophet, Che righteous mg Vabac.ii. fhalliue by faith, it is not ſpokẽ of wicked a prophane men, who the lorde "" tultifieth by cõuerting thé to fatth but the (peach is Directed to the faith⸗ full,¢ to them is pꝛomiſed life by faith paul alfo taketh away all doubt, Kom.iii. wohẽ for cofirming of that fentéce,be taketh this verſe of Dauid, Bleſſed vt· ar they whole miquitics ave forgeué, But it is certein, that Dauid ſpea⸗ Pari beth not of the wicked, but of the faithful, ſuch as bun (elf was: bicaule he fpake out of the felig of bis oton cofctence. Therefore this bleſſednes we mut not have ones tn ourlife,but hold it thꝛoughout al ourlife. Latt ti.2co2. v, of all be teftifteth p the embaſſage cõcerning the fre reconciltatio vo God roi. is not publithed for one oꝛ too daies, but is perpetual in p church. Ther fore the faith full haue euen to p end of their life no other rigteouſneſte than p which is there Cet foorth. Foꝛ Chrutt euerlaſtyngly remaineth the meDdiatout fo reconcile H father to bs,¢ theffectualneſſe of his Death is eucrlafting:namely wating, fatiffactis,erptation, finally perfect obedi⸗ ence,whertb al our iniquities are conercd. either doth Paul to the E⸗ phefians fay,that we haue the begining of faluatiou out of grace, bus that we are faued bp grace,not of workes,p no man ould glorie. The farting holes whiche p ſcholemen Do here {eke to efcape by,do not deliuer thé, Chey fay p good workes are not by invoard worthinefe in théfelucs of fo great value, p they be Cufficiét to purchace righteouc⸗ nefle:but this, p thet be of fo great balue,ts of grace accepting the. The, becaufe they be driuen to cofetle p the righteoufnelle of workes isin this 13 life alway bnperiect,they graũt p we , fo long as We liue,Do nede forge: . . nefle of finnes,toherby p wap of workes may be fupplied:but, p the de⸗ fautes which are comitted, are recopenfed wb wozkes of {upererogation, . For Janſwere p the accepting grace as they calit, is none other tha is fte goodnes wherwith > father embraceth bs tn Chꝛriſt, vohẽ he dotherh bs with p innocẽcie of Chutt,zaccompteth the fame ours,that by p bez nefictal meane therof he may take vs for holy,pure, a innocent. Foz, the tighteoufnefle of Chriſt( which as it onlp ts perfect,fo only can abide rhe fight of God) mutt be fet in our fede,and be prefented at the barre asa furetie: herewith we beyng furnithed to obfeine cotinual forgeueneſſe of ſinnes in faith. With P purneſſe herof our filthineſſes & vncleneſſes of imperfections being coucred are not imputed:but are hidden,as it they were buried, they may not come into p iugement of god, vntii pᷣ houre come whe p olde mã being flain a vtterly deſtroied in bs, p goodneffe of god (hal teceiue bs into bleſſed peace with the neto Adam, where let bs loke for the Day of the Lode,in whichereceiuing vntorrupt bodies ; we thalbe remoued into the glorie of the heauenty kingdome, Pi chele thinges be true, verily no workes of ours can of them ſelues make bs acceptable a pleating to god:neither can the workes thẽſelues pleafe,but in reſpect f ma being couercd vo the righteouſnes of Chritte; pleafeth god, obteineth forgeuencs of his fines. for god hath not proz mifed H rewarde of eternal life to fome certaine workes:but only pom ; feth p he whtch Doth there things, al liue: lettig p notable curfe agai a 3 — ae Bene, iti, ° bili. Tut, t- Luk. pit, Of the manner howe to receiue Ali thé f continte notin al things. Wherbythe deuiſe of righteoucneſſe in part is largelp confuted,fithe no other righteouſnes is admitted into heaué,but a vohole obferuing of the law. And no whit fouderis p whtch they ate wot fo babble of fupplieng of recopenfe by works of Superero atts. for vohy·Do thet not ill returne to the fame place frõ whele chee ãr alredy ſhut out: be which kepeth the lato in part,is by woorkes fo fat tighteouss That which no man of found iugement wil qraunt the, thes Do fo ſhameleſiy take for cofelled. So oft the Lord teſtifieth p he acknow legeth no righteoufnelle of works, but in p perfect obferung of his law. What obltinatie is it,p voe bohé we ave Deftitute of p obferuing, leatte woe hold feme ſpoiled of al glozie,f is,to haue altogether geuẽ place to God do bofte our felues of J wote not what fmall peces of a feo workes,¢ ga about by fatiffactions fo redeme dohich wanteth. Satiffactids haue already before been ſufficiẽtly ouerthꝛowẽ, pᷣ we ought not now fo much AS to Dreame of the. Only this FJ lay, that chet vobich fo play the fooles, Do not wep how deteſtable a thing Cin ts before God; fo. truly thes Mold vnderſtãd that the whole righteouſnes of men being laid vpõ a heap,1s not (uffictent to make recdpence for one finne. for we fe that ma was by one offence fo caft awai a abadoned of God,f he therwithai lott al mean £0 vecouer faluatts. Therfore the power of Satiffaction is taken away, sohertb they flatter thé (elucs, but ſurely thal neuer fatiffy Sod, fo wha nothig ts pleafant 02 acceptable that procedeth fro his enemies. And bis cnemtes ateal they to vohõ he purpofeth to impute ſinnes. Therfoze our finnes muft be couered & forgiue, before that the loꝛd haue re(pect to any boo2rke of ours. Whervpon foloweth that the forgiueneſſe of {innes ts of fte grace, which they do wickedly blafpheme that thrutk in any fatiffacti- 03. Let bs therfore, after the eraple of f Apofle,forgettig thote things that ar bebind bs, and batting foꝛward to thoſe thinges that ave before H8.tun tn our race,endeuouring to the price of the highe calling.ac. Wut ovo Doth the boſting of the works of Lupererogation agre ith that rule which is taught bs, that whe we hauedone all things that at comaunded vs,we ſhould fay that we are buprofitable feruantes,¢ that toe haue Done no more then we ought-To fap before God, 13 not fo fain 02 to lpe,butto Determine with thy felf, that which thou arte aſſured of. The lord therfore coamandeth bs bnfainedly to think a confider with our felues, that noe Do not any fre beneficial Doings fo bi, but to render due Ceruice, And worthily. Foꝛ voc ar feruantes endefted in fo many feruices, ag wear no able to Difcharge, although al our thoughts & all our mem⸗ bics, wer turned into Dutieful Deeds of the law. and therfore that which he faithe,Wbe ye haue done all things p are comaded pou fc.13 as much in effect,as if the righteoufnelle of one man were more tha althe tightes ouſnes of men. Pow therfore nay we(of whom thereis nonce that is not motte fatre Diftant frd this marke) bee ſo bolde as to bofte that vac haue added a heap to the ful meafures either is therany caufe why any ma may take exceptiõ a fay,that nothing withſtãdeth but that bis endeuour mat procede bepad neceflaty Duties, which in fom behalf ceaileth chore p be fro neceſſary. for this we mutt altogither hold, that toe ca tinagin no⸗ thing that auaileth either to the voorchip 02 the loue of God, which ts rot compꝛehẽded bnder the law of God. Ffit be a part of che law, let bs not boaſte of boluntary liberalitic,zohere we are bound to necelflitie. re : 15 Andforchis purpoſe that glorieng of Paul is out of feafon — The grace of Chrifte. | Fol.igi That among the Corinthians he did of his obone wil veld of his right; which otherwife he might haue vſed if he had wold, that he hath env ployed bpon the not only Co muche as he ought of butte, but alfo hath cuen them bis free trauail beyond the boundes of Duties . But they old haue marked H reafon there erpzefled,P he Did this ieatt he Gold be an offenfe to the weake. Foz falfe a deceitlul workemen Did voſte thé felucs with this alluring ſhew of itberalitie, wherby they wt bothe proctire fatiour fo theit poiſonous doctrines, raiſe bp hatred to Pp Go⸗ ſpel, fo that aul was dꝛiuẽ of neceſſitie either to bꝛing the doctrine of Chꝛiſt nto Danger,o2 fo mete votth fuche craftes.Ge to:if it be to a chri⸗ ftian man an indifferent thing , to runne into offenfe , when he nap tez fraine tt,then Igraunt that the Apoſtle did ſomthing of Spupererogac fton for P Lod. But it this were bp right requitedD of a wiſe diſtributer of the Gofpel,then F fay that he did that whiche was his Dutie to Doe, Finally although thereappere no fuche caule, pet this faping of Chry⸗ foftome is alway truc;that al our thinges aretn the fame cafe wherin are the propre poſſeſſions of bondDmen, whiche it ts certainc by che law fo be DuC to their Low. And Cheuk hath vttered the fame inthe para ble: for he aſked what thanke we wil geue fo a bondſeruant when haz ving ben ali cheday trauailed with fond2p labouts he returner home fo vs in the euening.But it ts poflible,that he hath labored with grea⸗ ter Diligence than toe durſt Have requited, Be it ſo:vet he hath done no thing but that which by his eſtate of bõdage He ought, for he with his tobole abilitie is ours.Z (peabe not of what ſort thew Supererogatios are tobiche thefe men wil bofte of to God: for they be ttifles fuche as be neither hath atany tyme cémanded, nor doth approue thé, no2 wyl al⸗ lowe thẽ vohen accdpt ſhalbe to be made before hin, Fu Chis ſigniticatiõ only we will qraunt that they are woꝛkes of Supercrogation, namely of whiche itis ſpoken in the prophet : obo hath required thele things at pour handes· But lec the remeber what is tn an other place alſo ſpo⸗ &en of thele thinges: therfore do pe woey pout filuer e not in bread-pe {pend in labour & not in being ſatiſtied. Ft is in Dede not berp hard for i. thefeidle Rabbines to diſpute vnder the Hadowe in afoft chaire: dut toben the foueraigne tudge hal fit in his iudgement feate fuche windp Dectecs Hall of neceſſitie banithe away . This, this was to be fought what aſtiãce ot defenſe woe may bring to his iudgemẽt feate, not tobat we may talke of in ſcholes and comers. Gn this behalf there are chefelp toon peftilences to be driuen put Of ournwndes:that we put no affiance in the righteoufnelle of workes. And that we aſcribe no part ofglorie to thé. Che Scriptures do eucrp where thut bs from all manner of affiance, when they teache that our righteouſneſſes do ſtinke in f fight of God, vnieſſe they receiue a good fauor from the innocence of Ciyzttt,¢ that they can do nothing but proz uoke the bengeance of God, bulefle they be fulteined by the tendernes of his mercie.Moꝛeouer they ſo leaue nothing to bs, but hat we hold t.Coritpate 1 ALuc:bu. vii. fal Ib, Plalitit. 16 craue the mercie of our iudge with p confellis of aud, that none thall Vccc.cii, be iuftified before him it he tequireaccopt of his ſeruantes. But tohere 4. Fob favthe: PEF hae Dorie wickedly, wo to me : but if J doe tighte- oufly, pet F wil not fo ipite vp my head: though he meane of that moft hte tighteoutnes of God, wherunfo the bery Angels anſwer riot: pet he therwithai cheweth that vohẽ thet come to p tudgement of — there Job.x.xv. OF che manner howe to receiue there remaineth nothing for al moztal men, but to holde their peace as Dune. Foz it tẽdeth not onipto this purpote p he had rather willingly veld tha DAgeroully ſtriue with H rigoroulnes of God: but he meaneth that he felt no other righteouſnes in him felf,tha Cuch as at firft mo- nent (hold fall before H light of Ged. When aftiance ts Detuen away,al glorieng mut alſo neceffavely Depart . for who can geue the praiſe of rightcoulnes to thefe workes,p affiace voherof trẽbſeth before p light fa,ribi. OF God· We mul therfore come twohether Elaie calleth bs,p al the feede . of Iſrael may be praifed & glorie in God:becaufe it is moft true whiche faut, he faith in an other place,p we ar p planting of the glozie of God. Dur : mynde therfore (hall then be rightly purged, whẽ it hal neitherinany bebalf reſt bpon the coitdence of workes, noz reioiſe in the glory of thé. Wit Chis errour encouraged foltth men to the puffing vp of this falſe « iping aftiance, that they alvoay (et the caufe of their faluattoin workes. 17 But timeloke CoH fower kindes ofcaules , which the phylofophers teache bs to colider in the effectof thinges, toe thal find} none of them Doth accord with workes in ÿᷣ ſtabliſhing ofour faluatis. for the Scri⸗ pture doth euery wohere report that pᷣ cauſe of procuring the eternal life to bs , is the mercie ofthe Heauenly fathere his free louc towoarde vs:h̊ the Material cauleis Chak voith his obedience, by which he pur, chaced righteoufnerle for vs. What alfo thal we fay to be the formal or indſtrumẽftal caufe but fatthyAnd thefe thre caufes John coprehendeth obit. together in one ſentẽce;when he faith, God fo loued the world, that he ios gaue bis only begotten fonne,p everyone which beleucth in: bim map not peri, but may haue euerlaſtig life. Mow the final caule P Apoſtle teftifieth fo be both the hewing of p righteouſneſſe of God & the praife _ pf his goodnes:wher he reherſẽth allo p other thre in expꝛeſſe worꝛdes. wom, tt. For he fatib thus to PRomaing:al haue fined edo nedep glory of gods ttt, but they are iuſtified frelp by his grace. Bere p halk the head c firſt foun tain, namely p God embraced bs with bis free mereie. Chen foloweth. By the redẽptis whichis in Chꝛiſt Jetu. Here p haſt as tt were p mat: ter wherof vighteoufuetfe is made forbs through faithin his bloude. Here is heed p inſtrumẽtall caule, voherby righteoulnes of Chritt iS applied fo bs Lat of al he topneth the end, when be faithe,bnto the chewyng of his tighteoutnefle that be may be righteous athe tighte- ouſmaker of him that ts of the faitheof Chrtte: And (to touche by the woay that this righteouſnes fandeth of reconctliatta be fetteth exprꝛeſ⸗ cely by naine, P Cini was geuen to bs for reconciliattd. So in the firſt chap. allo to the Ephetians he teacheth f we are receiued of Godinto © fauour by meat mercie:that the famets wrought.byp the interceflton of Chuſt:receiued, by fatthe:all to this ende ; that the glorie of the good⸗ neile of God may fully thyne . When we fee that alithe partes of our faluation are fo without bs, what caufe is there that voce thoulde nov either haue affiance o2 giorie in workes· Meither can even H moſt ſworne ennemies of the grace of God moue any controuerſie toith bs about the efficient oz fynall caufe , vnleſſe they wyll Denpethe whole Scripture. In the Materialland formal caule the catte afalle cor Jour,as though our workes haue a half place with faithe andthe righ teoufnelleof Chꝛriſt But this alfo they teache ; the Scripture cripnge outagaink them,whiche ſimply affirmeth both that Chattis * os righte⸗ +s The grace of Chrifte: Eol.ioꝛ: righteouſneſſe and life, and that this benelit of tighteouſneſſe is poſſeſ fed by only faith. ' | But where as the holy men do oftentimes ſtrengthen and comforte 1S them felues with remembrance of their owne innocence and bpright- | neſſe, and ſomtime alfo forbeare not to report of it with pꝛayſe, thatis Done twoo wayes:either thatin comparing ther good cauſe with the euell cauſe of the wicked, they concetie thereby affired truſt of bicto2y, ndt fo muche for commending of their ovon righteouſnes, as for p tuft é Deferued condemning of Chere aduerfaries?o2 that euen without come pariſon of other, tobile thet recorde che ſelues before God,the purenefle Of their ovon conſcience bringer to them both fome comfort & affiance. Dé the firk of thele two wayes, we hail fe hereafter:nom let bs brefe- ip Declare ofthe latter, how it agrecth with that whiche we haue aboue ſaid, pz inthe iudgemẽt of God we mut reſt dps no affiance of workes, and glorie bpon no opinion of them, This ts the agrement that the ho⸗ ly ones when tt concerneth the founding and ftablithinge of their ſal⸗ Uation Do without reſpect of woꝛkes bend their eres to the only qood- nefle of God. And they Do not only bend then ſelues to it afore al thine ges as to the beginning of bleMednelle, but do tet therinagin the fule ~ filling of tt.al confcience fo founded; raiſed a ſtabliſhed, is alto ttablithed ith confideration of workesinamely fo fat as they are P witnellings of God Dwelling ¢ reigning inbs. Sithe therfore this affiance of wor- Bes hath no place, vnleſſe thou haue firk caſt the whole afkiance of thy mypnde bport the mercie of Godrit ought not to feme cotrary to pᷣwher⸗ upon it hangeth. Whertore whe we exclude the aftiance of workes, we meane only this p a Chattian mind map not bowe fo the merit of wor⸗ Kes as to the Cuccour of faluation,but ould throughly reſt in the free pꝛomiſe of righteouſneſſe. Hut we forbid it not to vnderprop a ſtreng⸗ then this faith with the ſignes of fhe good will of God toward it ſelfe. Foꝛ it al the good giftes wohiche God hath beltowed bpon vs, whẽ chet be recowWed tn remẽbrance, are to bs after a certaine mannet as it were beames of the face of Sod, by whiche we at enlightened to behold that ſoueraigne light of goodneſſe:much moze is the grace of good toorkes, whiche ſcheweth thatthe Spititeofadoptioniggeuenbs, == § When therfore p holy ones do by tnnocécie of coftience cdfttme theit 19 faith, a gather matter of reiopiing they do nothing but cal to minde by the frutes of their calling,» they are adopted ot p Loꝛd into p place of = children. This therfore that is taught bp Salomon.) in the feare of p Bro. riitt. Loꝛd ts ſtedtaſt aſſuredneſſe:a this p omtime P holy ones bre this pro Ht feftation,to the entent p they may be heard of f Loww,p thei haue wal wen. rei Hed before his face in bprightnes fimplicititte:haue no place in laying x. the fundatis of fabtithing of cõſcience: but ave thé onl of baltic, if Ehep u. Re. x. be taken of the enfuing effect:becaute Both p feare is no where bohiche tit. may ſtablich a fullaſſuredneſſe, € the holy ones are privie in their conz ſcience of Luch an dprightnes, whetwith ar pee mingicd mary ténétes ofthe fick . But foratmuche as of che frutes of regeneration theyga⸗ ther an arguinent of the holy Gholke dinclipnge tn them, thepda there | bp not fclenderly frengthen them (clues to loke for the helpe of God in all theit necelitties when they by erperience finde hym their father. info great amatter , Bnd euen this alſo they canne notdoe, ise eyey — f ’ phe. iit, DIE, om viii put, 20 21 Of the manner howe to receiue ' thei haue firſt conceyxued the goodneile of God, ſealed with no other ate Curednefle,than ofthe prompfe. Foz if they beginne to weye pt by good workes, nothing ſhalbe moze bucertaine nor more weake : foraſmuche as tf woꝛkes bee confidered by them felucs , thet Mall no lefie by thepe imperfection ſhewe profe of the wrathe of God, than thet do with how foeuer bnperfect purenes telitfic his qood oil. Fynally thet dofo fet out the benefites of God, that pet they tourne not aware from the free faz uoure of God,in which Paul tetifieth that ther is the length, breadth, Depth and heigth of them: as fhe Houlde fap, Whetherfoeuer thefenz fes of the godſy Do tourne themtelues, howe hie focuer therclpme, how fatre and wide foeuer thetertend them , per thetought not to goe oute of the loue of Chꝛiſte, but hoide them ſelues wholy tn the meditation therof,bicaule tt comprehendeth al bindes of meaſures in it. And ther fore be faithe that it ercetleth and ſurmounteth aboue all knowledge: and that when we acknowledge howe muche Cinifte bathe loued bs, we are fulfilled info all the fulnefle of God. As in an other place, when he glorieth that all the Godly are vanquiſhers in battell , be by and by addeth a veafon bycauſe of him thatioued bs, : | Me Cee note that ther ps not in the holy ones that affiance of works, whiche either geueth any thinge to the merite of them (foralmucheas thet regarde them none otherwile than as the giftes of God, whereby thei reßnowledg bis goodneſſe none otherwife than as ſignes oftheir calling , tobereby mate thinke bpon their election ) 02 vohiche withdra⸗ weth not any thing from the free vighteouftneile whiche wee obteine in Chꝛiſte, foꝛ atmuche ag it hangeth bpon if, and ſtandeth not withoute it, The fame ching Doth Auguftine in fetw bodes, but bery vel fet out tohere he woriteth. J do not fate fo the Lowe, delpife not the workes of my handes, 02 F have fought the Lode with my handes and have not been deceiued But, ZF do not commend the workes of my handes:for F feare, leaſt when thou hatte loked bpon them,thou ſhalt finde moe finz nes than merites. Dnli this Jſay, this J als, this J dekive,detpife not workes of thy hands ,behvolde in me thy worke wot mine. for tf thom ‘peboldett mine,thou damneſt me:tfthou beholdett thine thou crovonett me Foꝛ alfo whatfocuer good workes J haue, they are of thee. He ſet⸗ teth two caufes, voby he dare not boaſte of hts woꝛkes fo God, bycaufe if he haue any good workes he ſeeth therin nothing bis evone : ſecond⸗ ip , bycaule the fame is alſo ouerwhelmed wyth multytude of ſynnes. ‘Whereupon commeth to palfe that the confcience feleth thereby more feare and Difmaieng than aſſuredneſſe. Therfore he woulde haue God no ofberwife to loke on his well Domges, than that reknowledging in them the grace of hig calling, he mate make an ende ofthe voorke which he bathe begonne, | But furthermore wheras the (cripture ſheweth that the good wor⸗ ~ Res of the faithful are caules why the Lode doth cood to them, that is fo to be vnderſtanded, that that which voe haue before fet may fand vnſhaken, thatthe Effect ofour faluation conſiſteth tn the loueof God the father: the Water, inthe obedience ofthe Sonne: the Inſtru⸗ ment, in the enlightning of the holy ghooſte; that is to fate, in fatthe: that the end is the glorie of the fo great kindenes of God, Chele thine ges withltande not,but that the Lode maye embrace boorkes as infes rioure * ee * ae ~The grace of Chriſt. ol.193, riour caules, But whenſe cometh that: Namely, whome the Lognd of his mercie hath apointed to the inberitace ofeternal life, them w bis owdinarte diſpẽſation he Doth by good wozkes bing into the poſſeſſiõ therof, That which goeth betoze in ogder of Difpenfattd, be calleth the cauſe ofthat which koloweth. After this maner he ſomtime deriueth e- ternallife frõ woꝛkes:not foꝛ thar is to beafcribed to the: but bicaule som. whome he bath chofen, then he Doth tultifie,that be map at lẽgth glo- rrr. rifte them, be mabeth the grace p goeth befoze which is a ſtep toward that which foloweth, after a certaine manet the cauſe of tt. But fo oft ashe bath occalts toafligne the true caule,be biddeth bs not to ſftee to wozkes, but holdeth bs tn the only thinking bpon p merete of God.foz what manner of thing ts this which he teacheth by the Apottle, Che x0, vi, reward of fiune is Death:the grace of p Lozi, is lite euerlaſting: hy iy. Doth he not let righteouſneſſe tu cOparifon againt ſinne, ag be ſetteth life agapntt Death: Why doth be not make righteouſfneſſe the caule of life,as he mabeth {inne the caule of Death: Foz fo Mould the compati- fon of contraries haue and well together, which ts much bgoken by this turning. Wut the Apoſtle meant by this coparifon to expzeſſe that which was truth, that death ts Due to the Deferuings of men: that life ig repofedin the onlp mercie of God . Finally in thete maners of ſpea⸗ king (3 rather expreſſed the order than the caule: bicaule God tn hea⸗ ping gtaces bpongraces , taketh caute of the firſt to adde the fecond, that be map leaue nothing budoneto the enrichyng of his feruantes: and be fo continually ectedeth bis liberalitie , that pethe would haue . bs alway to looke bnto the free election which is Countaine & begins i ing of tt. Foz although be loueth the giftes which he dayly geueth, in fomuch as thet (ping out of that fountaine:pet itis our part to holde fat that free acceptation,whiche alone is able to bpholde our foules: as foz {uch giftes of his Spiritas be afterward geucth vs,ſo to ad⸗ ioyne them cto the firft caule,that they mini nothing of it. C That thole thingrs that are commily boatted concernpng the mer ttes of wozkes,do cuerihꝛow es well the prctle of Sod in geuing ofrighte= oufnefie,2s alfo the aſſuredueſſe of faluation, =} Dw wehaue declared that which is pebefepointinthis x LAS matter: that bycaule pf righteoufneflebe bpholden with Nill) Wozkes,tt muſt need es by & by fal Downe before the ſight of God, itis conteinedin p only mercie of God,the culp ca- municating of Chzitt.¢ theretoze tnonlp faith. But.let bs diligẽtly mark that thisis thechefe fay of the matter, leaft we be en⸗ tangled with that general erroz,not only of the cõmon people, but al- fo of learned mẽ. Foꝛ fo fone as queftion ts moued of the inftiticatts of © faith & wozkes, they flee to thole places which ſeme to geue to workes foie mevit tn the fight of God ; as though the tuftification of woꝛkes were fullp wonne, tf itbe ones pꝛoued that they be of any value with od · But we haueaboue plainelp Hewend that the righteouſneſſe of workes colitketh onlp in the perfect and ful beping of the law. where upon tolovweth that noma ts tufified bp wozbes but be that hauyng climbed bp to the hieſt top of perfectioncan not be pzoued giltp of any offente be tt neuer fo lithe, Therefore itis an * €a ſeuetal sen . C.J, Pons = SS ee OFS See eee ae eee re Mat.xxv. xxj. € rer, Eſa.lv.i. $ 02, iij. Ae t. Cor. I. Fr. Eph. t. fils Col.i.piitj. * Of the manner how to receiue the true tert, which is corrupted in the Latine tranfation, appereth both by theframing of thele wozdes , € by alOger topning together of the (entence gopng before. Jn the Epiſtle to the Hebgues, thereis no caufe whp they Mould (nare bs in one litle word, when in the Sreke wo2des of the Apofticis nothing els butp (uch lacrifices do pleate & are acceptable to God. This alone ought largely to {uffice to ſubdue & beate Downe the outragiouſneſſe of our peide.p we fatne not anp wore thinciie to wogkes bepod the rule of Scripture. Mow p Doctrine of the Scriptureis, thatall our good wozkes are continually be {prinklen with many filthy fpottes, wherewith God map be worthily offended and be angry with vs:ſo far ig it of.that they be able to winne him to bs, 02 to pzouoke his liberalitie toward bs:pet bicaule be of bis téder kindenefle Doth not eramine them by ertremitie of law, he tabeth thé as tf thep were moft pure, and therfoze though without merite,be rez wardeth them with mfinite benefites bothe of this pzefent life and of the lifeto come. Foz F do not allow the Diftincrio fet by mẽ otheriwife learned & godlp:that good workes Deferue the graces that are geuen bs in this life, a that eternal life ig the reward of faith alone. Foz the Loꝛd doth cõmonly alwap ſet in heauen the reward oflabozs and the trowne ofbattell . Agapne to geue tt fo to the merit of wozkes,p it be taken away from grace,that the Loꝛd heapeth bs with graces bpon graces. is againt the Doctrine of the Scripture . Foz though Chꝛiſt fapth that to bim that bath, ſhalbe geuen,e that thefaithful and good feruant which hath Hewed huntelf faithful infew thinges, Halbe (et ouer many: pet he alfo Heweth tn an other place,that the encrcales of the faithfulare p giftes of his free goodneſe. All pe that thirſt( ſayth become to the waters:¢ pe that baue not monie, come and bye milke and honye without monie and without any exchange . What ſo euer therfoze is now geuen tothe fatthfull foz help of faluation,peae blel= fednelie ttfelfe,1s the mere liberalitie of God: pet bothe in this and in thole be teftifieth that he hath confideration of woꝛkes:bicauſe, to te- ftifte the greatneſſe of his loue toward bs, be bouchfaueth to graunt {uch bonoz not only to bs, but alfo to p giftes which be hath geuẽ bs. Ff thele things had in theages patt ben handled ¢ diſpoſed in fuch oder as thet ought to haue bẽ there had neuer arifen fo many trobles &€ Dillenfions.jaul fapth pᷣ in p bulding of Chzittian doctrine, we mutt kepe fil that fundation which he had layed amog the Cozinthias,bt- {ide wbich no other can be layed: a thatthe fame fundatton ts Jeſus Chꝛiſt. w hat maner of fundatiõ haue we in Chait: ts tt,that he was to bs the beginning of ſaluatiõ:that the tulfillpng therof told follow of out felues:a bath he but onlp opened the way,by which we Hould goe forward of out orn ſtrẽgth⸗Not (o:but,as he ſayd a litle befoze, when toe acknowlege him, he is geué tobs fozrighteoufnelie. Mo ma therfoze ts wel founded in Cheitt, buthe p hath full righteoutnelle in him:tor almuch as Apottle layth not p he was (ent to help bs to ob- teinerighteoulneffe,but that be bimfelf might be our righteouſneſſe. Namely ᷣ we arecholen tn him fro eternttte befoze the making of the wozld,by no Delerupng of oures , but accozdpng to the purpole of the good pleafure of God:p by his Death we are redDemedfro the dination Of Death. deliuered fro deſtruction:that tn him we are war? of i eauenlp The graceof Chriſt. Fol.igs. heauenly father info children eheires:that bp his bloud toe are recõ⸗ ctledD to the Fathersthat beyng geuen to him to be kept we are declines Fobtt. F. redirom peril of periſhyng a of beyng loſt: that bepng fo engraffed in Fv. him we are alredy after a ceriatne manner pattakers of eternall life, pepng entred tnto the kingdome of God bp hopesand pet moze:that ha- ning obteined {uch partaking of him, how fo eucr we be pet fooles in our (clues, be is wiſdom kor bs befoꝛe God:howſoeuer we be (inners, he is righteoulneſſe foz bs:howfocuer we be vncleane he is cleanneſſe foz vs:howſoeuer whe be weake, howſoeuer vnarmed alieng open in. Danger of Satan,pet oures ts the power which is geuẽ him in heauẽ € earth, whereby he map treadedovone Sata fog vs.a beeake pᷣ gates spac. of helles:howſoeuer we fil rary about bs the body of Death, pet He. rrvty. rot is life foz bs:befely that al bis things ate oures,¢ we in him haue all things, our felues nothing: bps this foundation,7F fap, it beboucth that we be bulded;wf we wil encreale intoa holp templeto the Lord. But world hath along tine bé otherwife taught. Forꝛ there haue < ben fond out Jwote not what mozal good wozkes, by wobich me map be inade acceptable to God befoze p thet be graffed tn chaiſt as chough i. Ih · v.t the Socripture lieth, vohẽ it fapth,that thep are al in Death which haue 7 hot poſſeſſed p Sonne. FE they be in death, how Hold thei being fogth - matter of lifes As though it were of no moze fozce.that whatſoeuer is Mo. rt done without faiths ſinne:as though there map be good frutes ofan ij. euell tree . Sut what haue thele motte peftilent Sopbitters left to Chit wherin he map Hewe forth his power: Chey (ape that he hath Delerucd foz bs the firſt grace,namelp the occafion ot deſeruyng:that it is nowe our part not to faile the occafion oſfred.O deſperate hame⸗/ leſneſſe ofbpngodlineſſe. Wwhoe would have thought that men pzofel- fing the name of Chriſt, durſt (o ſtrippe him naked of his power,aina manner treade him vnder footes This teſtimonie ts eche where ſpo⸗ Ben of him, thatall thep ave tuttified that beleue in him:theſe felowes teache, that there cometh from him no other benefit, but this, thatthe tap is opened to euery man to tuftifie himtelfe. Sut ZF would to God chep tated what thelefapenges meane : that all thep haue life $ haue | the Sonne of God:that whoſoeuer beleucth, tg already pailed from i. Ih.v. Death into life:that we are tuftified by hfs grace,p we might be made Ichn. heires of eternal life:that the faithful haue Chit abiaynginthem,bp _ whome thepcleaue fatt to God:that thep whiche are partakers.of his som, | life,Do fit with him in heauẽly places:that they are tran{planted into He ‘ the kingdome of God, ¢ haue obteined faluatio :¢ innumerable other fuch.Fozthep donot declare, that there cometh bp the fapth of Chait sey. nothing but the power to obteine righteoulnefle o2 faluatio, but that Piufilicatio offaith which is p {time of al godlineſſe. They gratit ve⸗ rilp in 020, mã is tuttified by formed fatth:but this they afterward expound ,bicaute good wozkes haue of faith this that thep auaple to ve Cc. iij. righte⸗ — adit. fal, 4. ſt. 105. h.ü.x. ob. ti, et. üh. in ij. ca ts le Ofthe manner how toreceiue | righteoutneite:$ thet leme in manner toname faith in mockage, fithe Wout great enutoulnetle tt could not be paſſed over tn ſilence; ſeyng tt is fo oft cepeted of the Scripture, And not pet cotéted, they do in the praple of good wozkes paiutlie ſteale frõ Hod Comipbat to geue away to mã Bicauſe thei lee that good wogbes litle auatle to aduatice ma, that they can not be pzoperlp called Merites if thep be accompted the frutes of the grace of Godstheyp picke them out of the ſtrength of free will, ople fortothe out of a ſtone. And they denye not in Deede that the pꝛincipal caufe of the ig tn grace:but thep affirme that thereby is not ercluded free will, by whiche is all merit. AnD this nor only the later Dopitters do teach, but allo their pthagozas, Lõbard:whom it pou copare with thele men, you map fay to be found witted and fobze, Ft was truely a point of maruelous blindeneffe, that whe thep had Au⸗ guſtine fo oft in thetr mouth, thet faw not with how great carefulneiie chat mã pzouidedp no pece of the glozie of good wogkes were it neuer fo litle, Hold be chueped to men, Here befoze whe we entreated of free will, werecited certaine teftimonies of his to bis putpofe, of tobiche fogt there are oftentimes found many like in bis wettinges:as whe he fozbiddeth bs pᷣ we Mould no where botte of our merites, bicaule eué thei alfoare the giftes of God:And when he weiteth.p all our merit is onlp of grace, that itis not gotten by our (uffictence but is almade bp grace ec. It is no maruell that Lombard was blinde at plight of the Scripture, in which it appereth that be was not ſo wel pactifed. pee nothing could be Defired moze plaine againt him a his dticiples, than this word of } Apoſtle. Foz whe be foꝛbiddeth Chꝛiſtiãs al glozieng, he adiopneth a teafon why itis not lawfull to glozte:bicaule we are p handpwozke of God.created to al good wozkes, that we Mould wal& in thẽ. Sithe therfore there cometh out of bs no good thing , but info much as We be regenerate: € our regenerattd ts whole of God with⸗ out ercepttd:there ts noright mbp we Holdclaime to our felues one ounce in good wozkes. Finally whereas they cotinually call bps good workes, in the meane time they ſo inftruct colciences that thep neues Date haue affidee,that thep haue God wel pleated e fanozable to their wozkes But cotratywile we, without makpng any métion of Mette, Do pet by our Doctrine ratle bp the courages of the fatthiul vᷣ fingular cõtort, whe we teach them pin their wozkes they pleaſe God & are bn- Doutedly accepted bnto him. pea é alfo here we requice p noma attépe 02 goe about any wozke without iaith,that is to fay,onleffe he Do firſt with aſſured confidence of minde Determine that be Hall pleale God. wbherfoze let bs not ſuffer our ſelues to beled fomuch as onc heare beedth away fré this onlp fundatiõ:which bepng layed, wile bulders do afterward wel & ozderly bulde bpon tt. Foz tf there be neede of Does trine €erboztatio,thei put men in minde,that the Sonne of God hath appered to this end,that he map Deftrop the wozkes of the deuel: that they ould not finne which are of God, that the tune paft is enough fog the fulfilling of the deſires of the Gentiles:that the elect of Godare velleis of mercte chofen out vnto honour, whiche ought to be made cleane from al tilthineſſe. But alis ſpoken at ones,toben itis hewed that Chat wil haue ſuch difciples, which forꝛſaking themſelues e tas bing bp their crofle,do (oliow hin-He p bach foꝛſakẽ himſelt, ath ve . Ce tel . The grace of Chrift. Fol.ios. of theroote of alenels, that he maye no moze ſeke thoſe thinges o are bis owne.Pe that hath taken bp his crofle, bath tamed huntelfto all patience mildencife. But the erample of Chꝛiſt conteineth both thee and al other Duties of godlineſſe x holineffe.He ſhewed himſelt obediẽt to his kather euen to thedeath : be was wholly occupied in doyng the wozkes of God:he with his whole heart bzeathed out the glorie of his father: be gaue bis foule foz bis beethzen : be bothe Did goed & wiſhed good to his enemtes, Jf there be neede of cofozt,thele wil bꝛyng mars uelous comfort, that woe be naffliction, but we are not made careful: that we labour, but we are not foꝛſaken:we are bzought lowe,but we arenot cofounded:we ate theowe Downe,but we Do not periſh:alway beating about with bs in our body the mogtitieng of Jelus Chzitt, that p lite of Jeſus map be manifeltly Hewed in bs,thatif we be Dead With him, we Mallallo line together with him: ilwe fuer with him, we hal alforeigne together with himethat we be ſo faſhioned like to bis {uffringes, till we atteyne to the likenelfe of his refurrection:foz aſmuch as the father hath pzedeftinate theleto be fahioned like the image of bis fonne,whome in hun be bath chofen,that he mape be the firtt begosten among all bis bꝛethrẽ:and therfoze that nepther Death, oz pꝛeſent thinges,noz thinges to come, Hall ſeuer vs from the loue of God which isin Chriſt: but rather all thinges Hall turne tobs to good and to faluation, Loe, we do not iudifiea ma by woꝛkes before God:but we lay that all they that are of God, ate regenerate € made a@newecreatute,that they may paſſe out of the kingdome of {inne in⸗ _ tothe bingdome of righteouſneſſe a that by this teltimonie thet make theircallpng certapne,and are tudged as trees by the ftutes. : Che. roi. Chapter. ¶ Aconfutation of the (claunders, whereby the Papiſtes goe about to bryng this doctrine in hatred. MNF Ith this oneword may the Hamelefnetfe of certayne bus , es Z/A godly men be confuted whiche ſclaunder bs with fapeng MNWAZAC that we deltrop good Mozkes, and Doc Dea men awape —9 Vfrom the followyng of thẽ, when we ſay that they are not we iuſtikied bp workes, noz Do Delerue ſaluatiõ: and againe, that we maketo calp away to righteoulnelle, when weteache that it tf Lor. iiij bij, iſ. Tim.ij. Phil.iit.x. BRom.vu trix. i Pet. ky I lieth in the free fozgeuenefle of finnes, and that we do bp this entice: ment allure men tofinne,whiche ate of thetr one will to much encli- ned thereto already. Thele (claunders(Z fap are with that one word fuffictentlp confuted: pet Jwill beefelp anſwer to them bothe. They allege that by the iuftification of fapth, good wozkes are Deftroped. F leaue vnſpoken, what manner of men be thele selouslouers of goon wozkes whiche Doe fo backbite bs. Let them haue licence as freely to raple aS thep Do licẽtiouſſy infect the whole wold with the filthineſſe of their life. Chey faine that they be greued,that when fapth is fo glos rioufly aduaunced, mozkes ate Depuen Downe out of their place. what if they be moze rapled bp, and fablitped z Foz nepther Boe we Dzeeame of a fapth bopde of good wozkes, noz a iuttification that is mithout them. This onelp is the difference , that when we confefle that fapth and good mozkes Do neceſſarily hange together, pet we ſet iuſtitication infapth , not in woskes. Foz we teafon we doe ~ Cc.iiij. L021 IE i ee | Of the manner how to receive the haue in redinelſe ealily todeclare, if te Do but turne to Cheit vn⸗ to whomeour fapthe ts directed, and from whome it recepueth ber Whole ſtrength. Why therefore are we iuftified bp faithe bytauſe by fapth we tabe bolde of the righteouſneſſe of Chait. by which alone we ate reconciled to God. But this thou cant not take holde of,but that thoumutt alfo theremithall take holde of fanctification. Foꝛ be was geuen to bs,foz righteouſneſſe, wiſdome, fanctification,¢ redemptis. ‘Cherfore Chait witifierh none whome he doth not alſo ſanctifie. fog theſe benefites are coupled together with a perpetuall and vnſepera⸗ vie knot, that whome be enlighteneth mith bis wifdome, them bere. Hebꝛ. ix. peut. Luc.i. Try. Rom. bi. wih. demeth:whome be redemeth,be iuſtitieth:whom he iuftifieth, he lance tifieth. But foꝛ aſmuch ag our queſtion ts only of righteouſneſſe and fanctifieng,let vs faye vpon theſe. noe maye put Difference betwene them, pet Cheift conteineth them bothe bufeperably in bimlelf. Wilt thou therfoze obteine righteoufnelle in Chait: Thou muſt fick poſſeſſe Chꝛeiſt:a thou cant not poffetle him, but that thou muft bemadepar- taker of bis fanctification:bicaule he can not be toꝛne in peces. Sithe therefore the Lord doth graunt bs thele benefites to be eniopeD none otherwiſe than in geuing bimlelf.be geucth them bothe together, the one neuer without the other.So appereth how trucitis.that weare iuſtified not without wozkes , and pet not by workes: bycauſe inthe partaking of Chait, wherby weare iuſtified, is no leſſe cotcined fanc- tification than rightcoufneiie, That atfo is motte falfe, that the mindes of men are withdrawen fromthe affection of welDopng, when we tase from them the opinion of merityng. Bere bythe way thereaders mutt be warned, that thep kosliſhly reafon frd reward fo metit.as 4% Hal afterward moze plainz ly Declare: namely bicaule thep know not this principle; that God is no leffe liberal when be affigneih reward fo workes, than whe be ges uctb powertodo well. But this FJ had varher differcve tothe place fit foz it.Howo tt Halbe enough to touche howe weake their obtection is: whiche Halbe Done tino wayes. Foz firi whereas they fay that there fhalbeno care of well frampng of lite, but oben hope ofrewardis fet befoze them:thep erre quite from the truth.f 02 ikthis only beentéded - when men ferue God, that thet lobe to reward, o2 let outto hire oz fell theirlabozs to bim, they litle pzeuaple:fez God will be freely worſhip⸗ ped, freelp loucd:becZ fap alloweth that wor dipper, which when alt hopeofrecepuing reward iscut of , pet celieih not to wozHippe him. WMorzcouerif men be to be pzickeD forward, no man can put Harper ſpurres bnto them,than thole that are taken of the ende of our redẽp⸗ tlon and calling:(uch as the woꝛd of God (purreth men withal, wher itteacheth,that itis to wicked bnihakefulneffe, not mutuallp to love bim agapne whiche firk loued bes :that bp the blood of Chriſt our con⸗ {ciences are cleanſed from Dead wozkes,to ferue the liupng God:that itis abapnous facrilege.if bepng ones cleanted , we defile our ſelues with newe filthinefle, and pzophane that holy blood:that we aredelis uered fromthe handes ofour enemies , that hoe maye without feare ferue bimin holineſſe andrighteoutnelle befoze him allthe dayes of our life : that we ave made free from finne, that we mape with a free SPpitit folow rightcoulnellesthat our olde Manis crucified that we . map — ae The grace of Chriſt. Fol. Wap rife agapne into newneſſe of life:agayne that if we be dead with Cheiſtcas becommeth his members) we mult feeke thoſe thinges that ace aboue, and muſt in the world be wayfaring men from home, that we may long toward heauen where ts our trealure: that the grace of God hath appered to this end;that forſakyng al vngodlineſſe ¢ world⸗ ip deſires, we maye live foberlp, holply, and godiplpin this world lo⸗ bpng foz the dleſſed hope and the appering of the glorie of the great Goda lauioꝛ:therefore that we are not apointed that we ould ſtirre Sp w2ath toour felucs,but that we may obteyne faluation by Cyzitt: that we are the tẽples of the Poly ghot , which it isnotlamtullto ve defiled:that weare not Darkneffe , but light inthe Lod. whiche multe walke as childzen of light:that we arenot called to bucleanneffle, but to holineſſe:bicauſe this is the will of God, our fanctificatio,chat we abftepne from bnlawfull deſires: that our catipng ts holy , that the ſame is not fulfilled but with pureneffe of litesthat we are fog this put- pofe Delinered from inne, that we Hould obey to righteouſneſſe. Can we be paicked forward to charitie with any moze tively arguinent tha that of John that we Hold mutually loue one an other as God hath loued vs:that herein bis childzen do differ fromthe childrẽ of the Bez uell;the childzen of lightfrom the childzen of darkneſſe, bycaule they abide in louesAgaine with p argument of Paule,that weit we cleaue to Chat,are the members of one body, which it is mete to be holpen one ofan other with mutuallduttes 2 Canwe be moze ftronglp p20- uoked to dolineffe,than when we heare agapne of John, that allthep thathaue this hope do ſanctifie thẽſelues vycauſe their God is holye Agayne ofthe mouth of Paule that hauyng the pzomiſe of adoptio, we houldclean(e our ſelues from all thedettlpng ofthe Leth etpirit: than when we heare Cheiſt ſettyng tozth himlelt for an example vnto vs that we ſhould follow hts ſteppes:⸗ J ; : And thee fewethinges F haue let forth fora talte. for pFZ ould ented to goe thzough all, J Hould be Dzpuento make a long volume. Che Apottiesare all full ot encouragementes, exhortatiõs and vebu⸗ kynges, whereby thepmaype inftruct the man of God to every good Mozke,and that without anp mention of merit. But rather they fetch thetrcheteerboztations from this that our faluation ſtandeth bpon the only mercie'ot Sod andbpon no mevite of oures . Asaule,atter that hebath in a whole Epiſtle diſcourſed that there is no hope of life foz- bs but in the righteouſneſſe of Chath, when he cometh Domne to mMozall erhoztations,be befecheth thent by that merete of God whiche he hath bouchefaucd to ertedto vs. And truely this onecaule ought to haue ben fufficient, that God maybe glozifiedinbs . Wut il any be not fobehementipmoucd with the glozie of God,pet the remembrãce of bis-benefites ought to haue ben mot fufficient,to irre bp (uch me todo Well. But theſe men whiche Do paraduenturewith thzuſtyng tn ofmerites beate out ſome ſeruile and conſtrayned obeDiences of the lawe do falllyfapethat we haue nothing whereby we maye exhorte Mento Food workes bicauſe we goe not the fame waye to worke. AS though God were much delited with {uch obcdiences , whiche prote⸗ ſteth thatheloucth a cherctull geuer, and foꝛbiddeth any thpng tobe geuen as it were ot heauineſſe oe of neceſſitie. so Roe F gear bere J c. ? 1 4 ' Col. tH.) Bit... ¥ i. Thel. iY, i. Coꝛ. tt pot, Eph ij.x € v. viü. ii.Coꝛ.v i. Thel. i bit. ii. Tim. Ir, Bont, V rottt, Bb, nits i. JIh.ii.xi i. Lor. B pint, € xii ri. i. Ih.iii.i ü. Coz. bt i, ‘| j 3 Ko. pif Matthev rot. Chryfoft ¢ homil, in Gen, co.. C.¢. FEF. Of the manner hot to receiue this fo2 that J doe epther refuſe oz deſpiſe that kinde of crhogtation, whiche the Scripture oftentimes bleth, that it mape leaue nomeane bnattempted euery wap to ſtirre bp our mindes. fog it rehearſeth the reward which God will render to euery ma accozding to his woꝛkes. But J dente that thatis the onlp thing, pea oz the chefe amõg many. And then F graunt nor pwe ought to take beginning therat. More⸗ ouer J afficine that it maketh nothing fo p ſettyng bp of fuch merites asthele men botte of,as we al hereafter fee. Laſt ofall Z faye that tg fo no p2otitable bie, buleffe this Doctrine haue firk taken place,thae we are tufified bp the only merit of Chik which is cocepued byfaith but by no merites of our wozkes, bicaule none can be fit to the ende⸗ uour ofbolineife, bniefle they haue firk digeſted this doctrine, nehich thing alfo the Prophet very wel fiantfieth, mben he thus ſpeaketh to God:with thee is mercie, that thou mayeſt be feared. Foz he Hemeth that thereis no woꝛſhippyng of God, but whe his mercies acknow⸗ leged, bpon which alone tt is bothe founded and ſtabliſhed. Which is berp wogthp to be noted,that toe maye know not only that the begin⸗ ning of woz Mippyng God aright is theaffiance of his mertie, but al: fo that the feare of God (whiche the Papiſtes will haucto be merito⸗ tvious)can not bane the name of merite, bicaule itis grounded vpon _ the pardon and fozgeueneffe of finnes, But itis amotte bapne (claunder, that men are alluredD to finne, when woe allirme the free fozgeuenefle of finnes , in whiche we {ape thatrightcou{neffe conlifteth . Foz, we ſaye that it is of fo great bas Aue, that it cau with no good of sures be recompented, and that theres foze it Gould nener be obteyned, vnleſſe it were freelp geuen - Mores duer that itis to bg in deede freely geen, but not {ote Chriſt which bought it ſo derely, namelp with big owne motte holy bloud byfide wbiche there was no peice of value enough that miaht be payed to theiudgemnentol God. When menne are taught thete thinges, they are put in minde that itisnothanke to themtbatthe fame motte ho⸗ ip bloudis not hed fooft as they inne, Furthermoze we learne,. that our filthineffe is {uche, as ts neuer waſhed amape but with the fountaine of this mofte pure bloud. Ought not they that heare thefe thynges,toconcepue a greater hoꝛrout of finne than pf it were ſayd that itis wyped awaye with the ſprynklyng of good workes? And pf they baue anythynge of God, howe can they but Deed bepng ones —— cleanfed, to wallowe themſelues agayne in the mpze ,asmucheas inthem lieth to trouble and intect the pureneſſe of thts fountayne c haue wathed my feeteclapth the tapthfull foule in Salomd)bow heat F againe defilethem: Now it is eudent,whether ſort Doe bothe moze abace the foꝛgeueneſſe of finnes,anddo moze make vile the dignitie of tighteoulnelle . Chey babble that God is appealed with their owue trpfling fatiffactions, that is, their Donge: ADeaffirme that the gils tineile of {inne is moze greuous than can bee purged with ſo light triftes : that the Difpleafure of God is moze heauie than can be releac {ed with thele fatiffactions of no balue, and that therefoze this is the prerogatiue of the onlp blond of Chait. They fap that righteoutnelle cif it faple at any time)is reftozedD & tepaired by fatiffactozie workes: is thpnbeit moze peccious than that it can be matched. with wae : rece The grace of Chriſt· — recompente of workes, and that therfore fog the reftozpng thereofine muſt flee to the only mercie of God. As fog the reſt of thoſe things that pertepne to the fozgeueneffe of finnes , let them be fought out of the next chapter, ye | | Che. chit. Chapter. ¶ The agecement of the promifes of the lawe and the Boſpell. ¢ cots >| Dw let bs alfo goe thzough the other arqumeétes wher- NIAIS with Satan bp the (oldiars of bis gatde, goeth about SITES Sj A epther to ouerthrowe o2 batter the tuftification of fapth, AV ONIN This F thinke we haue already wong fro the ſclaunde⸗ — AO — — wo2bes. foz,tuftification is taken awaye from good woꝛkes, not that no good wozkes Mould be done, o2 that thoſe which be done Hold be rers, that they can no moze charge bs ag enemies of good: Dented to be good, but that we Mould not put affiace in them,not glos - tie in them,not aſcribe ſaluatiõ to them. Fozthis ts our affiance, this is out gidzic, and the onlp authour of our faluation, that ue the fonne of God is oures.and we likewile are in him the fonnes of God, and bepers of the heauẽly kingdome, bepug called by the goodneſſe of God,not by our owne worthinelle,into p hope of eternal bleſſedneſſe. But bicaule thep Do bilide theſe allaple bs.as we haue ſayd, with os ther engines, goe to, let bs goe fozward in beatpng awaye thele alto. Firſt they come backe to the pzomiles of the lawe, which the Lord did fet forth to the kepers of his law:and they aſke whether we wil haue them to be btterlp bopde 02 effectuall. Bycauſe tt were an ablurditie and to be lcogned tolap that they ave bopde, they take it fo2 confeflena that thep ave of Come eſffectualneſſe. hereupon they reaton that weare not iuſtilied bp onlp faith. Foꝛ thus Capth the 2020 ; And it Halbe.pf thou Maltheare thele commaundementes and tudgementes.,and Hal kepe them and do them, the Lozd alfo Hall kepe with thee bis couez nant and mercie vohiche be bath (wozne to thylathcrs , he ſhall loue theeand multiplie thee, and bleſſe thee, ac. Agayne, Ff ye Hall wel di⸗ rect pour wayes and pour endeuozs , pf pe walke not after ftrange Gods, pf pe do tudgement betwene man and man,and goe not backe into malice,Z will walke in p middeſt of you. Jwill not recite a thous fand peces of the fame ogte, whiche lithe thep nothpng differ in ſenſe, ſhalbe declared by the folutio of thele. In a ſumme, oles teſtitieth Deut.b rij. Fer. vii. and pitt Deut , pF that inthe lawe is (et forth bleſſyng and curie, death andlife. Chus mvt. therfoze thep reſon, that epther this bleſſyng is made idle & fruteleſſe, o2 that iuftification is not of fapth alone. aoe haue already befoze Hewmed, how if we ſticke kaſte in the lawe, ouer ds bepng deſtitute of al biefling, bangeth onlycurſe which is theetened to al tranigreitogs. Foz the Logd peomifeth nothyng but to the perfect kepers of bis law, {uch as there is none found. Chis therefore remaineth,that all man⸗ kinde is by the law aceculed , and fubiect to curſe & the wath of God: from whiche that they nape be looted, they mu needes goe out of the power of the law and be as tt were bzought into libertie fromthe bõ⸗ Dage therof:not thatcarnalllibertic whiche Hould withdzaw bs frõ the kepyng of the law, Mould allure bs to thinke all thinges lawful aud to Cuffer ont luſt as it were the Faves bepng becken & with loole repnes u.ii.xbi vip. pit rb. x. Pott. e cx. xi. bint, xv. Of the manner how to receiue reynes to tunne at riot:but the (piritual libertic, whiche may comfort? and raple bp a diſmayed and ouerthzowen conſcience Hewpng tt to be free from the curſe and Damnation mbercwith the lawe heide tt Dotone bond and kaſt tied. This Delinerance from the ſubiection of the law, and Manumiſſion(as Z map caliOwe obtepne whẽ by fapth we take holdeof the mercie of God tn Chait, whereby we are certified and aflured of the fozgeneneffe of finnes, with the felpng whereof ths law did prick and bite vs 6, A — Bpthis reaſon euen the pꝛomiſes that were offred vs in the lawe, Mould be all vneſtectualla bopde,bnlelle the goodneſſe ol God by the Golpell did help, Foz, this condition that we kepe the whole lakh, bps which the peomiles hang, and wherby alone thet ate to.be perfogmed, Halneuce befuifilied. And the Lozd ſo helpeth, not by leauyng part of righteouſneſſe in our workes, and ſupplyeng part bp bis mercteful bearyng with bs, but when be ſetteth only Cheiſt foz the fulfillpng of tighteou(nefle. fog the Apoſtle, when he had befoge ſayd thatheand other Jewes beleued in Jeſus Chriſt, knowing that man ts Bot iuſti⸗ fied by the mozkes of the lawe, addeth a reaſon: not that thep ſchould be bolpen to fulneſſe of righteouſneſſe bp the fayth of Chaift, but by it Mould be wiftifted not by the workes of the law , Ff the fapthtull rez inoue from the law tute fapth, that they may.tn fapth.finde righteoul- nefle which they fee to be abfent from the law:truely thep lorſake the righteoutneile ofthe lawe. Cherefoze not let him that itt, amplitie the rewardinges whiche are fapd to be prepared toz the keper of the law,fo that be therewithall cõſider that tt cometh to. paſſe by our pers uerlneſſe, that wekele no frute thereof till we haue obtepned an other righteouſneſſe of faith. So autd, when he made mention of the re⸗ wardpng whiche the Lozd hath pzepared foz bis {eruantes, by and by Defcendeth to the reknowledging of finnes.wherby that fame rewar⸗ Ding ts made bopde. aAlfoin the xix. Pſalmehe qlogioully fetteth forth the benefites of the law, but he by ¢ by crieth out: Whoe Hall vnder⸗ fland bis fauitess Loꝛd cleanfe me frõ my fecretfaultes . This place altogether agreeth with the place befoze , where when be bad fayd thatall che wayes of the Lozd are goodneſſe and truth to them that feare bin, be addeth:Foz thy names fake Lode, thou Malt be merct- full to mp peruerinei{e,fo it is muche, So ought we alſo to reknow⸗ ledge, that thereis inDeede the good will of God fet fogth bnte bs tn the lawe, if we might Deferne it by workes, but that the famencuet cometh tobs bythe deſeruyng of workes. Rett How thenz Are they geuen that thep Hould bani awaye without frute: J haue euẽ now already pzoteſted that the Came ts not my mea- uttig, 4 fap verily that thep vtter not their effectualneſſe toward b3,lo long as thep haue velpect to the merit of workes, and that therfoze if thep be confidered tn themfelues, they be after a certapne manet abo⸗ lithed. Ff the Apoſtle teacheth that this noble pꝛomiſe: Jhaue geuen Poucommaidementes, which who fo Hal do, Hall liuem them, is of no value it we and ſtill in it and Hal neuer a whit moze pzofit than ifithad not ben geuen at all:btcaule it belongeth not euen tothe mot holy {eruauntes of God, whiche are all far from thefulfillyng of the lawe,but are compaſſed about with many tranſgreſſions. — ¢ Tt ™ Ow ta The grace of Chrift. Fol.199. the prontifes of the Gofpelare putin place of thent,which do offre free fozgeueneffe of finnes,thep bryng to pafle that not onlp we our ſelues be acceptable to God, but that out workes alfo haue thetr thanke:and thot this onlp that the Lord accepteth them, but allo extẽdeth to them the bleflinges whiche were bp couenant Duc to the keping of the lat. Igraunt therefoze, that thofe thinges whiche the Lord bath pzonit- {ed in his laweto the folowers of righteoutneffe € holineile, are reu⸗ dred to the wozkes of the fapthfull ; but in this renbepng, the caule is alway tobe colidered that pomecth grace to wozkes. ow cauies we fee that there be thzee. Che firftis, that God turnpng away bis light fra the mozkes of his ferudtes , which alway delerue rather vepzorhe | than pꝛaiſe embꝛacteth them in Chart, and bp the onlp meane of fatty reconcileth them to himlelf without the meane of wozkes. Che lech, that of bis fatherly kindnefle and tender mercifulnelfe , be lifteth bp wozkes to ſo great honour, not wepeng the wosthinefle of them that be accompteth them of fome balue. The third, that be receiucth the berp fathe wozkes with pardon,not imputyng the imperfectis, wher⸗ withthey al beyng defiled, Hould otherwiſe be rather reckened amog finnes than bertucs. and hereby appereth how much the Sopbitters haue ben Decetued, whiche thought that they bad gaylyeſcaped al ab- furdities when thep ſayd that wozkes Do notof tyeit owne inwarde goodneſſe auaple to Delerue faluation , but bp thefogme of the couez nant, bicaule the 1020 bath of bis liberalitie fo much eftemed them⸗ But in the meane time thep conftdered not, howe far thofe workes whiche they mould haucto be meritorious were from the conditid of the promiſes, buleile there went befoze bothe iuftification grounded bpon only fapth,and the forgeueneiſe of ſinnes, by which euẽ the good wozkes themfciues hauencedeto bewiped from ſpottes. Therefore of thzee caules of Bods liberalitie by which tt is bzought to paſſe that the workes of the fapthfull are acceptable, thep noted but one, ſup⸗ petted two, pea and thofe the principall. They allege p fapeng of Peter,wbhiche Lube rehearleth in P Actes: J {inde in truthe that God is not an accepter of perfones: but in eue⸗ tp nation be that Doty righteouſneſſe ts acceptable to him. Bnd here- upon thep gather that whtch lemeth to be bndouted, that if man Doth by tight endenozs get himlelle thetauoz of God, itis not the beneftz ciall gift of God alone that he obtepnech (aluation :peathat God doth {oof bis mercie help a finner. that heis by wozkes bowed to mercie. But pou can inno wile make the Scriptures agree together, vnleſſe pounote a double acceptpng of man with God. Foz, fuch as manis bp nature, God findeth nothyng in him whereby he maye be enclinedto mercie, butonlp miſerie. Ff therfoze tt be certapne that man is naked and needy of all goodneſſe, and on the other fide full tufted and loden With al Bindes of eucls,when God kirſt recepueth them:fo2 that qua- litie, J peap pou, thal we lay that be is worthy of the heauẽly callings Swap therefore with the baine imaginpng of mevites, where God fo euidẽtly ſetteth out his free mercifulneile, Foz, that which in the fame place is ſayde by the voice of the Angell to Coznelins, that his pꝛay⸗ ersand almes badalceded into the (ight of God, is by theſe men moſt lewdly wetted, thatman bp endeuoz of good Wozkes is prepared to receiue Act. Pe txxiiij. — = Sa 3.0.0, Of the manner how to receiue receiue the grace of God. Foz it muſte needes be that Coanelius thas already enlightened with p Spirit of wildome, fithe be was endued mith fruc toildome, namely with pfeare of Sod: p he was fanctitied with the fame Spirit, ſith be was a folower of righteouſneſſe which the Apottic teacheth to be amok certaine frute therof.Al thole things theretore whicheare ſayd to haue pleated God tn him, be bad of bis grace to faristt of p he DID by his own endeuoz pꝛepare himielfto re⸗ ceitie tt. Truely there cd not one (pliable of the Scripture be baought fozth that agreeth not with this Doctrine, p there ts none other caule fo2 God to accept man bnto him, but bicaule he ſeeth that ma Hould be cuerp way loft, ithe be left to himlelfe: but btcaufe he will not haue hun lof, be vſeth his oton mercie in Deltuerpng him. Now we fee how this accepting hath not regard to the righteouſneſſe of man, but isa mere token of ihe goodnelfe of God toward men bepng miferable and motte buwogthy of fo great a benefit. But after thatthe Lod hath bzoughtman out of the bottomleſſe depth of Deftruction, and ſeuered him to himflelfe by grace cfadop- tion: bicaule be hath newe begotten him and newely kormed hin ine toanewelite, be nowe embzaceth bim, asa newe creature with the giites of bis Spirit. Chisis thatacceptyng whereof peter maketh mention, by whiche the fapchfull areafter thett bocatton allured of God euen tn reſpecte alfo of mozkes: foz the Logde can not butioue and kifle thole good thinges whiche he worketh in them by his Spi⸗ Tit. But this is alwaye to be rememb2ed ,thatthepare none other- wife acceptable to Godinrefpeet of wozkes , but in ag muche as fog their caule and kor their fakes , whatloeuer good wozkes he bath ge⸗ nen them in encreaſyng of bis liberalitie, be alfo bouchefaueth to at⸗ cept. Foꝛ whenle haue they good wozkes, but bicaule the 1020,a8 be bath chofen them foz veſſels bnto honoz, fo will garni the with true godlineffes Whereby allo are they accompted good as though there were nothing wanting in them, butbicaule the kinde Father téederlp rauneth pardon te tholenefogmities a ſpottes that cleaue to thems ummarilp, be Cignifieth nothing els tn this place, but that to God bis childzen are acceptable a louely in whom be ſeeth themarkes and features of bis omne face, Foꝛ me baue in an other place taught that regeneratio is a repairyng of the image of God in bs. Foz afmuch as * cherfoze whereſoeuer the 2 02d beholdeth bis owne fare,be both wor⸗ thilp loucth it and bath itin honoz: tt is not without cauielayd , that the life of the faithful bepng framed to holineſſe € tighteouſneſſe pleas {ety bim, but bycaule the godly bepng clothed with mogtal! ee, are, pet {inners , and thet good wozkes are but begonne and ſauoryng of the faultineite of the lethe: be cannot befauozable nepther to thoſe nor to thele, vnleſſe he moze embgace them in Chriſt than in thems felues. After thig manner are thole places tobe taken, whiche teftifie that Godis kindea metctiull tothe folowers of tighteouſneſſe. Mo⸗ ſes ſayd to the Iſraelites, Che Lozd thy God kepeth couenant, to a thoufand generations : which ſentẽce was afterward bled of the peo⸗ ple foza common manner of(peache. SoLoalomon in his folemne: prayer, lapth,o2d God of Flracll, whiche kepeſt couenantand mete tie to thy ſeruãtes which walke befoze thee in theit whole — a The sraceofChrit? / Fol.roo, ſame wordes are alfo repeted of Achemias.fo2,ag th al pᷣ couenãtes Nehe.i. ; | of his mevcie, § Lozd likewile on thete behalues requireth of hig ler⸗ uãtes bprightnetle x holinefle of lite, that his goodneſſe Hould not be made a mockeric,z that no nan {welling with vaine retopling by rea⸗ fon therof Hould bleffe hts one foule, walking in the meaue time in the peruer(neffe of bis omn beart:fo his wil ts by this wap to kepein their Dutie them thatare admitted into the comunté of the couenat:pet neuertheleſſe the couenãt it (elf is both made at the beginnyng free, € perpetually remapneth {uch. Alter this maner Dauid when he glori⸗ 5. eth p there Was redzed to him reward of the cleanneſſe of his hades, pet omitteth not that fountaine which J haue (poken of, that he mas drawen out of the wombe,bicaule God loucd him:where he fo ſetteth out the goodnefle of his cauſe, thatheabateth nothyng fromthe free mercie Whiche goeth befoze all giftes, whereofit ts the beginning: And here bp $ way tt Halbe pzofitable to touch what thele fozmes of ſpeakyng Do Differ from the pꝛomiſes of the lato. F cal pꝛomiſes of the law.not thole which are eche where comonly wꝛittẽ tn the bokes of Moles:(foz as much as tn them alfo are found many promifes of p Goflpebbut thole which peoperly belong to the minifterie of the lam, Such promiſes,by what uname fo euer pou lift to cal them, do declare that there is temard redp bpon condition, tf thou do that which is cõ⸗ maunded thee But when tts (apd, that the Lozd kepeth the couenãt of mercie to the which loue him, therin is rather Hewed what miner of men be bis feruantes which haue faithfully receiued bis couenant, than the caule ts expꝛeſſed tobp the o2d Mould do good to them. row thisis the manner of ſhewyng tt.As the Logd vouchſaueth to graunt bs p grace of eternal life,to this end that be Hould be loued, feared.@ horozed of bs: ſo whatſoeuer pꝛomiſes there ave of his mercie in the ADcciptures, they are rightfully directed to this, and thai we ſhouid euerence and worſhip the authog of the benciites. So cite therefoze as we heare that he Doth good to them that kepe bis law let bs remẽ/ ber that the childzen of Godare there fignificd by the dutie whiche ought to be continual tn them:that we are fog this caufe adopted, that me Hould honoz bimto2 our Father. Cherfoze ie we Hould diſherite our ſelues from the right of adoptis, we mutt alway endeuor to this wherunto our calling tendeth. Out let bs againe kepe this in minde,p the accoplisment of the merce of God hangeth not bpd the wozkes of the faithtull:but that he therfoze fulftileth the promiſe of faluation to them whiche anfwer to their calipng tn vprightneſſe of life, bicaule in them be acknoweth the natural tokes of bis chilizen which are ru⸗ led with his Spirit vnto good, Herunto let p be referred which ts inp rb.polalme ſpoken of the Citezens of P Church, 202d whoe Hal dwel in thy tabernacle, and whoe ſhal reſt in thy holy bill: Che innocent in pout, Dent, { hades of a cleane heart ac. Agayne in Clate, Abhoe HallOwelwith Lea. wrk, Deuouring fire 2 He that doth cighteouſneſſe, be that (peaketh right thinges tc. For thereis not deferibed the faye whereupon the tayth⸗ full may ſtand befoze the Lozd, but the manner wherewith the mot merciful father bringeth thé tnto bis felowMip ,& therein defendeth æ ſtrẽgtheneth them, foz;bicaule be abbozreth ſinne, he loueth righte⸗ oulnele:who be topneth to himlelt, them he cleanteth wo his (pirit,p he | map qty. ’ Hi ih * ——— SO ae deur Ent th luc.i. vt, ant a * ~ Ofthe manner how to receiue nap make thé of like faſhion to himſelt e his kingdome. Therkfore if p queſtion be of p firſt cauſe wherby the entrie is made open to the holy Ones Info the kingdome of God, fro whenſe thep haue Pp thet may ftand fa eabide intt,we baue this anſwer ready, bicaulethe 102d by his mercie both hath ones adopted them, & perpetually Defendeth them, But if the queftion be of the manner,then we muſt come Downe to rez Generation andthe frutes therof, which are reherſed in that Pſalme. But there (emeth to be much moze hardneſſe tn thele places, which Do both garnit good wogkes with the title of righteouſneſſes affirme that man is iuſtitied bp thein.Df the fir fozt there be berp many pla- ces,tohere the obferuinges of the comaundementes are called wittift cations 02 righteouſneſſes. DE the other fozt, that isan eraple which is in Woles,Chis Halbe our righteouſneſſe, ifwe kepe all thele come mMaidementes. And if thou take exception & fay that this ts a peomile of the la, which being knit to a cõdition impoſſible pꝛoueth nothing, There be other of which pou cd not make p fame anfwer,as this, ana P Halve tothee foz righteouſneſſe before the Lozd, to redeliuer to the pooze man his pledge ec.Againe,that which the Prophet fapch,p the zele in reuenging the ante of Iſraell, was imputed to Phinees fog righteouſneſſe. Therfore the Phariſees of our time thinke p here thep haue a large matter to tridph vpon.Foꝛ when we lap, that when the righteouſneſſe of faith ts Cet bp, p tuftificatts of wozkes geueth place, by the fame right thep make this argument , Ff righteoulnesle bee of workes then itis falle that we ave tuftified by fatth onlp . Though F gtaunt that the commaundementes of the law ate called righteoul- neſſes: it is no maruell: foꝛ they are ſo in deede. Howebeit we mute warne the readers that the Grecians haue not fittly tranſlated the Hebzrue word Hucmi, Dikaiomata, righteouſneſſes fo2z comaundemets, But fo2 the wo2de, J willinglyreleaſe mp quarell . Foz neyther doe We Dente this to the law of God, that tt conteineth pertect righteoul= neile. fo2 although, bpcaule we are Detters of all the thinges that it commaundeth, therfore euen when we haue perfozmed ful obedience therof.we are bnpzofitable ſeruãtes:yet bicaule the loꝛd hath vouch⸗ ſaued tograunt tt the honog of righteoulnelle,we take not away that whiche he bath geuen. Cherefoze we willingly conkeſſe that the full obedience of the late is righteouſneſſe: that the kepyng of eueryp cos maũdement, is a part of righteouſneſſe, pf lobe that the whole ſumme of righteouſneſſe were bad in the other partes alſo. But we Denie that thereis anp where any ſuche korme of righteouſneſſe. AnD therefoze we take away the righteouſneſſe of the law,not fo2 that it is maymed and vnperkect of it felfe, but for that by reafon of themeakenefle of out fel itis no where ſeene. But p Scripture not only calleth ſim⸗ ply the comaundemetes of the Loꝛd righteouſneſſes:but tt allo qeueth this name to the mozkes of the holy ones. As when it reporteth that Facharie e his wife walked in the righteouſneſſes of the Lozd:truelp whẽ it ſo (peaketh,it weyeth workes rather by p nature of plaw,tha bp thete owne propre eftate. Howbeit bere againe ts that to be noted, which F cue now ſayd, that of the negligence of the Greke tranflatoz is not a law to be made. ut fog almuch as Lube wold alter nothing inp receiued tradation,F will alfo not ftriue about tt , fog God bath com⸗ oN a Ti) hoo aa ThegraceofChrit. Fol.ꝛoi. commaunded theſe thinges that are in the lawe to men for righteouſ⸗ neſſe: but this righteouſnes we performe not but in keping the vohole lawe: for by euerytranſgreſſion it is bꝛaoken. Wheras therfore the lav Doth nothing but preferibe righteouſneſſe: iftoe haue reſpecte to if, all | Pp ſeueral comaundementes therof are righteouſnes:if toe haue reſpect fi to men of whome thei are done, thei Do not obteine the pratfe of righte⸗ | ouſn eſſe by one worke , beinge treſpaſſers in many, and by that fame —— toorke whiche is euer partly faulty by reaſon of imperfection. But now F come to the fecond kinde, in which is the chefehardnes. ¢ Paul hath nothing move ſtrong to prove the righteoutmelle of fatthe, — than that whiche ts written of Abꝛaham, that hrs faithe was imputed — ae fo hint for righteouſneſſe. Sith therfore ttis ſaid that theactedoneby © Phinees was imputed to him for tighteoufnele : what Paule aſffu⸗ meth of faith,the fame may we alfo conclude of worxks. Whervpon out aduerlaries,as though thet had wonne the bictore, determine that we are in Dede not iuftified without faith, but that we are alſo not tuftified by italone,and that wo2rkes accomplith our righteouſneſſe. Therefore here J beleache the godly, that ifthet knowe that the true rule of righ: teoum̃eſſe is to be taken out of the Scripture only, ther will religioullp and earneſtly weie with me, how the Scripture may without cauillatts ons be rightlp made to agree with it felfe. For atmuch as Paul knewe P che iuſtiticatiõ of faith is p refuge for them par deftitute of their ovon righteoutnelle, he Doth boldly cõclude Palthetp ariuttified by faith ar excluded from the righteouſneſſe of works But fith itis certapne that the iuttification of faith is common fo ail the faithful, be Dothe thereot i with ike boldenelfe conclude that no man is iuſtified by worus, but raz ther contraricwife that men ave tuftitted without any belpe of workes. But itis one thing to diſpute of what balue vooꝛks are by themfelues, and an other thing tobat accompt is to be made ofthem after the ſta⸗ bithing ofthe tighteoufnerle of faith. Ifwe hal fet a price bpon morks according fo their worthinefle, woe Care that thet are bniworthy to come into the fight of God:and therefore that man hath no workes whereof he may glorie before God:then, that being fpotled of al helpe of works he is tullsfied by only faith. Povo woe Define righteoutnesfe thus,that a finnet being recciued into the communion of Chrift, is by bys grace res conciled to Sod,tohen being cleanſed with hrs bloode he obteineth for⸗ geueneſſe of finnes,and being clothed with his righteouſneſſe as with his oton, be ſtãdeth aſſured before the heauenlytudgment ſeate. Whẽ the forgeueneſſe of finnes is (et before, the qood toozkes which folowe haue now an other baluation than after their oton Deferuing: bycauſe whatloeuer is tn them vnperkect, is couered with H perfectio of Chait: twhatfocuer fpottes o2 fylthineſſe there ts tf ts wyped away wyth bys cleannefte,p tt maye not come into examination of the tudgement of God. Cherfore when the giltines of al trefpalles ts blotted out, wheres by men are hindred f thet can bring forthe nothing acceptable to God, and wohen the faulte of imperfection is buried twohtche ts wonte alfo to Defile good workes:ðᷣ good woꝛkes which the faithful Do,are compted tighteous,o2(vobich is all onc)ave imputed for righteoucneſſe. How ifany man obtect this againſt meto affatle the righteouſneſſe - of faithe, fivtt F will athe bohether a man be — righteous fo one " , 03 Of the manner howe to receiue or tion holp woꝛks being tn the reſt of the works of hig life a treſpaſſet of the law. This ts moze than an abſurditie. Chen F will aſke it he be compted righteous for many good works, yi he bein any parte founde Giity. This alfo he Mal not be fo bolde to affirme, when the penal ordi⸗ nauce of the law crieth oute againt tt, a proclameth al them accur(ed Deut. xxvij pohich haue not fulfilled althe comaunDdDementes of the lawe to the bt- ; Fob. tit. f Pout, termott.Worcouer FJ totl go further eafs,vohether ther be any work p Deferucth to be acculed of no vncleanneſſe o2 impertection. And howe could there be any ſuch before thole etes,to wohom euẽ the veryſtarres are not cleane enough,nozthe Angeles righteous enough: So thal be be compelled to graunt that there ts no good worke which is not fo des filed with tranſgreſſions adiopned toitlh it, ¢ with p corzruptnefle of it felfe,that ttcan not have the honoure of righteouſneſſe. Nowe if it bee certaine that tt proceedeth from the rightcoutnetle of faith p woorkes which are otherwife vnpure, vncleane and but halfe workes,not wor thy of p light of God, much leſſe of his loue, are imputed to righteouls neile,whp do thet w boaſting of the tightcoufnelle of workes deſtroye theiuttiftcation of faith, wobheras if this iuſtification were not thet hold in baine boatte of that righteoulnes ¢ Mypll thei makea bipers bitthe Foꝛ therto end the faiengs of the bngodly me. Chet can not dente that the iuftificatis of faith is the beginning, foundatis,caute,matter,¢ tubs ſtance of pᷣ righteouſneſſe of toorks: pet thei coclude man is not iuſti⸗ fied by faith, bpcaufe good woꝛkes alfo are accoptedD for righteouſneſſe. Therfore let bs let paſſe hele follies a confelle as the trũth is, p ifthe righteouſneſſe of works of What fort ſoeuer it be accopted , hangeth be pon the iuſtiticatiõ of faith, ft is by this not onely nothing miniſhed but alfo cOfitmed, namly woberbi the ſtrength therofappeareth more mighs ty. Meither yet let bs think f works at ſo cõmẽded alge fre iuftificatts, pᷣthei allo afterward come into p place of iuftificng a mq, oꝛ Do parte p Office betwene them & fatthe. Foz vnleſſe the tuftifteatis remaine alway tobole,the vncleannes of woꝛkes ſhalbe vncouered. And it is no abſur⸗ Ditie,p a man is ſo iultified by faith p not only he himfelfts righteous, but alfo his woorkes are eftcemed righteous aboue their worthyneſſte. After this mane we wil graũt in workes uot only a righteoulnes in parts(ag out aduerfaries théfelues wold haue)but alfo itis alowed Of God as tfit wer a periect a ful righteoutnetle. But if we temẽbꝛe bpd what foudatis itis bpholdé,al p diſticultie Hhalbe difolued . For then « not til the it beginneth fo be an acceptable morke, tobe itis receiued th patds. Mow wobenle cometh pards, but bicauſe God beholdeth both os ealourthinges tn Chrifter Therefore as we, when we are qra ed nto Chzitt,do therfore appeare righteous before Sod, bicaule our wickeds nelles are couered with hts tunocence,fo our woꝛkes are & be taken for cighteous, bicaufe whatfocuer faultines is otherwiſe in thé, bemg bu⸗ cied in f cleanneſſe of Chꝛiſte, it ts not imputed. So toe may rightfully fai,p bi onli faith not oly woe but alfo our woꝛks ar tultifted. Now ff this tighteoutnes of woꝛks of vohat forte ſoeuer it be, hangeth bps faith x ftee tuftification,¢ is made of itsit ought to be fncluded vnder it, and to be fette vnder it as the effect vnder the caule therof,as F may fo cal tte fo farre is it ofthat it oughte to bee rayſed bp either fo deſtroy 02 dar⸗ HKo.titi, wii Ken if, So Paule,to dzyũe men to confeſſe f oure bleſſedneſſe cathe | 0 The grace of Chrifte. Fol.263. ofp mercy of God, not of Works, chefti enforcer h that Caping of Dauid, Blefled are thet whole wniquities ate forgeuen, and whole ſinnes are couered, Bleſſed is he to whom p Lord hath not unputed finne. It anp mg Do thꝛuſt in fo P contrary innumerable favings wherin bleficonefle feemcth fo be geuen to works:as ave theſe:Bleſted is che man vohiche keareth the Loz, tohiche bath pitie on the poore, which bath not wal⸗ ked in the councell o£ the wicked, which beareth temptation : Bleſſed ate they which kepe iudgement, the budefiled, the poore in Spwit.the mecke, the merciful, ac. they Hall not make but that it hall bee true which aul Caith for bicauſe thofe thinges that archer cõmended are neuer fo in man, that he is therfore allowed of God, it foloweth p man is alwai miferable,bnieffe he be Delinered from mifery by forgeueneffe Of finnes.ffo2 aſmuch as therfore all the kindes of bleſſednes which ar extolled in the ſcriptures, do fal Dowon bod, fo p man receiueth feute of none of thé,til he haue obteined bleſſednes by forgeuenes of fins, whtch mat afterward make place fo2 thé:tt foloweth p this is not only p hick & the chefe but alfo the only bleſlednes:vnleſſe paraduenture you will haue that it be weakned of thofe wohich conſiſt in it alone. Mow theris much lelle reafon why the calling of me righteous houlde trouble bs, wohich is cõmonli gene to P fatthful. Jgraũt verili p thet ar catied rightẽ dus Of Pp holines of lif:but for afmuch as thet rather endeuor top folo- wig of righteouſnes, than Do fulfil rightcoutnes it {elf,it ts mete vᷣthis tighteoutnes fuche as tt ts, giue place to the iuſtitcication of faith, from wyence it hath that which itis. But thet fay that we haue pet more buſines with James nameipe tobich th opé borce fighteth againſt vs. Foꝛ he teacheth both p Abrahã was tuttified by works and alfo that al we are tuftified by worbes, not by faith only. What then· wil thet draw aul fo fight with Famese FE thet hold James for a minifter of Chri, his ſaying mutt be fo take that it diſagre not fro Chat (peakig by the mouth of Paul. The holy ghoſt affirmeth by the mouth of aul that Abrahã obteined righteoufneſſe by faith not by toorbes:4 We alfo Do teach that all are iuſtified bp faith without the works of p labo. The fame holy ghoſt teacheth by James that both Abꝛahams righteouſnes and ours conſiſteth of toorkes, hot ofonly faith. It is certain that the holy ghoſt fighter not vw himſeite. What agrement thall ther be therfore of theſe two-FJt is enough forp aduerfaties,if thet pluck bp the righteoulnes of faith tobich we wolde haue to be fattened with moſt depe rootes:but fo render fo tonfciences their quietneſſe, chet haue no great care. Whereby berilp pou may fee p thet gnaw y tuftiftcatts of faith, but in P meane tim Do apoint no mars of tighteoulnes tober cofciences may Kay. Therfore let them triumph as thet liſt, ſo f thet may boafte of no other victorte than f thet hauetas ken atoap all certainetie of righteouſneſſe. And this wretched bictorie thei hal obteine where $ light of truth being quenched,p lord thal fut: fer the to ouerſpꝛed p datknes of lies. But wherfoeuer p truth of God thal and, thet hall nothing prevaile.F deny therefore p the faieng of James which thet Kill chtinually hold bp again vs as tt wer pH heide of Achilles Doth any thing at al make fo2 thé. That this map be made plaine, firſt we muſt loke at p mark p the apoſtle Hooteth ate then we mul note voher thet be Deceiued, Bicaule aap hoere the many —* Mi mifchefe OC, Fs fe 36a, crttt Pꝛa.xiiii * t. 3>fal.t,t,! Jam.i. Po.cvi.ii € cxixp.i. Matv. iü 1 11 Barn. th Of the manner howe to receiue niffchefe is Wont to be continualin p Church which openly betwrated their infidelitie,in neglecting ¢ omitting al p propre works of f faiths ful, pet celled not to boaſte of p faife name of faith: James doth here mock toliſh boldnes of fuch mẽ. Therfore tt is not his purpoſe in any point fo diminith f force of true faith, but to thew how fondiy thofe tris fles Did chalenge fo much p vaine image of tt,p being contented her thet careleily ranne diffolutely abꝛoade into all licentiouſneſſe of dices. This ground being cõceiued, it chalbe eaſy fo perceaue wohere oure ad⸗ uerlaties Do miſſe Foz thei fal into two Deceitesin p wo2d,the one in P name of faith,p other in p word of iuſtiſieng. Whereas the Apoſtle naz meth faith a vaine opinion farr Diftant from p truth of faith, tt is ſpokẽ by waie of graunting, which ts no Derogation to the matter : vohych he Mewoeth at p beginning tn thele wo2d3.What proftterh tt,myp brothre, Fé any man fay p he hath faith, hath no voorks· He doth not fay, it a⸗ ny haue faith mout workes, but, Ff any man boaſt.Moꝛe plainely alſo he fpeaketh a little after, where hen mockerie maketh pt worſe than the deuills knowledg:laſt of al, voben he calleth it Dead. But by the de⸗ finition pou maye fufficientlp perceaue tobat hee meaneth. Thou bele- uelt( faith he)p there is a God, Truely if nothing be conteined in thys ‘ faith but to beleue that there is a God, itis novo no maruel it it do not iuſtifie. And wohen this ts taken from it, let bs not think that anything is abated from the Chauttian faith,the nature tohereof ps farre other⸗ hoife. for after what manner Doth true faith iuftifie bs, but vohen it cõ⸗ iopneth bs bith Chriſt, that being made one v him, we map eniop the partakyng of bys righteouſneſſe. Ft dothe not therefore tultifie bs by this that tt conceiueth a bnowledge of the beinge of God, but by thys that it reſteth bpon the alurednefle of the mercy of God, We Haue not pet the work, vnleſſe we eramine allo the other deceite in the word, for afmuche as James fetteth part of iuftificatio in works. Fé you bol make James agreing both vo the relt ofthe Scriptures, € tw himfelf,pou mutt of neceſſitie take the word rk pai in an other Cignificatis tha tt is take in aul for paul faith poe ariuftified, whẽ p remẽbꝛance of our vnxighteouſnes being blotted out, we ar accopted ‘righteous. Ff James had ment of f tabinge, he had voꝛongetully alles gedp out of Woles, Abrahã beleued God. ãc. for he thus frameth it tos gether: Abraha bt works obteined righteoufnes,bycaute he ticked not at pᷣ comaundemét of God,to offer bp his fonne. And fo the Scriptur was fulfilled vohiche faithe, that hee beleued God,and tf was imputed to him for righteouſneſſe. Ff it be an ablurditte,that the effect is beſore hys caule,epther Motes dothe in chat place falfely teltifie,chat faythe was imputed to Abraham for vighteoutnefle : o2 he deſerued not righ⸗ teouſneſſe by that obedience tobhiche he ſhewed in offering bp of Iſaac. Abꝛaham was tultified by his faith, tohen Iſmael was not yet concei⸗ ued, whych Was nowe growen pat childehode before that Iſaac was bore. How therfore hal we ſaie that he got to himfelf righteonſneſſe by obedience vohich folowed long aftertoard- Wherefore either James Did MrongFully mifturne the ordre(which tt is a wickedneſſe to thinke) o2 he meant not to fay that he was iuſtified, as though he deferued to be accompted righteous. How then Truely it appeareth that he ſpea⸗ Beth of the Declaration of righteouſneſſe and not the imputation:as ‘4 e Thegrace of Chrift. 7 Fol.263 he had fade. Whoſo are righteous by true faithe, thei doe proue cheir righreoufnelle vo obediẽce & Good Works not w a bare & tinagelike biz for of faith. In a fime,he Difputech not by what meane we ar iuſtitied, but he requireth of f faithful a worbing tighteoutnelle And as Paule afficmeth ᷣ mẽ be iuttified out p help ot woꝛks: fo Janes Doth here Suffer théto be accopted righteous which want good workes. The cis fidering of this end, hal deliuer bs out of al Dout. for our aduerfaries are hereby chefelp Deceiued,> thet think p James defineth p mance of iuſtifieng, voheras he trauaileth about nothing cls but to ouerthꝛowe their peruerſe careleſnes bohich Did vainly pretend fatth to excuſe their Delpilinge of good workes. Therefore nto howe manye wares foeuer ther wꝛeſt p words of James, thei thal tozing olit nothing but two fens tences:p a baine bodiſeſſe ſhewe of faith Doth notiuttifie, a pᷣ a fathful man not cõtented w fuch an Imaginatiue ſhew, doth declare his righ⸗ teouſneſſe by good wozrkes. As for Pp which thei allege out of Saul the famemeaningsfthedoers 13 of Plaw,not p hearers at iuſtified it nothing heipeth them. Jwill not 350,450, efcape away vo the ſolutiõ of Ambrofe,P that is therfore (poke bicaute the fulfilling of the law ts faith in Chrifte.fo2 J fee pitts but ameare farting bole, which nothing nedeth where there is abroad way open. There p Apoltle thꝛoweth Down pa ewes frõ folith cofidence, whyche boatted thẽſelues of the only knoboſedg of the latw,whenin the meane time thei were the greatelt deſpiſers of tf. Therſore that thet told not Hand fo much in their ovon conceite fo2 the bare knowledg off lawe he warneth the,p if righteoufnelle be fought out of the law, not} knots ledg but $ obferuing of if is tequireD.We verily make-no Doubt of this P the righteoufnerle of the law ftandeth in workes:nor pet of this alfo, thatthe righteoulnelle cõſiſteth in the worthineſſe ¢ merites of works, But it is not pet proued,p we are iuftified by works, vnleſte thei bring forth fome man p hath fulfilled pᷣ lawe. And p Paui meant none others wife, b hanging together of text Halbe a ſufficient teftimonie . After that be had generally codemned the Gentiles a the Jewes of vnrigh⸗ teoufnetfe,then he deſcendeth to the particular thetoing of tt, & faith p thet which finned wout the Lawo, do periſh wout the lao:which ts ſpo⸗ ken of Gentiles:but thet whiche have finned in f law, are iudged by Plawswbhich perteineth to the Jewes. Pow bicaute they winkinge af their ovon trefpallinges, proudly gloried oft he onely law:he adiopneth P Which mot fitlpagreed, f the lato boas not therfore made, f mẽ Hold be made righteous by only hearing of p boice theroi:but then a not til then when thet obeied:as tf he Mold fap: Spebet thou righteouſneſſe tn the law·allege not ÿᷣ hearing of it,wohich of it felfis of (mallimportaces but being works, by whiche maieſt Declare p the lawe was not fet for thee in baine. Dé thele workes bicauſe thei were all deftitute , tt folo- tued p thei wer (poled of qloriég of $ lato. Therfore we mutt of pᷣ mea⸗ hing of Paul tather frame a contrary arqument. Che righteouſnes of the law conſiſteth in > perfects of works. Mo man can boat } he hath by wworkes fatiftied H lam. Thertore there 13 no righteounes by p latw, Pow thet allege alfo thele places wherin pᷣ faithful do boldly offer 14. their righteouſneſſe fo piudgmente of God fo be cramined,& require p fentéce be geué of them according to it. Dé which Cort ave theſe: Judge Pla.vit.⸗ Alt, me — pte Fee Re ie OF the manner howe to receiue sf .roii.t, Me D 102d According fo my righteoufnes, a according fo my innocence which are in me. Again, Weare my righteoufnelle,D God, Chou have pꝛoued mp heart, a halt difited itin the might, ethere wag no wickeds socal roiti Helle founde inme,Againe, Che Lore hall rendze to me according to iti. My tightcoutnelle, x he hal recompente me according to p cleanneiie o£ my hands.Bicaule F haue kept p waies of f Wo, ¢ haue not wicked | _ Ip Departed fra my God, And F ſhalbe bnfpotted ¢ hal kepe me trõ me Pſa.rtvi. iniquitie. Again, Judge me, Lorde, bycaute FZ haue toaiked in mine ina “4 nocence,F haue not ht vo lieng men, Jwil not entre in wh the pᷣ do oper Red things. Weltroy not my foule w ÿ bngodly,my life w men of bloods | in whoſe hands ar iniquities:whoſe right band ts filled wb giftes But | F have walked mnocently.F haue aboue ſpokẽ of the aftiance which pᷣ : Holy ones do feme {imply fo take to théfelues of Works .As for theſe te⸗ fiimonies p we haue bere alleged, thet hal not much accõbꝛe bs it they be vnderſtãded accowing to their compaſſe, oꝛ (as thet comonly call it) theit ciccumftance. ow p Came is Doble. for neither would thei haue them to be whoiv eramined, p thet Hold be either cõdẽned on acquited according to p continual courte of their whole life: but thei bringe into iudgment a (pecial caufe fo be debated. Meither Do thei claime to thene: (clues vighteoutnes in retpect of f perfects of God, but by comparifors, ofnaurhty a wicked mẽ. Firk vohen H iuftifieng of man ts entreated of, it is not only required p he have a good caule in Come particular mater, but a certaine perpetual agreement of righteoutneſſe in his whole life. But p holy oues,when thet cal bps p iudgmẽt of God to approue their innocencie,do not Offer théelelues free fro al giltineſſe a tn euery bebalfe fauitletfesbut berily whẽ thei haue fattned thett aftiance of {aluation in Hts goodneſſe ovely,pet ttulting p he is H teuenger of P poore afflice ted again right & equitie,chei cémend to hin p caule therein H innos tent are oppreſſed. But when thei let their aduerfaries wh the before Pp fudgment ceate of God, thei boak not of fuch an innocence as Hal auns fier to p purcuelie of God it it be ſeuerely fearched,but bicaufe in copas tifon of > maltce,obftinacie, futtlette ¢ witkedneſſe of their abuerfaries thei snot } their plainties,righteoutnes fimplicitie, ¢ deanes is kno⸗ te 4 pleafing to God:thei feare not fo cal bps him fo be iudge betwene i.Da.nl ehecelues a the. So when Dauid laid to Saul: The lorde rendre to e+ Fil, erp ma according to bis righteoumelle € truth:he meant not that the {od Chotd examine by himfelfe remard cuery man according fo His de⸗ derings, bat he toke p lozd to witneſſe, how great his innocẽcy was in coparus off votchedDnes of Saul. Bnd Paul hamtelt. whe he boketh rh # Cott. Ehig gloueng Phe hath a good witnelle of colcience, P be hath trauay⸗ il. {ed th fimplicitre & Dptightnelle in f Churche of God, meaneth not p be Laideth pa {uch gloziég before God: but being copelied wb f ſclaũders of > wicked, he detẽdeth hts faithful a hone Dealing which he knew to be pleating tof merciful kindnes of God, agaié al euel (peaking of mé | LCoriti. wyyatfocuer it be For we Ce what he faith in an other place,that he kno J. seth no euel by buntelf, but f he ts not therby iuftified: namlp bicaute He kaew Pthe udgment of god far furmiteth H bleareyed ſight of me, How foener therfore p godly do defend their innocẽce agaiſt p bypocei fie of P bngodly,by y witnelling a iudgmẽt of God:yet when thet haue id doe wyth God alone, theyall cryc oute wyth one mouthe: —_ t TO) eee | The graceof Chrifte, / Fol.264s Nt marbke iniqtifie, Lorde, Lode who hail abide it: Cntre not into iudge⸗ Api | Ment with thy ſeruantes: bycauſe every one that liueth Hall notbews sor ay | fiftedin thy fight:and diſtruſting their owne voorkes,thei gladly tings yao) Thy goodnefle ts better than fe. . Thereare alfo other places not vnlyke to rhele before , in vohiche a 15 man may pet tarry. Salomon faith that he wohiche walketh tn bis vp⸗ 3920.17.01 rightneſſe is righteous. Againe, That in the path of righteouſneſſe is ¢.rt. ro it life,and that in the fame ts not death. After vohiche manner Ezechiell — reporteth that he thal liue life that doth iudgmenti and righteouſneſſe. *ca. cx ter Hone of thele Do we either denye or darken. Wut let there come forthe * one of the ſonnes of Adam with Cuch an vprightneſſe. Ifther be none, either thet mutt perithe at the ſighte of God,o2 fice to the ſanctuarie of mercie, Neither Do toe in the meane time Dente but that fo the faithtull their bprightnefle though tt be but balfe ¢ bnperfect.1s a ftep tovoarde immoꝛtalitie.But tohence commeth that but bicauſe whome the 1020 hathetaken info the couenant of grace, be ſearccheth not their works according fo their deſeruinges, but killeth them w fatherly kindenesy Wherby we do not only onderftand f which the ſcholemen do teachesp works haue their value of pᷣ accepting grace. for thet meane,f toorbes which ave otherwile in fufftctent to purchate righteouſneſſe by p coues nant of latw,are by $ accepting of God auaticed to the balue of equa⸗ litte But F ſaie p thet being defiled bothe vo other trefpallinges & with theit ovone fpottes,are of no other balue at al, than info muche as the lord tenderly graunteth pardõ fo botbhe:p is to fay, geueth free righte⸗ | oufnelle to ma. Meither are here hole praiers ofthe Apoſtle ſeaſona⸗ py citi ly thnuft in place, tober he wiſſheth fo great perfectis to p faithful,that i. Theſ. v thet may be faul tiefle a vnblamabie in the Day of lord. Theſe wordes wa. | in Deede / Celeftines did in olde time turmoile,to aſfirme a perfectis = tighteoufnes tn this life. Sut, whtch woe thinke fo belufficient,weans = ſwer brefely after Auguftine,that al the godly oughte in Dede fo endez uoure toward this mark, p thet may one Day appeare ſpotleſſe ¢ fault- leſſe before } face of God:but bicauſe che belt ¢ moſt excellent maner of this ltfeis nothing but a going foꝛward, we thal then a not til then at⸗ teine fo this mark, when being vnclothed of this fleſh of finne toe hall fully cleaue to $ lorꝛd.xet wil J not ſtiſfely ſtriue vb him vohich will geue the title of perfectis to the hoĩy ones,fo p healfo limit the famebthe | woꝛrds of Auguttine himlelfe. whan(faith he)we toil cal p vertue ofthe L-<4 Be holy ones, perfect:to the fame perfectio alfo belongeth the acknowled- le ging of inperfection bothe in trueth and in humititic, Che. rbtit. Chapter, y hat of the rewarde,the righteoulnelle of woꝛkes is ill gathered. — AY Dio let bs paſſe ouer to thoſe ſaiengs which affirme,p God « MSH X boil rendꝛe to euery man according to his workes:of whiche Mat. xxi NP fort are thete.cuery man thal beare away p tobich he bath xvi. QT) Done in § body, either good 02 evel. Glory ¢ honoure to him "02.0 that woorketh qood:trouble ¢ diſtreſſe vpõ euery foule of him that wor oan ye Keth evel. Aud thet whiche haue Done good thinges, Hall goe tothe ~ is refurrection of lifesthei which haue Done cuell, info the refurrectton Of py. 5 ‘ qdgement . Come ye bleed pf my fath “ad : — hungred, tye “ar rept, Ait. — Of the manner howe to receiue me meate:7J haue thirſted,a ye gaue me drinke. at. And w thẽ let bs al⸗ fo ioine thefe taiengs, which cal eternal life p reward of works. Ot whi⸗ He che lort ar thefle. Che rendring of p handes ofa man chalbe reſtored to He Him Hep feareth p comaundemét, halbe rewarded.Be glad reioite, ‘ev.cy Deol, your reward is plentiful tu heauen.Cuery man tal receiue rez we.bi, WArD according to his labore. Wher itis ſaid p God thal rendze to eves ty Manaccozding to his wo2rbs,p Came ts eafily alloted. fo2,p mannes ronni, Of [peaking Doth rather thew p ozdze of folowing, than p caule wut ye is out ot dout, p the loꝛd Doth accõpliſh our ſaluatiõ by thefe degrees of u.vi. hig mercy whé thole whom he hath chole he calleth to him:thote whoe rrr. he hath called, he iuſtifieth:thoſe whom he hath tuftified he glovifierh, Although therfore he Do by his only mercie receiue chem be his into life pet bicaufe hee bungeth them into p poſſeſſion therof by the race of good works, pz he may fulfil bis work in them by Cuch ordre as he hath apointedDsit is no maruel ifit be faid f chet be crowned accogdig to their works, by tobicl out Doubs they are prepared to receiue the crovone of tinmozrtalitie. pea eafter this manne it is fittlp faid that thet worse their own faluation,toben in applieng themfelues to good works, thep pparactile thefelues toward erernail lie: namly agin an other place thes yon.vi. are chimaUnDed to Work ᷣ meate which peritheth not, when bi believing ue in Chꝛiſt chet get to thẽſelues life: a vet it is by & bp afterwarde addeds Mbich Pfonne of man Mal geue pou. Moherby appeareth p the word of ‘Working ts not fet as contrary to qrace,but is teferred to endeuoure:æ therfore tt folowerh not,p either p fatchful arthẽſelues authors of their oton faluatis,o2 f thefame proceedeth fro their works ow then-So fone ag thei are taken into the felowthip of Chritt, by the knowledge of the Golpell,e the enlightning of the holy ghott, eternal life is begone in them Now the fame good woke vohich God hath begonnein then, mutt alfo be made perfect bntil the Day ofthe low Feru, Fnd tt is made periect, when refembling the heauenly father in tightcoufnerle holi⸗ uefle,thei pꝛoue théfelues to be hts childꝛen not ſwarued out of kinde. 2 Chereignocaufe why we hold of f name of reward gather an ave gument p our works arp cauſe of faluacs. Sirk let this be Determined in our hearts, ) the kingdome of heauets not a reward of feruants,but an inheritance of childꝛẽ, vohich thet only Mal enioy,p aradopted ofthe “p.iroiit Iqdro be his childzens# for no other caule, but forshis adoptiõ.Foꝛ the Dal.till. Conne of P boud womã thal not be herr, but P fone of P frewoman. And F in ÿvery fame places, in which P-holy ghoſte pꝛomiſeth to works eter⸗ nal glorie fo2 retoard,in expreſſing p inheritance bi name, he cheweth p Matto if cometh fro els where. So Chꝛiſt rehearſeth works, wohich he recom⸗ rit, § penſeth wo ÿ rewarding of heauẽ, when he calleth p elect to p poſſeſliõ therof:but he theribal adioyneth ptt muſt be poſſeſſed by right ot inhe⸗ Colof.tif, ritance.So Paul biddeth Cervantes which do their duetie faitheiully; xiiii. to hope for reward of pᷣloꝛd:but he addeth of inheritance. We fee how — theido ag it were by expꝛeſſe woꝛdes pꝛoued p we impute net c¢ernalt : bieſſednes fo works, but fo p adoptis of god. Why therfore Bo thei thers | wal together make mentts of orks: This quettis ſchalbe made plame | tb one eraple of feripture. Before p birth of Plaac , ther wags promited Bero.v, to Abraham a feedetn which al p nations of p earth Hold be bietled:¢ FPA. a multiplieng of bis fede, which Hold match p ſtarres of p er “ps . gated, BSR fs? ande pi ti.pii hi.i. vi. | “pp ay The grace of Chriſte. kFol.ꝛo⸗. fandes of Che ſca, a other like. In many yeares atterwarde, Abraham, as he was comatinded bi P oracle, prepared himſeltto offer bp hrs fone in facriftce. When he had performed this obevience, he recepued a pro⸗ miſe. Jhaue ſworne by mp felfe(faith p lorde)bicaule p halt done thys thing, < haſt not (pared thine ovon only begottẽ ſonne. Jwil blefle thee and multiplie thy Cede as p ſtarres of the ſkie the fandes of p ſea:thy - {ede thal poſſeſſe p gates of ther enemies, a al the nations of the earth fhalbe bleſſed in thy feede, bicaufe p halt obcied mp botce. What heare we · Hathe Abrahã by his obedience Deferued the biefiing, the promite boherof he had vecetued before p the comaundemét was geuen· Here be rilp we haue it wout circũſtances hewed,f the lord rewardeth p wor, Kes of p fatthful to thoſe benefites which he had aiready geuen the bez fore p the works were thought of, having pet no caufe why he Goulde Do good fo them but his one mercie. pet doth the Loꝛd not Deceiue nor mocke bs, when he faith that he tendzeth for rewarde to workes the fame thing which he hadde before woꝛrkes freely geuen. For, bicaufe he will hauc bs to be exerciſed wyth good woꝛkes to thinke bpo the deliuerie o2 enfoyeng(as F may fo call Hof there things which he hath promeled and to runne through them to the bleſſed hope (et before bs tn heauen, the frute of the pomiſes is alfo tightly alligned to thé,to the ripeneſſe toherof theido not brin bs.The Apoſtle very fittly erprefled both there points wvohen he ſaid the Coloſſians applie themfelues tothe duttes of charitie foꝛ the pope which is lated bp for them in heaven, of whtch thei had before heard by the word of the true (peabing Golpel Foz whe he faith p thei bnew by the Golpel,p there was hope layed bp for them tn heauen,he declarcth p the fame is by Chul only, not onderpropped Lo any wo2rks.Wherew ãccordeth p lateng of Peter,p the godly are kept by the power of God, through faith buto the faluatio tohich is ready to be manifeſtli hewed at the time appointed fo2 it. When he fapthp thet labor for it, be ſignifi⸗ eth that the kaithfull muft runne all the time oftheir tife,that thermap atteine to it, Buc leak we houlde thinke thet the rewarde whtche the lorde promifeth b3,is not reduced fo the meafure of merit, he Did putte forth a parable, in which he made himſelte a hourehoider,whiche tent al them that he met,to the trimming of his bineparde,fome at the kirſt Houre of the Daye, fome at the fecond,fome at the thicde,pea a fome aſo at the ri. At euening he papedto every one egall wages. Che erpotitio of whiche parable, that fame olde writer what foever he wag , whole booke is carried abꝛoade vnd er the name of Ambroſe of the callinge of the Gentiles, hathe breefely and truely ſette oute. topil ble tather his tooordes than mpne lone. The Lorde (faithe hee) by the rule of thys compatifon, bath ſtabliſhed the dyuerſitie of mantfolde calling , belon- Ging to one grace: where without doubt thet whiche beinge lette in in⸗ fo the vineyard at p vi.houre,are made egal w them p had wrought the tohole Day, Do reprefet p eſtate of the, whom for the aduancig of the ex⸗ celiency of grace the tender kindenes of the low bath rewarded at the twaning of the Day,and at the ending of their life:not paieng wages for their labore, but pouring out p vichelle of brs goodnes vpõ the whome be hath chofen Wout works,p euen thei alfo which haue (wet tn great laboure, a haue receined no moze than the — — p SN at b. aug e. xxii. € xvii. 6 Sh, Lola, fits | i, 9 ct.i.b. Mat.ni.a Li.i.ca. ʒ ' . Spat x. rrr. MD at.rrv. srritit, Kom, viii rotiis . i et. tig 4 (£07.68. (Fife Of the manner howe toreceiue have teceineda gift of grace, nota reward of works. Laſt of al, this als {0 is woꝛthy to be noted in thele places, wher eternal life is called p rez warde of Works, pit is not {imply take for Pcommunicating which woe haue wh Godto bieiedimmortalitte, whẽ hee embraceth bs vᷣ fatherly good wilin Chꝛiſte: but for the poſſeſſing o2 entoving (as thes cal it of biefleDnelle, as alfo p bery words of Chꝛiſt do found, In time co come life euerlating.And in an other place, Come ¢ poflelle p kingdome.tc. After this manner aul callech adoptio,p reveling of adoptiõ which thalbe made in p refurvectio:¢ afterward expoũdeth it p redeptio of our body. Otherwiſe as eftranging frõ God is eternal death, fo oben man is recciued of God info fauour,} he may enioye p comunteating of hin @ be made one tb him, hee is recetued frõ Death to ltfe:wohich is Done by the beneficiall meane of adoption onely. And tf,as thet ave wonte, thes ftiffelp enforce the retoard of works, we mate tourne againſt them that fateng of Peter,that eternal life 13 the rewarde of faith. Therfore let bs not think, f the holy qhofte Doth w fuch promife Cet forth } woꝛthineſſe of our boorks, as if thet Deferued fuch rewarde. for the feripture leaueth nothing to bs, toherof we may be aduaũced tn pᷣ fight of God.But rather tt wholy enDeuozeth to beate dovon oure arro⸗ gance,to humble bg,to thꝛowe bs Downe, taltogether to breake bs in peces, But our weaknes ts fo ſuccoured, which otherwyſe wold by a bp flippe & fal Doton, vnleſſe tt Did ſuſteine it ſelt w this erpectation,e mitts gate her tedious greues wh cofort, Fitſt how harde it is fora man to fors fake € deny not onlpal bis things, but alfo himfelfe.tet euery man cons (der for himſelf. And pet w this introduction Chritt traineth his (chols lers,pig,all the godly. Then thoughout all their life he fo inftrucrety thé vnder che difcipline of the croffe,p thet may not (et their hearte ep- ther to the deſire 02 cofidéce of prelent good things .B2efely he Lo hands leth them for the moſt part,p vohich toap fo euer they tourne their eies theoughout p vohole wodeneſſe of f toozlde,thet haue on every {ide no: thing but defperation prefent before thẽ:ſo Pp Paul faith, p we are more miferable then al mé,ifour hope be only in this woꝛſd. Chat thei told © Not faint in theſe fo great diſtreſſes, p¶ lord ts prefent w them, vohvche putteth them in minde to tft bp their heade hyer, to caſt their cies fur⸗ ther, thet fd wb hin p bleſſednes which thet le not in p world. Thys bleflednes he calleth,reward, wages, recompenſe, not weying p merit oftworbes, but fignifieng pitts a recépenfing to their troubles , ſuſfe⸗ ringes,felaunders.2c.Werfore nothing wadeth, but p woe may after p example of the fertptuve,cal eternal life a rewarding, bicauſe in it the ĩord receiueth his from labors into reft,from afflictts in to profperous a happy ftate , from ſorrowe info gladneffe, from pouertie into Rowinge wealth,fron chame into glozic,¢ changeth al p euels whiche thet haue fuffered for greater good things. Spo it Hal alfo be no incouenience, pf we think holines of life to be a way, not tobich openeth an entrie into» glorie of p heauély kingdome, but wherby p elect arledoftheit Godin to p Difclofing of tt:forafmuche as this 1s his good wil, to glozifte them * mbhome he hath fanctified. Onely let bs not imagine a cautlatio of mez tite a reward, wherein the Sophiſters do fondly ſtick faſt, bicauſe thei cofider vb this end vohich we fet forth. But how vnordrelyis it, when p lorde calleth bg to onc end, for ds to lobe to an othet/· Nothing ts Mie euidente Thegraceof Chritt, } Fol,206; the weakeneſſe oforr Lem with fome cõſort, not to puffe bp our minds wyth gore. Whoſoeuer therefore Dothe thereby gather the merit of workes, oꝛ Doth in one balance weie voorke with remarde;he erreth far ftom the right marke of God. Mdverfore when the Scripture fayth that God the tu iudge wpil 5 one day rendꝛe to his a crowne of tighteoufnelle, 7 do not onli take ex: u. zi wi, ception with Auguſtine, a fay. Co wbome Hould he being a iuſt iudge, vii, vender a crowne if he had not beinge a mereifull father geuen qracezeé aug adve | How (houlde there be righteouſneſſe, vnleſſe grace went before whiche lent.de gr. , tuftifierh the bnrighteous-ow ſhoulde thele Bue thinges be vendzed, & lib.arbs vnleſſe thefe vndue things were fir geuens But alto ZF adde an other thing. Howe hold he impute right eoutnelle co our works; vnleſſe bis téder mercifulneſſe Did hide H vnxighteouſneſſe thatis tn theme Howe hold he iudge them worthy of reward, vnleſle he did by immeaſurable bountifulneile take away that vohich is worthy of punithments For be is wont to call eternal life, qrace:bicaufe it is rendꝛed to the free giftes of Godwhen it ts vepaied to workes . But the Scripture doth further humble bs, 4 therunthal raife bs bp. for beſide this f it foꝛbiddeth bs to glozie in works, bicaule thet are the free giftes of God, it therwithal teacheth that thet are alwaye defiled with fome Dregges,that thei can not Catiffie God,ifthet be eramined by the rule of his tudgmente:butte leaſt our courage Hold faint,ic teacheth that thet ploaſe by onlp pards. But although Auguſtine (peaketh ſomwhat orherwife than we do:vet that he Doth not fo difagree in the matter, hall appeare by hys words tn bis thirde bobe fo Bontface. Myer tohen he had compared two men cap.s, together, p due ofa life euen mivaculoufly holy a perfect,the other hoz ) neſt in Dede and Of bncorrupt maners, but not fo perfect but that muck | wanteth in him : at the lak he concludeth thus. Cuen this man which | in manners femeth much infertoure, by reafon of the true fatth in God toherdt be liueth g according to tobich he accuſeth himfelfe in al his af fenfes,in al his good works praifeth God, geuing to himlelfthe hame, eto him gloue.¢ tabing from himſelt both ỹ pardon of finnés, a the louc of weldoings, when heis to be deliuered out of this life,he patlech into the feloſhip of Chztfte. wherefore, but bicaufe of faithes which al though it faue noman Wout works (for tt fs it, tobich worketh by love, nota reprobate faith) pet by it allo ſinnes are releated, bicanfe f righ Babar , & teous man liueth of fatthe: but without it even the fame twehiche feeme iiu. —* woꝛks are turned info ſinnes Here verily he doth plamely cõtfeſſe tobich toe fo muche trauail to prouc,that the righteoutnelle of good works hangeth herebpon, that thet ave by pardon allured of God. a bevy neare fenfe to the places aboue recited haue theſe:Make to Buh vot, pout ſelues frends of the Mammon of wickednes that when you thal ;, Fle faile,thet may recetue pou into euerlaſting tabernacies. Comaund the Lim. bi, riche men of his worlde not to be proudly minded. noꝛ to truſt in dneets poy, taine richeſſe but in the liuing God, to do well,to become riche in good tworkes to laye bp in ftore for themfelues a good foundation againtt the time fo come, that thet maye obteine eternal life. for good workes ave copared to p richeſſe vohich we map entoy in p bleflednes of eternal life. Janſwer, we thal neuer come to p vnderſtandinge of thé, vnleſſe we turne out cies $0 the mark whereunto che holy ghotte sas bis 92003, S| Of the manner howeto receiue Words. Hit be true which Chꝛriſt faith, chatoure mindeabpdeth there where oure treafure is, as the children of the woꝛld are wont to be eats neftly bent to the getting of thofe things which ferue forthe delites of this prefent liſe:ſo the faith full mutteloke,fithe thet haue learned that | this itie hall by a by vaniſhe awaie like a Deeame,that thei fende thoſe | thinges whiche thet woulde eniove,thether vohere thet hall baue pere fect itfe. We mutt therefore Do as thet do which purpofe to remoue into any place,twohere thet haue chofen to reſt their wholelpfe. Cheptende theit goods before,¢ Do not miſcontentedly want thé for a timesbicaule ! thei thinke them ſelues fo much more happy, how much moze qoodes thei haue wher thet thal tarry longe. Ff we beleue pᷣ heauen is our cour trec,té behoueth bs rather fo fende aboay our richelles thether than to &epe thé here where we muftlofe them wh fodeine remouing, But how : fhal we fende them thether sz Ff we cémunicate to the neceſſities ofthe Wat.rro. poore:to whome whatloeuer ts geuen, the loꝛd accompteth tt qeuen to H. hrimſelfk. Wherevpon commeth that notable promiſe. he that geuethto og FE+ the pooze , lendeth for gaine to the Lowe . Agapne:ie that itberallpe ti,€or.f¢, OWCtH s hall erally reape. Fo thofe thinges are Deiucred info the vi. Handofthe lord to bepe, which are beftowed bpon our vꝛothꝛen by the Se Duetic of charitic.9e,as hess a faith full keper of p tohichets deliuered to hin, wil one daie reftore it with plentiful gaine. Ate thé our Dutiefull Doinges of fo greate value with God, that thet be ag vichelle laied bp in ſtore for bs ĩn his hand-Whoe thal feare (o fo faie, when the Scrip⸗ ture dothe fo ofte and platnely witnelle it· Butte tfanp man will leape froin the mere goodneſſe of God to the worthineſſe of workes,he whale be nothing holpen by thefe teftimonies to the ftablithing of bis errour, Foꝛ vou ca gather nothing tightly therof but p mere inclinatioof Gods tendernes towarde b3s:foralmuche ag fo encourage bs to wel Doinge, although the Ceruices whiche we do fo hin are not worthy of fo muche _ agbis onelp loking bpon them, pet be ſufkreth none of them tobe loſte. 7 . Butther more enforce the wooꝛdes of the Apofie,vohiche boven hee a.Thet.i. comforteth the Cheilalomans tn troubles, teacheth that rhe fame are v. fent to them,p thet maye be accopted Worthy of the kingedome of God, for whiche thet ſuſfer. Fo2r(farth he)it ts righteous with God,to render | ftouble to thé that trouble pou:but to pou,rek with bs tobenthe lode ! Felus Hrlbe Hhewed from heauen But theauthore of the epiftie to the Deb. v.r. Hebrues faith, Godis not bnrighteoug,p he Molde forget pour wor’, | loue which pou have thewed iu bys name for f you hãue miniſtred to the faintes. To the firſte ppace anfwer , that there is no worthineſſe Bouvit, of mertt ſpoken of:but bycaule God the father willeth that we whome me «he hathecholen to be bys chpldzen,houlde be made like to Chriſte his nr firite begotten ſonne: as it behoued that hee chouide firfte utter , and act . ay, Chen entre into the glorie apointed for him:fo multe we alfo by manye ‘int, teiaulations entreinto the kingdome of heauẽ. Therfore vohen we Lute | fer tribulations for the name of Chꝛiſte, there ave ag it were certayne | markes printed vpõ bs. wherewᷣ God bleth tomarke the thepe of hys Sal.vi. flock. After this maner therfore we are actopted worthy of kingdome vu. Of God, bicauſe we beare in oure body the markes of oure lord ematter which ar p ſignes of pᷣ childꝛẽ of God. To this purpoſe mabe theſe ſai⸗ Co, itty engs. Chat we beare aboutin our body moꝛtiticatiõ of Fer conks P ThegraceofChritte, Fortes His lile maye bee thewoed inbs , That we bee falhioned like to bis fuk fringes that we may come to the likeneſſe of bis refurrection fromthe , Dead. The reafon whiche ts adtoined ſerueth not to prdiie any worthi⸗ nelle, butto confirme p hope of p kingdom of God:as if he had laid, As itagreeth vw the tut iudgmente of God, to take bengeance of your enes mics for the berations that thei haue Done to pousfoagreefhit alfo to geue to pou releafe and reſte from berations , The other place, whiche teacheth that it fo becommeth the righteaufnelle of God not to forgett the obediences of them that be his,that tt Declareth tt fo be ina mance Hurighteous tf he Hold forget them, hath his meantug:God to quicke our flouthfulneile, hath geuen bs aſſurance p the laboure hall not bee baine which we thal take for bis glozie. Let bs alwaye remembre that this promife,as all other hold bung bs no profit, vnleſſe the free coue⸗ naunt of mercte went before, woheredpon the whole aſſuredneſſe of our faluacton (hold reft.But ſtanding bpon that coucnant, we ought aſſu⸗ redly to truft,there hal alfo not voant rewarde of the liberalitie of Gon to oure woꝛkes howſoeuer thet be buworthy. Che Apoſtle, to confirme bsinp ecpectation,airmeth } God ts not vnrightcous, but wil and fo his promife ones made. Cherefore thys righteouſneſſe is rather res ferred to the truth of Gods promife,than to his tuftice of rend2zing due, Accoꝛdyng to which meaning there ts a notable faienge of Auguftine, wohich as p holy ma ſticketh not to reherſe often as notable, ſo F thin’ it not vnworthy p we Hould continually vemébre tt. The to2d(fatth he) {8 faithful twobich hath made himlelf dectez fo vs, not by vecepuing anp thinge of bs, but by promifing all thinges to bs, ‘There are allo alleged thele farenges of aul. It J haue al faithe, fo that Iremoue moũtaines out of their place, but haue not charitic,F am nothing. Again, Mowe there remaine hope, fatth & charitie but che greatelt amog thefe is charitie. Again, Aboue all things haue charitie, lnhich ts ÿ bad of perfectis.By f firlt two places our Phariſes akirnie that we are rather iuftified by charitie than by faith namely by p ches In b/ul. zæ 109. 8 i. oz, pitt | Lolof, tit, xiiii. fer bertue as thet ſaie But thts fond argument ts eaſily wyped away. F02 we haue in an other place already Declared, thoſe things whyche at (poke tn p firt place perteine nothing to true fayth. The other place we alfo expound of true faith, tha tobtch he faith p Charitie is greater: not p itis moze meritorious, but bicauſe tt is moze fruteful,bicaule it ex⸗ tedeth further, bicaufe it Cerueth mo,bicaule tt remaineth altoay t force, Moberas the bfe of faith cotinueth but kor a time. Ff we haue regard to excellence.) loue of God Hold worthilp haue the chefe place,of whiche paul here {peaketh not. ffoz he enforceth this thing oncly,p we hold i mutuall charitie edifie one an other in p Loꝛd but let bs imagine pᷣ charitie Dothe every waie excell faithe:yet what man of founde iudge⸗ ment, vea 02 Of found braine,woil gather thereof f it Doth ntore iuſtifte· ‘Tie power of tultifieng which faith hath, conlifterh not m the worthi⸗ neſſe of p toorke. Dur tuftification ſtandeth vpon p onely merete of God &thedeleruing of Chr which wltificatto when faith taketh holde of, it is faid to tuftifie. Moto tf pou alee out aducrfaries in what cenfe they aſſign iuftiftcation fo charitie,thet wil anſwer f bicauſe it is a Dutiefall Doing acceptable to God,therfore by H Deferuing therof righteouſneſſe is imputed fo bs btthe acceptatiõ of the goodnes Of God. Here vey howe Of the manner howe to receiue hotw wel the argument procedeth. We fay p faith iulticieth, not bicaute by} worthinelke of it (elfe it delerueth righteoulnes to bs, but bicaute itis an inframent by whyche we freely obteme the ryghteoutnelle of Chꝛiſt. Theſe men, omitting the mercy of God, and palling over Chꝛiſt, (where the Cumme of righteoufnelle ftandeth ) do aftirine that we are nuſtifted by the benitite of charitie bicauſe tt ercelleth aboue faith: euen 83 ifa man wolde reafon that a bing is fitter fo make a ſhooe thants a ſhooemaker, bicaute he 1s an tnfintte way moze excellent. Chis only ars gument is a plaine example that all the Sorbonicall ſchooles Doo not fo much as tafe with the bttermofte part of their lippes what p iuſtiti⸗ cation of faith is.Buttfany wo2anglet Do pet carpe and aſke, whp in fo (mail diſtance of place boc take the name of faith in Baul fo Dinerilp: J haue a weightie caufe of this erpolition.ffoz lithe thoſe giftes whpche paul revearleth are after a certaine mãner vnder faith & hope, bicauſe thet perteine fo p¶ knowledge of God, he contemneth them al by bay of recapitulation vnder p name of faith € hope:asifhe Mold fay by pᷣ pros | phecie, a tonges,¢ the grace & bnowledg of interpretation tend fo this mark toleade bs to $ knowlege of God, And we know Godin this life none othervoife but by hope a faith. Therfore when F name faithe and hope, F comprehend al there things together. And fo ther remain thele tice, Pope, Faith, Charitie:p ts fo ſay, how great diuerfitie of gifts fo ever ther be, thet ar al refered fo thefe. Among thete ỹ chefe is chart: tic, ac. Dut of p third place thet gather, Jf Charitie be the bond of pers fection,then it ts alfo i bond of tighteoufnelle which is nothing els but perfection firtt,to fpeake nothing howe paul ther calleth perfection, oben ÿ membres of p Churche wel ſet in ordre Do cleaue together / a to graunt p we ave by charitie made perfecte before God: pet what newe thing bring thei forth For F will alwaie on p contrarie fide tabe excep⸗ tis & fat p me neuer come to this perfectis,bntetle toe fulfil al P parts of charity.4 therups F wil gather, p fith all mẽ ar moſt fare frõ p fulfilling of chavitie,cherioze al hope of perfection ts cutt of from them. J toil not go through al p teltimonies which at this day p folith Sor boniſtes rathly fnatch out of p ſcriptures, as Chet fir come to hande,e Do fheow then again bs. For, ſome of he are fo worthito be laughed at, FJ my (elfe allo can not rehearſe them, vnleſſe F wold worthũy be compted fond. Therfore Jwil make an cnd, when FJ hal haue declared fhe fateng of Ch2tft,wherrh thet marucloully pleate chefelues. Foz, to lavoper which aſked him what was neceſſarie to ſaluatis, he anſwe⸗ red:it p wilt entre into life,bepe H cõmaundemẽts. WHat wold we moze (fai thei) when we are comaunded by p author of grace himſeltfto get p Kingdom of God by p keping of his comaundemets.As though forforh if were not certain, p Chrilte tepered his anfweres to the w whom be favo p he had fo do Here a Doctor of p law aſketh of P meane to obteine bleficdnes,a not p onely, but t Doing of what thing men mape atteine vnto it. Bothe perfon of him p ſpabe a the queftion it elf led p Lord foto anfwer. The lawyer being filled vo H perfualis of pᷣ riqhteoutnes ofp Inw,twas blinde in confeience of works. Againe,he fought nothing els but what wer P works oftighteoutnes, by which faluatio ts gottẽ. Therfore he is woꝛthily fet to H lavo in which theris a perfect mitroze df tightcoufucs. We alfo Do wo aloude doice pronounce p — ementes ThegraceofChritt. Fol.20¢. cõmaũdemẽts muſt be kept, if lice be fought tn works. And this doctrin is neceilaty to bz knowẽ of Chꝛiſtiãs. Foꝛ how Mold thei Ree to Chriũ if Chet did not acknowledg p chet ar falle frõ H way of life into p hedioge Downefal of Death: Bul how Hold thet vnderſtand how far they have trated frõ ÿ way of life, vnleſſe thes fir vnderſtande what is p way of lifer for the theiave taughte p the fanctuarie to recouer faluacion,is in Chꝛiſt, whẽ thet (ee how great difeerence there tg betwene their life ap righteoufnelte of God whiche is conteined in p Keping Of fhe law. The funine is this, that iffaluation be fought in workes we mute kepe > comaundements by tobiche we are inftructed fo perfect righteouſnes. But we mutt not fick fat her vnleſſe we wil faint in our mide courſe: fo2 none of bs is able to kepe p comaundemetes. Sith therfore toe are excluded frõ p tighteoutneile of p laty,twe mutt of neceflity reſort fo an other beipe,namly to p faith of Chul. Whertoꝛe as here p loꝛd calleth back p Doctoz of the law whom he bnew to ſwel vo vaine confidence of no2ks,to the lawe wherby he may learne f he ts 4 ſinner fubtect to the Dreadful iudgement of eternal Death: fo in other places, sbout making mention of p law, be cdforteth other fare already humbled with fuche Gnowledge, with promife of grace, a8, Come to mee ali pe p laboure € Watt,rts aire loden,* F wil refreſh you, pe thal finde reſt (02 pour foules, rire, _ At the latte when thet ave weary tb voreſting the Seripture,theifal 10 to ſuttleties a fophitticall argumentes, Chet cauil bpon this that taith istn fome places called a woꝛke, x therupon thet gather p we Do voron⸗ fully Cet farth as contrarie to worbes. As thoughe forlothe faithe inp Ibou. vi itis an obeying of the will of God, Dothe with her own deferuing pros FF» cure bufo bs ryghteoucneſſe, and not rather bpcaute by embracing the mercie of God , tt fealeth inoure heartes the righteoucneſſe of Chꝛiſte oſtred to vs of it in the pꝛeaching Of p Goſpell. Che readers thal pardõ meifZ do not tarry bpon confuting of fuche follies, fo2 thei themfelueg without any aflaulte of other are fucticiently onerthꝛowen with theyr ovone feebleneſſe. But FZ will by the way confute one obiection whyche feemeth to haue fome thewe of reafon,leatt it hold troble fone that ac not fo well practifed, Sith comon reaſon teacheth that of contravies te all one rule, and all particular finnes are imputed fo vs ſoꝛ bnrighte⸗ oufnelle thei ſay itis meete that to al particular good workes be geud the pꝛaiſe of righteouſneſſe. Thet Do not fattitte me vohich anfwer,that the Damnation of men proprely proceedety from only vnbelefe not fra particular finnes.7F do tn Dede agree fo them,that bubeleie is the fous taine ¢ roote Of all euels For it is the firke Departinge from God, after Lobich do folow the particular treſpaſſinges againk p law But whers as they ſeeme to fet one felfe Came reafon of good and evel workes in weieng of righteouſneſſe o2 bnrighteoutneffe, therein J am comperied to Difagree from then, forthe righteouſnes of workes is the periecte obedience of the lawe, Therfore thou cant not be righteous bt works, bnleile thou do folow tt as a ſtreight line in fhe whole cotinuall courte oF thy life. From it fo Cone as thou hatte ſwarued, thou arte fallen into vnrighteouſneſſe. Hereby appeareth that righteoucneſſe commeth not ofone 02 a fete works but ofan vnſwaruing and vnweried obferuing off wil Of god. But P tule of iudging vnrighteouſneſſe is moſt cotrart, For he p hath cõmitted fornicatio,oz hath folen,is by one offence gyity 133 hamid : 8 of Sami tig Lucian a godletie Of the manner howe to receiue Of death, bicaute he hath offended againk the maieftie of God. Theres forethefe our ſuttle arquers Do ftumble,foz that thet mark not this fais eng of James that he which ſinneth th one is made qylty of al, bicaufe he that bath forbidden to bil, hath alfo forbidden fo ſteale. ac. Therfore ‘ft ought to feeme no abſurditie when we fate that Death ts the tufte res warde of every finne, bicauſe thet ave every one worthy of the tutte dyſ⸗ pleafure and bengeance of God.But thou halt reafon foolidly,ifon P contrarie fide thou gather that by one good wo2rke man map be recons tiled to God, whiche with many finnes Deleruerh his vozathe. - Che. rir. Chapter. Df Chꝛiſtian ithectie, AX Oto we mut entreateof Chziftian liberttesthe declaration ) tohereof he mutt not omitt vohoſe purpofets to comprehen 1K in an abidgment the ſumme of the Doctrine ofthe Goſpel. For itis a thing principally neceflarie,¢ voithout p¶ knowe⸗ liedg wherof confcience Dare in a maner enterprife nothing mithout Doubting , fhei fumble and fart back in many things, thei ale hay ſtagger & tremble:but fpectally it is an appendant ofiuthfication, and auatleth not a little fo the vnderſtanding of the ſtrength thereof. Pea thet that earneftly feare God, thal hereby recetue an incomparable frute of fhat Docitine Which the wicked & Lucianicall men do pleafante iy taunt with their ſcoſtes ,bicaufe in {piritual Darkenefle wherwyth thet be taken, euery wanton ratling is laboful forthem. Whertoꝛe tt Hat note come forth tn fitt ſeaſon: eit was profitable to Differ to thys place plainer difcourting ofit,(foz toe haue alteady in Divers places lights iy fouched it)bicaule fo fone as any mention ts brought in of Chꝛiſtian libertie,then either filthy luſtes Do bople,oz mad motions do arife, bus leſte thefe wanton wittes be timely met withall, tohiche Doe otherwife moft naughtily corrupte the bette thinges.fo2, fome men by pretenfe of this libertie, habe of all obedience of God, and breabe forthe nto an pnbridied licentioufnetle:and fome men Difdaine it,chinking that by ye all moderafion,o2d2¢ and choife ofthinges ts takenawwaic. What Hold: boc here Do, beinge compaſſed in fuche narrowe ſtreightes Shall wee bidde Chꝛiſtian libertie farevoell,and fo cutt of all fitt occafton for fuche prriles?But.as we haue Caide, vnleſſe p be fat holden, neither Chritt, noz the truthe of the Gofpel,noz the inward peace of the ſoule is rights ip Bnowen Rather we mutt endeuoure that fo neceflarie a part of Docs trine be not f{uppeetled, and pet that in the meane time thofe fonde obs iections may be mette withall whiche are wont fo rife thereppon. Chꝛiſtian libertie(as F chink conlitterh in three partes .Che firkke, that the conſciences of the faithful, when the affiance of theit tuftificas tion before God is fo be fought, map raife € aduaunce thẽſelues aboue the lato, and forget the whole righteouſneſſe of the lawe. For fithe the lawe (ag we have already in an other place Declared ) leauethno man righteousteither we are excluded fro all hope of iuftificatibs oz we muſte be loofed from the lawe,and fo that there be no regatde af al hadde of woꝛkes. Foꝛ whofe thinketh that he mut bing lomwhat be it never fe little of good workes to obteine righteouſneſſe, he can not apointe any ende o2 meafure of them, butte maketh him felfe detterto the red ¢. The grace of Chrift. Fol.209. ato. Therfore taking away al mention of the law, and layinge aſide althinking bpon wozkes, we mulkembzace the onelp mercye of God; when we entreate of iuſtification:and turning awap our fighte from ‘ourfelues, we muſt behold Chzik alone. foz thet the queftion ts not ; how we be tighteous:but how although we be bnrighteous and bn- worthy, we be taken foz worthy. Of which chinge if confeiences wyll / atteine any certaintie,thet mult geueno place to p lawe. either can any man bereby gather that thelaw is ſuperfluous to the faithful, ' whoin tt Doth not therfore ceaffe to teache.and erhozte, and patcke for warde te goodnefle although before the iudgmentfeate of Godit hath no place in their conſcientes. Foz thele two thinges , as thep are mot diuerſe, fomut be wel and diligently dilmguifhed of bs. Che whole life of Chꝛiſtians ought to bea certaine meditation of godlineſſe, by⸗ iy 1 si caufe thep are called into fanctification. Herein fandeth the offpce of 1 ayers the law ᷣ bp putting them inmind of their Ductic,tt Hold fie thembp v, tothe endenog of holyneſſe aã innocẽcie. But when coletéces are care- full how thep map haue God mercifuil, what thep Hall anfwer,e bpon yoyatattiance they Hall and tf they be calledto his tudgement, there isnot to be reckened what p law requireth, but onelp Chzitt muft be fet korth foz righteoufnelle, whiche paſſeth all perfection of the lawe. Upon this point hangeth alinot al the argumẽt ofthe Epiftleto the 3 Galathians.fo2, that thet be fond erpotiters which teach that Paule ‘there cotendeth only foz the libertte ot ceremonies, may be proucd bp the places of the argumẽts.Ot which ſoꝛt are theſe. Chat Chꝛiſt was ata. it; nade acurle foz vs, that he mightredeme ds frothe curleofthe law, pitie v. ts Againe, Stand fat tn the libertic wherewith Chait hath made you free,¢ benot againe entangled with the poke of bondage. Beholde J Paulelay,ifpe be cirtumciſed, Chet Hal nothing profit pou. And he which is circumciſed is Dettoz of the whole law. Chzitt is made idle to you whoſoeuer pe be p are iuſtified by the law: ye ate fallẽ away fri grace. Wherin truely 1s contepnend Come bier thing than the libertic of ceremonies. Jgraũt in deede Paul there entreateih of ceremonies, bicauſe he cõtendeth with p falle Apoſtles, which wer about to bzing againe into the Cheiftian Church p old Hadvowes of lain which were aboliſhed bpp coming of Chzitt.z5ut for the diſcuſſing of this queſtis there were bier places to be Dilputed,in which the whole controuerfie Toode. Fw bicaule by thole Jewiſh Hadowes f bzightnefle of § aof. pel was Datkened, he Hewerh that we haue in Chriſt a ful geung in deede of al thofe thinges whiche were ſhadowed bp the ceremonies of Moles. Secondly, bicaule hele deceiuers filled p people with a moſt noughty opints , namelp pᷣ this obediéce auailed to Deferucp fatioz of God: Here he ſtandeth much vpõ this point, that the fatthfel Hold not think f thei ca bp anp woekes of the law, much lefic bp thole litle pain: ciples, obteme tighicoulnelle befoze God. And therwithal heteacheth, wat, ul; P thet are by the crofle of Chriſt free frd the Danatid of the law,vohich rr, otherwife hangeth ouer al men,p thep Hold with ful aſſutedneſſe reũ in Chriſt alone. Which place pzopzelp perteineth to this purpoſe. Laſt of alhe matntcineth tothe cofetences of the faithful their libertie chat thep Houiduot be bound with anp religion tn chinges not neceſſarie. The fecond part,which hangeth bpon that fozmer part, is that cõ Ee.j. ſciences Deut. bib Mala. iti. Foil, Of the manner how to receitie (ciences obep the law not ag compelled by the neceMitie of the lato:bue bepng free fro the poke of the law it fell, cf their one accogd thet obep the wil of God. Foꝛ bicaule they abide m perpetual terrozs,(o long as thep be bader the Dominis of the law thei Hal neuer be with chereful redineſſe framed top obedicce of God, vnleſſe thet fir haue this liber- tie geuen thẽ. By an eraple we Hal both moze brieflya more plainel perceiue what thele things meane. Che cõmaundemẽt of the law is, We louie our God Wal our heart, with al our (oule,w alour ſtrẽgths. Chat this may be Done, our foule mutt fir be made boide of alt other fenfe €thought,our heart mutt becleafed of al Delires,al our ſtrẽgihs mutt be gathered bp a drawẽ together torhis onlppurpole. Thei which haue gone moft far befoge other in the way of the Load, are pet berp far fromthis marke, Foz though they loue God with thete minde,and with fincere affection ofhbeart.yet they haue filla great part of their Heart and foule poſſeſſed with the deſires of the Ree, by which thep ate Dzawen back and ſtayed from goyng forward with haſty courte tc God.Thep Do tn Deede trauaple fozward with great endeuor: but the ſteſhe partly febleth their ſtrengthes and partip Dzaweth themto tt ſelf. What Hall thep here do, when they fele that thet Donothing lefle tha perfozme the law: They wil,thei couet,they endeuoz,but nothing with fuch perfection as ought to be. Ff thep loke bpon the law, thep fee that whatfoeuer worke they attépt o2 purpole,is accurled . Peps ther ts there any caule why any man ould decetue himſelt with gas theving that the wozkeis therefoze not altogether euell, bytauſe itis buperfectsand therfoze that God doth neucrtheleile accept that good Which isin it. Foz, the law requiring perfect lone,condeneth al impers fectid,bniefle p rigog of ithe mitigated. Cherefoze his wozkes Hould fal to nought which he mold haue to feme partly good:a be Hal finde pitis a tranſgreſſion of the lato,euen in this bicaufe it is bnpertect. Loe,bowal our wozkes are ſubiect tothe curſe of the law, ifthetbe meafured by p rule of plaw.But how Hold the vnhappy foules chere. fully applie thcfelues to work.foꝛ which ther might not truſt that thep colde getany thing butcurlesDn the otherlide, uf beyng deliuered fro this ſeuere exacting of the lawe, o2 rather from the whole rigoꝛ of the lawe , thet heare that they be called of God with fatherly gentlenefles thet wilmerily a with great cherefulnefle anſwer bis calling ¢ folom his guiding. In a Cumme,thep which are boũd to the poke of p law, ar like to bõ dſeruãts, to who ave apotnted by their lozdes certain taſkes of wozk fog euery Day. Thele ſeruãts thinke p thet haue Done nothing, hoz dare come into p fight of their logdes,onlefle they haue pertogmed the ful take of theit wozkes. ut childze, which are moze liberallp€ moze freemalike handled of thew fathers, fick not to pzetent to them their begonne & half buperfect wozkes,pea & thofe hauing ſome fault, trufting p thep wil accept their obedience a willingneſſe of minde, ale though tet haue not exactly Done fo much as thett good mil was to Do, So miift we be as map haue lure afftace,p our obediéces Malbe allo- wed of our moft Kinde kather how litle foeuer,e bow rude s Dnpertert focuer thet be. As allo he affureth to bs by ) pꝛophet: ZF wil (pare the (faith hedas p father is wont to pare his fonne p ſerueth him. Where this word Spare.is ſet foꝛ to beare wWal,oz gẽtly to winke at —— a . Se ss we | Tar” The graceofChritt. Pof.21d. fozafinuch as be alfo maketh stention offeruice. Andthis affiance is nota litle neceſſarie fo2 vs, without which we Hall go about all thine ges in baine. Foꝛ God accompteth himielfe tobe worſhipped with no wozke of ours but which is iruelp Done of bs foz the wozhipping of Hint. But how can that be done among thele terrozs, where tt is dou⸗ ted whether God be offended o2 woz hipped with oure worke⸗ And that is the caule why the authog of the Epiſtle to the Hebgues, referreth all the good workes p are red of in the holy fathers,to faith, and weyeth the only by fapth.Couching this libertie there is a place in the Epiſtle to the Komaines, where Paule refoneth p fome oughte not to haue Dominion ouer bs, bicaule we arenot vnder the lawe but vnder grace. Foz When he had evhozted the faithfull that ſinne Hould not tepgne th their moztal bodie, and thatthcp ſhould not gene theyr members to be weapons of wickedneffe to finne, but Houlde dedicate them felues to God.as they that are alpue fromthe Deade, and thepz | members,weapons of rightcoufnes to God:and whereas they might on the other fide obiect that thep do petcarrp with them the flee full ofluttes,and that ſinne dwelleth in them, be adtopaeth that comfogte bp the libertic of the latw,as if he Hold lap. Though they Doo not pet throughly fele lin Deftropedap righteoulnes pet lineth not in thé pet cher is no caule why thep Mold feare be difcouraged as though thep Had ben alwaidiſpleaſed w thé foz the remmantes of (in. fozatinuch as they av by grace made free from the law, that thep2 wozkes Huld not be eramined bp the rule of the law. As for them tha. gather $ we map finne becaute wear not vnder the faw,ict thé know that this libertie perteincth nothing to them,the ende woherof is to encourage fo Gen, Che third part ts, that we be bound with no conicience befoze God of outward thinges which are bp themfclucs indifierent, butthatwe map indifferently fometime dle the,and ſometime leatie them bnuſed. And the knowledge of this libertie alfo ts betp neceſſary foz vs : fo2 if it albe abfent, there Halbeno quict to our coniciences , no ende of ſuperſtitions.Many at this Pape do thinke bs Conde to moue difputa- tion about the free cating of fleſhe, about the free ble of Daves, ana garmentes and ſuche other {male trifles as thep indede thinke them: but there ts moze weight tn them than ts commonlye thoughte. Foz when confciences haue ones caft the ſelues tnto the (nare,thep entre into along and comberfome waye, from whence thep can afterwarde finde no ealy Wap to get oute, Ffa man beginne to Doubt whether be mapeoccupyelinnenin Hhetes, Hertes,bankercheifes, and naphines, neither wil he be out of Doubt whether he map ble hempe, and at the laſt be wil alfo fal tn Doubt of maters, foz he will wape with bimfelfe whether he cannot fuppe without napkins whether he maye not be without handkerchifes . Ifany man thinke deyntye meate to be vn⸗ lawtul,atlength be al not with quietneſſe befoze the Lorde eate ei⸗ thet bzounebgeade 02 common meates, when be remembgeth that he may pet ſuſteine his body with bacerfode. BE be Doute of pleaſaunte wyne, alterwarde he will not dzinke Deade wine with good peace of con{cience lat of al be wyl not be fo bolde to couche ſweter and cleas net water than other. Finally atthe length be wilcome to this point, to thinke tt vnla wfull (as the common (apinge 1S) to treade bppona ſtrawe lping 4 croſſe. Foz here is begonne no Pea but this is ; Ate a8 8 Me pitt, e ar. - we * ’ Of themanner how to receiue in queftion, whether God will haue bs to ble theſe o2 thofe thinges, whofe will ought to quide al out counfelgand dopnges. Hereby iome mu needes be carried with deſperatiõ into a confule Deuourync pit: fome mut, defpifing God, and cafting albap his feare.make thẽſelues aWap through deftruction when they haue no redy way. For whoſo⸗ euer ate entangled mith {uch doubting, which wap ſoeuer they turne themſelues, they (ce euery where pzeſent offenfe of confcience. FJ know ((ayth Paule that nothyng ts comoncneaning by cmon, buboly but who lo thinketh any thing comon,to him it is comon, Jn which mozdes he maketh al outward thinges {ubiect to out liberite, prouldedalway p our mindes haue the aflurance of } libertie befoze god. 6utifany ſuperſtitious opinis caſt into bs any Dout,thole things Which of their own nature were cleane,are defiled to bs. Noherfoze he addeth: Bleſſed is he p iudgeth not himfelfin p whith be alloweth. wut hep iudgeth,tfhe eate,is condéned,bicaule be eateth not of faith. and Pp which ts not of farth, is (inne, Amig fuch narrow fireightes, who lo neuerthelefle wᷣ carelellp benturing on al things ſhew thelelues bol- der,0o theinot aſmuch turne thefelues away fro god:⸗ ut thei which are thaꝛoughly pearced vo fome feare of God, when thei thelelues alfo are copelled todo many things agatnt their cofciéce,are Difcouraged @ Do fal Downe w feare. Al that ave luch,do receiue none of p giftes of God with thake(geuing, bp which aboue yet Paule teftifierh p thetal ave {anctificd to our vſe. meane the thankeſgeuing procedeth frõ a heart p acknowlegeth p liberalitte ¢ goodneſſe of God tn bis giftes. F 02, many of them tn Deede Do bnderfad that thoſe are p benefites of God which they ble,« thet pzaple God in his wogkes:but lith thetare not perfuaded that thet are geuen to thelelues, bow Mold thet thant God as p geuer of theme Thus tna ſumme we lee, whereto this liber tie tendeth, namely that we Hold bie the giftes of Godto {uch ble as be hath geuẽ the bnto bs, without any (eruple of cofctéce, without a⸗ np trouble of minde:bp whiche confidence our foules maye both haue peace w hin gacknowlege bis liberalitie toward bs. Foz here are co- prebeded al ceremonies p are at liberticto be obferued,p ourcofciens ces Hold nor be bound w any neceſſitie to kepe thé,but Hold reméber pᷣ the vſe of the is bp Gods benefit fubiect to thefelucs vnto edification. But itis diligentiyp to be noted, that Chetttian libertie is inall the partes of tt a (piritual thing,p mbole frégth whereof cõſiſteth in ap⸗ peating fearful conſciences befoze God, if either they be bnquteted oz careful for pfozgeuencile of ſinnes, oz if thet be pentine whether our imperfect workes & Defiled with p faultes of our fle do pleaſe God, 02 ifthet be troubled about the ble of indifferét things. adhertoze thet do wrõgfully expoũd it, which citherdo make it a clobefoz thet owu delires,p thetimay abule the giftes of God. to there own luft.oz which Do thinke that there is no libertic but tyat which is vſed before men,t therfore in bling it haue no regard of the weake brethrẽ. In the fick kinde, nen Do.at this Day much offend. Chere is almoft no ma which may by bis abtlitie of wealth be ſumptuous, which deliteth not tn ex⸗ cefline gorgiouſneſſe in furniture of banbets,in apparel of body, in bit- bing of houles, which hath nota wil to ercel other in al inde of ftate- lineffe : whiche Doth not maruellouſly flatter himſelt in bis fineneffe. And al thele things ar defended bnder p paetenle of Chriſtiã sai The grace of Chrift? / Pol. sits Chey fap that they are thinges indifferent:ZJ graũt, ſo that a man ins differently ble them. Hut when thep are to gredtlp coucted, whẽ thep ave proudelp bofted, whe thep are watkelullp (pent,ic is cettaine that thofe thinges which otherwife were of thefelues tavoful,are bp thele faultes defiled. Chis fapeng of Paule Doth beryp wel put-Differéce bee tiene thinges indillerent: Al things are cleane to p cleane:but to the defiled a bnbeleuing, nothing is cleane,bicaule theit minde & colciece 1g Deftled. Foz why are accurled the tiche men thep which haue their cofozt, which are {atiffied w meate, which do now laugh, whiche lepe it itt, rrtiit, || in beds of iuory, whithe topne land toland, whole bankets haue lute, gigs barp,taber & wyne⸗ Verily both tuozic,¢ golde,¢ richetle,arethe good ray creatures of God,permitted pea é apotuted by the pzowutdence of Gon foz men to ble, Meither is itany where forbiddẽ epther to lartgh,og to be Catiffied with meate, og to topne new poſſeſſions to their owne olde poſſeſſions oꝛ of there aũceſters, 02 to be delited with muſical melodie, 02 to Dapnke wine. Chis is true in Deede. But when thep haue plentie of thinges,te wallow in delites, to glut thefelues, to make their wits minde dronke with prefent pleatures & alway to gape foz netwe,thele dopnges are moſt far fro the lawfull vſe of p giftes of God, Cherfore let them takeaway tmmealutable Defive,let chem take away immnea/ furable wafting,let them take away banitic & arrogance, p thep map with a pure confetence purely ble the giftes of God. When the minde ſhalbe framed to this [obztetie, they Hall haue a tule of lavvfull ble, On the other {ide let this moderation be wanting, eucn bale and tom⸗ mot Delicates are tomuch.foz this is truely ſayd, that oftentimes in frife and courſe cloth dwelleth apurple heart, and ſomtime vnder ſuk and purple,lieth {imple humilttie: Let euerp man in bis Degree foline epther poozely,oz meanelp, og plentifully.that thep al remember that they arefed of God toliue,not tobe riotous: ¢ let them thynke,p this isthelawe of Chaittian libertie, if thep hauc learned with Paule to be contented with thole thinges whichethep pzelently haue: if they can (bill bothe to be humble and to excell:yfthey be taught in ail plaz ces andin all thinges to be both full and hungry, to haue plentie and to ſuſtte want. Herin allo many men do erre,bycauſe as though their libertie Hold not bee Counde and fafe vnleſſe it had men witneſſes of it, theido vn⸗ Dileretly ¢ vnwiſely dle tt. Sy which vnſeaſonable bling thei many tic mes offend the weake bzothzen.pou may (ee at this dap Come, whiche thinke that they, libertie can not ſtande,vnleſſe thet take poſſeſſion of itby eating of flcthe on fryday. Jblame not that they eate:butte this falfe opinion mufte be Depuen out of their mpndes. F02 thet oughte to thynke that by thep2 lybertie they obtepne nonewe thing in the fight of menne but befoze God, and that it tandeth as well in abltcinpnge asin bipnge . If thep vnderſtande that pt maketh no matter before Gov, Whether they cate Lethe oz egges, whether thet weare redde o2 blacke garments, that is enough. Che cõſcience is nowe free,tomby- che the benctite of fuche tybertic mas due. Cherefoze althoughe thep Do afterward abſteine al theyz life long from fte&),¢ weare alway but onc coloze,pet thet are no leflefree.pea therefore bicaule thet arefree, thei Do with a free colcience abſteinẽ. Out thet do mok hurttully offend C.tit, bycaute PH, | | 10 — —— Of the manner how to receiue bicaufethep nothpng regard the weakeneſſe of thet Szethzetr, Which we ought foto beare wtth,that we rachly comit nothing with offente of them But fomtime alfo tt behoueth that our libertie be fet korth be⸗ fozeinen. And this J graunt. wut there tsa meaſure moſt heedefullp to be kept, that we calt not awap the care of the weake of whome the Lord hath ſo earneftly geuen bs charge. : | Fwillin this place therefore (peake ſomewhat of oſtenſes in what Differéce thet are to be take, which are to be auotded,¢ which to be ne⸗ —— wherupõ we map afterward determine what plate there is 02 out lihertie among men, F like well that cõmon diuiſion, whiche teacheth p there tg of offentes one ſort geuẽ an other takẽ: fog afinuch as tt both hath a plaine teftimonte of the Scripture, ¢ doth not onfitlp expreſſe that which itt meancth. Jf thou do any thing bp bnfeafonable lightneffe,oz mantonneffe, oꝛ raſhneſſe, notin ogder, noꝛ in fit place, whereby theignozat ¢ weake are be offended, p fame map becalledan offenfe geué by thee:bicaule itcame to pafle by thy fault p {uch offenſe was firred bp. And it is alway called an offenfe geuen in any thing,p fault wherofcame from p Doer of f thing it lelt. It is calledan offente taken, whe a thing which ts otherwifenot euelly Done nog out of time is by euell will oz by fome wꝛõglull maliciouſneſſe of minde dꝛawẽ to occafion of offenfe. Foz tn this cafe was not offenfe geuen, but theſe wW2ongfull conftruers Do without caule take one. With p firſt kinde of offenfe none are offended but the weake:but with this.tj.binde fowze natures @ Phariſaical (cozneful heads ave offeded. wherfoze we Mal cal p one,the offente of the weake:the other of the Phariſees:a we Hal fo teper the vſe of our libertie, that it oughtte geue place to the igno⸗ tance of the weake bzethzé, but in no wile tof rigozoufnele of p Wbha- tifees, Foz, what is to be peldedto weakneſſe, Paule ſheweth in berp xiih.i. many places. Beareclapth bedthe weake in faith. Againe, Let bs not + herafterindge one an other:but this rather, letthere not be lated be⸗ foze our brother any offente o2 occalta of falling:s many other ſayengs to plame entent,which are moze fit to be red in p place it ſelt thã to be Here rehearſed. Thelummets,p we which are frog Hold beare with P weakeneffes of our beethec,¢ not pleale our felues,but euerp one of n.vij BS pleaſe his neighboz bnto good foz edifieng. Jn an other place, But {ee p pout libertie benot in any wile an offenfeto the p areweake . A- iF. gaine,Gate peal things parefold in the ables, albing no queſtiõ fog confcience:of pour conſciencec Jſay)not an othet mans. finally be pe {uch,that pe geue no offenle,netther to the Jewes.no2zto the Grekes, b.rili noz top Church of God. Allo in an other place, pe are called, becth2e, into liberticzonlp geue not pour libertte to be an occaſion tothe fleſh, but by chavitie ferue pe one an other. Thus it is. Dur libertic is not geuẽ toward our Weake neighbours, whole ſeruãtes chatitie maketh bs inal thinges:but rather, that hauing peace vo God tn our mindes, we may alfoliue peaceably among men. as foz the offenſe of the Pha⸗ rifecs, how much itis to be regarded, we learne by the wordes of the - Lord wherby he biddeth them to be let alone, bicaule they are blinde, tO. & guides of the blinde. Che Difciples had warned him, that pybari- | fees Were offended with his fapenges: be anfwered that they were to be neglected, and the offendpng of thentnot to be cared foz. ree. — But £ Te SPACE Or AP F ih OUZEZ, But pet til the matter hangeth doutfull,bulefle We know whoare to be taken for weake, a whoe tor Phariſees: which difference bepng taken away, J (ee notantdg offentes what vſe at al of libertie remai⸗ eth which might never be bled without great danger. But tt ſemeth to me that Paule hath motte plapnelp declared both by Doctrine € by examples, bow far our libertic is etther to be tempered. oz to be Defer Ded though with offenles. AWhen he toke Timothee into his copance, he circumciſed him:but be could not be beought to circumciſe Titus, Were were diuerſe doynges, x no change of purpofe nog of mindesua- mely in circumciling Cunothee, when he was free from all men, be made himlelf feruaunt to all men:and he was made to the Jewes, as 8 Few, that he might winne the Fewes : to them that were buder the law , as ithe bimfelf mere vnder the law , that be might winne them which were vnder the law: al things to atmé,p he might ſaue many, as he writeth in an other place. Chus we hauea tight moderation oflibertic,tf tt map be mndifferétly reſtrained with fome profit. What he bad vefpect vnto when be ſtoutely refuled to circumciſe Titus, be hinielf tettifieth, watting thus, Hut neither was Titus, whiche was with me.although be was a Seectan,copelied to be cirtũciſed, bicaule of the falle bꝛethꝛen which were com tn by the way, whiche had paiuilp crept into eſpie our itbertie which we hauc in Chk Jelus,that they might being bs nto bõdage, to whom we gaue not place by ſubiectiõ fo much as for atime, p the truth of p goſpel might cétinue mith pots Tyhere is alfo a tune when we mutt of neceſſitie defend our libertie, if the fame be in weake conſciences endãgered by the vniuſt eractinges of falle Hpotties, ive muſt in euery thing ſtudie to pzeferue charitie, haue regar2to the edifieng of sur neighoour. A things (fapth bedare lawfulroz mesbut not al things ate expedt’t al things are lawful fog me butnot al things Do edifice, Let no ma ſeke v which ts his omn, but P wich is an others. There is nothing now plainer bp this rule,tha p we mutt vſe our libertic,tt it may turne to the cdtfieng of our neigh» boz:but tf it be not fo expediẽt foz our neighboz, then we mut forbeare it. There be fome which counterfatt p wrledom of ant in foebearing of libertie, while they Do nothing leſſe tha applie tye ſame to p duties ofcharitic. fog, fo p thep map pꝛouide fog their owue quiemcffe, thep with al métion of libertie tobe burted, wheras itis no leſſe behoueful foz our neighbo2zs, fomtime to ble libertie foz their benetic edificatté, than tn fit place to veftraine tt tog their cõmoditie. But it is the parte of agodly man to thinke,that free power in outward things ts thers fuze gratited him, thathe map be the freer to allDuties of charitie. But whatloeuer F haue (poke of auoiding of offenies,mp meaning is it be referred to meane e indifferent thinges.Foz, thole things p areneceſſarie fo be Done, are not to be left budone fog feare of any ofe fenle . Foꝛ ag our libertie is tobe (ubmitted to charitic ſo chavitie it {elf likewiſe ought to be vnder the pureneſſe of faith. werilp here alfo- ought to be had regarde of charitte,but fo far as to p altars, is,that foz out neyghbours (ake we offende ndt God. Cheit intemperance 18 | Act.rot! Balu, 1. Lote FEE FE Bal.tt i. Lop, Frid. 13 13 not te bee allomed, whyche Doenothyng but with troublefome » turinopipng, andwhiche bad rather rahelp to rend all thinges, than leplurely to tippe them, Neyther vet ave thep to be. harkened to, ‘ ? Ce. tip, whiche VVI manner BOW LU Teenie - Spbhich when they beleaders of men into a thouland ſortes of bugod- Ovid. Det, (, uy at., i. De uneſſe, yet doe fainethatthey mutt behaue themlelues fo that thet be no offenle to their neighbours. As though thep Do notin the meane e⸗ dific theconfctences of their neighbogs to eucll,{pectallp wheras thet ſticke faft inthe fame myze without anp hope of gettyng out. And the pleafant méfozfothe, whether their neighbor be to be inftructed with Doctrine o2 ecample of life,fay that he mutt be fed with milke, whome they fill with moft euell and poifonous opinios.aule repogteth that be fed the Cozinthias with drinking of milke:but if the popth Walle had then ben among them, mould he haue laceificed to geue them the drinke of miike:But milkeis not poilon. Therfoze they lie in fapeng that they feede them whome onder a thew of flattering alluremetes thep cruelly bill, Gut, grauntyng that {uch diflemblyng ts foz a time to be allowed, how long pet will they feede their chtldgen with milbee Foz if they neuer growe bigger , that thep nape at the leaſt be able te beare ſome light meate, it is certaine that thep were neuer bzought bp with milke, Chereare two reafons that moueme why J doe not nowe moze Harpelp contend with them: firſt bicauſe their follies are ſcarcely wozthp to be contuted , fithe they woztbhily feme filthy in the fight of all men that hauc theit founde wits fecondlp , bicauſe Z haue {ufficiétly Done tt in pecultar bobes, Jwill not now doa thing alrea- dy Done. Dnilp let the readers remeber this ,that with whatloeuer ofs fenies Satan and the worlde goe about toturne bs awaye from the ordinances of God,o2 to fap bs from folompng that which he apoin- teth pet wemuſt neuertheleſſe goe earneſtly fozmard : andihen, that whatfocuer Daungers hange bpon it, pet itis not at our libertie te warue one heare bzedth from the commatidement of thefame God, nepther is itlawefull byanp pzetente to attempt any thyng but that whiche he geueth ds leaue. : Now therefoze lithe faithful confciences haupng recepuedfuche peerogatiue of liberticas we haue aboue let forth , haue bp the bene= fit of Chit obteined this that thep be not entangled with any (nares of obferuations in thole thinges tn whiche the Lord willed that they Mould be at libertic:we conctude that thep ave exempt from al power of men. Foꝛ it is bninete, that either Chriſt Houldlofe the thake of hig fo great liberalitic,oz conſtiences theit profit. Mepther ought wets thinke it a flight matter, which we lee fo haue colt Chriſt ſo Deare:na- mely Mbiche he balued not with golde o2 filuer, but with bis owne bloud: ſo that Paule ficketh not to ſay, that his Death is made dotde, pfmepeld ourfelues into fubtection tomen. Foz be trauatieth about nothing els in certaine chapters of the Epiſtle to the Galathians, but fo Sew that Chek is darkened o2 rather deftroped to bs, vnleſſe our conf{ciences and fatt in their libertie, whiche berilp they haue lofte tf thep mape at the will of men be ſnared with the bondes of lawes an’ o2dinances.But,as it is a thyng mok wogthy to beknowen, lo it ne⸗ deth alonger and plainer Declaration. Ff 02 fo fone as anp word 18 {por Ken of the abgogating of the drdinãces of men, by and by great trou- bies are rapled bp partly bp leditious men , partly by (claunderers, as though the whole obeDience of men were at ones taken away and ouctthzomen, ey) ee There ine gtaceorUnria, POL, 223> Therelore, that none of bs mape Kumble at this tone firk let vs -tOfider;thatthere are two fogtes of gouernement in man:the one {pts tituall, whereby the con(cience is framed to godlinefle to the wor⸗ Hip of Godrthe other ciutte, whereby manis trayied to the Duties of humanitie and ciutlitie whiche are to be kept Among men, Chep are tommonly by not vnfit names called the Spirttuall and Tempozall iuriſdiction, wherebp is figntfted, that the firſt of thele two fozines of gouernement perteyneth to the life ofthe foule, and the later ts occu⸗ pied in the thinges of this prelent Ife:not onlp in fedpng and clothing; but in fetting fozth of lawes whereby aman map (pend bis life amog men holyly, honeſtly, and ſoberly. For that fick inde hath place in the inward minde this later binde ogdereth only p outward behaniours. The one We map cal the Spirituallkingdome:the other , the Cinile kingdome. But thele twoo as woe bane diuided them, mutt be epther of them alway ſeuerally conftdered by themlelues:and when the one ts in conſideryng, we muſt withdraw and turne away our mindes from thinking vpõ the other. For there are in man as tt were two worldes whiche both diuerſe Kinges and diuerſe lawes may gonerne.wWyp this - putting of Difference Hall come to pafle,that that whiche the Golpell teacheth of the (piritualllibertte,we all not wꝛonglully daw to the ciuile orꝛder, as though Ch2iftians were accozdpng tothe outward gouernement leſſe Cubiectto the lawes of men, bicaule their conſcien⸗ ccs ate at libertie befoze Sod: as though thep were thevefoze erempt fromall bondage of the flee, bycaule they are free accoz2png tothe Spirit.Againe, bicaule euen in thoſe ozdinances whtche feme to pers taine to the ſpirituall kingdome, there mape be fome errour: we muſt alfo putdifference betwene thele, whicheare to be taken foz lavofull as agreable tothe worde of God, and on the other fide whiche ought not to hauc placeamonge the godly, Df the ciuile gouernement there falbe els where place to ſpeake. Alſo of the Eccleſiaſtical lames Jo⸗ mut to (peake at this time, bicaule a moze fullentreating of tt hai be fit kor the Fowerth booke, where we Mall (peake of the power of the Church. But of this dilcourle,let thts be the conclufios. Che queftion beyngcas F haue fapd) of it felfe not berp darae or entangled Doth foz this caufe accõbꝛe manp,bicaufe thet donot futtellp enough put dtffes rence betwene the outward coutt as they callit,and the court of conz {cience, Moreouer this encreateth the diſficultie that Paule teacheth py the Magiſtrate ought tobe obeped,net only fo2 feare of puntHmet, but fog confcience. ADherupon tolowerh that cõſtientes are allo beũd bythe ctutlelawes. Ff tt were fo, all Mould come to naught which we both haue ſpoken and all fpeake of the fptrituall gouerneinent. fog the loſyng of this knot, firſte tt is good to knowe what is confetence, And the definitton therofts to be fetched fram the pzopze deriuatiõ of the wozd, For, as when men do with minde and vnderſtandyng cons ceynethe knowlegeofthinges. they are therebp ſayd (Scive)to Know, wherupon allots deriued the name of-frience, knowlege:lo when thei haue a felpng of the indgemct of God as a witneſſe ioyned with them whiche Doth not ſuffer them tobide their ſinnes but p thep be drawen _ Becuted to the iudgemẽt ſeate of God,that fame felpng ts called Con⸗ ſciente, $02 itis a certayne meane betwene Godand man, bicautcit €e.b, tulrety a6 ott. ft Le 0, : i the manner holt to recelue fuffreth not man to ſuppzeſſe in himſelte that whiche be knoweth, but purlueth him ſo farre tillit bepng him to giltine fe. Chis is it whiche miro aule meaneth, where he ſayth that cofcience Doth together witneſſe ] det. it. br tt, 16 Tim.i. t eri, Coꝛ. Ve with mẽ whẽ theit thoughtes Do accule o2 acquite them in the iudge⸗ ment ot God. Afimple knowledge might remaineas enclofed within man. Therefoze this felypng whiche peetenteth man to the tudgement. of God,ts ag it were abeper iopned to man,to marée and elpie al his fecretes,that nothing map remaine buried in Datknefle, AD hereupon alfo cometh that olde Dzouerbe, Conicience is a thoufand witneſſes. And foz the fame reafon Peter hath let the eramination ofa good cõ/ ſcience fo2 quietnefe of minde, then bepng perfuaded of the grace of Chꝛiſt, we Do without feare peefent our ſelues befoze God, Andthe authoz of the Cpiftle to the Hebzues , ſetteth to haucno moze conſci⸗ enccof finne,in fede of to be Delinered o2 acquited that finne may no moze acculebs. 4 Cherefoze as wozrkes haue reſpett to men, ſo cõſciente is referred to Sod, fo that a good Contciéce is nothing els but the inward pure- neffe of the heart. Jn whiche ſenſe Paule waiteth that charitie ts the fulfillpng of the law out ofa pure confcience and faith not fained. AE terward alfoin the fame chapter be Hrweth howe muche tt differeth from vnderſtanding, fapeng that fomehad (uftced Hipweeck (rs the faith.bicaule thet bad fozfake good Conſciẽce. Foz in thele woꝛdes he fignifieth thatit is a liuely affection to wozHip God a ſincere ende- ug to liue holyly and godiply, Somtime in Deedert ertendeth alfo te men, aS in Lube where the fame Paule protetterh thathe endeuozed himlelle to walke with a good conſcience teward God and men. wut this was therfoze ſayd, bicauſe the frutes of good cõſtience do flowe and come euen to men, Butin (peakpnge properlp, it hath reſpect to God only,as F haue alveadp ſayd. Hereby ttcometh to pafle that the law is ſayd to binde the conſcience, which fimply bindeth a ma with⸗ out re{pect of men,o2 without hauing anp contideration of then. As foz example. Ged comaundeth not onlp to bepe the minde chatte and pure fromal luft,but alfo forbiddeth al mãner of filthinefle of wozdes ãa outward wantonnelle whatlocuct tt be. To the kepyng of this lato my cofcrence is fubtect although there lined not one main the woꝛrld⸗ So he that behaueth himlelf intemperantly, not onip finneth in this p he geueth an euel exãple to the bzethzen,but alfo bath his conſciẽce bound with giltineſſe befoze God. Fu thinges that are of themfelucs meane,there is an other conlideratio . Foz we ought to abfteine frome them tf they brede anp offente.but the confcience fill beyng lree. So Paulefpeakeih of heh con{ecrate to Idoles. Ff any fapth hemoue any Dout, touch itnot fo2 cõſciẽces fake: ZF fap foz confciére, not thine but the others. A faithfull ma Hould finne, which bepng fir warned Mould neuertheletie cate (uch flefhe.ut howſoeuer in refpect of bis bzother, itis neceſſarie fog him to abſteine as itis pecfcribeD of Sod, yet he ceſſeth not to kepe till plibertie of cofcience. Chus we feehow thig law bindyng the outward wozke.leaueth the cofcience bnbound. The. cx. Chapter. ¶ Of praper, Which is the chiete exercule of faith, and whereby we daxh retene the beuelites of Hod, of eS ae ne The grace of Chriſt. Fol.214e : F thefe thinges that haue ben hetherto ſpoken, we plaines lp percepue how needy and bopde ma is of al good things, hand how be wanteth al helpes of faluation.aobertoze if be UW (ese fo velefes tobereby he map ſuccour his needinefle,be “~~ Mutt goe out of himfelfeand get themels where. This ts afterward declared buto bs,that the Lozd Doth of his owne free will and liberally geue bimlelf to bs in bis Chait, in whom be offreth bs in itede of our miferte all felictrie,in fede of ourneede welthineffe, in whome be openeth to bs the heauenly treafures:thatour wholefatth Mould behold his beloued fonne, that bpon him our whole erpectatio Hould hang in him our whole hope ſhould ſticke faſt and refte. Chis berilpts thelecret and hidden Phtlofophie, whiche can notbe wong out with Logictallargumentes: but they learne it whole epes God hath opened that thep map ſee light tn bis light. But lings thatwe are taught by fayth to acknowledge that what ſo euer we haueneedeof, wbhatfoeuer wateth tn bs, the fame ts in God and in out Lozd Jeſus Chat, namely in whome the Lozde willed the whole fulneſſe of his largeſſe to veft that fromtbenfe we Houldall Daawe as out of a moſt plentifull fountaine:now ttremapneth that we ſeke in him, and with peaters craue of bim that which we haue learned to be tn him. Dther- wile to know God tobe the Lozd and geuer of all good things, which allureth bg to pzap to him: and not to goe to hime praye to him: Hold fo nothing peofit bs,that tt Hould be alone ag ifa man Mould neglect a treafure Hewed Him buried and dtgged tn the ground. Cherfoze the Apoftle , to ſhewe that true fayth can not be wdiefromcalipng bpon God; hath let this ozdersthat as of the Golpell ſpryngeth faith, fo by it our beartes are framed to cal bpon thename of God, And this is the fame thyng which be bad a litle befoze apd, that the Sptrit of adop- tion, which ſealeth in our heartes the witneſſe of the Gofpell, rayſeth bp our (pirites that thep dare ſhewe korth their delires to God, ftirre bp vnſpeakable gronpnages,and crie with confidence Abba, Father. It is mete therefoze that this laſt poynt, bycauſe it was befoze but onip fpoken of by the wapeandas tt were lightlp touched, Mould nowebe moze largelp entreated of. . This theretoze we get by the benefit of prayer. that we atteyne to thofe richeſſes vobiche arelaped bp foz bs with the heauenty father, Fozthere ts acertapnecommunicatpng of men with God, wherebp they entryng inte fanctuarte of heauen do tn bis owne peelence cal to him touchyng bis peomifes:that the faine thyng whichethep beleued hunaffirmpng onlp in word not fo be bayne,thcp maye when necde fo tequireth finde in erperience. Therefore we fee that thercis nothing {ct forth to bs to be loked fozat the hande ofthe Lozd,whiche we are not alfo comaunded tocraue mith peaters:(o true tt is that by paaper ate Digged bp the treafures, which our fayth bath lobed bpon bepng - Hewed to it by the golpell of the Lozd. Mow how neceſſarie and how many Wapes profitable this erercile of paper ts, it can by no woꝛdes be fuffictentlp declared, Undoutedly tt is not without caufe that the heaucnly father teftifieth,that tye only toztrefie of faluation ts inthe callpng bpon bis name, namely whereby we call to ds the preſente bothe of bis pꝛouidence, bp whiche be watcheth to take care of out : matters; | Bont, biti xxbi. i}, : 3 kin, ri ® Of the manner how to receiue matters:and of his power, by which he ſuſteineth bs bepng weake € tha manner fapntyna:and of his goodnefle, by which be receiveth bs into fauog bepng miferably loden with finnes:finally whereby we cal him al whole,to geue himlelf preſent to bs. Hereby groweth fingular reſt and quietneite to our conſciences. Foz when toe haue difclofed to the Lord theneceflitie whiche diſtreſſed vs, we largelp reſt though te Were but in this onelp that none of our eucis is hidden trom him, wha we are perfuaded bothe to be mot well willpng toward vs and mok able to pꝛouide well fo2 bs. But (will ome man faye) did not he know without any fo put in minde of it, bothe in what part we be diftrefled, and what ts erpedts ent fo2 vs:ſo thatit mape feme after acettapne manner ſuperfluous, that be ould be troubled with our prapers.as though be winked og flept,bntill he were awaked with our boite 4 Gut thep which fo rea- fon, marke not to What ende the lord hath inſtructed them that be bis to pꝛay:foꝛ he ogdeined it not fo much foz his owne caule as rather fog oures.He willeth in deede, as tight it ts, phis due be rendzed to him, when thep acknowledge to come from him whatſoeuer men require, 02 Doe perceiue tomake for theit proftt, and Doe teftifie the fame with wihhpnges . wut the peofit alfo of this facvifice therewith he is wor⸗ Hipped,commeth to bs. Cherefoze how much moze boldly the holy faz thers gloztouflp talked bothe to thefelues and other of the benefites of God,fomuch the moze Harply thep were pzicked forward to pray. The only erample of Clias Halbe enough foz bs, whiche bepng ture of the counfell of God, after thathenot rahhelp bad pzomifed raine to Achab,pet buſily pꝛayeth betwene his knees , and (endeth his feruant ſeuen times to eſpie tt snot foz that be dyd Diferedit the opacle of Gon, but bycauſe he knew that it was bis dutie,leat bis faith Mould ware drowſy and fluggith, tolape bp bis defires with God. Wherekoꝛe als though while we lpe {enfleffe ¢ fo Dull that we perceiue not our owne mifertes, be waketh and watcheth foz bs,and fomtime alfo helpeth bs bndefired, pet it much behoueth bs,thathe be continually called vpon of bs,that our heart mape be enfamed with earneft and feruent Dez fire tofeke, loue, and worſhip him, while weaccuftome our felucs in euery neceſſitie to flee to bimas to our Hhoote anchare. Againe , that no Defire and no wiſhe at all mape entre into our minde , whereot we fhould be aſhamed to make him witneſſe, white we learne to peefent out wihes,pea & to poure out our whole beart befoze his eyes. Chen, Pwe map be framed toreceine al bis benefites with true thabtulnefle of minde yea & With outward thankefgeupng, of which we are put in minde bp our paper p thei come to bs fra his had. Wozcouer,p when we haue obtetned p whiche we delired,bepng perfuaded that he hath anſwered to our prayers, we map be therby p moze fernétlyp caried to thinke bpo his kindeneffe , a therewithal embzace wb greater pleature thofe thinges which we acknowledge to hauc ben cbteined by paper. Lalte of all, that berp ble and experience mapeaccozdpng to the mea⸗ Cure of out weakeneſſe allure our mindes of his proutdence, oben we vnderſtand that he not onlppzomileth that he will neuerfatleds,and that he Doth of his owne accozd open bs the entrie to cal to him in the bery point of neceſſitie, but allo hath bis hand alway ſtretched ee me elpe Tt i i i The graceofChritt. Fol.215. help them that be his and that he Doth not feade thent with wozdes, but Defendeth them with pzelent help. Foz thele caules,the mot kinde Father, although he neuer ſſepeth oz is luggithe , yet oftentimes maz eth a ſhew as though be ſſept a were ſſuggiſh, that fo be maye exer⸗ cile bs which ave otherwiſe foughtfull ¢ fuggif to come to him, to alge of hum,to tequire him to our otone great benefit. Cherfoze thep Do to fooli fly, which to cal away tye mindes of men fro prayer, bab⸗ ble that the prauidence of Sod, which maketh for the fatekeping of al thinges,is in vaine werted with our callinges bpon him: Whereas the lord cotrarimile not in baine teftifieth that he ts nie to al the thatcall bpa bis name in truth. And of none other foztis that which otherdo | triffingly fay, that itis fuperfluous to aſke thole thinges whiche the Loꝛd is of his owne will ready to geue:wheteas euen the berp fame thinges which lowe to bs from his one free liberalitie,be wil haue bs acknowlege to be graunted to ont pꝛayers.Mhiche thing that noz table fentéce of the {alm Doth teftifie, wherwith many like fapenges Doaccozd . The epes ofthe Lord are bpon the righteous, «his cares onto thelt prayers, which fapeng (o letteth out the peouidence of Gon bent of bis own accozd to pꝛouide foz the ſafetie of the godly, that pet he omitteth not the ereccile of faith, wherby Noughtfuinefic ts wiped fro the mindes of men. The eves of God therfoze Do wake,that he may ſuccour the neceflitie-of the blinDe:but be will againe on out bebalues heare our.groninges , that he maye the better proue bis loue toward vs.And lo botheare true, thatthe watcheman of Iſtaell flepeth not, noz flombeeth , and pet that be litteth ſtill as hauynge fozgottenbs when be feeth bs Dulland Onmme. : frow,to frame prayer rightly a Well, let this be the firft rule, that we be no otherwile framed tn minde and beart,than becameth them that entre into talke with God . Whiche verily we Hall atteyne ag iouchpng the minde, of thefame bepng free from eſbely cares and thoughtes wherwith tt map be called away oz withdzamc fd p right a pure bebolding of God,do not only bend it {elf wholly to pzayer,but alſo fo much as ts pofltble beltfted bp & carted aboue it (elf. Heither do J bere require a minde fo at libertic,thatit be pricked & ntpped wb no rave,wheras cottariwile the feruẽtneſſe of pꝛaier mutt by much cares fulneſſe be kindled in vs(as we fee f the holy ferudts of God do fom- time Declare great tozinentes , much moze carefulnefles, when thep fay that thet btter to,the lozd a bewayling boice out of the Depe Depth, and out ofthe middeſt of the iawes of Death) But J fay that al ftrage aud fozepne cates mutt be Deiuen aay, wherwith the minde it felte wandetng hether and thether ts caried about.and bepng drawen out ofheaucn ts pꝛeſſed downe to the earth.Z meane by this that tt mutt be lifted bp aboue it felfe,that tt maye not bryng into the fight cf Gov any ofthofethinges whiche our blinde andfoolif reaſon ts wont te Imagine,noz map holde it {elf bound within the compaſſe of her owne banttte,but rife bp to pureneſſe mozthy for God. othe thefe thinges are {pecially worthy to be noted.) whoſoeuer pꝛepareth himlelfto pray, Hold thereto applic al his ſenles and ende⸗ uors, a not (AS Men ate Wont) be Diuerfly daawen with wandering. thoughtessbicauie there ts nothyng moze contratte to the reuerẽce of God, tha (uch lightneſſe which is a witneſſe of to wãton —— an face tia. 4 _ tii : fi qi —— Soe ‘a. git, if Of the manner how to receive and lofe from al feare, In which thing we mult fo much moze carneft- ly laboz.as we find it moze Hard, foz no man canbe fo bent to pzaye, but that he Hal fele manye biethoughtes to crepe bppon him, eithet to bzeake of,o2 by Come bowing and ſwaruing to hinder the courte of bis pꝛaier.But here let bs cal to minde, how great an vnworthines itis, when God receiueth bs vnto familiar talbe with him, toabulebis fo great gentelnefle, with minglpng holy and pzofane thinges together, when the reuerence of him holdeth not our mindes fat bounde dnto Him:but as if we talked with Come meane man, we Do tn themiddeſt ofour prater.fozfaking him,leape hether and thether. Let bs therfoze Know that none Do rightly and wel pzepare the ſelues to pzaper, but they whom the matettte of God pearceth,that they come to it vncum⸗ bzed of earthly cares and affections. And thatis ment bp the ceremos nie of lifting bp.of handes,that men Mould remeber that they be farre diſtant from Sod, bnlefle they ltfte bp thetr fenfes on hie. As allo itis faid in the Pſlalm. To thee haue J lifted bp mp foule. And the Scrip- ture oftentimes bfeth this manecof {pech,to tit bp praier: that thep which delive to be hard of God, Houldnot lit Hl in their deegges. Let this be the fummne:that bow much moze liberallye God dealeth with bs, gently alluring bs to bulode our cares into bis bofome, fomuche leffe eccufable ar we vnleſſe bis (o ercellentand incomparable bene- fit do with bs ouerwey al other thinges and draw bs vnto it (clf,that we may earnettlp apply our enDeuozse Cenles to pꝛay:which can not bedonebdnieffe our mind be ſtrõgly weaftling with the hinderances do rife bp aboue th?.An other point we haue (et fozth.p we alke no moze than Godgeuethleaue. Foz though be biddeth bs to poure out oure hattes.pet he Doth indifférently qcue loofercpnes to folyſhe and fros ward affections:anDd toben he pzomifeth that he will do accozding te the wil of the Godly, he procedeth not to fo tender bearing with them that be (ubmitteth buntelf to their wil. But in both thele pointes men Do commonly much offend. Foz not onely the moſt part of mé pꝛeſume without Hame, without teuerence,to (peake to God fog their follies, and Mamelefly to pzefent to bis thzone whatſoeuer liked the in therz Decame s but alfo fo great foliencs or ſenleſſe dulneſſe poſſeſſeth the, that thep dare thautt into the bearing of God, euenal their mot filthy Defires, wherof they mould greatly be athamed to make men priuie. Mon.bv. Some profane men haue laughed to ſcorne, pea and deteſted this bold nefle,pet the bice it (elfe hath alwa ye reigned. And hereby it cameto pafle that ambitious men haue chofen Jupiter to be their Patrene: couctous men, DW creuriesthe deftrous of learning, Apollo and Mi⸗ nerua:warriers Mars:and Zz echozor'stolbe, Venus. Like as at this Daycas J haue even new touched) men Do tn prayers graunt moze li⸗ cenceto theit vnlawful Delires, thanioben they ſportinglye talke mith their Egalles. But God luffreth not bis gentlenes to be fo moc⸗ ked:but claiming to himlelfe his right, maketh our pzaters ſubiectto bis aucthozite,a teftraineth thé with a bꝛidle. Thertore we mutt bepe fat this faping of Jhon, This is our affiance,p it we alke any thynge according to bis wil,be heareth bs Hut fozalmuch as our abilities av far frd being (ufficient to perfogme ſo great perfection, me mutt ſeke & remedie to belpe bs, As we ought to bend the fight of ourmindto a — The grace of Chriſt. Fol.206, fo the affection of the heart ought alfo to followe to the fame ende, But bothe Doe tape lar benethe tt, pea rather Doe faynt and faple og be carried & contrarie waye. Therefore God, toluccour this weake- nefle ,thourpzapers geueth the {pirite to be wa Scholemaitter, to inftruct bs what is right,and to gouerne our affections, foz.bicaule we knowe not what we ought to pzaye as we ought, the (pirit com⸗ meth to our (uccour,and maketh interceffion foz bs with vnſpeakea⸗ blegroninges not that it in Deede epther pzapeth 02 groneth. but ſtir⸗ teth bp in bs affiance,Delires,and fighynges, whiche the ſtrength of nature were not able toconcepue. Andnot mithout cauſe Paule calz leth them vnſpeakeable groninges which fo the faithful fend fozth by the guidpng of the Spirtt,bicaule thep vohiche are truely erercifed it pzapers,atenot ignozant that they be fo holden in perpleritie with blinde cares , that they (carcelp finde what is profitable foz them to {peake: pea while thep goe about to brtet ſtammeryng wozdes, thep fticke faft encombzed. LOherupon it foloweth, that the gift of prayeng tightly isa oy nha gitt. Chele thinges are not {poken to this pur⸗ pole, that we fauoꝛyng our otone fouthfulneffe Mould geue ouct the charge of pzapeng to the Spirit of God, elie dull mn that careletneffe, to whiche we are to muche enclined ; (as there are beard the wicked fayenges of fome , that we muff lie negligently gapyng to wayte buz till be pzeuentourmindes occupied els where)butrather that we loz thyng our omne fourhfulnefle and ſluggiſhneſſe, Houldcraue fuche in Spirit,therefoze cefle to erhost bs to wakefulneite:meanyng that the inſtinct of the Spirit fo bleth bis force to frame our prayers, that it nothyng hindereth 02 lacketh our ovone endenoz:bicaule God will in this bebalf pzoue how effectually fayth moueth our heartes, Let alloan other law be, that in pzapeng we alway fele our one thante, and that earneſtly thinkyng howe we ſtande tn neede of thole thinges that we aſke, we ioyne with our peaper an earnett pea fers uent affection to obteine. foz, many Do flightip foz manners fake rez cite peapers after a pzeleribed forme, as though they rendzeda cer⸗ tayne talke to God :and although thep contefle that this ts a neceſſa⸗ tie remeDdicfoz thetr euels, bicaule itis to theit Deftructis to be with- out the help of Sod which they craue:pet itappereth that they Do this dutie foz cuftome , foz almuch asin the meane time their mindes are colde , and do not wepe what they ake. Che generall and confufe te- lyng in deede of their neceffttic leadeth them bercunto: but it dothe not ſtirre them as it were in apzelent cale to alke relefe of their neede, Nowe what thynke we tobe moze batefull o2 moze deteſta⸗ ble to God than this fapnpng, whena manne alketh fozgeuenefie of finnes, in the meane tpme epther thynkynge that be ts nota finner, 02 not thynkyng bpon this that bets a linner: euen wherewith God buntelfe is plapnelp mocked : But of fuche peruerſneſſe Cas J haue ſayde) mankinde ts full , that foz manners fate thep manp tymes aſke manp thynges of Cod, whyche thep certapnelp Judge that without bis liberalttie to come to them from fome other where, o2 that thep haue them already remapnpng with them, Che fauite of fome other femeth to bee lighter and pet not tolerable, that thep ; mis wohiche beige of the Spirit. Pepther Doth Paule,when he biddeth bs to pray ti. Corn Fut, Ofthe manner how to receiue 9 whiche haue onlyconceyued this principle that we mute Cacrificeto God with prayers , Doe mumble vp prayers without any muſyng of minde bpon them, But the Godly mufte printipally take heede, that thep neucr come into thelight of Gobte atke any thpng , but bycauſe thep doe both boyle with earneſt affection of heart,and Do theremith- all delire to obteyne it ofhim. Pea and alfo though tn thole thinges whith we atke only to the glogte of God, we ſeme not at the firk fight fe pzoutdefoz our owne neceflitie, pet the ſame ought tobe aſked mith no leffe feruentuelle and vehementneſſe of Delite. As, when we praye that his name be ballomed, we mutt cas J mape ſo (peake) fernentip unger and thictt foz that hallowyng. ei _ Ffany man obitct, that we are not alway dzpuen with like necels fitte to pzave, J graunt the fame in deede: aud this Difference ts pzofi- adr, tably taught bs of James: Js any man heauy amonge pourLet him : pꝛaye.Whoe {ois mery,let bin fing. Cherefoze euen common felyng teacheth bs, that bicaufe we areto flouthfull,therfoze as p matter ree quircth we are the moze ſharply pzicked fozward of Ged to pzap ear⸗ farrrits neſtly. And this Dauid calleth the fit time, bicaule cas he teacheth in many other places how much moze hardly troubles, diſtommodities Feares,and other kindes of tentations Do pzeffe bs, fo muth freer acs phe, vi, celle is open fog bs, as though God did call bs vnto him: ut petno lif, leffe true is that fapeng of Paule, that we mule p2ay at all times:bi⸗ caule howſoeuer things pzolperonfly flowe accozding to our heartes Defire , and matter of mirth Doth compafle bs on eueryſide vet there | * tSnominute of time wherein our neede Doth not erbozte bs to praye. Ita man have abundance of wine and wheate: pet lithe he can not entope one mozfel of bzead but by cdtinual grace of God, whole cel- Jars 02 barnes ful Malbe no let why be Hould not craue Daply bzead. Nowe pf we callto minde howe many daungers Doe enery moment hange ouer bs,the very feare it felfe wil teache ds p we haue no time free trom prayer. But this we may better perceiue tn (ptritual things, Foz, when Hall fo many linnes, whereot we knowe our felues giltps fuffer bs to fit fill without care and not to humble wile craue par⸗ Don bothe of the fault and the petnez When Do tentations graunt bs truce,forhat we neede not to batt vnto helpe > Wozgeouer the delire of the kingdome and glozie of God ought fotoplucke bs to it felfe , not bp fittes but continually , that it ould alwaye bee fit time kor bs. Therefore not without caule we arefo oft commaunded to pray con: tinually. J Doe not pet (peake of perfeuerance in pzaper, wherofmenz tion Malbe made berafter:but when the Scripture toarneth bs that we ought to praycontinually, it accufeth our flouthfuineffe, bicaule we Do not pereciue howe neceflarie this care and diltgencets foz bs, Bp this rule all hppocrifie e craftineſſe of lpengto God, is debarred, pea Dziuen far aap {rom pzayer. Hod pzomileth that he will be nere toal them thatcal bpon him in truth,ahe peonounceth that thet Hal finde bun which (eke him with theit whole heart. But they alpire nor thether which pleafe themlelues in thet owne filthineſſe. Cherfoze a Light prayer cequiteth repẽtãce.voherupõ this is comonly fatd tn the {criptutes, § Sod heareth not wicked doers a ᷣ their prayers are ac- curled tke as thetr ſacrifices alfo besbieaule it ts rightful p thet find : , bare — —6 The grace ofOhriſt. Fol. 2170 cares of God Hut, which do lock bp thetrown hearts:ethat they tow not finde God ealp to bow, which Do with therr own hardnefle provoke bis Mif—enele. Fn Eſaie he threatneth after this maner. When pe ſhal eis multiple pour praters, J twill not heave pou: for vour hands are full ot ~* 8* bloode, Againe in Jeremie: J haue cried, athey haue refuled to heare: ee rib thei Hall likewiſe crie, and ZF will not heare: bycaufe he taketbit fora gp moſt hie Dihonouure,that wicked men Hold boak of his couenant, whi⸗ che Do inal their life defile his holy name, Wherfoze tn Claie he cõplay⸗ Eſa. xxitz· neth,that when the Jewes come neare to hun with their lippes, chepr rir, heattis farre from him. He (peaketh not this of duly praters,but affix, meth that be abhorreth tayninge in al the partes of wo2thipinge him, To Which purpofe maketh chat ſaieng of James pe ack, recetue not: Jam lili bicauſe pe aſte il,that pe may ſpende it bpon pout pᷣleaſures. It is true in dede(as Wwe hal againe ſhewe alittle herafter)that the praters ofp godly which thei poure out,do not reſt bpon their own voorthineſte yee isnot Padmonition of Jhon ſuperſtuous: Ff we atk any ching, we Mal Ihon . ic receiue it of him, bicaute we kepe bis commaundements:foratmuchas wu, an euel conſcience (hutteth the gate againke bs. uoberebpon folowery that none Do tightly pratc,nor are heatde, but the pure worſhippers of God, Therefore whoſoeuer prepareth himtelt to pate let hrm be iochs ful to himtelt in his oton euels,¢ (vobtche can not be Done Wout repens tance)let him put onthe perſon and minde ofa begger: ) Hereunto tet the third rule be topned , that tohofoeuer prefentery ¢ Himfelf before God to prate,thold forfake al thinking of bts ovon giozie, put ofal opinion of woꝛthinetſe. ¢ finally geue ouct al truit of htmfeife, pening tu the abacing of himleit gloꝛie wholt to Godsleat if ive take anything be tt never fo littie to our ſelues, we do vb our oton ſwellinge falatoap from bis face, Otthis ſubmiſſion wbich thzotweth dDotone ail heighth, we haue often exaumples tn the feruantes of God: amonge whom ihe holyer p euery one t,fo much the moze he is thowebdowne tohen he commeth mito the light ofthe Lord. So Daniel, whome the Loꝛd himfelf commended tw fo great a title of pꝛaiſe Laide: Mee poure Daniclts, not out out praiers before thee in our righteoutneffes but in thy great rout, mercies Heare bs Loꝛd, Low be mereifull fo vs:heare bs a Doe there things that we atke, for thine otone fake:bpeaule thy name ts called by poouerthe people.c ouer thy bolp place. Meither doth he bya crooked figure(as men fometime Cpeake ) mingle him felfe vb the multitude as one ofthe people, but rather feuerally confeſſeth his owne gyitinetle e humbly Reeth to the fanctuarte of forgeueneſſe, as he ermeily fayth: Mben F cofetled my finnes € the finnes of my people. And thys hums bienefke Dauid alfo Cetteth out with his ovon example, when he faith: Entre not into iudgement with thy Ceruant,bicaufe tn thy fight euetp onethat liueth hall nat bee iuſtified. In ſuche manner Cate prapethe pcec.nit . Loe.thou art angry bicaufe wee haue finned:the worldeisfoundedin §. thy waies therefore toe ſhalbe faned: And toe haue been ail filled boith: ECc uxiu. bucleannelie.tal out tighteouſneſſes ag a defiled cloth:and twee haue v. al withered away as aleafe , a our iniquities Do ſcatter vs abdade ag | the winde:and there is none that calleth bpon thy name, that rapreth: bp himfelfe.to take hoive of thee: bycaufe thou batt bidde thy face fra ol vs and halk made bs fo pine awaie in the hande of oure topckedneffe, ) Now therfore D Lord , thou art our father, we are dave,thou art our St, faſſhioner Fe. pitt, bit, Pla.xxv. vi. x. xvii. pla eH, ee fatthioner,a weare the worke of thy hand. Benotangiy D Loꝛrd nei⸗ ther remembre wickednes for euer Behold, loke bpon bs, we ar al thy people. Loe, how thei and vpõ no affiance at al,but vpon this onelp, that thinking bpon this that thet be Gods, thet Delpire not that he wid haue care of them Likenile Jeremie: Ff our tniquities anſwer againk b3,00 thou for thy names fake. For itts bothe mot trucly amok holy⸗ ly written, of whome ſoeuer it be , vohtch being waitten by an vnknowẽ author is fathered bpon p Prophet Baruch: A foule heauy a deofolate for greatnes of evel,croked,¢ weake, a hungzye foule, ¢ fainting cies geue glorie tothee D Lord. ot according to H righteoulnenes ofour fathers doe we poure out praters in thy fight, a aſke mercie before thy face D Low our God:but bicaule thou art merciful,paue merciebpon vs bicaufe toe haue ſinned before thee, Cahipnd Finally the beginning &alfo f preparing of pꝛaieng tightly , ig cra⸗ uing of pards,v an humble ¢ plaine conteſſion of fault. Foꝛ neither is it to be hoped, that euen p holieft man may obteine anpthinge of God; butil hee bee freely reconciled to him : neitherts it poſſible that Gos may be fauourable to any but the whom he pardonetl), Wherfoꝛe it is no maruel it the faithful Do vo this keie opẽ to théfelues pᷣ dore to pray. Which doe learne out of many places of f Pſalmes. Foꝛ Dauid whe he alkerh an other thing, faith:Remembre not p finnes of my youthe re⸗ member me according to thy mercie for thy goodneſſes fake D1020.as Gain, Lobe vpõ my afflictio,¢ my labore, ¢ forg eue al my finnes. tober hoe allo fee p tt is not enough, if we euety fevuerall Day Do cal our ſelues accõpt for out new finnes;tf woe Do not alfo remẽbre thoſe finnes which might feeme to haue been long agoe forgotten. For,p fame Prophet in | another place, hauing cofelled one haynous offenle by this occaſiõ tes turneth eué to his mothers wombe wherin he had gathered p infectis: not to make pᷣ fauite feme leſſe by coꝛruptiõ of nature, but p heaping together p finnes of bis vohole life, how much moze rigorous he ps in codemning himfclf,fo much more eaſy he maye finde God to entreate, But although p holy ones Do not alwaye in expꝛeſſe woo2des aſke fors eueneſſe of finnes, pet if we Diligentlp weie their praiers whiche the cripture cebearieth,we hal eafily finde pð which J fay, chet gathe- red a minde to prate of p only mercy of God, fo altwaye tobe their be⸗ ginning at appeafing bim:bicaule tf euery man examine bis ovone cons fcience,fo far ig he fro being bold fo open his cares familiarlie vb God; p be trembleth at every coming totoard him, except p he fandeth bps trutt of mercie & pardon. Ther is alfo an other (pecial confeltion, whee thei athe releaſe of peines, that thei alfo praic to baue their ſinnes for geuen:bicaute it weare anabfurditiec fo will thatthe effecte tobe take awaye while the caute abideth. Foꝛ we mufte beware that God be fae uoutable buto bs ,before that he teſtifye hys fauoure wyth outwarde fiqnes : bycaufe boothe hee hymfelfe wyll Keepe thys ordre, and pe ould iptie protyte vs to haue hym benefptiall,bnletle oure confaence keelynge bym appeared (houlde thzougely make hym louelpe vnto bs: wyyche wee ate alfo taughte bythe auntwere of Chrite. for when Mat. trig Hee hadde decreed fo heale the manne ſycke of the alley , bee lapde, Thy The grace of Chriſte. Fol.2694 Thy linnes are forgeuen thee:lifting bp our mindes therby fo p which is chefely to be wiſſhed, that Good firlt veceiue bs into fauoure, and then thew forth the frute of reconciltation in helping bs, But bylide f ſpeci⸗ all confeflion of prefent gyltyneſſe, wherby the faithful make fupplicaz tion to obteine pardon of every ſpeciall faulte ¢ peme, that general pre- face, which procureth favour to praters,ts neuer to be omitted, bicauſe vnleſſe thes be grounded bpon the free mercie of God, they Hali neuer obteine any thing of God. thereunto maye be referred that fayeng of Jhon: Ff we confelle oure finnes bets faithfull ¢ ughteous to forgeue bg, and cleanfe bs from al iniquitte. for vohich cauſe tt behoued praters in the time of the lato to be hallowed with erpiatio of bloode, that thep might be acceptable, and that fo the people ſholde be put tn minde that thet are vnwoꝛthy of fo great a prerogotine of ono, ttl being cleans fed from their Defilinges thet thold of the onely mercie of God concetue affiance to pape. But twheras P holy ones feme fomtime for p entreating of God fo allege p helpe of their otone righteoufnes(as when Dauid faith: Kepe my foule bicauſe am good.Again Ezechias:Kemẽbꝛe lord F beleche thee, F haue wãiked before thee in trurhe,¢ haue Done goodin thyne eves) by fuch formes of fpeabing thet meane nothing els than by their bery regencratts to teltifie théfelucs to be P (eruants @ childr¢ of Sod, to whom he himfelfe pronounceth p he toil be merciful. Ase teacheth by — we haue already feen)p his eies are vpon p righteous,¢ is cares vnto thetr praters. Againe by p apoſtle, that we thal obteine tohatfoeuer we af&, tf we bepe his comaundeméts. Fn which fayenges he Doth not balue prater by p vorthines of woꝛks: but his willis fo to ftablith their affiance, whore ovon cõſtiẽce wel aſſureth rhe ofan vnfay⸗ ned bprightnes ¢ inocenct,fuch as al p faithful ought to be. Foꝛ § fame is taken out of p bery truth of God, which p blindeman f had his fight reſtored, faith in Jhon,f God heareth not finners:tf wee vnderſtãd finz ners after p como bfe of p ſcripture,foꝛ fuch as Wout al Defire of righ⸗ teouſneſſe Do altogether ſtepe & reft vpõ their finnes:foratmuch as no heart can ever breake forth into vnfained calling bpd God which dorhe hot alfo afpire to godlines. Therfore wh fuch pꝛomiſes accord p praiers of f holx ones, wherin theimake mentis oftheir oton purenes or inno⸗ cency othei may fele f to be geuen thé which is to be lobed fo2 of al the Ceruants of God. Again tt is then comoly found p thet vſe this kinde of praier, when thei do tn p pꝛeſence of p low copare them felues w thepr enemies, frõ vhoſe vniuſt Dealing thet withed themfelues to be deliue⸗ ted by his hande. In this comparifon tt is noe maruel if thet boughte forth their righteoucneſſe & ſimplicitie of hearte fo moue hym p rather by P rightfulnes ofthew caufe to helpe thé. This therfore we take not away ftd the godli heart of a good man, but pᷣ he may ble the pureneffe of his conſcience before the Loꝛd, to ſtrengthen himfelfin the promifes boherwith the Lord comfoxteth ¢ vpholdeth bis true worſhippers: but out meaning tS,that the truft of obteining ftand bpon the only mercye Of God, laieng awap al thincking of their owne Deferuing, The fourth rule is , p being fo thꝛowen Doton ſubdued tb frue hu imilitte toe chold neuertheleſſe vo certain hope of obreining be encouras gedto praie, Chele be things in Dede contrarie ie ſhew, to ioyne w the kai. feling if. 10 bt | 1. Ihon.i. pC terri t.BIt TE . it, 29E xxxiii⸗ ror, Zys. tit, SD. pe — — — — — — ce op — — — 4 oſ.v.viii. Matth.xi. miii. Of the manner howe to receiue fecling of $ iuſt vengeãce of God fureaffiance of fauour:which things Do pet bery wel agree together,if p onelp goodneſſe of God raife bs vp being oppretled vo our ovon euels. Foꝛ, AS woe haue before taught that tepentance & faith are knite as companiõs together w an vnſeparable bond:of whiche pet p one afraieth bs, p other chereth vs: fo in praiers thet mutt mutually meete together. And this agrement Dauid expzet⸗ Seth in feme words: F(fath he)voil in H multitude of thy goodnefie ens fer into thy houle:F wit wo2thip in the temple of thy holineſſe th feare. Under H goodnes of Gad he coprehendeth faithe, tn P meane time not ercluding feare:bicaufe not onip bis mateftie dꝛiueth vs to reuerence, but alfo our own vnwoꝛthineſſe holdeth bs in feare forgetting al pride ealurednefle. But Jmeane not ſuch an affiance whtch Moulde ſtroke P minde lofed from al feltng of carefuinetLe vo a ſwete & ful quietneffe, Fo2,to reſt fo peafably ts the Doing of thétwhich hauing al thinges flos ning a8 thet wold withe tf,are touched wb no care, are kindled with no Delive,Dofwel wb no feare. And it is a erp good ſpurre fo p holt ones to cal bpon God, whe being diftreMled w their ovone neceflitie, thet ar bers ed th moſt greate bnquietneile, tare almoſt diſmaied tn themfelues,tit faith come in fit time to their fuccours, bicauſe infuch diſtreſſes f good neſſe of God fo Hhineth to them, that they Doin Dede qrone being wear | tied Lh weight of prelet euels thet ar alſo th peine a greued ẘ feare of greater, pet being fo vpholdẽ by ft, thet bothe releue & cofort hardnes of bearing the, Do hope for elcape & Deliuerance. Therfore p prater of a godly man muff arife out of both affections a mut alfo conteme and ſhewe bothe:namiy fo grone for prefent eucls,¢ to be carefully aftaide of netor,t pet therwal fo fle to God, not Douting p he is readi fo reache hts helping hande. for God is marucioully prouoked to torathe by our diftrultfulnes,if we aſke of htm ÿ benefites bohiche we hope not to ob: teine. Theriore theris nothing moze agreable wh p nature of praters, tha p this law be preteribed a apotnted to thé, p thet bꝛeake not forthe tahli,but foloto faith going before thé. Co this principle Chꝛiſt calleth vs all with this ſaieng: Jſay vnto pou, whatfoeuer things pe require, beleue f ve thal receiue chem, a thet hal happen fo pou. The fame allo Matt xxi. He cofivmeth in an other place. whatloeuer pe aſke in prater beleuing, m, pe hall receiue. Wherewith agreeth James fateng, Itany nede wiles Jam.v. xv. Dome, let bymarke yt of hym wbhyche geueth to al men freely,and bps Ko. x. putt bꝛaydeth not:butte let hym afke in faithe not doubtinge. Wherein fet ting — as contratie to faithe , he dothe moſte fitly expreſſe the nature ofif. And no lefle ps that to bee noted which he addeth, Prhep obteyne nothynge whyche callbpon God inwaueringe and Doubte, and Doe not Determine in their heartes whethet they thal be hearde oz noe.Wbhome hee alfo compateth to waues tobpche are dyuerſly tolled € Driven about ofthe winde. Wherupon in an other place bee calleth a tight praier.the prater of faith. Againe when God fo oft aſffirmeth that he boil geue to every one accorwdinge to his faith, he fignifieth that wee obfeine nothing tofthout fapth Finally it ts fatth that obteineth tobat ſoeuer ps granted by prayer. Thys ys meante by that notable fay, enge of Paule, whyche fhe foolpthe menne Doe take noe heede vnto. Howe thal anp manne call bpon hym , in vohome hee hathe not beleucd - Butte whoe hall beleue , vnleſſe bee haue nae H | — | an Thegrace of Chritt. Fol,2 24. But faith commeth ot heating, and hearing of the wore of God Fo⸗ contieying by Degrees the begining of prarer from fatthe, bee ple affirmeth that God can not be Cyncerely called bpon of any ofher,tyan théto vohom by the preachinge of rhe Golpell his merciefulneſſe & gens tileneffe hath ben made knoden andfamiiarlydeciaredD. =, This neceſſitie our aduerfaties do notthinke bpon. Therfore when 24 we bidde p faithful to holde vᷣ aſſured cõtidence of minde p God is faz uourable & bearerh good toil to the, thet thinke chat we (peakea mot gteat abſurditie But if thei had any ble of true prater, thet wold truelp vnderſtand vᷣ God can not be rightly called dps out f Kedfalk fecling of Gods good wil. SHith noma can wel pereeiue force of faith, but he which by erpertéce feleth it in his heart what maya man poh by dite puting % fuch men which Do openly Mheto,p thei neuer had any thinge but a baine imagination· Foz of what force, how neceſſatie is p altus rednes which we tequire,ts chefely learned by inuocation. Which who fo feeth not, he bewraieth p he bath a bery dul cõſcience. Let bs theres | tore leauing this kinde of blindemen, fick fatt in p fatenge of aule, P il God can not be called bps of any other, but thé ſz know his mercie bp > Golpel,c at ſurely perfwaded p itis ready for thé.ffo2 what mannecof faieng thoid this be7D Lord, Jam bderily in Doubs whether thou wilt Heare me:but vicaute F am diſtreſſed w carefulnes. J flee to thee that maiett helpe me if J be toozthy. Thts toas not wonted maner of al holi ones, whore praiers we teade in f Scriptures Neither hath p Holy chott this taught bs by p Apoltie which biddeth bs fo goe to P web. tid: Heanenly throne ety pe p we maydbdteine grace:a whenimanos a, | ther place heteachéth p we haue voldneſſe & acceſſe tn cofidence by Fhe a, ai os faitly of Chritt we mutt therfore hoide fatk sh boche andes — — reduelſe to obteine what toe aſk( ſith both ÿ lozd v his obin voice io c maũdeth b3,4 al p holy ones teache tt by theit exampie)it woe toil praie th krute. F02,p only praict is pleating to God, whiche pein eth oute of fuch a pꝛetumptis of faith(as J map fo callit)a is groaned bpoadieds leſſe certaintie of faith . He might haue ben corent with $ bare name of faithe, but he not onely added coftdence but alfo furnifed p fare with liberty or boldneffe, bp this marke to put differéce bettoene bs & bube- levers which Do in Dede alſo prate to Sod as toe do, but at aduenture. For which reato p whole Church pꝛaieth in $ plaime. ct hi mercy be, 490 ittiit Dpo vs as we put our truſt in chee. The fame codition is alto fpoken on in an other place by f prophet · In tobat Dap FI hat crit, chis F knolw p myer GodIs th me.aAgamn, In P morning 4 botl Divece my ele to thee,a Fwib sees watch Foz of thete words we gather.p pratersarinbainecalintothe apre,dnleffe hope be adtopned,fto whente as out of a watchtoute we⸗ map quteru waite for p 1oxd Wyern agteeth h ordie oF Paules ero.” tatis for before p he moue p faithful to praie in Cpreit atal times hath Eyb .vi. moabeitlnes & diligence he fictt of al biddech thé to take p Geld of fatty: ro, P helmet of faluatto,e p ſwerd of the tpirit,whicheis the medorGen, Solu ict p readers here calto remebrance tohich J haue wefore fain | p fatth is not ouerthꝛowẽ bohere it is ioyned with acknowleging of out imiferte nedinerfe,s fichines. Foꝛ v bow heauy weight fo eucr of euen doings } faithful fele chefelues to be ouerloden o2 greued,a p thei bee hot only voide of al things wohich may pzocute fauoure with God, but f. l. alfa i ww * pc .yiiii.v 13 Ptu.cv. (Mat, vit, vit, ie tre Of the mannerhowetoreceiue alfo p thei be burdened w many offentes hich may tooo2rthily make nS ie ful fo thẽ:vet thei celle not fo prefent théfelues neither doth fhis, feling make thé fo atraide but p thei Mil refort to him, fozatmuche aS ther is no other waite to come fo him. Fo2,prater was not odeined, tobherby we Mold arrogantlt aduance out felues before God,o2 eſteme at great balue any thing of our oon, but herbs cõfeſſing our atitines, we hold bewaile our miferies to him, ag childzé do familiarli opé their coplaints fo thett parẽts. But rather p vnmeaſurable heape of out es nels ought to be ful of ſpurres or prickes to prick bs forward to praie. As alfo P prophet teacherh bs by his eraple,faieng Beale my foule, bi caute Jhaue finned againſt thee. Igrant in dede that in ſuch faiengs wold be deadli prtchings vnleiſſe god Did helpe:but h moſt good father of bis incoparable tender kindnes hath brought remedie tn ft feafon, wherby appealing al trobie,afuaging al cares, toiping aboaye feares, he mighte gently allure bs to hym, pea and takinge awaie all Doubies (much moze all ſtoppes)he might make bs an caſp waie. And firſt vohé he comauinderh bs to pray.he Doth by bery fame coms maundement accufe vs of wicked obſtinacie, vnleſſe we obey him. Mos thing could be moze precifely comaunded, than p which is in f plalmes Cal bps mein pᷣ day oftroble, But forafmuch asamonge all H ducties of godlines,p feripture comendeth none more often, J nede not to tare ty longer bpd this point. Af (faith our mafter)e ve thal receiue:bnock, it Chal be opencd to pou. Hobobeit here is alfo w f comaundement iops ned a promife ag itis neceflarie. Foz though all men cofelle f the coms maundement ought to be obeied, pet the moſt part toould fice fts God nohen he calleth, vᷣnleſſe he promiled p he wold be eafy to be entreated, pea a wold offer himſelt. Chele two thinges heing ſtabliſhed it is cere taine p whofocuer make delaies p thei come not freight to god, ar not only rebellious & Difobedient,but alfo are pꝛoued gilty of infidelitie, bts caute thet diſtruſt p promiles. upbich is fo muche more tobe noted, bys — caute hypocrites vnder p coloz of humilitte ¢ modeftp do as wel proud: ly deſpiſe f comandemét of God, as difcredit his gentile callinge.pea € Defraud hin of p chete part of his woꝛſhip. For after p be hath refuled facrifices,in which at p time al holines femed fo ſtande he declareth § thisis } chefe thing a moſt precious to him, aboue al other,to be called Hpo in H day of nede. Therfore tober he requireth his ovone, a encouta⸗ geth bs to cherefulneife of obeing,ther ar none fo gay coloꝛs of Doubts ach.piit. We ptaw.li. ting P may excute vs.Whettoꝛe hot many teſtimonies ar cõmõly ſoũd fn P (criptures wherby we ar cõmaũded fo cal bpo God, fo many ſtãd⸗ Dardes at fet bp before our eies to put afftance into bs. Ft were cuthes nefle to ruche into p figt of God, vnleſſe he did preuct bs wailing bs. Therfore he openeth bs f way vo his obon boice ſaieng:J will fape to their, Peat my people:e thet (hal fap to me,} art our God. ide fe how he preuentech them p worſhip him, & willeth them to follow him , and therefore itis not fo bee feared that this choulde not bee a very ſwete melodie tobich he tuneth. Sypeciallp let this notable title of God come in dur minde,toberbpon if we ſtaye wee thal eafily paſſe ouer al Mops pes. Chou Sod that heareſt prayer,cuen to thee ſhall all fete come. for what ps more louely oz more allurpnge , than that God bee granpthed bopth thys tytle tobyche maye afcerfapne bs that nos thpnge ps more propre to bps nature, thanto graunte the — Aan q ttn 9 Lome + The grace of Chrifte. Fol.226 ' | humble futers-bereby the prophet qathereth that the gate ſtandeth 1 open not ouly to a fewe, but to all men:bicaute he ſpeaketh even fo all qi in this faieng: Cal bpon mein the Day of trouble:F wil deliver thee, € fat P Halt gloufie me. According to this rule ZDauid laieth for himfelfthac q a promife toas geuen bim,that he may obteine tohat heatketh: Thou ii. Sa vii Lorde halt reueled into the eare of thy feruant: therefore thy ſeruaunt Pot. hath found his heart to pray. Wherupon we gather p he was feareful, fauing in fo much as the pzomile had encouraged hun. Soin an other place hearmeth bimtelfe vb this general docttine. He wil DoH will of Pſ.co them that feate him. Pea & this we may note ih P pſalmes, pᷣ as it were Fe. breaking bis coutfe of praieng he paſſeth ouer fometime fo P power of God, fomtime to his goodneſte ſomtime to H truth of bis promiſes. It might feeme that Dauid by dufeafonable thruſting tn of thefe fentenz ces made mangled praters:but p fatthful know by ble & experience, p feruentnefle fatnterh bniefle thet put net noutiſhmentes vnto if,and therfore in praieng p meditatiõ bothe of f nature of God, of his woꝛd isnot ſuperfluous. And ſo by H erample of Daud, let it not gꝛeue bs to — fuch things as may refreſh fainting heartes with new liue⸗ lyſtrength. And if is wonderkul Chat rb fo great ſweteneſſe of promifes we are 14 either but coldly oz almoſt not at all moued, that a great parte of men wandꝛing about by compaſſes had rather leauing thefe fauntaine of lining wãters, to Digge for themfelues drie pittes,than to embrace the liberalitte of God freely offered thẽ An invincible tour is fname ofthe i020, (faith Salomon )to it the righteous man thal ftee,& he chalbe lar ꝓzo roi ued. And Joel arter that he had prophecied of that horrible deſtructiõ rc. wohich was at hand, added this notable ſentence Whoſoeuer calleth be Fort , 1, po pᷣ name of the lord, thalbe fafe:wohich fentence we Know to perfeine ini, proprelp fo the courte ofthe Goſpel. Scarcely every hundzeth man is Pta.rpi. moued to go forward to meet God. He himſelf crieth by Claie:pe (hall rw. cal bpo me a F wil heare pou, pea before that pe crie ZF wil anfwer pou. And this fame hono2 alfo in an other place he bouchefaueth to geue in comon to P whole Church ag tt belongeth to al the mẽbres of Chrifte, He hath cried to me, J wil heare him, J amin trouble v him,p FJ mate ꝓt.xci.xv Deliuer him. Metther pee (as FZ haue alveady faide ) is it my putpore to tecken Bp al fhe places, but to choofe out Fhe chefe by wohiche toe may take a taſte how kindely Godallureth bs vnto him, & vo how freight bonds our bnthankiulnes is bound, when'among fo harp prickinges our ſſuggiſhneſſe Til maketh Delay. Wherfoꝛe tet theſe ſaienges alway . found in our cares: The 1020 is nie to al the rhat cal bpon biin,that cat bpon hittin trueth: alſo theſe ſaiengs whtch woe haue alleaged out of — Elaie € Joel, by which God altirmeth that he is hedekul to heare prai⸗ ers, yea a is delited as th a ſacrifice of ſwete ſauoure, vhen we caſt our cares vpõ him. This ſingular frute we receiue of the promifes of God, whẽ toe make our prarers hot Doubtingly & ferefulti:but trufting bpon Hts word, whole maieftie wold orhetwife make bs afcaide, we dare cal bpon him by che name of Father, foratmnch as he bouchefaucth to pur thts moft ſwete name into our mouthes. Ft remaineth that we hauing fuch allurementes told knot that we haue thereby matter enoughe to obteine out pꝛaiers:ſoꝛaſmuch as our praters ſtand vpon no merite MH, £ Of = io ——— Of the manner howe to receiue of our oDn, but al their worthines a hope of obteining ar groũded bps the promifes of God, and hang bpo them: ſo that ttnedeth none other buderproppinge.noz loketh vpwarde hither o2 thether, Therefore we mut determin in our minds,p although we excel not tn like holines ag is pratled in $ holy fathers, prophtes ã Apoſtles, yet bicaule pᷣ cõmãde mẽt of praier is coms to bs, fatth ts alfo comon,tf toe reſt vpõ pᷣ woꝛd Of God in this right we at fellowes vo thé. For, God(as we haue before {hewed)promifig he toil be gẽtle a merciful to.al,geueth cauſe ofbope to al euẽ mok miferable } thet thal obtem what thet ats, And therior P general formes arto be noted, frõ which no ma(as thet lat) frõ H tirũt fo p laſt is excluded:onli let ther be prelet a purenes of heart, mifliking of out felfes humility, ¢ faith:let not our bypoctily vnholilv abute the name of God wh deceitful callig bpon it: mot good father wil not put back thẽ, vohõ he not only erborteth to comto bt, but alfe moueth thé by al the meanes p be cã. Herupa cometh p manet of pravig of Dauid “LSavii which J haue euẽ now reherled. Lo p hak promited, Lo2d,to thy fers roi. wuratsfor this caufe thy feruat at this dat gathereth courage hath foud | what praper he might make before the. Moto therfore D L020 God, p art god, a thy woꝛds ſhalbe tru. Thou haſt (poke to thi feruat of there ipf.c-tip. _ benefits:begin therkore, a Do thé. As alfo in an other place,perform to Ini. thy feruat according to thy word. And al p Plraehits together, fo oft as ( thei arme théfelues th remébrance of the couenãt,do fulkiciétly Declare sse.rerti, p we fold not prat fearfully, twoheras 1020 fo apoiteth And herin thes be folotod p eraples of p fathers {pecially of Jacob, which after p he had cofelled p be was vnwoꝛthy of fo many mercies which he had veceiued at had of God, yet he faith p he is ẽcoraged to require greater things bicauſe God bad promifed p he wold Do chẽ. But wbhatloeuer colors p bubeleuers do preted, whẽ thei flee not to Sod fo oft as necellitte prefs Ceth thé, whẽ thet ſeke not him noꝛ crave bis helpe, thei do as much de⸗ fraud hi of bis Due honor as tf thet made to thétetfs new gods, a idols: for by this meantheideny p he is to them p author of at good things. On f other fide theris nothing kroger to deliuer H godly frdal Dour, tha to be armed tb this thought,p no top ought to fay thé while thee obey § cõmandmẽt of God, which pronouceth p nothing is more pleas fing to him tha obediéce. Here again p which Jſaid before more ciereli appereth,} a dredles (pirtt fo pray agrecth wet'vb feat,teueréce,t care fulness that itis no abfurdity fo fay p God tatfeth bp p ouerthrowé, After hig maner thofe formes of (peach agree well together which in feming ar contrary. Jeremie ¢ Daniel fay p thei throw down prayers Gece pit. before gov. Fun an other place Jereme faith Let out prater fal Doton in te. $ light of God, f be may haue mercie on H remnant of his people. On Dant. ix. che other (ide, faithful are oftentimes faid to lift bp praier, Spo ſpea⸗ xviii. keth Ezechias requiring } pꝛophete to make interceflion for him. And Seri. anid deneeth his praier may alcende ag incente.Fo2 although thes it, ki. xx.x. Pſa.c.rli. being perſwaded of p fatherly loue of God, cherefully comitt thefelues into bis faithful keping,& Dout not to craue thehelpe vobiche be freelp pꝛomiteth:vet Doth not an idle careleſneſſe lift them bp,as though thes had caftatoay thame, but thet atcend fo bpioard bp Degrees of promy- Ces, p thet til remaine humble fuppliants in p abacemẽt of thẽſelues. Here ar quefttas obiected moretha one. Foꝛ p (cripture repoꝛteth p Plo2d arated certain Defites tobich pet brake forth of a minde not quiet . ; noz " — The grace of Chiriltes Fol. 228: : noꝛ toel framed. Verili fora tut caufe:Joatham had auowed pinvabis = | tats Df Hiche,to p deſtxuctiõ which aftertoard cae bps the:but pet god Ju.it.tt⸗ &inDdledD v feruẽtnes ofanger a vẽgeãce folowing bis execratio femeth ? to alow iltẽpered violẽt pailtss