* -ft 'WJmosjs Vi 1930 *§^ ao£3 • a^s - , ' < ■ ■:< -J v~^' W, INSTITVTION Chriftiari Religion. Written in Latine'Sy iVL'Io&fl Calvin. Tranflated into'En?'^1 accor- ding to the Author* !?<* Edition. With iuncV rables t0 finde the ^.incipall matters intrcated of in 'his Booke. And alio the declaration of places of ^ Scripture therein expounded Sat I 9H >/£ I ; ft: ff|| '■printed ac London by Anne Griffin, fcr » loucNsrion, indR.trbiial^er, 2654. j w y / TH8T%A^SLAT0% TO the %eadcr. Ood Reader , here is now offered you the fixth time printed in Engli&A/.Gi/'cWj-booke of the Inftitutionof Chriltun Religion $ abOokeof great labour to the Author,and of great profit to the Church of God. M • tiatoin fir ft wrote it when he was a young man, a booke of a fmall volume,and fmcc that fcafbn he hath at fundr) times publifhed it with new increafcs,ftill pro- tefting, at every edition, himfelfe to be one of ihoCe qHifcribtndofroficiunt) & proficiendo fcti- ftwtf/fchich with their writing doe grow in profiting, and with their pro- fiting doe proceed in writing. At length,having in many hisother works travelled about cxpofition of fundry books of the Scriptures, and in the fame finding occafion to difcourfe of iundry common places and matters of doctrine, which beinghandled according totheoccafions of the Text that were offered him, and not in any other method, were not fo ready for the Readers ufe:he therefore entred into thispurpofe to enlarge thisbook of Inftitutions, and therein to treat ofallithofe Titles and Common places largely, with this intent, that whenfoever any occafion fell in his other books to treat of any luchcaufe, he would not newly amplifie his books of Commentaries and Expofitions therewith, but referre hisRea- der wholly to this Store-houfe and 1 reafui ie of that fortof Divine lear- ning.Asage and weaknefTe grew upon him,(b hehaftened his 'abour; and according to his petition co God, heina manner ended his life with his worker for he liued not long after. Sogreatajewellwasmcettobe made moft beneficiall, that is to fay,applied to moft common ufe.Therefore in the very beginning of the late Qucenesmoft bleffed raiejie I rranflated it out of Latine into Englifn, for the commodity of the Church of Chrift, atthefpeciallrequeft of mydearc friends of worthy memorv, Reginald Woolfi, and Edward Whitchurch ;, the oneherMajefties Printer forthe He- brew, Greeke and Latine tongues ; the other her Highnefle Printer of the Booke of Common Prayer I performed my worke in the hotife of my faid friend Edward Whitchurch, a man well knowne to be of upright heart md dealing, an ancient zealous Gofpeller, asplaine and true a friend as ever I knew living, and as defirousto doe any thing to common eood, j (* 2) fpcdallyi the Preface. Specially by the advancement of true Religion. At my faid firft edition of thisbooke I considered how the Author thereof had of long time pur- pofely laboured to write the fame raoft exadly, and topacke great plen- ty of matter in fmall roome of words, yea.and thofe fo circumfpe&ly and precifely ordered, to avoid the cavitations of fuch, as for enmity to the truth therein contained, would gladly f.eke and abufe all advantages whichmightbe found by any overfightin penning of it, that the fenten- ces were thereby become fb full; asnothing might well be added without idle Superfluity, and againe fo nicely pared, that nothing could be mini- fbed without taking away fome necefiary fubftance of matter therein ex- prefled. This manner of writing, befide the peculiar termes of arts and fi- gures, and the difficulties of the matters themfelves, being thorowout in- terlaced with the Schoolmens controverfies,made a great hardnes in the Authors ownebooke,in that tongue wherein otherwife he is both plenti- full and eafie.-infomuch that it fuffireth not to reade him once5unlefle you canbecontenttoreadeinvaine. This consideration encumbredmewith great doubtfulnefTe for the whole order and frame of my tranflation. If I mould follow the words, I faw that of neceffity the hardnefTe in thetranf- lationmuft needs be greater than was in the tongue, wherein it was origi- nally written. If I mould leave the courfe ofwords, and grant my felfe li- berty after the naturall manner of mine owne tongue; to fay that in Eng- lifh which I conceived to be his meaning in Latine, I plainly perceived how hardly 1 might efcape errour, and on the other fide in this matter of faith and religion, how perillous it wastoerre. Fori durft not prefume to warrant my felfe to have his meaning without his words. And they that wote what it istotranflate well and faithfully,fpecially in matters of Re- ligion,do know that not the only grammatical conftruftion ofwords fuf- ceth, but the very building and order to obferveall advantages of vehe- mence or grace , by placing or accent ofwords, maketh much to the true letting forth of a writers minde. In the end,I retted upon this determina- tion to follow the words fo neere as the phrafe of the Englifh tongue would fuffer me. Which purpofe I fb performed,that if the Englifh booke were printed in fuch paper and letter as the Latine is, it fhould not ex- ceed the Latine in quantity.Whcrby.befide all other commodities that a faithful translator of fb good a worke may bring,this one benefit is more- over provided for fuch as are defirous to attaine fome knowledge of men the Latine tongue (which is at this time to bewiihedin many of thofe for whofe profeffion this book moft fitly ferveth)that they fhall not finde any more Englifh than fhall fuffice to conftrue the Latine withall,except in fuchfew places where the great difference of the phrafes of the langua- ges forced me : fo that comparing the one with the other, they (hall both profit >n good matter,and fumifh themfelves with underftanding of that Speech i wherein the greateft treafures of knowledge are difclofed. In the doing hereof, I did not onelytruft mine owne wit or ability, but exami- ned my whole doing from fentence to fentence thorowout the whole booke,with conference andov€rlookingoffuchlearnedmen5as my tranf- 'lation being allowed by their judgement, I did both fatisfie mine owne <»nfcience that lhad done truly, and their approving of it might be a good warrant to the Reader, thatnothing mould herein bedehverrd rum ■JLlZJUL— The Preface. but (bund, unmingled, and uncorrupced doftrine, even in fiich fort as the Authour himfelfc had firit framed it. All chat I wrote, the grave, learned, and vertuousman A/. David U'hitehead,(\v\\om I name with honourable re- membrance) did among other, compare with the Latinc,examining eve- ry fenrence thorowout the whole booke. Befide all this, I privately requi- red many, andgeneraJlyall men with whom I ever had anyralkeof this matter, that if they found any thing either not truly cranflared, ornot plainly Englifhed, they would enforme me thereof, promifing cither to fatisfie them or to amend it.Sincc which time I have not bcencadvertifed by any man of any thing which they would require to be a'tcred.Neithcr had I my felfe, by rcafbn of my profellion being otherwife oceupicd,any leafure to perufe it. And that is the caufe why not onely at the fecond and third time, but alfb at this Imprcflion, you have no change at allinthe work*e,but altogether as it was bcfore.Indeed I perceived many men well minded and ftudious of this booke, to require a Table for their cafe and furtherance. Their honeft defire I have fulfilled in the fecond Edition, and have added thereto a plentifull Table, which is alfb here inferted, whichlhavetranflatedoutoftheLatine, wherein the principal! matters difcourfed in this Booke are named by their due ticks in order of Alpha- be t,and under every title is fetforthabricfe fiimme of che whole doctrine caught in this Booke concerning the matter belonging to that title or common place : and therewith is added rhe Booke, Chapcer, and Section or divifion of the Chapter, where che fame doctrineis more largely ex- prefled and proved. And for the readier finding thereof, I havecaufed the number of the Chaprcrs to be fez upon every leafe in che Booke, and quo- ted the Sections alfb by their due number with the ufuall figureof Algo- rifmc.And nowatthislafrpubIifhing,my friends bywhofe charge itis now newly imprincedin a Roman lecccr, and fmaller Volume, with divers other Tables, which fince my fecond Edicion were garhered by M.Mar- lorate, ro be cranflaced,and here added for your benefit. Moreover,where- asinche firfl: Edition che ill manner of my fcribling hand, che incerlining of my Copie,and fome ocher caufes well known e by che workmen of that faculcy, made very many faults co pafTe che Primer, I have in the fe- cond Impreffion caufed the Booke to be compofed by the printed Copic, and corrected by the wriccen : whereby ic muft needs be chac ic was much morecruly done chan che ocher was,as I my felf do know above 3oo.faulrs mended. And now ac chis laft princing,checompoGngafter a printed copy bringechfbmeeafe,and the diligence ufed about the correction, having beene right faithfully looked unto, it cannot but be much more truly fee forth.This alfb is performed, that the Volume being fmaller, with a letter faire andlegible,itisof more eafic price, that it may be of more common ufe, and fb ro more large communicating of io great a treafure ro thofe that defire Chriftian knowledge for inftruction oftheir faich,and guiding of their duties.Thus on che Princers behalfe andmine,your eafe and com- modity is provided for.Now rcftethyour owne diligence for your owne profit, in lrudying it. To fpend many words in commending the workc it felfe, were necdlefTe : yet thus much I thinkc I may both not untruly and not vainly fay, that though many great learned men have written books of Common places of our Religion, as Melan&on, Sarcmus^ and (*) 3 other, The Preface. other, whofe works are very good and profitable to the Church of God : yet by the conferring judgement of thofe that understand the fame^ ther e is none to be compared to this worke of Calvin^ both for his fubftantiall fufficiencie of doftrine, the found declaration of truth in Articles of our R.eligion,the large and learned confirmation of the fame,8ahe moft deep and ftrong confutation of all old and newherefies : fo that (the holy Scriptures excepted) this is one of the moft profitable books for all ftu- dents of Chriftian Divinity. Wherein (good Readers) as I am glad for the glory of God, and for your benefit, that you may have this profit of my travell j fo I befeech you let me have this ufe of your gentleneffe, that my doings may be conftrued to fuch good end as I have meant them : and that ifany thing miflike you by reafon of hardnes,or any other caufe that may feeme to be my default, you will not forthwith condemne the worke,but reade it oft ner : in which doing you will finde (as many have confefTed to me that they have found by experience that thofe things which at the firft reading fhall difpleafe youforhardneffe, fhallbe found foeafie as fo hard matter would fuffer, and for the moft part more eafie th^n fome other phrafe which fhould with greater loofhefTe,and fmoother Aiding away deceive their understanding. Iconfeffe indeed it is not finely nnd plea fantly written,nor carrieth with it fuch delightfull grace of fpeech as fbme great wife men have beftowed upon fome foolifher things 5 yet it contai neth found truth fet forth with faithfull plainnefTe,without wrong done to the Authors mea^ ing : atvd fb if you accept and ufe it, you fha'l not faile to have greatprofit thereby, and I fhall thinke my labour very welHmployed. Tho has N ©*? OM 4G^s W TO THE MOST MIGHTY AND NOBLEPRINCE,Francisce THP. MOST CHRISTIAN KING THE French King hisSovcraigne Lord, Iohn C A L V I N e w;!lc[hpcace and falvation in Chrift. Hen 1 didfi.fi fa >»)■!>■<■, id tot his works, I though nothing uffCmofi mbk ki^Jthan to write any thing that after ward (bonld bu fefented toyour mijefiis. Onely ivy mind was to tea, !> cert-iine inirjducliins , whereby they t hat .ire touched withfome zeal: of religion, might be i;(h-uc~lcd to trncgodli- ruffe. And this travell I footprint ipally for mycountriymen the Frenchmen, of whom I underflood very many to hunger andthirfifor Chrifijbut I fire very few th it bad right 1} re- ceived fo much .is My little hjnwled^e of him. And th.it this wjsmy mvaning,the booh^ it felfe dcclvreth Joeing framed. if~ ter afimpleandplaine maimer pfteachi/ig.But when Tpercei ved, thatthe furious rage of 'form wicked men hath fofarve prev tiled in your Realms, th.it in it there is no roome for found eLiftrinc : I thought Ifioould do: a thing worth my trazeS, all in one wor{e, both togive an infirntlion for them, aud to declare a confejjion to yon: whereby yec may harm wh.it m.mner of doclriue that is,againfi which thofe furious men burnt in figrt it i age, who ax this d.i\tro:t!>leyourrealme with fword and fire. Fori will not fean to confefji t h.it I b.tze in this worke comprehended inmanncrfhe famine of that fife fame doctrine , 'g.iinjl which they eric out, that it ought to be punifhed withprifonment,baiiifbment, condemnation without judgement , and with fire,t hat it ought to be chafed awiyby land & fe.i. 1 kiww indeed with how hainom informations they have fiUedyour minde and tares, tomake our caufe mojl h.itefidlnntoyui: hut this of your clemtncie ought you to weigh, that there fiy.iU.be no i/moicn- cje, neither in words nrr deeds ,i fit maybe enough to accufe.Truly ,'fi 'any ,to bring the fame in hatred,lhall olledge that this doclrine whereof 1 go now akout toyeeld account unto yon, hath been long agoe condemned by confent of all degrees, and attainted by many judgements already given injudiciall courts.iUth.it he faith flyaU arnoivU to no more but th.it it h.ith partly been violently throwiie down; by the banding and power oftbe adverfi tries thereof, and partly btene traitsroufly andfrjudu leutly oppreffed wit h their lies andfnbtle prailifes and /landers. Here- in is violence (hewed, that without herring the caufejohodie fentences are pronounced again ft it : herein is fijnd, th.it it is without defervii'g accufed of f edition and evil I doings. And thai none may thin ke th.it we wrmgfuUy complains of ilxfe things ,youyo«r felj: cm be. ire witnes "•• 'ft noble kjng,with how lying /landers i: if daily accufed untoyou : j>jt it tendeth to no other end but tj writ he from tings their fctpttrs out of their hands, to tl.vrow downe all judges fates and judgements, to fubvert all orders Mid civil government, to trouble the peace & q>det | I of Prov.i?.i8. Dan.x.; a, Efai.u.4. PfaUi.9. The Preface oft be people Jo abdifh aUUwes, to undoe aHpropritties andpoffeffions, finally to turne all things upfide dow/ie.Andyetyou heare the fmallefi portion. For horrible things they fpread abroad among the people : which if they were true ,the whole world might worthily judge it with tb maintainers thereof ]worthy of 'a thoufand fires and gallowes Who can now man ell that a com mon hatred is kindled againfi it, where fuch mofi wrongfttU accufations are belceved ? Lo , this is the caufe that all degrees agree and confpire to the condemning of us and our dodtrine. They that jit to judge, beingrdvifhed with this ajftB ion pronounce for fentences their foreconceived determinations which they brought from home with them: and think^ that they have well enough difebarged their duties ,if 'they commandno mxnto be drawne to execution, but fitch as are found guiltie either by their owne confeffwn or by ftiff'jient witneffe. But of what fault ? of that cond«m?ied doBrine, fay they .Butby what law condemned ? Hereinjhould have floodthc fuccourofdefenceforthem,nottodcniethedodtrineitfelfe,butto maintains it for true. But heere is alllibertie once to mutter , utterly cut off from us. Wlxrefore I do not unjujily require,mofi victorious King,tbat it miy pleafiyou to tak^ i/i~ to your owne hand the whole hearing of the caufe which hitherto hath beene troubkfomly hand" ledor rather carclcffcly tofjid without all order of law ,more by outrageous heate than judicial! gravitie. Neither yet thinkejhat I heere go about to make mine owne private defence, whereby 1 may procure tomyfelfe afafe rcturne into my native countric Jo which although Ibearefuch affedtion of natural! love as becommeth me.yet as the cafe now is, I not mifcontentedly want it. But 1 take upon me the common caufe of all the godly, yea, and the caufe of Chrifi himftlfe, which at this day having beene by all meatus tome and troden downe in your kingdome, lieth as it were in difyairedcafe^andtbatindeedratber by thetyrannie of certaine Pharifees than by your owne knowledge. But bon> that Commeth topaffe, it is not heere needful! to tell : truly it lieth in great difirejfe. For thus farm have the ungodly prevailed, that the truth of Chrifi, if it be not defiroyed being chafed away and flattered abroad,yet it lieth hidden as buried and un- regarded: as for thefiUiepoore Church, it is either r»afled with cruell Jlaughters , andfo driven away with banifhments, or difmaied with threats and terrors, that it dare not once open her moutb.Andyef fill they continue with fuch rage and fierceneffe at they are wont, tbruUing firongly againfi the wall already bending andtheruine which themfdves have made. In the meane time no man fitppeth forth, to fet bimfelfe in defence againfl fitch furies. And they if there be any fitch , that will mofi ofallfeeme to favour the truth, fay no more but that it were qoodto pardon the error andunskilfuhuffe of 'ignorant men. For thus the good natnrcd men forfooth do fycake polling that error and unskilfulnejje which they know to be the mofi certaine truth ofGodxalling them ignorant men,whqje wit they fee that Chrifi bath notfo defpifed,but that he hath vouch fafed to commun icate to them the mifieries of his heavenly wifdome. So much are all afhamed of the Gofpell. It ft all be your office (mofi noble King) not to turne away your eares nor your mind from fojufl a defence specially when fo great a matter is in question: namely bow the glory of God may be maintained fife in earth, how the truth of God may kcepe her honour, bow Chrifi may have his kingdomepreferved whole among us. This is a matter worthie for your earts,worthiefor your judgement 3 wortbie for your royall throne. For, even this thought maketb a true king to acknowledge bimfelfe in the governance of bis kingdome to be the minifier ofGod.Neither doth he now ufe a kingdome but a robberie, which reigneth not to this end that he mayferve theglorie of God. And he is deceived that looketh for a hngpro~ fjyeritie of that kingdom ,whicb it not ruled by the fcepter of God, t hat is, by his holy word-far - afmuch as the heavenly Oracle cannot prove vaine, whereby it is proclaimed that the people fhallbe fcattered abroad where prophciefailetb. Neither ought the contempt of our bafeneffe to withdraw you from thispurpofe. 1V° verily know fight well, how poore and abje&fiUiemen we be, namely in the fight of God mijerable finners, in the fight of men mofi defiifedperfons,yea and (if you will) certaine excrements and outcafis of the world,or wbatfo'sver viler thing may be named: fo that there remaineth nothing for us to glorie upon before God, but his only mercie, whereby we are without any our defervingreceived into the hope of eternal! falvation : and before men, notbingbut our wcakineffe, which among them it is taken for a mofi great fhame toconfeffefo much as in countenance. But out dotirine mu[i be advanced hie above all glorie of the world,mufi fiandunvanquifhable above all power : becauft it is not ours3 but, the do&rine of 'thelivingGod and of bis Chrifi, whom the Father hath appointed kfjig to heart rule tvenfromfea to fa, and from the rivers even to the ends of the earth : and fo to beare rule, to the French Kin^. rule D that finking the whale earth wit h the only rod of Ins mntthfiie may breal^ it with all the iron and brafinfirengtharith all the golden and fiver glijieriug thereof at it were potters vef- feh : *t the Prophets prophefie oft he royalty of hit kingdome. Our adverfiriee indeed doe crie out to the antr arte, and fiy that we faljly pretend the word of God, whereof we be mofi wicked corrupters. But how this is not onely a malicious Jlander , but alfo a notable flsamelefnefi'e, you your fclfe by reading our confeffion, may according to your wifedum- judge. Tet keen it is alfo good to fay fomewhat , either to moovcyou to wiUingncjfe and heedf/dnejfe , or at the leajl to prepare you a way to the reading of it. P&u\,wben he willed all prophecie to be framed to the agrceableneffe of faith, hath ft a muff fitre rule wherby the expounding of Scripture ought to. be tried. Now if our dotirine be examined by this rule of faith , the vi&orie is already in our hand). For what d>th better or more fitly agree with faith, than to acknowledge our felvts na- ked of aU vert tie, that of God we may be clothed ? empty of aU good, that of him we may befil- led ? the bondfervant i ofjinm,that of him we may be madefr:e ? blinde,that of him we maybe enlightncd ? lame, that of him we may be made freight ? fable, that of him we may be uphol- den ? to take from our felves all matter ofglvying, that he alone may be glorious only, and in him we mayglorie? When we fay thefe and fitch like things, they interrupt vs and crie out t). :t by this meant is overthrow™ I wot not what, blind lig ht of nature, fained 'preparations, ftee- wrfl, workes meritorious of eternall falvation, together with their fuperengations : becaufe they cannot abide that the whole prayfe and glory ofallgoodnefie,vertue/ighteoufnefp, md wifdutne fbould remaine in God. But wee read not that they were blamed that hauc dr.iwne too much out of thefottntaine of living water : on the contrary fide they are fharply rebuked which have digged to themfives pit f , broken pit s , which are not able to hold water. Againe, what U more agreeable with faith, than to promife totbanfelves that God willbt to them a favourable Fa- ther, where Chrifl is acknowledged to bee a brother and procurer of favour ? than afiitredly to look;- foraMt hings josfnU andprofterous at his hand, vbofe unff eatable loz e toward vs hath proceeded fofarre , that he hath not fpared bis only begotten Somie , but that he gaze him fir vs ? than to refi infure looking fir felvation and eternall life , where we thinke_upon Chrifi gi- ven of the Father, in whomfi'cb treafurcs are hidden ? Heere theyfiep in againfi vs, anderk out that tl is certain tic of affiance is not without arrogancie and prefumptitm. But as nothing of our leli tsSo all things ought we to prefume of God: and we are for none other re afi m foiled of vainc gloru; but that wcjhould leame to glorie in the Lord. What is there more ? Conjider (mop mightie Prince) all the parts of our caufiyxnd thinly that we are worfe than any Itbid of whked tti'n, unlefic you plainly finde that we are in trouble and railed at 3 becaufe we put our truji in the living God: becaufe we beleeve that this if the eternall life , to know one true God, arid him whom he hath lint Jefits Chrifi. For this hope,fome ofvf are boun d in irons, fame are whipped, fame are caried about in mock]tge,fome are condemned without judgement, feme are mofl cruelly tormented , feme e fcape away by flight : but all are difirefied with tfouble, ill are mafi terribly acctrrfed,torne with flinders, and handled in mofi hainous wife. Nowlool^vpon I our adierfaries (Ifieakeof the degree of Priefts , at whofe bake and will the other exercife \ enmities againfi vs) and confida- with me a little while, wilh what zeale they b: earned. As for the true religion,which is taught in the Scriptures, and which ought to be holden certaine among all men, they eafilygive leave both to themfelves and otherto be ignorant of it, t$ neg- lect and defpifc it : and they thinly that it makethfinall matter what every man beleeve or not beleeve concerning God and Chrifi, fo that he doth with an unexpre fed faith (as they call it) fubmit his minde to th: judgement ofth; Church : neither are they much mooved,ifit happen that the glory of God be defiled with manifefiblafphemies,fo that no man lift up his finger ag ni,fl tie fupremacieof the Apofio/ike Sea , and authorh'ie of our hol'e mother th: Church. Why therefore doe they n-ith fo great crueltie and ficrcenejfe fight for the Ma fie , Purgatorie, Pilgrimages, and fitch trifles, fo farre forth , that they fay that without mofi exprcjfedfait b (as J may fo call it) of thefe things, gcdliikff: cannot fiand: whereas yet theyproovl net that my of theft things come out of the word of God. Why fo ? but becaufe their bcUie is ffxirgod, their kitchin is their religion : which being taketi away, they thinke that they floallnot only b: no Chrifiians ,i>Ht alfo no men. For though form of them doe plenteoujly glut themfelves, and othtrfome live with gnawing ofpoore crnfis 3 yet they live all of one pot, which wit hunt thefe wamtiug hclpes flxmld not only waxt cold,but alfo tlmtighly freeze. Therefore how mtu h more cuery of them is cmfuUfor his belly, fe much more earnefi warriot/r he it for their faith. Fi- nally Kom.n.6. Ierem-i.i j. Rom.S j>. I.Tim 4.to. Iohn 17.3. Rom^j.ij. Efay i.i j. Markc 1 6.10, Afiesi4,j. Hcb.1.4- Iohn 7.1S. and 8,50, The Preface nally they all endevour themfelves to t\jit , to keeps fiill eitloer both kingdoms fife , andtueir belly full : butofpurs zeals none of them fbeweth any token3 be it never fi little. Neither yet fu doe they ceafe to (lander our do&rine,and by all the colours that they can3to accitfi and defame it3 whereby they may bring it into hatred orfujpicion. They call it new, and lately forgedeth.y cavill that it is doubtfull, and vnccrtaine : they demand by what miracles it if confirmedethty askfi whether it be meete that it fhould prevails againfi the confent offo many holj fathers, aid the mojl ancient cufioms : they preffe upon us to confeff it to befchifmiticall, which mooveth warre againjl the Church3 or that the Church bath lien dead in many ages, in which n-ifucb thing bath beene heard of. Lafi of all they fay thH there tieed no arguments 3 for (fay they) it may by the fruits be judged of what fort it is,namely which hath bred ft huge a bedpe offetls, fo many turmoiles of [editions, fo great licentioufneffs of vices. Truly full eafis it is for tbem,to triumph Upon a forfaken caufe before the light~beleeving and ignorant multitude. Bit t if we might alfo have our turns likswife allowed us to freake ; verily this finrps beats would foils be cooled wberwitb they doefo with full mouth and licentioujly as nnpunijhsdlf foam : againfi us. Firfi wloerastbey callit new 3 thy doe great wrongtoGod , wloofe holy word defsrved not to be accufed of newneffe. To them indeede I nothing doubt that it is new, to whom Cbrifl is nsw; and his Gofpell is new. But they that knew that preaching of P.lul to be old, that J efts Clorifi died for ourfinnes, androf againefor oitrjufiification) fhsll finds nothing new among us. Wloereas it hath long lien hidden, unknowne,and buried: that is the fault of the ungodli- neffe of men. Now fit b it is by the boUntifulneffe of God rsfiored to us fit ought at leafi by right of full reflitution to receive againe the title ofancyentie. Out of the fame fountains of ignorance ffringstb this, that thsytal^it for douhlfuU and uncertaine.This verily it it which the Lord by bis Prophet complaineth3that the oxe knew hit owner, and the affehis mafiers flail, but his people knew mt him.But howfocver they rnvk^at the mcertaintie of it : if they were drlvm tofsals their own: dMrine with their owne blood, and with loffe of their life , mm might fee bow much theyfst by it. Butfarre other is our affi- ance, which dreadeth neither theterrour of death, norytt the very fudgemmtfsat of God. Whereas they require miracles of us, they deals unreafmzbty -mith us. For we coine no new Gofpell, but bold fafi thefelfsfams Gofyell, for confirming of the truth whereof, all the miracles doe ferve that ever Cbrifl and bis Apofilss have done. But this thing they hive (bsciall a- bove lis, that thy can even to this day confirms their faith with continuall miracks. Tea but rather they allsadgs mirac!er3 which may weaken a mind othsrwife well efiabliflaed: they arsfo either trifling andworthie to be laughsdat, or vaine and lying. A id yet, although they were never fo monfirous 3they ought not to bavsbesn' of any value againjl the word of God: firaf- mucb as the name of God ought both in everyplace and at every time to be billowed , whether it bs by miracles or by nat-urall order of things. This falfs colour might peradvmture have made the better flosw , if the Scripture did not informs us of the lawful! end and up of mira- cles. For, Markc teacheth that the fignes which followed the preaching of the Apofilss were fet forth for the confirming of it : Likewife Luke alfo fahb,tbai the Lord did bears witneffe to the word of bis grace, when fignes and wonders werefbswsd by the bands of the Apofilss. Wherewith wholly agreeth that faying oft be Apoflle, that when the Gift ell wis preached, fal- vation was confirmed by this, that the Lord did beare witneffe to it with (ign's, vid wonders, and divers powers. But tbofe things which w: beare to bs ths fellings ofths G>!petl3 (hall we turns to the defiroying of the credit of the Gofpell? tbofe things which are appointed onely to fiablifhths truth, (ball we applie to confirming of lies? Therefore it is meet that the doftriw, which (astbe Evangelijls faith) gottb before miracles, bsfi-fi examined and 'tryed. If A it be allowed, then it may lawfully tal^confirmition of miracles. Bit of a true diftrine fas, Cbrifl teacheth) this istbemarke, if it tendnotto thsfsshfng ofths ghris of 'mm, hit of God. Sitb Chrifi afiirmeth this to be the proofs ofdoftrine , miracles an wrongfully efiesmed which are drawne to any other end than to glorias the nime of God alone. Aid we ought to remember that Satba-i bath bis miracles 3whicb although they be fugling deceits rather than true powers: yetarefuch as mty deceive the ignorant and nmkUfull. Magiciam and enchanters havebcent alwaies famous in miracles : wonderfull miracles have nourifhedidolatrie : which yet doe not prove to us, that thefupsrfiition of Magicians and idolaters is I tw full. And with this batte- ring ram in the old time the DDrucifts didfhaki tbsfimplicitie of the common people, fir that they excelled in miracles. Therefore we doe now make the fame anfwsr to our adverfarks, which to the French King. which Auguftine then made to tbeDoiui'ifc : that t\yt Lord kith made its warie againfi fitch w/rM'te-tvorkersjvlxn he foretold that there fh mid c vine fjlfc Prophets, which with lying Ggnts, and divers wonders , jfould if it were poffible , bring tin el-B into errour. And Pju] hath given naming that the kjngdomt of Antichriflfhouldbe with ali power ,a/id fignes ,vid lying wonders. But theft miracles (fay they) art done not of idols, not offircerert, uot offalfe Prophet i y but of the Saints. As though we ktiewwit that this is the craft of Satan, to tranf- pgur- bimfelfi into an A'igell of light. In old time the jEevpturis worfh'ip^ed Jeremie, which wot buried among them, with facriju.es , and other divine honour!. Did not the) abufe the holy Fr-'p: t of God to idolatry ? Andyet byptcb worftbippmgs ofhistombe, they obt lined th it the} thought the healing of the ftinging of the ferptnts ,to be the jiifl rtrvard thereof \Wh it flxill wt fay : bur that this hath beene, and ever (ball be the moft ju(l vtnge met of God, to fend firength ofiUufim to them that have not received the live of trntb, that they mtybeheie lying? Therefore we want not miracles, and thofe certaint, and not fHbjefi to caviB'tions.Ai for mi- racks which they bring forth for themfelv.s, tlxy are meere illujions of Satan, forafmuch at they had away t he people fom the true worfloipping oft heir God, to vanity. Moreover, they doejlauderouflyfttthe F 'athers againfl w ,( 1 mtane the ancient Fathers and the writers of the age as yet mart uncorritpted) u though they bad them for ma'mtainers ofttn- godlirtcffi : by whofe authority if the deb i:t were tobe ended, the better part of the viUorie (to fftahe even moji mode fly) wjuld bend 1 1 our ji te. But when at many things have hene excel- led t y well and wijely written of thofe F athers, and in fame things, that bath bjpntd to them which is wont to happen to men. thofegood naiuraU children forfioth, according to theright- neffe that thy have, both of wit, judgement, and minde, doe worfloip onely thtir faults and trrours : and thofe things which are wellfpohtn, they either wurhf not, orfeignc as if they knew ihemnot, or dot corrupt t him : foot a man miyfry, that *hir care rv as altogether to gather dung in the gld of the Fat, e ■< .7 her, they opprtffe u* with importunate c tying oii againjl M, as dtfpifers and enemies uf the Fathers. But ,re doe fo not delpifithem, that if it were the mat- ter of my prefentpurpife, J could vy * 'fib Prn" h ,l,e,r <■**£***% Joyces, the greater part of theft things th it we fay it ^u- day. But we fo read their writings, that wc alway remember, that all thingi are ours, to ferveus, not to h av: dominion our ttt : and that Wee are Chrifls alone, whim we muff obey in all things without exception. Whofiketpeth not this choice, (lull have nothing certame m K'ligion : forafmuch as thofe holy men were ignorant of many t hinos, doe oftentimes firive one with another, yea, and f m'.tvms fqhi with tlxmfelves. Hot without caufeffty theyjwe are w tmedofS Aomon,that wp iffe vot the old bounds which our Fathers have fit. But there is not all one rule in the bounding of fields, and the ibedience of faith, which ought to be fo framed th it it fir jet her people, and the houfie of her fither. If thy have figren delight to life allegories, why do: tl"y nut rather expound the Apofiles, than any other tobe their fathers f whofe app tinted biunds it is not lawfull to plucftup ? For t~o did H\erovnc ex- pound it, whofe words they have regiji ed ammg their Canons. But if they will havithe bounds of the fame F itht--i, whom they me ine, to be (iedfafilj kept : why doe they fo oft as they lifi,f> licenticufiy paffe t beta i Of the number of the fathers were they, of whom the one laid, that our Godeateth not, nor drinleeih,, and that therefore he needeth neither cups nor difhes : t he other faid that the holy thingr require not gold ', fid that thofe things pltafe not with gol /, wbic>> art n^t bought with gld. Therefore they paffe thebound,which are in the holy things I'imi'i V> delighted with goU,fihtr,ivotie, marble, precious fionts, dud filty, 3jidthin\e that God is not rightly wrfoipped, wilefft altogether they bee dijfolutely jet out with exjitifite gorgcoufnffe, or rather W th outrigimt tx<-'tfft. A Father was he which f aid, that hee t therefore did freely eat flfb on the day in which other abfiained, btcaufe bee was a Clrri- ftian. Therefore they paffe the, bounds, when they accurfe the foule that tafleth fefk in Lent. Fathers were they, of whom the on: faid, that a Mmh^ which labmreth not with his hands, "judged as evillas a violent t ii\er, or,(ifyou will)a robber :tl*e other faid, that it is not Uw- tMfor Monty t olive of ether mens go >ds, although they be continually bufidln contempt a- tions,in Priy>rs,inftudie. This bound alfi they havepaffed, whtn they placed the idle and barrell bellies of Monks infiewes and brothel >"u>}s, to bee fatted with otloer mens fubfiance . A father was he, which faid,thatit U a korri&k abomination to fee any i« i*e painted, either ft C*,f*/f »r of any Saint in the temples of 'chrifli tnj ,Ntitber w ' time beene info good cafe, that the things plsafed the g>e tier number. 1 href 'on for tie moft part of the private vices, of manj luil> becjtt Hide a pfhiii-- err m ', u r tther a i ommon coriflnt of vices, which njtv tbofe good m/nwould have to fund for a Law. Who \, have ties, the fee thai nut onely onefea of cvilfi bath overflowed , but many po'fonout pefiU'ices have kk vied the.wtrld, th.u a'd things ntnne headlong to mine : ftl>M cither the in titers ofmtnmttftbe utterly defpjircd, or tree mn(l la) band unto, or rat her life violent. ec upon j&grtat evils. And reined ie is by no other reafon dri- vcnawa\J>nt becaufi '.re have n nv Ung time accuftotned us M r-j'il'.s. But be it tbjt rublike errottr haze ]>! ice in nutters of comm »t wale: yetin the kmg^meof Godhis onely truth is to be hard and regarded, to whit h by no fin t.edmg c , bee is ftnng to take vengeance to the third and fourth generation : or ifthewhde world together confpire into one felf fame whkednis ,he hath by experience taught what it the end of them that with the multitude, when he did with a general overflowing deftroy the wh le k'»d of men pre- ferring Noe with a fmall houfjjold, which fhould by his flit h being hut tme man condemn • t be whole world. Finally an evil! cuftome, is mm other than a common ptfMence, in win, b they doenezertheleffedie that die with rompanie of a multitude . Moreover they ought to have confi lertd t hat which Cypt hn faith in certain place j >**> they which fw by ignorance, aU though they cannot clean themselves from all fudh Jft may feme after Jo me maimer acctl. fable: bHtwhofoobfUnatelyrefufetbettf'I'offeredby the grace of God, the] have nothing to fretend for their excufe. As fortbeir double h'omedargument, they doe not drive ustofo hard i firaigbt wibit, to compel! us to conf(fe,that either the Church hath lien dead 1 cert. tine time , or th it wee b we 1 ontroverfe againfi the Church.Truly the church ofChrifl hath lived a 'idfiaD live, f> long as Chrifi fball raigne at the right hand of the father: by wbofe band foe is uphalden,by wh fe hir- coitrfhe is defended, by who ft power (lie keepeth her fifty. F r hec wiH undoubtedly terforrnt that which he hath once promifed,t bat be will be pre fnt with his even wttillthe ending of the world. Again fi it now we have no wane at aE.For we do with one confent together with all th- people cf the faithful! honour and worfhip the one God and Cbriji the Lord, in like fort as bee hath ahvay been worshipped tf all the gtd ly . But thy themfehrs not a little way cm from the truth, when they ackiiowledge no ch:trcb,but which they fee with preQutcie, and gde about to compaffe it about with thofe bounds in which it is not enclafed.Vpon thtfe points b ing controverfieetirfl that tbeyajfi-m: that the feme of the church is alwayappearing C:* to be fecit: then, that they fet the fame forme in the fa of the Church of Piorae, at, din the order oft heir prelates. We on the contrary fide jff ;< t inefuramvfl gre it fauh,t, ail I with lifl>admii\ni„>i nfib; digttitie t Strips, theyaiurked- hot a de ilh peliiie'ite turning :l>at vifjr.Forthus he faith : Ot: thing 1 irarnt-,.utj A m Decrctdi(1.8. ca.li.Lx.dc conlucc. Efii.811. Gen 7.1. Hcb.11.7. Epil>.;./iN.r. &. i-i cpill.sd Julian, dc ha:- i«J>aptiza. Match. 18.10. 1 King.19.12. C ntraAax- ti.t.um. a Than?. Ex«d 3»4« Jercm.i8.i8. The Preface ill taken with the love ofwals :ye doe ill worfhip the Church of God inhoufes and buildings : under themye do ill thruft in the name of peace. It k doubt full that in thofe, Antichrijl fhallfit . Momtaines,andwoods,andlakes,dhdprifons, and caves arefaferforme.For in theje the Pro^ phets, when they were either abidingor throwne into them, diiptophecie. But what doth the world at this day honour in his homed bifhops,but that it thinketh them to be the holy Prelats of%eligion,whom itfeeth to be heads over great Cities? Away therfore withfuch foolijh ejlee- ming.But rather let us leave this to the Lord,for as much as he alone knoweth who be his, and fometime alfe takgb away from the fight of men the outward knowledge of his Church. That \ is (I grant J a horrible vengeance of God upon the earth. But if the wickedneffe of men fo de- I ferve,why doe wefeeke to withfiand thejuft vengeance ofGod?Jnfuch wife the Lord both in times pajlhatb takenvengeanceof the unthankfulnes of men. for becaufe they would not receive his truth, and had quenched his light, hefuffered them being blinded in fenfe, both to be moc- ked with lies full of ah furdity, and to be drownedin deepe darknejfe, fo that there was no face of the true Church to befeent.Tet in the meane time hefaved his both being flattered abroad, and lying hidden in the middejl of errours and darlmeffe, from dejlru&ion. And no marvel!, For he can skill tofave both in the very confufion of Baby Ion , and in the flame of the burning oven. But whereas thy would have the forme of the Church to be judged by 1 wote not what vaine pompous Jhew : howperiUous that is, Twill rather point unto, than declare, lejl lfhould draw out my tale into infinite length.The Pope(fay theyjrvhicb holdeth theApofliloke Sea,and the Bijhops that are anointed and confecrate by him, fo that they be trimmed with fillets and Miters, doe reprefem the Church , and ought to be taken for the Church : and therefore they cannot erre. How fo ? Bee aufi they are Pajlors of the Church, and confecrate to the Lord. And were not Aaron and the other V^lers m the Wifeman,and the word from the Prophet. Did notfuch a gliftering (hew (hine in that counceU which the BiJhops,Sc ribes,and Pharifees affembled, to take advifir together for the killing of Chrijl ? Now let them goe and jlicke fail in the outward vifor, that they may make Chrijl and all the Prophets of God, Jchifmatikes : and on the other fide make the miniflers of Satan, the inflruments of tin Holy Gkofl. If they Jpeake as they thinke, let them fait hfuUy anfwer me, in what natim and place they thinks that the Church remained fince the time that by the decrees of the CounceU >: arc fruit. But all this he doth in vaine, if we heare the warning of God, which both hath long before opened his craft unto us, that hepould net takc^ its unaware, and hath armed m with pffcient defences againfi all his engines. But how great mahtintfncfft is .it to lay upon the Word of Gad, the hatred cither of the pditions , which naughty and rebellious I men doc fine up, or the pits which deceivers doe raife againfi it ? Ytt it is no new cxampU, I Elias n\:s .n!:ei whether it were not be that troubled \(x.\(t\.Cbrifi was ejleemed oft he Jewesa Qdithus mtn.The Apoflles w^re acatfed of making a commotion among theptopk.Wbat othir thing do they which at this day do father uponw all the troubles 3npr Jans & contentions that' boile up againfi tts? But what is to be a"firer:d to /.'/c7.>,Elias hath t a.tght us : namely, that it is notwetbt! f a:t: \r: ,(,r(lif up /tPi-ore'.-but it is they themjehes which wref It againfi the' porverof God. But as that on; tl/ing alone i> fnff^ient to beat b.!cke_theirrapnepe, fo agi'me rm ought t i meet with the weakneffe of other, who oftentimes happen tob: moved with fitch cf.nce(,a>rlii: their difmaying to waver. But let them,to the end that they may not fdnt with this dipt iyingrmd be difcouraged, know that the Apoflles in their time felt by experience the fame things that now happen unto ns. There were unlearned C*unftedfajl men, which wrefled ■■rue deftrudfi m, thofi things that Paul bad wrhttm the invitation of God M Pe- tcv faith. There were defpipri of God, that when they heard that pi abonnded,to the end that gr tee might more abound, by andbyobjxlcd • We will then abide infinne, that grace may When they heard that the faithful! are mt under the law, they by and by anfwered, Jl t will thenfi'vie, becanfi we are not under the Law but under grace. There were that accu- f.d hiw is an cxbatterio cvill. T 'here entred privily ntanyftlfc Apoflles to defroy the Churches ■ buildid. Some by envie and contention, and not purely, yea, and malicioujly preachedtbe Gfpell, thinking to adde m ire ajiiction to his bands. S >me where tlx Gofpcll not tnuebproped. All fought their owne,and n >, by whim there came h I King. 1 1. * Pet %.t6. Rom. 6.1. Self. PhiLx.if. Luk.z.34> lCcr.i,i£. To the French King. faw to be the feed-plot off) many Contentions, the matter of fo many dangers., the occafion of fo many offences ?No.Butfor help infuch difireffes this came intheir mind,that Chrifi U the ftone of fumbling, and rocl^e of offence, Jit unto the mine and fifing againe of many, and for a figne that fhould betoken againfi.With which affiance they being armed,wentfjrrvard boldly through all dangers ofuproares and offences. With the fame thought we ought alfo to be uphol- den, forafmuch afVaulteftifietb, that this if the perpetuall property of the Goffell, to b: the favour of death unto death to them thatferijh, although it were ordained to this ufe, that it fhouldbe the favour of life unto life,and the power of God unto the falvationof the faithfull : which verily we fbouldalfofeelejf we did not with our unthankfulnejfe corrupt thisfofingu- lar a benefit of God, and turne that to our owne defiru&ion, which ought to have beene to its the onely defence of ourfafety. But now Ireturne to you, my Soveraigne Lord. Let thofeftlfe reports nothing move you, by which our adverfaries travell to cafiyou in fear e of us, with faying that by this new Goffell (for fa they caU it J nothing is hunted for and fought, but fit o:cafion of feditions, and unpuni- shed liberty of vices. For our God is not the Authour ofdivifion'jbut of peace : and the Sonne of God is not the minifier of (inne, which came to deflroy all the works of the T>evill. And we are unworthily accufed of fuchde fires, whereof we never gave anyfuffition, were it never fofmall. It is lively that weforfooth doepra&ife the overthrowing of kingdomes, of whom there hath never beetle heard any one feditious word, whofe life hath ever beene knowne quiet andfimple, when we lived under you, and which now being chafed from home -,yet ceafe not to pray for all things profferous to you andyottr kingdom'.. It is likely forfooth that we hunt for licentiouf- nejfe of vices, in whofe behaviours although many things may be found faulty, yet there is no- thing worthy off, great reproaching:neithcr have we with fo ill fuccejfi (by the grace of God) profited in the Goffell, but that -our life may be xathefe bad^bhers an exemplar of chifiitie, liberality, mercy, temperance-, patience, modeftie, and^hatfoever other vertite. Verily it is by theproofe itfilfi evident, that we doe unfainedlyfeare and w»tyip God, forafmuch as we de- fire that his name be hallowed both by our life and our death : and em>U itfelfe is compelled to beare of form of us a witneffc of innocencie and civill uprightneffe, in whom this onely thing waspunijhed with death,which oughtto have beene accounted for afingularpraife.But if any under pretence of the Gofpeli doefiirre up tumults, (as hitherto it hath not beene found, that there have beene any fitch my our Rtalme) if any pretend the liberty of the grace of God to dt fendthe licentioufneffe of their vices, (of which fort I have Imowne many) there be lawes,and penalties oflawes, by which they may according to their defirvings btfijarply pnnified :yetfo, that in the meaue time the Goffell of God be not evillffoken off, for the wickednejj'e of naughty men. 1 bus have you (0 King) the venomous unjuftice of thejlanderers largely enough dee Li- red, that you may not with an eare of too eafie beleefe bend to their reports, lf'eare me alfo life it be too largely fit out, forafmuch as this Preface is in a manner come to the quantity of a whoh Booktof defence, whereby I intended not to make adefenceindeed, but onely to mollifis your minde afore band,.to give audience to the difclofing of ourcaufe : which your minde, though.it be now turned away and enfirangedfrom us ,yea,and enflamed againfi us, yet we trufi that we jhall be able to recover the favour thereof, ifyoufhattonce have without diffhafure and trou- blous affe3ion,read oyer this our confeffion, which wewilltobeinfiead of a defence for us to your Majefl'w. But if the whiff erings ofthemaVitiouidoefipoffcffeyonr^ares, that there is noplace for accufed men iofpeakifor themfehes : and if thofi outragious furies doe fill, with your winking at them, exercife cruelty withprifoning, tormenting, cutting and burnings we (hall indeed, at (heepe appointed 'to the flattgkter, bet brought to at extremities; yet fit hat in our patience we pall pop fii our Joules, and wait for thefirong hand of the Lord : which pall without doubt be prefent in time, and firetch forth itfelfe armed, both todeliver thefoore out of affliction, and to taki vengeance on the deffifers, which now triumph with fo great affuxeduejfe. the Lordthe King of Kings fiablipyour throne with right eoufntffi, and your fiat withtquitie, mofi noble King. AcBa/f&jthefirftdayof Augufl, in thcyeare, i 5 3 6: f 0 H #£ C A LV I ^8 to the ^Reader. ooVMT the firft fetting out of this worke, becaufe I M did not Jooke for that fiiccefTe, which the Lord of his unmeafurable goodncflc hath given, I had (as men ufe to doe in frru/I works) for the moft part lightly parted it over. But when I undcrffood 'that it was received with thath vourof j)i the godly, which I never durft have defa ed, much lefTe have hoped for j as I verily fdc in my heart that much more was given to me than 1 had deferved,fo I thought it mould beagrcatunchankfulneffeif I fhouldnot at the leaft after my (lender abi- lity endevour to anfwer fb favourable affccYions toward me j md which of .themlelves provoked my diligence. And this I attempted not onelyin the fecond fetting forth of it : but how often fince that time the worke had heene imprinted, fo oft it hath bin enriched with fbme encreafe. But although I did not then repent me of the labour that I had employed: ytt I never held my felfc contented, till it wasdifpofed into that order which is now let before you. Now I trull I have given you that which may be al- lowed by all your judgements. Truly with how great endevour I have ap- plied my felfeto the doingof this fervice to the Church of God, I may bring forth for an evident witneffe, that this laff Winter, when I thought that the Feaver Quartane had fummoned mee to death, how much more the fickneffe enforced upon me, fo much ledc J fparedmvfelfe, rill I might leave this booke to over-live me, which might make ibme part of thankful! recompence to fb gentle provoking of the godly, I had rather indeed it had beene done (boner : but it is foone enough, if well enough. And I fhall then thinke that it is come abroad in good feafon, when I (hall perceive that it hath brought yet more plentiful! fruit, than ic hath done heretofore to the Church of God. This is my onely defire. And truly full ill it were with me, if I did nor holding my felfe contented with the al- lowance of God alone, defpifethe judgement of men, whether rhey be thefoolifh8c froward judgements of theunskillfull, or the wrongful 1 and malicious of the wicked. For although God hath thorowly fetledmy mindeto the endevour both of enlarging his kingdome, and of helping the common profit : and though I am cleere in mine owne confcience,and have To the Reader. have himfelfe and the Angels to witneffe with me5that fince I tooke upon me the office of a teache-r in the Church, I have tended to none other pur- pofebut that I might profit the Church in maintaining the dodrrine of godlinefle : yet I thinke there is no man that hath beene matched at, bit- ten and tome in funder with more (landers than I. When my Epiftle was now printing,I was certainly informed that at Angsburgh where the affem- bly of the ftates of the Empire washolden, there was a rumour fpread abroad of my revolting to the Papacie, and the fame was more greedily received in the Courts of Princes than was meet. This forfboth is their thankfulnefle who are not ignorant of many trialshad of my ftedfaftncfT:.', which trials as they (hake off fofoule aflander,fbthey fhould with all in- different and gentle Judges have defended me from it. ButtheDevill with his whole rout is deceived, if in oppreffing me with filthy lies, hee thinke that by his unjuft dealing I (hall be either the more difcouraged or made the lefTe diligent : becaufe I truft that the Lord of his unmeafiirable goodnefle will grant me that I may with even fufferance continue in the courfe of his holy calling. Whereof I give to the godly Readers a new proofe in this fetting forth this booke . Now in this travell, this was my purpofe fo to prepare andfurnifti them that be ftudious of holy Divinitie to the reading of the Word oe God,that they may both have an eafie en- trie into it, and goe forward in it without ft umbling : for I thinke that I have in all points fo knit up together the cumrne of Religion, anddifpo- fed the fame in fuch order, thatwhofbeverfh«*uWell have it in mindea it (hall not bee hard for him to determine both what We ought chiefly to feeke in Scripture : and to what marke to apply whatsoever is contained in it. Therefore this as it were away being once madepkine, if I {ball hereafter fet forth any expofitions of Scripture, becaufe I fhall not need to enter into long difputations of articles of doftrine, and to wander out into common places : I will alway knit them up fhordy.By this meane the godly Reader fhall be eafed of great paine and tedioufhefle, fb that hee come furni fried aforehand with the knowledge of thisprefentworke, as with a necefl'ary inftrument. But becaufe the intent of this purpofe, doth cleerely as in mirrors appeare in fb many commentaries of mine, I had ra- ther to declare indeed what it is, than to fet it out in words. Farewell friendly Reader, and if thou receive any fruit of my labour helpe mee with thy prayers to God our Father. At Geneva tkfirftday of Auguft, in tkjeare, i J59. AugHflinem his vij. Epiftle. Iprofetfe myfelfe to be one of the number of them which write inprofiting^ and profit in writing. WHAT . mm 1 What Chapters are contained in the Bookcs of this Inftitution. In tbefirfi Soeke rrbicb intreatethof the hriorchdge of God the Creator ; are contained xviij. C baft err. Hat the knowledge of God and of our felves, arc things conjoyned : and how they be linked the one with the other. i. What it it to know God, and to what end tendcth the know- ledge of him. 3 . That the knowledge of God is naturally plan- ted in the mindes of men. 4. Thatthe fame knowledge is either choked or corrupted, partly by ignorance, and partly by malice. f. That the knowledge of Geddoth fhiningly •ppeare in the making of the world, and in the con- tinuall government thereof. •J.That to attaine to God the Creator/it is needfull to have the Scripture to be our guide and miftrefle. 7. By what teltimonie the Scripture ought to be ftabliihcd, that it is the witndfe of the holy Ghoft, that the authority thereof may remaine certa>"c : And that it isa wicked invention to fay. *''« the eredit thereof doth hang upon rV judgement- or the Church. B ^ » , 8. That fofarre as m*«s reafon rraybeare, there rcfufficient proofes to rtabliin the credit of the Scripture. . ^.Trutthofephantafticallmen, which forlakine Scripture, refort unto rev elation, doc overthrow all the principles of godlincfTe. 10. That the ScripturCjto cerreft all fupcrftition, I doth in comparifon fet the true God againft all the gods of the Genciles, reckoning him for none of them. 1 1. That it it unlawfull to attribute unto God a vifible forme, and that generally they foriake God, fo many as doc crc&tothcmfelvcsany images. n. That God is feverally difcerned from idols that he may be onely and wholly worfhipped, ij- Thatthercistaught in the Scriptures one ef fence of God from the very creation, which eflence containeth in ittht ee perfons. 1 4. That the Scripture even in the creation of the world, and of all things, doth by ccrtainc maike* put difference between* the true God, an feigned gods. if. What a one man was created ; wherein there isenrreatedofthepowerfofthcfoule, and of the image ot Cod, of tree- will, and of the fift integrity of nature. ,g. That God by his power doth nourifn and mainraine the world, which himfelfc hath created and by hi j providence doth governc all the parts thereof. 17. Wheretoandro whatendthisdoftrineisto be applied, that we may be ccrtaine of the profit rhcrcof. 1 5. That God doth fo ule the fervice of wicked | men, andfobowerh theirmindes to put his judge- ment in execution,tharyet|ftillhimfelfcremaincth pure from all fpot. Intbtfecond B»ofc, which rntrtateth ofthtkriotvUdgc of God the Kedeemr in Cbriji, tfhicjj knowledge n>at frji opened to tin Fathers in the time of the Lajpy and then tout in the Goftell : are contained xvij. Chapter r. I.'T'Hat by Admt fmne and falling away, man- X kinde became accurfed, and did degenerate from his firftcftatc : wherein is entreated or origi- nall finnc. ». Thatman is now fpoiled of Ae freedomcof will, and made fub;ect to mifcrable bondage. 3. That out of the corrupt nature of man pr occc- deth nothing bur damnable* 4. How God workcth in the hearts of men. f . A confutation of the oSje&ions that are wont to be brought for the defence of free will. 6 . That man being loft, muff feckc for redempti- on in Chrift. 7. That the Law was given, not to hold ftill the people in it, bat to nouriih the hope of Lalvition in Chrift, untill his commmg. • . An cxpofition of the morall Law. *v That Chrift dthougHic was knowne to the Jewes under the Law, yet was he delivered onely kytheGorpell. la Of th« likenefle 0f the old St new Teftamenr. 11. OfchedifferenccoftheoncTcftamcntfiom die other. 11. That it behooved tha: Chrift toperforme the office of the Mcdiatour, fliould bee nude man. 1 j. That Chrift tcoke upon him ihe true fub- ftance of the flefJi of man. 1 4 How thenatures of the Mcdiatour doe make onepcrfon. if. That wemay knowro what end Chrift was fentof hisfathcr, and what he bro'ight us : three things are principally to be cenfidered in hiir, his Propheticall office, his Kingdc me, anJ his prieft hood. 1 6. How Chrift hathfulfillcd the office of a Re- deemer, to purchafc falvati#n for us, wherein is en- treated of his Death and Re furreftion, and hisAf cending intohcaven. 17. That it is truly and properly Paid, that Chrift hath defcrved Gods fiYour and falvat.on for us. U In the third Looke .which intreateth of the manner hove to receive the grace of Chrift, and what fruit s come thereof to tit, and what effects follow of it : are cont. lined xxv. Chapters. ■ > r.TPHatrhofe tilings which are fpoken of Chrift X doe profit us, by fecrec working of the ho- ly Ghoft. i. Of Faith, wherein both is the definition of ir, and the properties that it hath arc declared. 3 . That we are regencr'ateby faith, wherein is in- treated of repentance. *. That all that the Sophifters babble in their Schooles of penance, isfarre fromthepurencfleof the Gofpell ; where is intreated of confeflion and Sandificarion. y. Of thefupolyingswhichtheyaddetofatisfa- ftion, as pardons and purgatory. 6,Of the life of a Chiiftian man .And firft by what arguments the Scripture exhorrcth us thereunto. 7. The fumme of a Chiiftian life : where is in- treated ef theforfaking of our felves. 8. Of the hearing of the Croffe, whichis a part of theforfaking of our felves. 9. Of the mediation of the life to come. 1 o. How we ought to ufe tKh orefent lit e,'and the helps thereof. 1 1. Of the Juflification of faith, and fuft0f tne definition of the name, and of the thing. i». That to the end we may be full) perfwaded 1 4- What is the beginning of Juflification, and the continuall proceeding thereof. 1 f. That thofe things that are commonly boafted concerning rhe merits of works, doe overthrow as well the praife of God in giving of righteoufnefl'c, asaltbthcalTiirednelle of falvation. }6. h confutation of the (landers, whereby the Papifts goe about to bring this doftrine in ha- tred. 17. The agreement of the ptomifesof the Law and the Gofpell. 18. That of the reward, the lighteauihefle'of works is ill gathered 19. Of Chriftian libertie. »o. Of Prayer, which is the chiefe exercife of faith, and whereby we daily receive the benefits of God ar. Of the eternall election, whereby Gad hath predeftinatc feme to falvation, fome other to de- flruftion. 1 1. A confirmation of this doctrine by the tefti- moniesof Scrip: ure. 1 ?. A confutation of the (landers wherewith this doctrine hath alway beeneuniuftly charged. *4. That elefiion is ftablifhed by the calling of of the free Juflification, we muft lift up our minds God. ^ that thc reprobate doe bring upon them- tothejudgea-entfeatof God. ,.*.- rclyCS j„ft ^On.aion, to which they are ap- 13. That there are two things to be marked in free pointed. * juflification. I >J. Of thclaftReiiu^ftion. • In the fourth Boofy, which intrtatetb'tf the outward meatus or helps whenbjGod calhth tu into thefelhwfhip of Chrijl, and holdeth ut in it ; are contained xx. Chapters, the Pope and his have ufed a moll cruelltyrannie and butcherieuponfoules. ir. Of the juiifdiftion of the Church and the abufe th ereof fuch as is feene in the Papacie. 12- OfthedifciplineoftheChurchjwhereof the chiefe ufe is in the cenfures and excommunication. 1 1. Of vowes, by rafh pronaifing whereof each man hath milcrably entangled himfelfc. 14. Of Sacraments. 1 J. Of Baptifme. 16. That the Baptifme of Infants doth very well agreewith the inftitutionof Chrift, and the nature of the figne. 17. Of the holy Sup'pcnof Chrift, and what it availeth us. 18 . Of the Popifli Mafic, by which facrilegc the Supper of Chrift hath not onely heene prophaned, but alfo brought to nought. 19. Of the fire falfly named'Saewments.: where isdedared, that the other .five which have becne hitherto commonly taken for Sacraments, are not Sacraments : and then is (hewed what manner of things they be. ao. Of civill government. i./^F the true Church, with which we ought to Vykeepe unity, becaufeitis the mother of all the godly. i. A comparifon of the falfe Church with the true Church. $. Ofthe teachers and Minifters of th<;Church, and of their election and office. 4. Of the (late of the old Church, and of the manner of governing that was in ule before the Papacie. <. Thatthe old forme of government Is utterly overrhrowne by the tyranny of the Papacie. 6. Of the fupremacieof theSea of Rome. 7. Of the beginning and increafing ofthe Papacie of Rome, untill it advanced it fe'de to this height, whereby both the libertie ofthe Church hath beene oppreffed, and all the right government thereof ovenhrowne. 8. Of thepowerof theChurch as touching the articles of faith : and with how unbrideled licenti- oiifneffe it hath in the Papacie been wrefted to cor- pt all purenerTe of doctrine. ru9- Of Councels,and of their authority. 10. Ofthe power in making of Lawes, wherein u THE FIRST BOOKE OF THE INSTITVTION OF Chriftian Religion, which intreateth of thcknowlcdgccfGod ihc Creator. The First Chapter. Tb.it tie knowledge af Gad and of om- fehes, aretjyuig* conjojwd : andboiv they he linked tU one to the n!\r. ■ ■_ o O o O O Q rfj Hew hole fumme inamannerof allour wifdome, which (inelvoudic to be accounted true and perfect wifdome, conkliech in two parrs, that is ro lay, The knowledge of God,andof our (el ves. But whereas thefe two know- ledges be with many bonds linked together ; yet whe- ther goeth before or engendreth the other, ic i< hard to difcerne. For firir,no man can Iooke upon himfelfe, but he mult needs by and by turncallhisfenfes tothe be- holding of God, inwhomhelivethandismoved : be- cause it is plaine, that thole gifts wherewith we be en- dued, are not of our (elves, yea3e ven that we have being •s nothing el le butancflenceinthc one God. Finally, by thefe good things du tare as bydrop-meale powred into us from heaven, weareledasitwereby ccrtaineltreames to the (print; head. And fo by our owne needinefle, better appeareth that infinite plen- tieof good things that abidcth. in God. Specially that miferable mine, whereinto the rail of the firltman hath throwneus, compelleth us to lift up our eyes, not onelybeing foodlelfe and hungrv, to cra\ e from thence that which we lacke, but alio being awake- ned with feare, to Iearne humility. For as there is found in man a certaine world of all miferies,and (ince we have beene fpoiled ofthe divine apparell, our ftumefull naked- ncfle difcloleth an infinite heape of filthy dilgracements : it muft needs be that every man be pricked with knowledge in conference of his owne unhappinelle, to make him come at the leal t unto fome knowledge of God. So by the underftanding of our igno- rance, vanity, beggery, weaknefle,' perverluetfe, and corruption, wee Iearne tore- knowledge, that no where elle but in the Lord abideth the true light of wifdome, found vertne, perreft abundanceof all good things, and purity of righreoufoefle. And Co by our owne evils we are Itirred toconfiderrhe good things of God : and we cannot ear- nettly afphe toward him, untill we beginne tomiflikeour (elves. For ot allmen what oneis there, that wouldnot willingly reltinhimlelfc ? Yea, whodothnot reft, fo long as hee knowcth not himfelfe, that is to (ay, fo long as he is contented widi his owne 5'ifts, andignorantorunmindtullof his owne milery ? Therefore every man is by the knowledgeof himfelfe, not onely pricked forward to fee ke God, but alfo led as it were by the hand to (indehim. B a. Againe, whttbaiM ton- fiderour bdig, thegfti tv ere ■ vr.i)) wt are tn- .urd,ertheezils that lie found in .•u,<.re*rcttci(- by led t« the l^invlcdgeof GeJ. Of the knowledge oj God the Creator. Ch a p. i Tfc? beholding of ibr Mejejte rf Gedmolyttb mcnitlec tbtir mntb&nefrt- Efay6J. £z:it.*.i. Gcn.i8.^ i King. 1 9. i j. ifai.uo. 2. A°M'me, itiscertaine, that man never commech unto the true knowledge of him- felfe" unlefle he ruth firft beholden the face of God,and from beholding thereof doe de- fcend to looke into himfefte. For (fuch is the pride that is natnrally planted in us) wee alwayrh'mke our (elves righteous, innocent, wife, and holy, untill that with manifeft proofes wee be convinced of our unrighteoufrieflc, filthinefle, folly, and uncleannefle. Bet we are not convinced thereof, if we looke upon our felves only, and not upon Cod alfo who is the onely rule whereby this judgement ought to be tried. For becaufe we arenacurally inclinedto hypocrifie, therefore a certaine vaine refemblance of righte- oufnefle doth abundantly content us in ftead of righteoufneffe indeed. And becaufe there appeareth nothing amongus,nor about us,that is not defiled with much filthinefle,there- fore that which is fbmewhat lefTe filthy pleafethuS as though it were molt pure, fblong as we hold our (elves within the bounds of mans uncleannefle. Like as trie eye which isufed to fee nothing but blacke,thinketh that to be pure white, which yet is but darkifh white, orbrowne. Yea, wee may yet more plainly difternebyour bodily fenfe how ! much we are blinded in confidering the powers of the (bule. For if at mid-day wee ei- the looke downe upon the ground, or behold thofe things that round a bout lie open be- fore our eyes, then we thinkeour felves to have very aflured and piercing force of fight : but when we looke up to the iunne, and behold it with fixed eyes, then chat iamefharp- nefle that was of great force upon the ground, is wichfo great brighenefle by and by dszeled and confounded, that wee are compelled to confefle, that the fame fharpfight which we had in conGdering earthly things, when it commeth to the Sunne, is but rneere dulncfle. Even (6 commethic to pafle in weighing our fpirituall good things. For while we looke no further than the earth, fb long being contented with our owne righteout r eue, wifdorne and ftrength, we doe vweetly flatter our (elves, andthinkeusinmanner halfegods. But if wee oncebeginnetoraileupour thought unto God, and to weigh whataoneheis, and howexaft is theperfeftionof his righteoufnefle, wiidome, and power, after the rule whereof we ought to beframed : tbetuhat which before did pleafe usin our felves with falfe pretence of righteoufnefle, (hall become loathfome to us as greateft wickednefle : then that which did marvelloufly deceive us under colour of wiP dome, (ball ftinkebeforeus as extreame folly : then that which did bearc the face of ftrengih (hall be proved to be mod miferable weakoeffe. So (lender doth that, which in us feemeth even moft perfec\,anfwer in proportion to the purenefle of God. 3. Hereof proceedeth that trembling and amazednefle, wherewith the Scripture in many places reciteth that the holy men were ftricken and aftonifhed (b oft as they perceived theprefenceof God. Forwhenwee fee that they whichin his abfencedid ftand a flared and unmoved, (b (bone as hedifclofeth his glory, beginne(b to quake, and are fo diffnayed,that they fall downe, yea are fivallowecFup, and in manner are deftroyed with feare of death : it istobe gathered thereby, that man is never ftJficientiy touched and inwardly moved with knowledge of h»owne bafenefle, untill hee have compared himfelfe to the Majeftie of God. But of fiich difmaying wee have often examples both in the judges and in the Prophets:fb that this was a common (ay ing among the people of God : We (hall die, becaufe the Lord hath appeared vnto us. And therefore the hiftory of lob, to throw men downe with knowledge of their owne folly, weaknefle, and un- cleannefle, bringeth alway his principall proofe from deferrbing Gods wifdorne, (hengtb, and clean efle. And that not without caufe. For we fee'how Ahr.iham, the neerer that hee came to behold the glory of God, the better acknowledged himfelfe to be earth and dnft. We fee how E/w could not abide to tarry his comming to him with uncovered face : (b terrible is the beholding of him. And what may man doe that is but corruption andaworme, when even the Cherubins for very feare muft hide their faces > Even this is it that the Prophet Efay fpeaketh of : The Sunne (hall blufli, and the Moonelhallbeafhamed, when the Lord ©f hofts (hall reigne, that is to fay, when hee difplayedi hisbrightneffc, and bringeth it neerer to fight, then in comparHbn thereof thebrighteftthingof allfhallbedarkned. But howfoeverthe knowledge ofGodand of our felves are with mutuall knot linked together, yet the order of right teaching requi eth, that firft we 'mcreat of the knowledge of God, and afterward come downe to fpeake of the knowledge of our felves The Ch a p.*. ThcFirftBookc. Thb Second Chapt er. Whtt it is t« k*t>" God,a»dte what end tendt; h thclfttwUdgt of him. IMeane by the knowledge of God, not onely that knowledge, whereby we con- ceive that there is fomeGod, but alio that, whereby we leame lb much asbehovet1' nsto know of him, and as is profitable fur his glory : finally lb much as is expedient For, to fpeake properly, we cannot (ay that God is knowne where there is no religi- on nor godlinefle. But here I doe not yet touch thatlpeciall kinde of knowledge where- by thole men that are in themfelves reprobate andaccurfed,do conceiveGod the Redee- mer in Chrilr the Mediator : but I (peake onely of that firft and iimple manner of know- ledge, whereunto the very order of nature would have led us, if Adam had continued in thee of innocencie. For although no man, fich mankinde is in this ruine, can per- ceive God to be either a father, or authour of (alvation, or inany wile favourable, un- IefleChrift come as a mearie to pacific him towards us : yet it is one thing tofeele, that God our Maker dothby his power fiiftaine us, by his providence governe us, by his goodneflenouriflius, and endue us with all kinds of blemngs: and another thing to em- brace the grace of reconciliation offered us in Chrift. Whereas therefore the Lord rirlr (imply appeareth as well by the making of the world, as by the generall doftrine or the Scripture, to be the Creator, and then in the face of Chrift i° &e the Redeemer: hereupon arifetwo (brts of knowing him, of which the fo^ner is now to be intreated of, and then the other (hall orderly follow in therUcc fie for it. For although our minde cannot conceive the knowledge of GoH, but that it mult give to him Come kinde of worftiip, yet mall it not be fufficienc fr"P!y » M»* thac " 1S he onelY tnat °u£ht to be honoured and worfhipped of oilmen, unlefle we be alfo perfwaded that he is the fountaineof all good things cotheendthat we fliouldleeke for nothing elfewhere but in him. I meane^hereky, not onely for thatas he hach once created this world, fo by his infinite power he luftainerh it, by his wifdome he governethit, by his goodneflehee preferveth it, andipecially mankinde heruleth by his righieoulhefleand judgement, fuflercth by iiis mercy, and fivegardeth by his defence : but alfo becaufe there can no where befoundany one drop either of wifdome, or of light, orof righteoufietle, or of power, or of uprightnefle, or of fincere truth, which fLweth not from him, or whereof hei^nottnecauferto this end verily, that we Ihould learneto lookefor and crave all thefe things at his hand, and with thanklgiving account them received of him. For this feeling of the powers of God is to usa meere fchoolmafterof godli :eue, out of which ftringech Religion : Godlinefle I call a reverence of God, joyned with iove of him, which is procured by knowledge of his benetics. For men w'dl never with wil- licig obedience (ubmic themfelves to God, untill they perceive that they oive all things co him, that they are nourifhed by his fatherly care, ch.u he is co them the authour of all good chings,fo that nothing isto be (ought ellewherethan in him. Yea, they will ne- ver yeeld themfelves truly and with all their heart wholly to him, unlefle they alf jred- ly beleeve thatin him is pepfeft felicity repoled for them. 2. There fore they doe buttrifle with vaine (peculations, which inintreatingofthis , ncltion, doe make it their purpoletodilcufle what thing God is, where it rather be- hoveth us to know what mariner one he is, and what agreeth with h;s nitute. Forto what end lerveth ittoconfefle as the Epicure doth, chac there is a God, which doth one delight himfelfe withidlenefle, having no care of the world ? Finally, what profi- teth it to know luch a God with whom we have nothing co doe ? But rather die know- ledge of him ought tolerve to th's end, rirttro frame us to feare and reverence : then chat by it guiding and teaching us, wee may learne to crave all enod things at his hand, andto accountthem received of him. For how can any thought of God enter intothy minde,bnt that thou mult therewithal] bv and by thinke,that foralmuch as thou, art his creature, therefore rhou art of right (uhjeftand bound to his authority, that thou owed him thy life, that wh.itfbeuer thou enterprfeir, whacfoever thou doelf, uughttobedireftedtohim ? If thisbetrue, then truly it followed] that thy life is per- verlly corrupted ifichenoc framed to obeying of him, forasmuch as his* will ought to B 2 be vbiTCyweioH .»■: thjtiltt'C .* a Gad, thai beu l'.totiKiT mdprejtTucr fall lb Kg! in: ire, aid lit g*ey giuet V ffiii ibmgi, Dittdltr:^oi- l>*tl]i audt- ItilOKt. Him tl i \tvra- Udfteojdt:.tii puptriiti tf Ctd brought fa to iiutri vatiusinvi. Of the knowledge of God the Creator. Chaim. Itislnvmneto 1tnox»G»d, of whom the mjt guile fe have a \mdt*f feeling, unit ft we \mm bintfi, tb»t vtt alfaw&Jbipbim. be our law to live by. Againe, thou canft not cleerly fee him, but that thou mult needs know that hee is the fountaine and originall of all good things, whereupon mould grow both a defire to cleave unto him, and an allured trud in him, if mans owne corruptneffe did not draw his minde from the right fearching of him. For firftof all,the godly minde doth not as by a dreame imagine to her felfe any God at. adventure, but dedfaftly beholdeth the onely one and true God : and doth not falfly forge of him whatfbever her felfe liketh,, bur is content to beleeve him to be fuch a one as he difclo- fethhimfelfe, and dothalway with great diligence beware that with presumptuous rafhneffe fhe pafle not beyond his will, and fo wander out of the way. And when fhe fb knoweth nim, becaufe (he underftandeth that he governeth all things, fhe aiTured- lytrufteth that he isherfafe keeper and defender, and therefore wholly committeth her felfe to his faith, becaufe fhe underftandeth that he is the authour of all goodthings : therefore if any thing trouble her, or if fhe want any thing, by and by fhe flieth to him for fuccour, looking for helpeat his hand. Becaufe fhe is perfwaded that he is good and merciful!, therefore with allured confidence fhe refteth on him, and doubteth not in all her evils to finde ready remedy in his merciful! kindneffe. Becaufe fhe knoweth him to bee her Lord and father, therefore (hee determincth that hee is worthy that fhee fhould in all things have regard to his authority, reverence his majefty, procure the advancementof his glory, and obey his commandements. Becaufe fhe feech that he is a righteous Judge, and armed with his feverity to punifh finners, therefore fhe alway fetteth his judgement feat before her eyes, and with feare of him withdraweth and re- ftraineth her felfe from provokv^ his wrath. Yet is fhe not fo afraid with the feeling of his judgement, that fhe would convey v*>r £lfe from jC) although there were a way open to efeape it: but rather fhe doth no IefTe lovely while he extendeth vengeance upon the wicked, then while he is beneficiall to the goav/ J0rafmuch as fhe underftandeth that it doth no lefle belong to his glory, that he hath in ftore pv.ai(hment for die wicked and euil I doers, than that he hath reward ofeternall life for the righteous. Moreouer fhee doth not for onely feare of punifhmeutrefraineher felfe from finning : but becaufe fhe Iovethandreverenceth him as her father, attendeth on him and honoureth him as her Lord, therefore although there were no hell at all, yet fhe dreadeth his onely difplea- fcre. Now behold what is the pure and true religion, even faith joyned with an earned feare of God, lb that feare may containe in it a willing reverence, and draw with it a right forme of worfhipping, fuchas is appointed in the law. And this is the more heed- fully to be noted, becaufe all men generally doe worfhip God, but few doe reuerence him, while each where is great pompous fhew in ceremonies, but the purenefie of heart is rare to be found. 3. Truly, they that judge rightly, will alway hold this for certaine, that there is graven in the minds of men a certaine feeling of the God-head, which never can be blotted out. Yea, that this perfwafion,that there is a God,is even from their generation naturally planted in them, and deeply rooted within their bones, the very obftinacie of the wicked isa fubdantiall witnefle, which with their furious driving, yet can ne- ver winde themfelves out of the feare of God. Although Diagor/u and futh other doe jed aud laugh at all that hath in all ages beene beleeved concerning religion : although Dionyftw doe feofFe at the heavenly judgement : yet that is but a laughter from the teeth forward, becaufe inwardly the worme of conference gnaweth them much more' fharply than all hot fearing irons. Ialleadge not this that Cicero faith, that erronrs by continuance of time grow out of ufe, and religion daily more and more encreafeth and waxeth better. For the world (as a little hereafter we fhall have occafion, to fhew) tra- velled as much as in it lyeth to fhake off all knowledge of God, and by all meanes to corrupt the worfhipping of him. But this onely I fay, that when the dull hardnefie whichthe wicked do defiroufly labour to gcttodefpifeGod withall, doth liepining- ly in their hearts, yet the fame feeling of God, which they would mod of all defire to have utterly dedroyed, liveth dill, and fometime doth utter it felfe : whereby we gather that it is no fuch doftrine as is fird to be learned in Schooles, but fuch a one whereof everymanis a teacher to himfelfeeven from his motherswombe, and fuchaone as na- ture fuffereth none to forget, although many bend all their endevour io fhake it out of j the I -J h. a p. 3 . The Fir (I Booke. theirminde. Now, if all men be borneand doe live to this end, toknowGud, audth* knowledge of God is but tickle aid lightly vanilheth away, unleffe it proceed thu far re : itisevident, that they alKwerveoutof kinde from the law of their creation, that doe not direft to thismarke all the whole thoughts and doings of their life. Of whichthe Philofbphersthemfelveswere not ignorant. For r'/jf* meant notbi ig elfe, when he oftentimes taught, that the loveraigne goodof thefoufe isthelikenefiect God, when the foule having throughly conceived the knowledge of him is whollv transformed into him. Therefore very aptly doth GriMmreMon in Flifurch, where Ik arhrmeth, that men, if religion be once taken from their life, arenotonely nothing bet- ter than bruit beads, but alfo many waves much more miserable, for that bein^ fobieft rofo many (ortsof evils, they continually draw forth atroublefome unquiet lire : and therefore the, worshipping of God is the onely thing that makeththem better than bruit beads, by which alone they aipire to immortality. The Third Chapter. Thjt thtk^owledge of Ged is MAturalij planted in the minds of men. WE hold itoutofcontroverfie,thatthereisimhemindeofman, evenbynaturall inftinSion, a certaine feeling of the Godhead. For to the end that no man fliould flee to the pretenceof ignorance, God himfelfe hath planted in all men a cer- taine underlhnding of his divide Majeftie, the remembrance wlv-cof, with powring in now and then as it were new drops,he continually renewed •' that whe:;al), not one ex- cepted, doe know that there is a God, and that he '" their maker, they may all be con- demned by their owne teltimony, for that rhcy have not both worfhipped him, and dedicated their life to his will. But tr»ty if the not Knowing of God be any where to be found, it if likely that there c^n no where elfebeanyexample of itmorcthan among thcgrolTelrforts of people «nd fart heft from civilJ order of humanity. But(as the hea- then man fiith) there is no nation fo barbarous, no kiiide of people lb fivage,in whom relfeth notthis perfvvafion that there is a God. And even they that in other parts of their Jifefeemc very little to differ from bruit beafts, yet doe continually kee-pe a cer- taine feed of Religion. So throughly hath this common principle pollened all men? minds, andfo fait it fticketh within all mens bowels. Sith then from the beginning or the world there hath beene no Countrey, no City, yea, no houfe, that could be without religion, in this is implied a certaine fecret confeihon, that a feeling of the Godhead is written in the hearts ofall men. Yea, and idolatry it felfe is a fubftantiall proofe of this perfwalion.For we know how unwillingly man abifeth himfelfe to honour other crea- tures above himfelfe. Therefore when he hadrather worihipa blockeanda ftone, than he would be thought to have no God, it appeareth that this imprinted perlwaiion of Godis of more great force, which isimpoffible to be razed ont of the minde of nun,chat it is much more eafie to have the affeftion of nature broken, as indeed it is broken when man from his owne naturall (welling pride of his owne wUJ,ftoopeth downeeven to the bafeft creatures to honour God. 2. Wherefore it is molt vainewhich (bmedoe fiy, that religion was devifed by the (ubtiltvandcrartofafew, by this policie, to keepe the fimple people in awe, whereas chey themfelves that procured others to worlhip God, beleeved nothing lelfe than that there was any God at all. I grant indeed that fobtill men have invented many things in Religion, whereby to bringthe people to a reverence, and calf them in a feare, to make their minds the more pliable to obedience : But this they could never have brought to pane, unlefle the minds of men had beene already before hand perfwaded that there was a God, out of which perfwalion as out of feedfprineeth that ready in- clination to religion.Neither is it likely that even they which lubtilly deceived the Gm- plelort with colour of religion, were themfelves altogether without knowledge of God. For though in times patt there have beene fome, and at this day there arife up ma- ny that deny that there is any God : yet whether they will orno, they oftentime* feele «u« which thev are derirous not to know. We reade of none rhai ever did breake forth into more prefemptuous and unbrideled deipilingof God, than C*itu CtUignls: yet . _. B 3 none fnPhcdrcne & ihcitcio. w*7 Gidlwlt imfrmtiojime faoxvledgi of ■nnietfe in alt mens minds, tu that all n.:. o<:l, r.tn t Jointers 'hetfclitsdot prove. Cirero Jc nat.Door. Y(is}ttejrrbicb doe moft den) it, jbimmcfltbatit i wioi iiajom. bljttt denied. A Tbetttm'tom imagination wbicbfuperfii- lim per/ens have t-f God, cannot be exai- fee; for tb.it they are the caufe of their emit blmdncjft. EonM.iJ. Of the knowledge of God the Creator. Ch a p.4. Mttitiousfin- nen are/aid to tbin\e tkert isitoGcd, not at if tbey did frtdfeb) deny bmtobtjbutbe- taufttheyU- none more miferably trembled when any token of Gods wrath appeared.And Co againft his will he quaked for feare of him whom of wilful! purpofe he endevoured to defpife. And the fame may a man commonly fee to happen to fiich as he was. For the bolder de- fpifer of God that any man is, the more is he troubled at the very noife of the falling of a Ieafe. And whence commeth that, but from the revengeraent of Gods majefty, which doth fb much the more vehemently ftrike their confidences as they more labour to flie away from it ? They doe indeed Iooke about for all the ftarting holes that may be, to hide themfelves from the prefence of the Lord : but whether they will or no, they are ftillholden faft tied. Forhowlbever fbmetime it feemeth to vanifh away for a moment, yet it often returneth againe, and with new afiault doth run upon them : lb that the reft which they have, if they have any at all, from torment of confidence, is much like to the fleepe of drunkards or frantickc men, which even while they fleepe doe not quietly reft, becauferhey are at every moment vexed with horrible and dreadful] dreames. Therefore the very ungodly themfelves fer ve for an example to prove that there alway liveth in all mens minds Come knowledge of God. The Fovrth Chapter. B Thtt the fume k*»wledge it either ehoakeier corrupted, ftrtlj by ignorance, and f ml] bj malic*. Ut as cxperien»E teacheth that God hath fbwne the feed of religion in all men, fb ^ fcarcely may bo found tW: hundreth man, that having it conceived in his heart doth cherifti it, but no man in whomuTipeneth^ fofarre isit off, that any fruit appeareth in due time. Therefore whether it be thai^me become vaine in their owne fuperftitions, or that fome doe of fet purpofe malicioufly rc-,0it from God ; yet all doe runne out of kinde from the true knowledge of him. So comraetV -K to pafl"e that there remaineth no true godlinefle in the world. But whereas I faid that form&y errour fall into fuperftiti- on, I meanc not thereby as though their fimplicity might excuic them from blame, be- caufe the blind nefle that they have, is commonly alway mingled both with proud va- nity and with ftubbornnefle. Vanity and the fame joyned with pride appeareth in this, that they miferable men both in the feeking of God,doe not climbe above themfelves as they ought to have done, but meafure him according to the proportion of their owne flefbly dulnefle, and alfo negle&ing the found manner of fearching for him, doe curi- oufly flie to vaine (peculations. And Co they conceive him not fuch a one as he offereth himfelfe, but doe imagime him fuch a one as of their owne rafh preemption they have forged him. Which gulfe being once opened, what way fbever they ftirre their feet, they muft needs alway runne headlong into deftru&ion. For whatfbever afterward they got about toward the worftiipping and fervice of God, they cannot account it done to him, becaufe they worfhip him not, but rather the device of their owne heart, and their owne dreatne in ftead of him. This perverfhefle doth P<**/exprefly touch, where he faith, That they were made fooles when they coveted to be wife. He had be- fore faid, that they were made vaine in their imaginations : but left any man fhould thereby excufe them from blame, he addeth further, that they are worthily blinded be- caufe not contented with fbbriety, but prefumptuoufly taking upon themfelves more than they ought, they wilfully bring darknefle upon them, yea with^vaine and fro- ward pride doe make the mfelves fooles. Whereupon folio weth, that their foolifhnefle is not excufible, whereof the caufe is not onely vaine curiofity, but alfo a greedinefle to know more than is meet for them, joyned witha falfe confidence. 2* As for this that David faith, That the wicked and mad men thinke in their hearts, that there is no God : Firft that it is meant onely of thofe that choakingthe light of na- ture, doe of purpofe make themfelves fenflefle, as we fhall fee againe a little hereafter. Even as we fee that many after that they have beene hardned with boldnefle and cu- ftomc of finning, doe farioufly put from them all the remembrance of God, which yet is by very feeling of nature inwardly miniftred into their minds. Now David, to make their madnefle the more deteftable, bringeth them in as though they precifely denied, that there is any God : although they take not from him his being, but becaufe in taking from Ch a p. 4. The Firfl Booke. from him his judgement and providence, they flint him up idle in heaven. For whereas nothing lefle agreeth withthe nature of God, than to throw away the government ot the world, and leave it to fortune, to winke at the finnes of men,fo as they may live in licentious outrage unpuniflied; whomever he be that qnenching the feare ot the hea- venly judgement, doth c.irelefly follow his owne affeftions, hedenieth that there i; a God. And this h che juftvengeance of God, to draw a famefleover their hearts, to that the wicked when they have once clofed their eyes, even in feeing may not fee. And David in another place is the heft expounder of his owne meaning, where he faith : Thatthe feare of God is not before the eyes of the wicked. Againe, that in their evil! doings they proudly re Joyce atthemfelves, becaufethey perfwade themfelvesthat God doth not looke upon them. Therefore although they be compelled to acknowledge fbmcGod, yettheydoerobhimof his glory, in withdrawing from him his power. Fur as (jod (as /WwitnelTeth) cannot deny himfelfe, becaufe he continually abidech like himfelfe : fbitistrulyfiid, thatthefemeninfainingGodto bea dead and vaine image, doe deny God. Moreover it is to be noted,that although they wreftle againft their owne natural Heeling, anddodefirenot onely tofhake out God from thence, but alio tode- ftroyhinm heaven : yet their dull hardnefTe can never fb farre prevaile, but that God (orr.etimc draweth them backetohis judgement feat. But forafmuch as they are not withholden with any feare from running violently againft God : therefore it is certaine that there ramneth in them a brutifli forgettulnefle of God, (b long as char bVi 'de pang of race doth fb forcibly carry them. "3. So is that vaine defence overthrowne, which tt&af are wont to pretend forex- cufe of their fuperftition. For they thinke,that any devotion to religion ft fficeth,what- loeveritbe, though it be never fb much contrary to order and rath. Bucthey confi- de 1 nut , that true Religion ought to be framed according to the will of God,asby a per- pecuall rule : and that God him/Cite abidcth alway like himfelfe, and is no imagined GhoftorphantaGe, that may be diverfly fafhioned after every mans liking. And truly we may plainly fee with how lying deceits fuperftition mocketh God, whilefhe goeth about to doe him pleasure. For catching hold of thofe things in a manner onely, which God hath teftified tliat he careth not for, fhe either contemptuoufly ufeth, or openly refufcth thofe things that he appointeth and fiith to be pleafant unto him. There- forewhotbever do fetupnew invented formes of worftiippingGod, they worftiip and honour their owne doting devices : becaufe theydurftnotfb trifle with God, unlefie theyhadhrftfaigneda God, agreeing with the follies of their trifling toyes. Where- fore the Apoftle pronounceth,that that unftayed and wandring opinion of the majeftie ot God, is a very not knowing of God. When (faith he) yee knew not God, yee fir- med them that in nature were no Gods. And in another place he faith, that che Ephefi- ans were without a God at fuch time as they ftrayed from the right knowledge of the one God. And at leaft in this cafe, it diffcrech not much, whether thou beleeveone God or many, becaufe in both cafes thou departed from and fbrfokeft the true G< >d : whom when thou haft once forfaken, there is nothing left with thee but a deteftacle Idoll. It followeth therefore, that we muftdetermine with £*&*«««, that thereisno lawfully allowable Religion, butthatwhichis joyned with truth. 4. Thereisalfbafecondfaulr that they neither have at any time any consideration of God, but againft their wils-, nor doe approach toward him, tillfcr all their holding backe they beforciblydrawneto him : and even thenalfb they haue not a willing feare that proceeded! from reverence of Gods majeftie, tut onely a fervile and conftrained feare, which the judgement of God wringech out of them : which Judgement becaufe they cannot efcape, therefore they dread it, but yet fo, as therewithall they abhorre ir. And lb that fayingof Sutitu, that feare firftmadegods in theworld, may be fitly ipo- ken of ungodlinefle, and of thiskinde of ungodlinefle onely. They that haveaminde abhorring from the juftice of God, doe heartily wifhto have his throne of judgement overthrowne, which they know to ftand for punilfimenc of offences againft his juftice by which affeftion they warre againft God, who cannot be without his judgement. But when they underftand that his power impofnble to bee avoided, hangeth over chem : becaufe they can neither by force remove is, nor by flight efcape it, therefore they / bout to [ut o§ from tbtmfclvei aUf.ili'i»fbu . i/ip r, vni :cb limit- '-{landing ibrjuumonto:. Pfcl.jorf.t. I'Ul.lO.iI. iTim.1.13. Cod aJ.'nveibilt dev-t'm but thumb: b Ipt'mgabftom t'-ttrucfyw Icdytofbusjmc. Gal.4.8. Ephefi 11. GadmltfWh net t!'t:rfirvice w'.ofttktlim oiutjbjfejre iia/escfexnt' Bitty, which nevtnb&ft dotb prove lb*X tbtre vhis a fetdofthelrnov kdzj of God which Lij btfort t We fed in them, I Gods pnvir and Gtdbcadfhinetb ftdtarcljintbt mrld, that it maybe fetne of aU he tbej never ftduU. P&I.X04.1. Of the knowledge of God the Creator. Ch a P.5. they feareit. So left they fhould in all things feeme to defpife him, whofe majeftie ftillpreueth upon them, they ufe a certaine outward forme of Religion, fuchasitis: but in the meane time theyceafe not to defile themfelves with all kinde of vices, to joyne outragious mifchiefestomiichiefes,untill they have in all points violated the ho- ly law of the Lord,and deftroyed his whole righteoufhefle,or at leaft they are not lb hol- den backe with that fainedfeare of God, but that they fweetly reftin their finnes, and flatter themfelves,and had rather to follow the intemperance of their fle(h,than reftraine it with the bridle of the holy Ghoft. But forafmuch as the fame is but a void and ly- ing (hadow of religion, yea, fcarcely worthy to be called afhadow : hereby aguineis eafily gathered, how much the true godlinefle, which is powred into the hearts of the faithfull, I meane that out of which Religion fpringeth, doth differ from this confuted knowledge of God. And yet the hypocrites would obtaine by crooked compafles, to feeme nigh unto God, whom theyflie from. For whereas there ought to have beene one continuall unbroken courfe of obedience in their whole life,they in a manner in all their doings carelefly rebelling againft him, labour with a few fkrificesto appeafe him. Whereas they ought to have ferved him with holinefle of lireandfiocerenefleof heart, they invent triflings and obfervances of no value, to procure his favour withall. Yea, they doe the morelicentioufly lie dull in their owne dregs, becaufe they truft that they may be difcharged againft him with their owne mockeries of propitiatory latis- faftions. Finally, whereas their affiance ought to have beene fattened in him,they neg- leftiaghimdoe reft in themfelves, or in creatures. At length they entangle themfelves withfochaheapeof errours, tharthedarkemift of malice doth choakej and at Iaft ut- terly quench thoie fparks, that glimmeringly inined to make them fee the glory of God. Yet that feed ftill remaineth whwh can by no meane be plucked up by the root, to beleeve that there is a certaine Godhead : but the fame feed is fo corrupted, thatit bringcth forth of it none other but very evillfmits< Yea thereby is that which I travell to prove more certainly gathered, that there h a feeling of the Godhead na- turally graven in the hearts of men, forafmuch as the very reprobatesthemfelves are of necefiity enforced to confefle it In quiet profpericy they pleafantly mocke at God, yea, they are full of talke and prating to diminifh the greatneffe of his power : but if once any defperation touch them, itftirreth them up to feeke the lame God, and mini- ftreth them fuddenfhort prayers : bywhichitmayappeare, that they were not utterly ignorant of God, but that the fame which ought fboner to have beene uttered, was by obltinacie fupprefled. TheFifth Chapter. That the knowledge of god doth fhininglj /iff tare in the making of the world, and tn the c*ntinu*ll government thereof. MOreover becaufe the furtheft end of blefled life ftandeth in the knowledge of God : that the way to felicity fhould be flopped to none, therefore God hath not onely planted in the minds of men that feed of Religion which we have fpoken of, but alio hath fbdifclofedhimfelfe in the whole workmanfhip of the world, and daily Co manifeftly prefenteth himfelfe, that men cannot open their eyes, but they mufl needs behold him. His fubftance indeed is incomprehensible, 10 that hh divine Maje- ftie farre fiirmounteth all men6 fenfes : but he hath in all his works graven certaine marks of his glory, and thofeioplaine andnotably difeernable, that the excufe of ig- norance is taken away from men, be they never fogrofleand dull witted. Therefore the Prophet rightly crieth out, That he is clothed with light as with a garment : as if he fhould have faid, that then he firft began to come forth to be feene in vifible appa- rell, fince the time that he firft difplayed his enfigne in the creation of the world, by which even now what way fbever we turne our eyes, he appeareth glorious unto us. In the fame place alfb the fame Prophet aptly compareth the heavens as they be dif- played abroad co hisroyall pavillions : he faith that he hath framed his Parlours in the waters, that the clouds are his chariots, that heridethupon the wings of the winds, that thewinds andlightnings are bisfwift meflengers. And becaufe the glory of bis power Chap. 5. The Firft Booke-,. nuwcr and wiidorhe doth more fully flrinc above, therefore commonly the heaven is cjlledhis palace. And rirlt of all,wlKU way luevcr thou turaethy eyes, there is do pecce of the world be it never (6 Imall, wherein are not feeue at lcaftfdme fparkles of his glo- ry to (bine. But as for dm mult large and beaatifull frame, thou canft not with one view penile the wide compaf/e of it, butthat thou mull needs be on every fide over- whelmed with the infinite force of rfie brigbtneiJe thereof. Wherefore the author of the Epifile to the Btbrewts doth very well cail the ages ofthe world the fpeftacle of inviii- blethings,fordutthefoorderIyframingof the world fervethusfora rnirrour where- in we may behold God, which otherwifeisinvilible.For which caufe theProphetafc ficmetli to the heavenly creatures a language that all nations u;ider(hnd, for that in tlfem there is a more evident tcftification of the God-head, than that it ought to efcapc the confideration of any nation, be they never (b dull. Which thing the Apoftle decla- ring more plainly, faith, That there isdifclofed vnto men lb much as was behoofefullto be knowne concerning God : becaufe all men without exception, dee throughly foe his inviiible things even to liis very power arid God-head, which they underftand by the creation of t he world. 2. As for his wondcrfull wifdome, there are innumerable proofes both in heaven and in'eartluhat witneue it : I meanenot onely that fecrerer fort of things, for the nee- rcr marking whereof, Aftr»\ogie, Fhypcke, and all naturall Philolbp! y ferveth,bnr even thole things that thruftthemfelvcs in light of every one, even of the ruJeff unlearned man, lb that men cannot open their eyes butthcy mull needs bewJtnefles ot them. But truly they that have digclted, yea or bat tailed theiiberall Arts, being holpen by the aid thereof, doe proceed much farther toluol into the fecrecs of Gods wi (dome. Yet is there no man ib hindered by lacke of knowledge ofthofe Art?, but that hee throughly leeth abundantly enough of cunning workmanliiip in Gods workes, to bring him in admiration of the warknun thereof. As tor example, to the fearching out of the inovings of the Itarres, appointing of their places, meafuring of their di- stances, andnotingof their properties, there needeth Art and an exafter diligence : by which being throughly perceived, as the providence of God is the more manifeiHy tied, fo it is convenient, that the minde rife fbmewhat the higher therebv to be- hold his glory. But foralmuch as the unlearned people, yea, and the rndeft fort of them, fiich asarefurnifhed with the onely helpe of their eyes,cannot be ignorant of the cxcellencie of Gods cunning workmanfhip, which in this innumerable and yet Co fe- vcrally well ordered and difpofed variety doth of it felfe fhew forth itfelfe : it is evi- dent that there is nn man to whom God doth not largely open his wifjomc Likewile it required] a lingular (harpnefle of wit, to weigh witfifuch cunning as th utter in very fhew of it felfe lb cunning a comparing togither, that for it the maker of It auy worthily bee judged wonderful!. 3. And therefore ccrtaine of the Philosophers in old time diahot without caufe call man a little world, becaufe lie Is a rare reprclentation of the power, goodncfleand v.i:- doroe of God, and contained] in himlelre miracles enoughto occupie ourmindes. if v\ e willbe content to make them. And for thisreafbn Paul, after that hee ha 1 laid that the very blinde men may finde out God by groping for him, by and by fiith fur- ther, that he is not to be fought f.trre off, becaufe all men doe feele undoubtedly within themfelve^ the heavenly grace wherewith theybe quickned. But if we need to goeno further than our lelvc', to finde and take hold of God : what pardon (lull his llothful- nefie define that will not vouenfafe to defcend into himfelfb to finde God ? And the fameis thcreafon wliy 'David, when he hadlhordy fpokenin the advancement of the wonderful! name and honour of God that doth every where glorioufly Ihine, by and by crieth out :Whatis roan that thou art mindrull of him ? Againe, Out of themouth of infants and lucking babe- t!iou half ftablilhed ftrength. For lb hee pronounceth that not onely intlie whole kindc of roan isamirrourof the works of God, but alio that the very infants while they vet hangon their mothers brclls, have tongues e!o- jqnent enough to preach His glory, lb that there needeth go other Orators. And ! rhcre- Hcb.11.3. Pfal.ip.i. Ixom.M;. Hit rrifdsme, thettgli ibe leir. ntd ir.ite r.cttljt yet iberudrfl WUJ f ami/ eniMiJo perceive. In Jib. Jc ufu pan. H'entedr.M fte\tf*rrefor U-e {■ rr'cijf ef GtdivbiH ut cur ewnt fates w< may fee bit. Aft.17.27. Pfal.8.5. IO AA.I7-1?. *TbtirvH- tbsnliifulmS'e 11 war thy ofdt- t Ration win afcribe the ope- ationiof their oit>»nd{$u\ci 1* fifth wife to nature thtt they bide the power ofGodwbkb vntlteibm tbtm. Of the knowledge of God the Creator. Ch a p. 5 Ibejtbfcurt the glory tf God/ivhobrnde the foule Vijitcb fort vitto the b 'dy that thy ubef'omit tbufe cperat'uns ■whuh depending MtataUvpsn torporalt rtfiru- r»enn, doe both fiewtbcdiu'me nature of 'be p>nle,axd the ptwerfuliproni- denceofbm that treated it. therefore he doubteth not to fet their mouches in the vaward, as being ftrongly armed to fobdue their madneffe, that would according to their devillifh pride covet to extin- guifh the name of God. And hereupon ariferh that which Pdul alleageth out of Arattu that wearetheoff-foringof God : becaufe he garnifhing us with fiich excellencie hath teftified that he is our father. Like as even by common reafon, and as it were by infor- mation of experience, the prophane Poets called him the father of men . And truly no man will aflentingly and willingly yeeldhimfelfe to ferve God, but he that having ta- iled his fatherly love, is mutually allured to love and worlhip him. 4. * And hereisdifclofed the foule unthankfulnefle of men, which while they have within themfelves a work-houfe glorioufly furnifhed with innumerable works of God, and alfo a (hop fluffed with ineftimable plenty of riches, and when they ought to burft- forth into praifing of him, are codtrariwife puffed up and doe (well with fo much the greater pride. They feele how diverfly in marvellous wife God worketh in them : they are taught by experience it felfe,how great variety of gifes they poffefle by his liberali- se : whether they willor no, they are enforced to know that triefe are the tokens of his Godhead : and yet they fiipprefle it clofe wichin them.Truly they need not togoe out of themfelves, fo that they would not in prefumptuoufly taking upon themfelves that which is given from heaven, burie within the ground that which brightly giveth light to their mindes to fee God. But even at this day the earth beareth many monftrousfpi- rits, whichfticke not to abufe the whole feed of thegod-head that is fowne in mans na- ture, and to employ it to fupprefle the name of God. How deteftable, I pray you, is this maduefle, that man rinding God a hundred times in his body and his foule, mould by the very fame pretence of excellence deny that there is a God? They willnot /ay, that they are by chance made different frombniit bcafts. But they pretend a cloke of nature whom they account the maker of all chings, and G, doe convey God away. They fee that exquifite workmanfliip in all their members, from their mouth and their eyes even to the nailes of their toes, and yet here alfb they put nature in place of God. Bat lpeci- ally the fo fwift motions, the ib excellent powers, the fo rare gifts of the foule doe re- prefent a divine nature that doth not eafily fuffer it felfe to be hid : unlefle the Epicure- ans like the Giants Cyclopes would (bearing themfelves bold upon this high degree") outragioufly make warre againft God. Doe the whole treafores of the heavenly wi C- dome fo meet together, to rule a worme of five feet long : and (hall the whole univer- sality of the world be without this prerogative ? Firftto agree that there is a certaine inftrumentall thing that anfwereth to all the parts of man,doth fo ferve nothing at all to obfeure the honour of God rhat it rather doth more glorioufly fet it out.Let the Epicure anfwer me, what meeting of undivifible bodies, boyling the meat and drinke in man doth difpofepartintoexcrements and part into bloud, and bringeth to pafle that there is in all the members of man ftch an endevouring to doe their office, even as if fo many feverall foules did by common advice rule one body. 5. But I have not now to doe with that ftie of Swine. I rather foeake unto them, that being given to fobtilties, would by crooked conveyance with that cold laying of Artft»tle> both to deftroy the immortality of the foule, and alfo to take from God his right. Forbecaufe there are inftrumentall powers of the foule, by pretence thereof they binde the fouleto the body, thatit cannot continue without the-body, and with praifes of nature they doe as much as in them is, (upprefle the name of God. But the powers of the foule are farre from being inclofed in thofeexercifes that ferve the bo- dy. For what pertaineth it to the body, for a man to meafuretheskie, to gather the number of the ftars, to learne the greatnefle of one, to know what (pace they be diftant one from another, with what (wiftnefle or flownefle they goe their courfes, how many degrees they decline this way or that way ? I grant indeed that there is fome ufe 01 Aftrologie : but my meaning is onelyto (hew that in this fodeepe fearching out of heavenly things, it is not an inftrumentall meaforing, but that the foule hathher offi- ces by it felfe feverally'from the body. I have (hewed one example, by which it (hall4 be eafie for the Readers to gather the reft. Truly the manifold nimblenefle of the foule, by which it furveyeth both heaven and earth, joyneth things paft with things to come, keepeth in memory things heard long before, and exprefleth each thing to J itf Ch a p. 5. TbeFirftBooke. k Now what reafbn may beare that man (hall be of divine nature, and not acknowledge his Creator > Shall we forfbothby judge- ment that is put inco us difcerne betweene right and wrong, and (hall chere be no Judge in heaven ? Shall we even in our fleepe have abiding with us (oroe remnant of undeman- ding, and (ball no Godbe waking in governing the world > Shall we be fo counted the inventers of (b many arts and profitable things, that God (hall be defrauded of his praifc, whereas yet experience (ufficieutly teacheth,that from another and not from our felves, all that we have, is in divers wife dhrributed among us ? As for that, which (bme doe babble of the fecret infpiration thatgiveth livelinefle to the world, it is not onely weake, but al(6 ungodly. They like well that famous faying oiVirgil: Tirfiheav n and earth, and fi wring fields ofjias, 7 'be Jhining globe of Moone, andTitaiisfiarres, Spirit feeds within, and throughout all the Urns, Infufedminde the whole huge m.iffe doth movt, And with the large higge body mix itfelfe. fheniecome the kinds of men and e^eof beaffs, And liver of filing foivles, andmovflers flrange, 7 bat water beares within the nurble Sea. A fierielivelintffe and heavenly race there is Within thofe feeds, &c. Forfooth, that the world that was created fbr a fpettacleof the glory of God,fhouId be the Creator of it ftlfe. So in another place the fimeAuthor following the common opinion of the Greeks aud Latine, faith : Some fay that Bees haze part ofminde divine^ And heavenly draughts. For eke they fay that God Goes t through thecoafls of land, and creek' of Sea, And through deepe skje. And hence thefi h.cipf Godmiberipi' wgthe goo^f*- nfotng t*e rvitkr ea, and calling foneis home un tehitefelfe,are proof > of bM ex- ceeding power andvemte. The goodnejfe of Godujbewedby i livering men that are inmife- >ie,hiifirengtb ij overthrowing them that are mighty, bis wif- do'nebjdifpofmg Jl things in fit. teflopfortuniti; infinite mafle of heaven and earth, wich his onely becke,fometime to fhake the heaven with noife of thunders, to burne upeach thing with lightnings, to let the aire on fire with lightning flameSj fometime to trouble it with divers forts of tempefts,andby and by the fame God when he lift in one moment to make faire weather : to hold in the Sea as if it hanged in the aire, which with his heighth feemeth to threaten continuall de- finition to the earth/ometime in horriblewife to raife it up with outragious violence of winds and fbmetimetoappeafe the waves and make it calme againe. For proofs hereof doe ferveall the praifes of God gathered of the teftimoniesofnature,fpeciaIly inthebookeofMandin Efij, whichnowofpurpofel overpafle, becaufe they fhall elfewhere have another place fitter for them, where I fhall entreat of the creation of the world according to the Scriptures. Onelv my meaning was now to touch, that both ftrangers and they of the houfhold of God have this way of fceking God com- mon to them both,that is, to follow thefe firft draughts which both above and be- neath doe as in a fhadow let forth a liv.-Iy image of him. And now the fame power leadeth us to confider his eternitie. For it muft needs be that he from whom all things have their beginning, is ofeternall continuance, and hath his beginning of himfelfe. But now ifany man enquire the caufe whereby hee both was once lead to create all thefe things, and is now moved to preferve them : we fhall fi ide that his only good- nefle was, it that earned him. Yea and although this onely be the caufe, yet ought the fame abundantly to fuffice to allure us to the love of him, forafmuch a? there is no creature (as the Prophet faith) upon which his mercy is not powred our. 6. AMointhefecondfbrtQf his workes, I meane thofe that come to pane befide the ordinarie courfe of nature, thcredoth appeare no leffe evident proofe of his pow- ers.For b governing the fellowfhip of men he (b ordereth his providence,that wher- as he is by innumerable meanes good and bountifull to all men, yet by manifeft and daily tokens hedeclarech his favourable kindnefie to the godIy,and his feverky to the wicked and evill doers. For not doubtfull are the purtOiments that he layeth upon haiaous offences : like as hee doth openly fhew himfelfe a defender and revenger of innocencie, while he profpereth the life of good men with his blefling, helpeth their neceffitie,affwageth and cumforteth their ferrowes, releeveth their calamities, and by all meanes provideth for their fafery. Neither ought it any thing to deface the perpe- tuall rule of his j'iftice,that he oftentimes permitteth wicked men and evill doers for a lime to rej jyce unpupifhed : and on the ocher fide fuffereth good and innocent to be tolled with many adVerficies, yeaandtobeopprefledwiththemaliceand unjuft dea- ling of the ung )dly. B t rather a much contrary cohfideration ought to enter into our mindes : that when by manifeft fhew of his wrath he punifheth one finne, we fhould therefore thinke that he hateth all finnes : and when he fuffereth many finnes to pane unpunifhed, wee fhou'd thereupon thinke that there fhall be another judgement to which they arc deferred to be then punifhed. Likewife how great matter doth it mi- nifter us to confider his mercy while he oftentimes' ceafeth not to fhew his unwearied bountifulnefle upon miferable finners in calling them home to him with more than fa- therly tenderneue,untill he have lubdued their frowardnene with doing them good ? 7. To this end, where the Prophet particularly rehearfeth, how G >A in cafes paft hope, doth fuddenly and wonderfully and befide all hope fuccour men that are in mi - fcrie and in a manner loft, whether hee defend them wandering in wildernefle from the wild beafts, and at length leadeth them into the way againe,or miniftrech food to the needy and hungry, or delivereth prisoners out of horrible dungeons andiron bands orbringethmeninperill offhipwrackelafe unto the haven, orhealeth the halfe dead of difeafes, orfcorcheth the earth with heat and drinefle, or maketh it fruitfull with fecret watering of his grace, or advanceth the bafeft of the rafeall people, or throwech downe the noble Peeres from the high degree of dignity : by fach examples fhewed forth, hee gathereth that thofe things which are judged chances happening by for- tune^ fo many tefUmonies of the heavenly providence and fpecially of his fatherly kindnefle,and that thereby is given matter ofrejoycing to the godly, and the wicked and reprobate have their. mouthesftopped.Buc becaufe the greater part infefted with their errours are blind in fo cleere a place of beholding,therfore he crieth out,that it is Chap. 5. The Fir ft Booke. a gift of rare and lingular wif3omc,wi(eIy to weigh thefe works of God : by fight wher- of they nothing profit,that otherwise feeme moftcJeerc fighted. And truly how much foeverrhe glory ofGod doth apparantlyfhine before them, yet Icarfelythe hiiadfeth man isa true beholder ofit.Likewile his power and wildome are no more hid in darke- nefle:whereofthcone,hispower,doth notably appeare, when the fierce cutragiouf- neffe ofthe wicked being in all mens opinion unconquerable,is beaten fiat i:i one mo- ment,their arrogancietamed,theirltrongeSt holds rafed,their weaponsand armour bro- ken in peeces,theirftrengthsfubuued, their devifes overthrowne, and themfelvcs fall with their own weight tthepreSumtuous boldncfJe,that advanced it felfe aboue the hea- vens,isthrownedowneeven to the bottome point of the earth againe, the lowly arc lif- ted up out of the duft,and the needy railed from the dunghill, the oppreffed and affl';£ted are drawne out of extreame diftrefie,men in defpaired eltace are restored to good hope, and unarmed beareaway the vittory from the armed, few from many; thefecblefrom the Strong. As for his wifdome,it lelfe fheweth it lelfe manifestly excellcnt,while it dif- poSeth every thing in fitteftopportunitie,confoundeth the wifdomc ofthe world bee it never So pearcing,tindech out the fubtill in their fubtiltie, finally, governeth all things by moft convenient order . 8. Weefeethatitneedethno long or labourlbme demonstration, to fetch our te- (timonies, to Serve for the gloriousdcclararionand proofe of Gods majeftie: for by thefe fewthatwehavetouched,it appeareth that which way fbever a man chance tolooke, they are (bcommon and readytnatthey may be ealilymarked with the eie, and poin- ted out with the ringer. And here againeisto be noted,that we are called to the know- ledge of God, not fuch as contented with vaine fpeculation,doth but flie about in the braine, but fuch as Shall be found and fruitfull, if it be rightly conceived and take roote in our hearts. For the Lord is declared by his powers, the force whereof becauSe wee feele within us, and doe enjoy the benefits of them, it mult needs bee that wee bee in- wardly moved much more lively with fuch a knowledge, than if wee Ihould imagine God to beluchan one, of whom weelhould have no feeling. Whereby wee understand that this is the righted way and fittelt order to feeke God, not to attempt to enter deepely with prefumptuous curiofity throughly to diScufle his fubltance, which is rather to be reverently worshipped than fcrupuloufly learched : but rather to behold himinhis worke?,by which he maketh himlelfe neere andfamiliar,anddothin a man- ner communicate himlelfe unto us. And this the ApoStle meant, when he faidj t hat God is not to be fought a farre off, forafmuch as hee with his moft prefent power dwelleth within every one of us. Wherefore "David having before confeflcd his uafpeakeable greatnelle, whenhedefcendethto the particular rehearSallof hisworkes, proteiteth, that the fame will fhew forth itfelfe. Therefore we alio ought to give our le Ives into fuch a Searching out ofGod,as may 16 hold our wit lufpended with admiration, that it may therewithal! throughly move us with effeftuaLl feeling. And^as Aitgnflim teachech in another place, becaufe wearenoc able to conceive him, it behooveth us as it were fainting under the burden of his greamefie, to looke unto his workes, tha t we may be refrefhed with his goodneue. 9. Then luch a knowledge ought not onely to ftirre usup to the worshipping of God,butall6toawakeus,andraifeus to hope ofthe life to come. For when weeoniider that fhch examples as God fheweth both of his merdfulnefle, and of hisfeveriry, are but begun and not halfe fiill : without doubt we mutt chinke, that/heerein hee doth but make a fhew afore hand of thofe things, whereof the open difclofing and fulldelive- ranceis deferred unto another life. On the other fide, when wee lee that the godly are bytheungodly grieved with affliftions, troubled With injuries, opprefTcd with flan. ders, and vexed with defpightfull dealings and reproches : contrariwise that wicked doersdoe flourifh,profper,and obtaine quiet with honour, vca, and that unpunished : WeemuSt by and by gather that there (hall be another life, wherein is laid up in ftore both due revenge for wickedneUe,and reward for righteouSneflc. Moreover when wee note that the faithful] are often chattifed with the rods of the Lord, wee may moft certainely dercrmine that much leffc the ungodly Shall elcape his Scourges. For very well is that fpoken of Angitfi int. If every finne Should now bee punifhed with open , C paine, M PfaLlIJ.?, 1 Cor 3.19. The true Iptm- iedgiofGedcerr. ji (tab not 1: lit curioMsjeircb'tig ofbh nature, but intbeinwtrd ftilmg ofhn fo*er. Pf.1.14*.' InPfa].i44, Tbeltitmledgeof tboftibingi whieh btrt G$d woi Ittib u fan nanyd»lhgwt watafleoftbdt nbicbjfutlbe mire fully acctm- fUJbediittbelift lote»r.c,, andtbe&gypt'i- aHi^wreligioui M tuefyicures, or irrcfetule m Symomdes. Of the knowledge of God the Creator. Ch a p.5. paine, It would be thoughtthac nothing were referved to the Iaft Judgement.Againe,i f God fhould nowopenly punifli nofinne,it would be beleeved,that there were no pro- vidence of God. Therefore we muftconfefle, that in every particular worke of God, but principally in the univerfall generality ofrhem, the powers of God are let forth as it were in painted tables, by which all mankind is provoked andallured to But as touching thofe things that day ly hap- pen befide the order of naturall courfe, how many a one is there that doth not more thinke that men are rather whirled about and rowled by blindc unadvifednefle of for- tune,than governed by providence of God > But if at any time wee bee by the guiding and direction of thefe things driven to the confideration of God,(as all men muft needs be) yetfofooneaswehavewithoutadvifementconceiveda feeling of feme godhead, we by and by Aide away to jhe dotages or erroneous inventions of our fkfb , and with our vanitie we corrupt the pure vericie of God. So herein indeed we differ one from another, th.it every man privately by himfelfe procureth to himfelfe feme peculiar error : but in this point we all are moft like together,that we all,not one excepted,doe depart from the one true God to monftrous trifles. To which difeafe not onely com- mon and grofle wits are fubjeft, but alfb the moft excellent and thofe that otherwife are endued with Angular ftiarpnefle of underftanding,are entangled with irHow large- ly hath the whole fe& of Philosophers bewrayed their owne dulnefie and beaftly ignorance in this behalfe? For, to pafle over all the reft, which are much more un- reafonably foolifh. Tlato himfelfe, the molfreligious and (bberof all the reft, vainely erreth in his round globe.Now what mightnot chance to the other, when the chiefe of them, whole part was to give light to the reft,doe themfelves fb erre and ftnmble? Like- wife where Gods governance of mens matters doth (6 plainly prove his providence, that it cannot be denied;yet this doth no mote prevaile with men, than if they belceved that all things are tofled up anddowne with rherafh will ofFortune: Co great is our in- clination to vanitie and error. I (peake now altogether of the moft excel!ent,andnot ofthe common fort,whofe madnefle hath infinitely wandered in prophaning the truth of God. n. * Hereof proceedeth that unmeafurable finke of errors, wherewith the whole world hath beene filled and overflowne. For each mans wit is to himfelfe as a maze, (bthatic is no marvellthat every feverall nation was diverflydrawneinto feverall de- vifesyind not that onIy,butal(b that each feverall man had his feverall gods by him- felfe. For fince that rafth preemption aud wantonnefle was joyned to ignorance and darkenefle, there hath beene fcarcely at any time any one man found, that did not forge to himfelfe an idoll or fanfie in fteed of God. Truly, even as out of a wide andlarge fpring doe iflue water s^ib t he infinite number of gods hath flowed out of the' wit of man, while every man over licenti©uflyftrayning,erroneoufly devifeth this or that Ch a p. 5. The Firfl Booker. that concerning God him'elfe. And yet I need not here to make a register of the fu- perititions, wherewith the world hath beene entangled : becauSe both in Co doing I Should never have end, and alio though I (peak? not one word of them, yet by So many corruptions it fuffkiently appeared] how horrible is theblindenelTeofmansminde. I pafle over the rude and unlearned people. But among the Philosopher?, which enter- priSed with reafon and learningto pearce into heaven, how flumefull is the disagree- ment > With the higher wit that any of themwas endued, and filled with Art and Sci- ence, with fbmuchthe more glorious colours he feemedto paint out his opinion. All which notwithstanding, if one doe narrowly Iooke upon, he (hall fiade them to be but vaniihing falfe colours" The Scoicks Seemed in their owne conceit to fpeake very wife- ly, that out of all the parts of nature may be gathered divers names of God,and yet that God being but one is not thereby tome in lander. As though we were not already more than enough enclired to vanity, unlefle a manifold plenty of Gods Set before us, fhauld iurrhcrandmoreviolentlydraw usintoerror. Allb the iE:iyp:iansmy(ticall Science of divinity iheweth, that diey all diligently endevonred to this end, not to feeme to erre withouta rcaSbn. And it is poilible, that at the firfl light Some thing fecming probable, might deceive the Simple and ignorant: but no rnortall man ever invented anything, whereby religion hath not beene fouly corrupted. And this So confufe diversity em- boldened the Epicures and other grofle def'piiers ofgodlinefle, by little and little to caSt off all Seeling of Cod. For when they Saw the wifeSt of all to Strive in contrary opinions, they Slicked not out oftheir disagreements, and out of the foolifhor apparantly errone- ous doftrine of each of them, to'gather, thatmendoeinvaine and fondly procure tor- ments to themielvcs while they Search for God, which is none at all. Andthisthey thought that they mightfreelydoewich nitpunilhrnenr, becaufe it was better briefly to deny utterly, that 'there is any God, thantofaigneuncertaine gods, and Co to raifeup contentions that never Should have end. And too much fondly doe they reaSbn, or ra- ther caft a mift co hide their ungodlinefle by ignorance ofmen, whereby it is no reafon ! that any thing Ihould be taken away fromGod. But for as much as all doe confeffe,that i there is nothi;ia,about which both the learned and unlearned do So muchdilagree,ther- ! upon is gathered that the wits ofmen are more then dull and blinde in the heavenly my- i Stcries, thatdotb erre in Seeking out of God. Some other do prailethat anlwer of Sjmu- ' aides, which being demanded of KingH/Vrjw, what God was, delired to have a da'u:s respite granted him to Study upon it. And when the next day following, the King de- manded the Same queftion, bee required two daiesrefpite, and Co oftentimes doubling the number ofdaies atlength anlwered : Howmuch the more Iconfider ir,(b much the harder the matter Seemech unto me. But granting that he did wifely to Shlpend his Sen- tence of So darke a matter, yet hereby appeareth, that if men be onely taught by na- ture, they can know nothing certainely,Sound]y,and plainely concerning God,but only aretyedtoconfuled principles toworfnipan unknowneGod. 12 Nowwemult alSohold, tlutalLthey that corrupt the pure religion (as all they mult needs do that are given to their owne opinion)do depart from the one God.They will boafl that their meaning is otherwife:but what they meane,or what they perSwade themSelvesmakethnotmuchto the matter, SlththeholvGhoStpronounceth, that a!! they are Apoftataes,that according to thedarkencs of theirown minde,do thrult devils in the place ofGod.F "or this reaSon, Fjw/pronounceth that the Ephcfuns were without a God, till they had learned by the Gofpell, what it wasto worfhipthe true God. A nd wee muft not thinke this to be fpoken of one nation onely, forafmuch as he; eenerally affirmeth in another place, that all men were Ix^ome vaine ia cheir imaginationsJioce diat inthe creationof world, the Maietty of the Creator was dilclofed unto them. And therefore the Scripture, to make place tor the true and one onely Go J, condem- neth of falsehood and lying, whatsoever Godhead in old time was celebrate among'the Gentiles and leave no Cod at all, but in the mount Sion, where flouriihed the pecu- liar knowledge of Cod.. Truely, among the Gentiles the Saraaritanes in ChriSts time icemed to approch nighett to true godlinefle: and yet we heareit Spoken by Chrilts own mouth, that they knew not what they worshipped. Whereupon followeth, that they were deceived with vaine errour, Finally, although they were not all inrefted C 2 with «5 It cawc: be '.rut iro>J!j:p:mgof G.tlivbubu greunJidonjup. OHCcmmtiDa- fon,cufi»mc,or c!ji* nfl'uEt b:i peo- ple l>j. c difcemed Of the knowledge of God the Creator. Chap/ The fathers : which few God by the wjrd, \ntw alfo the word to be of Ged,n'bo hub publijbedlh! ftmei* vn'tung tbit all <*£» might be uugbt by it. Rom,io.4. F«r many caufo it was neecfall the word foould be writ ten, and tbitwejbiutd tie our (elves thereunto . iTim.M6. differnedfrom the counterfaite multitude of falfe gods. And then the order it felfe (hall conveniently bring us to the redeemer. But although we fhall alleage many teftimonies ontofthenew Teftament, and fome alfo out of the law and the Prophets, wherein isexpre-fle mention made of Chrift : yet they (hall all tend to this end, to prove that in the fcripture is difclofed unto us God the creator of the worid,and in the fcripture is fee forth what we ought eo think of him, to the end that we fliould not feeke about the bu!h for an uncertaine godhead. 2. But whether God were knowne to the fathers by oracles and vifions, or whether bythemeaneandminiftration of men hee informed them of that which they fhould from hand to hand deliver to their pofterity : yet it is undoubtedly true, that in their hearts was engraven a ftedfaft certainty ofdo&rine,foas they might bee perfwaded and underftand,that it which they had learned came from God. For God alwaies made un- doubted aflurance for credit ofhis word, which farre exceeded all uncertaine opinion. Ac length that by continual! proceeding of do&rine, the truth forviving in all ages might ftillremaineinthe worId,the fame oracles which he had left with the fathers, his pleafure was to have,as it were, enrolledin publick tables. Forthis intent was the law publifliedjWhereuntoafrerwereaddedtheProphetsforexpofitors. For though there were divers ufes of the Iaw,as hereafter fhall better appeare in place convenient : and e- fpecially the principall purpofe of Mofir^nd all the Prophets was to teach the manner ofreconciliaticnbetweeneGodand men, for which caufealfoP.&c. Pl3l.l9.2i. It is tu \aine to ftclte God by itniei'ifUi.bH *fbu mumti mibeut the /7«- dittfburtvrd. Pfal.9?.r. John 4.11. The credit of the Scripture detb not depend upon ihccbmrchu'n- cihi'mg aid au- tbiiif!»i»fU. io Of the knowledge of God the Creator. Ch ap.7 Eplie.».io. The Church de- pending upon tbefcripture, doth not by her tiSimonie give itcreditybut be- c wfc it bath an evidence ejecr- tain tic -wilt) it felfe, doibther ofallthefe things'? Ichangeth therefore (fay they) upon the determination of the Church, both what reverence is due to the Scripture5and what bpokes are to be recke- ned in the canon thereof. So thefe robbers of Gods honour,while they feeke under co- lour of the Church to bring in an unbridled tyrannie , care nothing with what absurdi- ties they (hare both themfelves and other , fo that they may enforce this one thing to be beleeved among the fimple, that the Church can doe all things. But if it be fo : what fhall become of thepoore confeiences that feeke ftedfaft aflurance of eternall life , ifall the promifes that remaine thereof, ftandand be flayed onelyupon the judgement or men? When they receiue fuch anfwer, fhall they ceafe to wauer and tremble ? Againe to what (comes ofthe vngodly is our faith made fubjeft? into how great fufcition with all men is it brought,if this be beleeved,that St hath but as it were a borrowed credit by the favour of men ? 2. But fuch babblers are well confuted even with one word of the Apoftle. He t?- ftifieth that the Church is buildcd upon the foundation of the Prophets and Apoftles. If the doftrine of the Prophets , and Apoftles bee the foundation of the Church : then muft it needs be, that the fame doftrine flood in ftedfaft certainti'e, before that the* ! Church began to be. Neither can they well cavill , that although the Church take her firft beginning thereof, yet it remaineth doubtfull what is to be (aid ofthe writings of, the Prophetsand Apoftles, unlefle rhe judgement of the Church did declare it. For if the Chriftian Church were at the beginning builded vpon the writings of the Pro- phets and preaching ofthe Apoftles : wherefoever that doftrine fhall be found, the al- lowed credit thereofwas iurely before the Church, without whichthe Church it felfe hnowltdtiitebe had never beene. Therefore it is a vaine forged device, that the Church hath power to the truth of GjI judge the Scripture,fb as the certain. y ot the Scripture fhould bethought to hang vpon the will of the Church. Wherefore when the Church doth receive the Scripture and fealethit with her confuting teftimonie, (he doth not of a thing doubtfull, and that otherwife fhould be incontrouerfie , make it authentikeandof credit : but becaufe fhe acknowledgeth it to beethetruethof her God, according to her dutie of godlinefle, without delay fhe doth honour it. Whereas they demand, how fhall we be perfwaded it came from God, unlefle we refbrt to the decree ofthe Church ? This is all one as if a man fhould aske, how fhall we learne to know light from darkenefie,white from black, or fweete from fbwer ? For the Scripture fheweth in it felfe no Iefle apparent fenfe of her trueth, than white and blacke things doe of their colour, orfweeceand fower things of their tafte. 3. I know that they commonly alleadge the fayingot Angufliue ,\\hcrt he faith that he would not beleeve the Gofpell , fave that the authoritie ofthe Church mooved him thereto.But how untruly and cavilloufly it is alleadged for fuch a meaning,by the whole tenor of his writing it is eafie to perceive. He had to doe with the Manichees, which required to be beleeved without gainefaying, when they vaunted that they hadthe truth on their fide, butprooveditnot. Andtomake the\r Manic betts tobe beleeved, they pretended the Gofpell. Now Augufiim asketh them what they would doe, if chey did light upon a man that would not beleeve the Gofpell it felfe , with what man- ner of perfwafion they would draw him to their opinion. Afterward he'e faith : I my felfe would not beleeve the Gofpell , &c. five that the authority ofthe Church mooved me thereto. Meaning that he himfelfe, when he was a ftranger frpm-the faith,couldnot otherwife be brought to embrace the Gofpell for the aflured truth of God , but by this, that he was overcome with the authority ofthe Church. And what marvell is it, if a man not yet knowing Chrift , have regard to men I Angnftine therefore doth not there teach that the faith of the godly is grounded vpon the authority of the Church, nor meaneth that the certainty of the Gofpell doth hang thereupon : but fimplyand only, that there fhould be no afTurednefle ofthe Gofpell to the in'idels , whereby they might be wonne to Chrift, unlefle the confent ofthe Church did drive rhem unto it. And the fame meaning a little before he doth plaincly confirme in this faying':WhenI fh .ill praife that which I beleeve, and feorne that which thou beleeueft, what thinkeft thou meet for us to judge or doe? but that we forfake fuch men as firft call us to come and know ccrtaine truth?,and after command us to beleeve things uncertaine : and that we follow them Con'.raipift. ftindamema. kmca.5. The atithmlit oflbeCbirib,at SiAugafUne con. 'ejfetbyit of force to win unbelee vert te their . firfllikjHgef the Scripture,whtr. of when once tbty doe beleeve ibejfecthena founder jounda tion whereupon thy rcfi tbeir faith. Contra.cpift. fundatnerua- lcm.04, Chap.7- The Fir ft Booke. diem that require us firlt to belcevethac which wearenot yet able to fee, that being madeftrongbybeleeVing, wemay attaine to underftand the thing that we beleevc : not men now,but God hi mfelfe inwardly (trengchnin^ and giving light to our minJe. Thefe are the very words of Augufiim, whereby, every man may e.nilv gather, that the holy man hadnot this meaning, to hang the credit that we have to the Scriptures uponthewillandawardment oftheChurch,butoneIyto (hew this, (which wee our fc!vesallodoeconfefletobetrue)chatchey which are not yet Iightned with the (pint of Cod, are brought by the reverence of the Church unto a wuliognefle to be taught, fo,as they can finde in their hearts to learne the faith of C'mlt by the Gofpell : and thai thus by this meane the auchoritie or the Church is an introduction, whereby we arc prepared to beleeve the Gofpell. For, as we fee, his mindc is that the aflurance of the godly bee flayed upon a far other foundation. Otherwife I doe not deny but that hee often preficththe Manichies with the content of the whole Church, when he feeketh to proovc the fame Scripture which they refuted. And from hence it came, that hee (6 rcproched Fanjlus forthat he did not yeeld himfelfe to the truth of the Gofpell (b grounded, Co ltablifhed, fb gloriouQy renowned anct from the very time of the ApolHes by certaine focceflions perpetually commended. But hee never travelled) to 'this end, to teach that the auchoritie which wee acknowledge to be in the Scripture, hangeth upon the determination or decree ofmen. Butonely this, which made much for him inthe matter that hedifputedof, hee bringeth forth the univerfall Judgement oftheChurch,w!iereinhehadthe advantage of his adverfiries. If any delirea fuller proofe hereof, let him read his booke concerning the profit of beleeving. Where he {hull finde that there is no other readinefle of belecie commended unto us by him, but that which only giveth us anentrie,and is unto us a convenient beginning to inquire, as he termed] it: and yet not that we ought to reft upon bare opinion, but toleanetothe e.nainc and found truth. 4. We ought to hold,as I before faid, that the credit ofthisdotttineis noteflaMi- fhedinus,unt;llfuchtimeaswe be undoubtedly per fwaded, that God is the Authour thereof. Therefore the principall proofe of the Scripture is commonly taken of the pcrfbnof God thefpeakerof it. The Prophets and Apoflles boaft not of their owne marpewir,oranyfochthingsasprocurecredittornenthatfp<;ake: neittar fland they upon prooves by reafbn, but they bring forth the holy name of God,thereby to cotn- pell the whole world to obedience. Now we have to fee how not onely by probable opinion, but by apparant truth it is evident, that in this behalfe the name of God is not withoutcaufe nor deceitfully precended.If then we will provide well forconlcien- ccs,that they be not continually carriedubout withunftedfafldoub'ing, nor may wa- ver, nor flay at every (mail ftop,tras manner of perfwafion mult be fetched deeper than from either the realonsjudgernerits orthe conjectures ofmen, even from the fecret te- ftimonie of the holy Ghufl. 'True indeed it is, that if we lilted to worke by way of ar- guments, many thing? might be alfeadgedthatmayeafilyproove,ifthere be any God in lieaven, that the law, the prophecies and the Gofpell came from him. Yea, although men learned and of deepe judgement would fland up to the contrarie, and would im- ploy and ihcw forth the whole force of their wits in thisdifputation: yet if they bee not Co hardened as to become defperately fhamelefle,they would be compelled to con- fcfie. that there are fcene in the Scripture manih.fi tokens that it is Godthat (peaketh therein : whereby it mav appcare that the doctrine thereof is from heaven. And Ihortly hereafter we (hall foe, that all thebookesof the holy Scriptures doe fir excell all other writings wtiarfbei er they be. Yea, if we bring thither pure eies and uncorrupted fenfes wee flu! 1 forthwith finde there the majeftie of God, which (ball fondue all hardneffe ofgainCiyiiu',andentorceustoobeyhim. But vet they doedifordcrly, thatbydifpu- tation travel! to eflabliih the perfect credit of the Scripture. And truly although I Jm not furnilhed with great dexterity, nor eloquence: vet if I were to contend with tncinofttubtledcfpifers of God, that have a delire to fhew themlelves wittie and plealant in lccblingthe authority of the Scripture,! truft it mould not be hard forme to pucto |,lcnce their bablines. And if it were profitable to fpendlabourin confuting their epilations, I would with no great bnfinefle fhakein fonder the brags that they mutter il Contra Fau« llum lib 3», Ang.dc mili- tate crcd. Although tbtr ell rtafsn enough to f rove the dtzle authority of the Scriptur- again/1 tbtern Uuons ff;rgpbanemcn: fit i aunt-tit hereby find that credit in the heart iufir.en which the affu ■ rame ofgodiines dtth require, ex- Ciptntbchtycvd. tjfuUdbjibett. 'tiiaonie of tie bojGltfljbt fine being tie rritttejje which xvm the autbtr 'fit. It Of the knowledge of God the Creator. Cha p.71 Efai.jutf. The Scripture ftf itfelfefafa is worthy of credit ,i»bieb numthfianditig Udetbnetebuin is tujtiU our hearts be fa en- lightncd that wt tbercinperceive at it were the vtrybreatbing of thedivac ma]e- fit. Efai4)-io. Efai.f4.13. Deuc.jo.12. Rom.io 6. incomers. Butthough a man doe deliver the found wordof God from the reproche? ofmen,yetthatfafficeth not forthwith to fatten in their hearts that affurednefle that godlinefle requireth. Prophane men becaufe they thinke religion ftandeth onely in opinion,to the end they would beleeve nothing fondly or lighcly,do covet and require tohaveitproovedtothemby reafbn, that Moftsmd the Prophets fpake from God. ButIanfwer,thattheteftimonieoftheholyGhoftis better than allreafbn. For as one- ly God is a convenient witnefle of himfelfein his own word,fb fhall the fame word ne- ver find credit in the hearts of men,untill it be fealed up with the inward witnefle ofthe holy Ghoft.lt behooveth therefore of neceffitie that the fame holy Ghoft which /pake by the mouth ofthe Prophets,doe enter into ourhearts to perfwade us,that they faith- fully uttered that which was by God commanded them. And this order is very aptly fet forth by Efay in thefe words : My fpiric which is in thee,and the words that I Have put in thy mouth,andinthe mouth of thy feed fhall notfaile for ever. It grieveth fbme good men,that they have not ready at hand fome cleere proofe to alleage, when the wicked doe without punifhment murmure againft the word of God : As though the ho- ly Ghoft were not for this caufe called both a feale and a pledge,becaufe untill hee doe lighten mens mindes,they doe alway waver among many doubtings. 5. Letthis therefore ftand for a certainly perfwaded truth,that they whom the ho- ly Ghoft hath inwardly taught,doe wholly reft upon the Scripture, and that the fame Scripture is to be credited for it felfe fake, and ought not to be made fubject to de- monftration and reafbn : but yet the'eertainty which it getteth among us3it attaineth by the witnes ofthe holy Ghoft.For though by the onely Majeftieof it felfe it procureth reverence to be given to it : yet then onely k throughly pearceth our affecYions, when it is fealed in our hearts by the holy Ghoft. So being lightned by his vertue,we do then beleeve not by our owne judgment,or other mens,that the Scripture is from God : but above all mans judgement we hold it moft certainly determined, even as if wee beheld theMajeftieofGodhimfelfe there prefentrthat by the minifterie of men it came to us from the very mouth of God. Wee feekenot for arguments and likely hoods to reft our judgement upon rbutastoathingwithoutallcompafleofconfideration, wee fubmit our judgement and wit unto it. And that not in fuch fort as fbme are wont fbmetime ha- ftily to take hold of a thing unknowne, which after being throughly perceived difplea- feth them:but becaufe we are in our conferences well aflured that we hold an invincible truth. Neither in fuch fbrt,as filly men are wont to yeeld their minde in thraldome to fuperftitions,but becaufe we undoubtedly perceive therein the ftrength and breathing of the divine majeftie, wherewith we are drawne and ftirred to obey, both wittingly and willingly, andyet more lively and effe&ually than mans will or wit can attaine. And therefore for good caufe doth God cry out by Efa, that the Prophets with the whole people doe beare him witnefle, becaufe being taught by prophecies , they did undoubtedly beleeve without guile or uncertaintie that God himfelfe had fpo- ken. Suchthereforeisour perfwafion, asrequireth no reafbns : fuch is our know- ledge,ashatharightgoodreafbntomantaineit,evenfuch a one, wherein the minde moreafluredlyandftedfiftlyreftethjthan upon any reafbns : fuch is our feeling, as cannot proceed but by revelation from heaven. Ifpeakenowof none other thing but that which every one ofthe faithfu II doth by experience finde in himfelfe, faving that my words doe much want of a fall declaration of it. I leave heere many things unfpo- ken, becaufe there wil be elfewhere againea convenient placeto entreatof this matter. Onely now let us know,that onely that is the true faith, which the fpiritpf God doth feale in oub hearts.Yea with this only reafbn will the fbber reader,and willing to learne be contented. E^promifeth,that all the children ofthe renewed Church fhall be the feholIersofGod. A Angular priviledge therein doth God vouchfife to grant to his eleftonely,whomhefeverethfromallthe reft ofmankinde. For what is the begin- ning of true doftrine, but a ready cheerefalneffe to heare the voice of God ? But God requireth to be heard bythe mouth of Mofer, as it iswritten : Say not in thy heart, who fhall afcend into heaven, or who fhall defcend into the deepe ? the word is even in thine ownemouth. If it be thepleafureof Godthat this treafure of under ftanding bee laid up in ftore for his children;ic is no marvell nor unlikely, that in the common multitude of! Tbe Firfl Bookt-,. Ch ap.S. ofmenis fcenc fuch ignorance and dulnefle. Thecommon multitude I calJevcn the rnoft excellent of them,untill(uchtime as they be grafted in the body of the Church. Moreover Efay giving warning that the Prophets doctrine fhould feemeincredible,not onely to Ibrangers butalfo to the Jewes that would bee accounted of the houfhold ofGod, addeth this reafbn : because thearmeofGod (hall not bee revealed to all men. So oft therfore as the fmalnefle of number ofthe heleeveridoth trouble us,on the other fide let us call to minde, that none can comprehend the myfteries of God tut they to whom it is given. The Ei gh t Ch apt er. Tkitfofarre as tn.i/i i re, ifoii in.iy fcjrejhere .ire fojjicitnt proofes to eftublifl? tbe credit of Scripture. VNlefle we have this afTurance, which is both more excellent and of more force than any judgement ofman, in vaine (hall the authorise of Scripture either bee fcrengthencd with arguments, or fhblilhed with content of t'e Church, or confirmed with any other meanes of defence. For unleffc this foundation be laid, itltillremaineth hanging in doubt. As on the other fide when exempting it from the common ftate of things, we have embraced it devoutly, and according to the worchincfle ofit : then thefe tilings become very fit hclpes,which before were but offmall force to grafFe and fallen the afTurance thereof in our mindes.. For it is marvellous, how great eftablHhment groweth heereof.when with earned ftudie we confider how orderly and well framed a difpofition ofthe divine wifdomeappeareththerein,how heavenly a doftrine in eve- ry placeofit, and nothing favouring ofearthIinefTe,how beautitull an agreement of all the pans among thcmfelves, and fuch other things as availe to procure a ma jelly to writings. But more perfe&Iy areourhearts confirmed when we confider, howweare even violently carried to an admiration of it, rather with dignitie of matter, than with grace of words. For this alio wasnot done without the Angular providence of God, that the high myfteries ofche heavenly kingdome mould for the mod part bee uttered under a contemptible bafenefTe of words, lelt if "c had beene beautified with more glorious fpeecb,the wicked fhould cavill that the onely force of eloquence doth raigne therein. But when that rough and in a manner rude flmpliciry doth raife up a greats? reverenceof itfelfethartany Rhetoricians eloquence, what may wee -judge but that there is a more mightie ftrength of truth in the holy Scripture, than that it needeth a- ny Art of words? No: without caufe therefore the Apoltlemaketh his argument, to proovc that the faith of the Corinthians was grounded upon the power of God, and not upon mans wifdome,becaufe his preaching among them was let forth not with enticing fipcechofmanswildome but in plaine evidence of the lpirit and of power. For thetrnth is then let free from all doubting, whennot upholden by forraigne aides itfclfealonefurhcethto fuflaine itfelfe. But how this poweris properly alone belong- ingto die Scripture, hereby appeareth, thatofallthewntingsofmen, be they never Co cunningly garnifhed, no one is (bfarre able to pearce our affection. Read Dfm.il- html orCiicrojcddFlM'), Arijlotle, or any other of all that fore : I grant they [hall marvelloufly allure,delight,move, andravifh thee. Butiffromthem thou come to this holy reading ofScriptures, wilt thou or not, it (hall fb liuely move thy affettions, it (hall fb pearce thy heart,it (hall fb fettle within thy bones,that incomparifbn ofthe effi- cacie of this feeling, all that force of Rhetoricians andPhilofbphersfhall in manner va- nifh away : fb that it is eafie to perceive that the Scriptures, which doe firre excel 1 all gifts and graces of mans induitrie : doe indeed breath out a certaihe divinity. 2. * I grant indeed, that fbme ofthe Prophets have an elegant, clecre., vca, and a beautitull phrafe of fpeech, fb astheir eloquence giveth not place to the prophane wri- ters :andbyfuch examples it pleafedtheholyGhoftrofhew that hce wanted notelo- quencc,thoughin the reft bee ufedarudeandgroflfc flyle. Bur^ whether a man read r>.iv'id,Efjy, and fuch like, who have a fweet and plealant flowing fpeech, or Anus, the Heardman, Itremy and Ztcbarf, whoferougher talke fivoureth of" countrey rude- tics : in every one ofthemlh.dlappeare themajeftie ofthe holy Ghoft thatl fpcakeof. Yet Rum. i o.S. Efajj.i, 7 bt Serif lure bemgoiKtde- voml) t>> bra- ccd,rvecreaf- tenvard ibe mere eHMflxd byconfidtrmg the divine di[pi~ fnkn,p:i»t grace of veer di< i C . ■ .i ', * AUdhint wriiPKHenot rude, neither bt all which are rude ikme: but Scriptwe,wbc. tber it jpulrc roughly tr [monthly, QiU it bath ftmeibmg above tbe cxcel- lencieef Lament fbttcb, *4 Scboole men and canonizes. Of the knowledge of God the Creator. Chap. 8. ibt Scripture atcientcr tbar all eibcr wri- ting. Hofesln ibxt btpubltfhctb tbmgs tending it the dishonor efbisowneftt)t\, fhcrvclb himfelfe l» bavefcllweU no fncbbMier as commonwum amtndtwen. Gen.4. Num.i ».i. Yet am I not ignorant,thatasSatan is in many things a counterfeiter of God, that with deceitfull refemblance he might the better creepe into fimple mens mindes : fo hath he craftily fpred abroad with rude and in manner barbarous fpeech thofe wicked errours wherewith hedeceiveth filly meo, and hath oft times ufed difeontinued phrafesj that under fochvifor he might hide his deceits. But how vaine and uncleanly is that cu- rious counterfaiting, all men that have but meane underftanding doe plainly (ee. As for the holy Scripture, althoagh froward men labour to bite at many things, yet is it full of foch fentences as could not be conceived by man. Letall the Prophets be looked upon,therc fliall not one be found among them, but he hath farre excelled all mans capa- cities ftch fort that thofe are to be thought, to have no judgement of taftetowhom their doftrine is unfavorie. 3. Ocher men have largely entreated of this argument,wherefore at this time it fuf- ficeth to touch but a few things, that chiefly make for the principall fumme of the whole matter. Befidethcfe points that I have already touched, the very antiquitie of the Scripture is of great weight.For howfoevcr the Greeke writers tell many fables of the /Egyptian divinitie : yet there remaineth no monument of any religion, but that is farre inferior to the age of Mofet. And Mjfit devifcth not a new God, but fetteth forth the fame thing which the Kraelites had received in long procefie of time, conveied in time to them by their Fathers as it were from hand to hand concerning the everlafting God For what doth he elie but labour to call them backe to the covenant made with Abraham .?Ifhe had brought athing never heardof before, hee hadhad no entrie to begin.But it muft needs be that the deliverance from bondage, wherein they were de- tcincd,wasa thing well and commonly knowne among them,fo that the hearing of the mention therofdid forth with raife up all their minds.lt is alfo likely that they were in- formed of the number of the C C C C yecres.Now it is to beconfidered,ifM>/w,which himfelfe byfb 'ongdiftanceoftime was before all other writers, doe from a beginning fo long before himielfe/etch the originall deliverance of his doctrine : how much the holy Scripture then is beyond all other writings in antiquitie > 4. Unlefle perhaps fome lift tobeleevethe /Egyptians, that ftretch their ancientie to fixthoufandyeeres before the creation of the world. But fith their vaine babling hath beeaalway (corned even ofall the prophane writers themfelves, there isno caufe why I fhouldfpend labour in confuting of it. But lofiphut againft Appion, alleadgeth teftimoniesworchietobercmembred out of ancient writers, whereby may bee ga- I" thered,that by confent ofall nations the doftrine that is in the law hath bcene famous even from the firftages,although' it Were neither read nor truely knowne. Now, that neither there ftiould remaine to the mali tious any caufe of fofpition, nor to the wicked any occafionto cavill,God hath for both thefe dangers provided good remedies. When Mofet rehearfeth what lacob almoft three hundred yeeres before had by heavenly infpi- ration pronounced upon his ownepofterity, how doth hee fet forth his owne tribe? yea,intheperfonof Lm'hefpottethitwith eternall infamie. Semeon (faith hee) and Levi the veflels of wickednefle. My foule come not into their counfell, nor my tongue into their fecret. Truly, hee might have pafled over that blot with filence,infb doing not onely to pleafe his Father, but alfo not to ftaine himfelfe and his whole familie with part of the fame.How can that writer be fufpefted, which unconftrainedly publifhin^ by the oracle of the Holy Ghoft,that the principall ancefter of the familie whereof him- felfe defcended,was an abominable doer, neither privately provided for his owne ho- nor,norrefufed to enter into difpleafure ofall his owne kinfmen, whom undoubtedly this matter grieved. When alfo hee rehearfeth the wicked murmuring of Aaron his owne brother, and Mary his fitter : fhall we fay that he fpake after the meaning of theflefh, or rather that hee wrote it obeying the commandement of the holy Ghoft ? Moreover,fith himfelfe was higheft in authoritie, why did he not leave at leaftthe office of the high priefthood to his owne fonnes, but appointeth them to the ba- feft place? I touch heere onely a few things of many. But in the law it fclfe a man (hall each where meete with many arguments,that are able to bring full proofe to-make men beleeve,that Mofet without all queftion commeth from heaven as an Angell of God.- "XT «; Now Chap. 9- Tbe Firft Bookc-,. 5. Now thefefo many and (b notable miracles that he recounted), are even as many eftablifliments of the law that he delivered,and thedottrine that hee publifhed. For, this that he was carried in a cloud up into the mountaine : that there even to the forti- eth day he continued without company of men : that in the very publilhins of the law his face did mine as it were befet with fame heames : that lightnings flalhed rounda- bout : that thunders and noiles were heard each where in the ay re : that a trumpet foun- ded being not blowne with any mouth ofman : thatthecntrieof the tabernacle by a cloud fet betweene, was keptfrom the fight of the people: that his authoritie was Co miraculoufly revenged with the horrible deftru&ion oiCore^Vatlxv^ and Abiram, and all that wicked faftion : that the rockertrfcken with a rod did by andbypowre forth a river: that at his praicr it rained Manna from heavemdid not God herein commend him from heaven,as an undoubted Prophet ? If any man objett againft me, that I take thefe things asconfefled, which are not out of controverfie,it is eafie to anfwerthiscavillation. For feeing that Aloft s in openaflembly publiflied all thefe things, what place was there to fiigne before thofe witnefles that had themfelves feen the thiugs done? It i> likely for- fboththat he would come among them,and rebuking the people of infidelity, ftubborn- neue,unthankfnlnefle, and other finnes,would have boafted that his do&rine was efta- bliftied in their owne fight with fuch miracles, which indeed they never faw. 6. ForthisisaIfbworthietobeuotcd,fboftashetellethof any miracles, he there- withal! odioufly joyneth fuch things as might ftir the whole people to cry out againft him,if there had beene never fo little occafion. Whereby appeareth,that they were by no other meane brought to agree unto him,but becaufe they were ever more chan fuffi- ciently convinced by their owne experience. But becaufe the matter was plainlier knowne,than that the prophane could denie that miracles were done by Alofes: the father of lying hath miniftred them another cavilIation,faying, that they were done by Magicall artes and (brcerie.But what like proofe have they to acenfe him for a fbrcerer, which (0 firre abhorred from fuchfiipcrftition, that hee 'commandeth to ftone him to death,thatdoth but a-^kc conn fell of /orcerers and fbothfaiers ? Truly no fuch deceiver ufeth his juggling caft;,butthatheftndietlitoamazethe mindes of the people to get himfelfe a fame. But what doth Aloft s ? by this that he crieth out that himfelfe and his brother y47/warenothing,but doth only execute thofe things that God hath appoin- ted,he doth fufficiendy wipe away all blocs of thinking evill of him.Nowif the things themfelves be con(idered,what enchantment could bring to pafle, that Manna dayly rainingfromheavcn,fhouldfurrice to feed the people? And if any man keepe in ftore more than is juft meafure,by the very rotting thereof he mould be taught that God did punifii his want of heleefe ? Befidethat, with many great proofes God fuffered his fer- vant Co to be tried, that now the wickedcan nothing prevaile with prating againft him. Forhowofc did fonictime the people proudly and impudently make infurreftions fometime divers ofthem compiring among themfelves went about to overthrow the holy fervant of God : how could he have beguiled their fury with illufions ? And the end that followed,plainIy (heweth, that by this meanes his doftrine was ftablifhed to continue to the end of all ages. 7. Moreover where lie affigneth the chiefegovernement to the tribe of Ledum the perfon of the Patriarch lac vb, who can deny that this was done by fpirit of prophecie, fpecially if we weigh in confideration the thin? it (elf,how in comming to pafle it pro- ved true? Imagine Mafts to have beene the firft Author of this prophecie : vet from the time that he did firft put it in writing, there paffed fours hundred yeeres wherein there was no mention of the (cepter in the tribe of ImeU. After Said was confecr.itc king,it fee- med that the kmgdome fhould reft in the tribe of Bcnjamin.WhenD.ivid was anointed by S.//M.'.v/,whacreafon appeared there why the courte of inheritance of the kingdome Dbuld be changed? who would have looked that there ftiould have cornea King out of the bafe houfe of a heardman ? And when there were in the fame houfe feven brethren, who would have faid that that honour fhould light upon the yongeft?Bv *5 The cutberitic ofMoHu confir- med by miracles- Exod.24.18. and 34.19. and 19 id. and 40.3 4. Numb. 15.24. and 20.10, and 11.,. Hutmradamt done by <gca8 arts and fin ene. Exod.7-ii. Leu.10. Exod.itf. Gen. 49. Mcles b/fire- fljewingibings tvbicb came to paflilmgaftcr iudeceafe,de- eltrtxblhalbt ftubebytbtin- (piratitn of God. 1 S2m.11.if* I bair. I''. *6 \ Deut.32. Tbcliktproofet afpare in the writings *fEfoy, lmmy,E%ecbid, Dari)el,idoiher Prepbetuoflietv ; that they [palp byadmmcm- ftinli. Eftytf.i. Of the knowledge of God the Creator. Ch a p 9 Jete.iJ.ii- Efay 4*. They are abfurd menwbicb aslfc hew rve \*ow thai any bookie waswriittn b> M0fu,indma'it it a qmSio*, whiter tvtr thrtwcre any {neb nun. darkly ,concerning the Gentiles to be adopted into the covenant of God, feeing chey came to pafleaL-noli: two thousand yeeres after, doe they not make it plaine, that hee fpake by the inspiration of God>I overskip his other tellings aforehand of things, which doe fbevidently favour of the revelation of God, that all men that have their found, wit may plainly perceive that it is God that fpeaketh.To be (hort, that fame one Song of his, is a cleere looking glalle, wherein God evidently appeareth. 8. Butin the other Prophets the Same is yet alio much more plainely feene. I will choofe out onely a few examples,becaufe to gather them all together were 1 00 great a labour. When in the time ofEpv the kingdome of ludx was in peace,yea, when they thought that the Chaldees were to them (ome ftay and defence, then did Efjy orophe- cieofthedeftm&ion of the Citie, and exile of the people. But admic that yet this was no token plaine enough of theinftinft of God, to tell long beforeof Such things as at that time feemed falfe,and afterward proved true : yet thofe prophecies that hee ut- tereth concerning their deliverance, whence Shall we (ay that ihey proceeded but from God f He nameth Cjr«x by whom the Chaldees Should be Subdued, and the people re- ftoredto libertie. There pafTed more than an hundred yeeres from thetime that Efay Co prophecied before that Cyrus was borne : for Cjiruf was borne in the hundreth yeere or thereabouts after the death of Efay. No man could then gefle that there Should bee any (iich Cvrm, that Should have warre with the Babylonians, that flaould bring fub- jeft (b mighty a monarchy under his d»m nion, and make an end of the exile of the people of Ifrad.Doth not this bare telling without anygarnifhment of words evident- lyfhew,chatthethingsthatE_/2iyfpeaketh,are the undoubted oracles of Gad, and not the conjectures of men? Againe,when Jerc/wfeja little before thatthe people were car- ried away,did determine the end of the captivitie within threefcore and ten yeeres,and promifed returne and libertie, muft it not needs be that his tongue was governed by the SpiritofGod?whatmamelemeffeflullitbe to denie, that the credit of the Prophets! wasftablifhedbyfuchprooves, and that the fame thing was fulfilled indeed, which they thtmfelvesdoe report tomake their Sayings to be beleeved> Behold, the former things are come to palle,and new things doe I declare before chey come forth,Itell you ofthem. I leave to Speake how Hieremie and Ezecbiel being fo farre a(under,yet prophe- cying both at one time, they to agreed in all their fayings, as if either one of them had endited the words for the other to write. What did Tiiniil? Doth he not write con- tinuing prophecies of things to come for the Space of fix hundred yeares after, in Such fort as if he had compiled an hiftory of things already done, and commonly knowne \ Thefe hings if godly men have well confidered,they Shall be Sufficiently well furnished, j toappeafe the barkings of the wicked. For the plaine proofe hereof, is too cleare to be fub jeft to any cavilladons at all. 9. I know what Some learned men doe prate in corners, tofhewthequicknefleof their wit in aflaulting the truth of God. For they demand, who hath aSTured us that thefe things which are read under title of their names, were ever written by Mofis and the Prophets ? Yea, they are Co hardy to move this queftion, whether ever there were any (hen Mnfis orno.Butifa man Should cal! in doubt whether ever there were any Ph- toj or Artftotle, or C« TheLawof ^/whathbeenemarvelloufly preferved, rather by heavenly providence than by diligence of men. And;though by the negli- gence of thePriefts it lay buried a little while : yet Since the time that the godly Kins lofiM found it, it hath Still by continuall (uccetfion from age to age bin ufed in the hand' of men. Neither did Iofiar bring it forth as an unknowneor new thing, but fuch a thing as had beeneever commonly published, and whereof the remembrance was at that time famous. The originall booke it felfe was appointed to be facredly kept in the Temple, and a copie written out thereof, to remaine with the keepets of the Kings Records. Onely this had hapned, that the Priefts had ceafed to pnblifh the law according to the old accuftomed manner, and the people themfelves had negTe&ed their wonted reading of it. Yea,there in manner pafled no age.wherein the eftablifhment thereof- was not confirmed and renewed. They that had David in their hands, knew they not of Mifes .? But to fpeakeof them all at once, it is molt certaine that their waitings (.. csme Chap. 8. The Ftrft Booke. came to potterity noire otherwile bucfrom hand to hand [(as I my rerrae it) bye all orderly courle ofyeerei delivered fromcheirfachers,which had parclv heard ipeak,ar.d partly while the remembrance was freft of it,didlearneof them which heard them that they had lb fpoken. ib. As for that which they object out ofthchiftory ohhe Maccabees, to'miniil credit ofScripture, it is liich a thing as nothing can be derifed mure Ec to ftabt lame. But rirli let us wipe away the colour that they lay upon it, and then let us turtle upon themfelves the engine that they raileupagainft as. When ftnt'rofafaas (u commanded all the bookes to be burned,whence are come thele copies that w~ have ? On the other fide I aske them, in what fhop they could fo foane be mad< cvident,thac after checruelcieappealedchey were Utimcdiatlytrjroadagairie, a ( without concroverfie knowneto be the lame of all godly nien,chat having !■ np in the doctrine of them,did familiarly knowthem.Yea,whcn all die wicked m iiig as it were confpired together, did inlblently triumph with reproches upon the |ewes,yet never was there any that durft lay to their charge ralfe dunging of their bookes. ForwbaffeeTertfaeythinketheJewes religion to be, yet flail they think \i festobe the Author ofit. What then doe thele praters el(e> but bcwiav then more thandoggifti frowardnefle, while they Killely fay, thac thele bookes are i ; and new put in their places, whofefacred antiquity is approved bv confem of all hi- ftoriesi: But to lpend no more labour vainely in confuting Inch fi (olifli cavillati tds : ler usrather hereby confider how great a care God had for the ppeferrarion ol his word, when beyond the hope ofall men he laved it from the outrage of the moft cruel! i as out ofaprelent fire :that he endued the sodly priefts and other with fo ereai ftancie, that they flicked notto Bedeerae this boofe even with to&of theirlifcii were,andfo to convey icover to pofteritie : that hedifappointed the narrow fearchoi fo many governours and fouldiours. Who can but acknowledge the notable and mira- culous worke of God, thac theft tiered monuments which the wicked verily tl to have beene utterly del'troyed,and by and by came abroad agaiuc as folly reft >red,and thac with a great deale more honour? Forbyand by followed the tranflaring of them intoGreeke to publilh them throughout the world. And not in this only appeared the miraculous working, that God prelerved the tables of his covenant from the bloody proclamations of Anthihus \ but alio thatamongft fo manifold milerable afflictions of the (ewes, wherewith the whole nation was lometime worneto a few and waited, and lait of all,brought in manner to utter deftruftion,yet they remaiicdltilllafe and extant. The Hebrew tongue lay not onely unelteemcd, but almoltunknowne. And lure' it not been Gods plealure to have his religion provided for, it had perifhed altogether For howmuch the ]ewes that were lince their rernrne from ex ile, were (warned from the naturall ule of their mother tongue,appeareth by tbePtophetsthat lived in th which is therefore worthy to bee noted, becaufe by this comparilonthe anri» /etldi*gco»ftat • and credit then.- unto be lonftdi- ttd, The dignltic of Scriptnremta licit afctrtai- nedby tbetcn- flampiffemgs off) many that havcfttlcdit mtbibtir blood. of their owne and other mens hearts,let them readel^a/Gofpell: Will they or no,the y ihallthereMindeathoufandfentencesthatmay at leaft awaken their fluggiihnefle,yea, that may print a horrible brand in their owne confeiences to reftraine their laughing. The fame is to be thought of Peter and Faitljn whofe writings although the more part be blinde, yet the very heavenly majefty in them holdeth all men bound,.and as it were faft tied unto it. But-lKs one thing doth diffidently advance their doftrine above the world, that Mattjptfr being before all given to the gaine of his money boorde, Peter and John brougjfcup in their fiflier boates, all groflc unlearned men, had learned no- thing in menfYchooIe that they might deliver to other. Paid, not onely from apro- fefTed,but:alfbfromacruell andbloudie enemie converted to a new man, with fudden and unhoped change doth (hew,that being compelled byheavenly authoritie, henow maintaineth that doftrine,which before he had fought againft.Now let thefe dogs deny that the holy Ghoft came downe upon the Apoftles,or let them discredit the hiftory: yet ftill the truth it felfe openly cryeth out,that they were taught by the holy-Ghoft, which bdngbefore time defpifed men among the rafcallpeople/uddenly began Co glorioufly to intreat of heavenly myfteries. 12. There be yetalfo furthermore many very good reafbns, why the content of the Church (hould not be efteemed without weight.For it is to be accounted no fmall mat- ter, that finee the Scripture was firft piiblifhed,the wils of lb many ages have conftantly agreed to obey it. And that howfbever Sathan with all the world hath travelled by marvellous meanes,either to opprefle it or overthrow it, or utterly to blot 'and deface it out of mens remembrance, yet ever ftill like a palme tree,it hath ri fen up above,and re- mained invincible. For there hath not lightly been in old time any Sophifter,or Rheto- rician that hadany more excellent wit than other, buthehath bent his force againrt the Scripture: yet they all have nothing prevailed. The whole power of the earth hath armed it felfe to deftroy it, and yet all their enterprifes are vanifhed away, as infmokc How could it have refilled being fb mightily on each fide aflailed, if it had had none o- ther defence but mans? Yea,ratheritis hereby proved,thar it came from God himfelfe, that all the travels of men ftrivingagainft it, yet it hath of her owne power ftill rifen up. Befidethat, notone Citie alone, nor one onely nation hath agreed to receive and im- braceit : butfbfarreasthe world extendeth in length and breadth, the Scripture hath attained her credit, by one holy con fpiracie of divers nations, which otherwile were in nothing agreeable one with another. And forafmuch as fiich agreement of minds ib di- vers and difagreeing inmannerin all things elfe, ought much tomoveus,becaufe itap- peareth,that the fame is brought about none other way,but by working of the heavenly majeftie: no fmall eftimation growethunto ir.whea we behold their godlines,that dofo agree,I meane not of them all, but onely of thofe, with whom as withlightsit pleafed God to have his Church to fhine. 13. Now with what afTurednefle of minde ought wee to fubmit us to that doftrine which we fee ftablifhed and witnefled with thebloud offb many holy men?Theywhen they had but once received it, flicked not boldly without feare, yea and with great eheerefulnefle to die for it : how {hould it then come to pafle,that we having it conveied to us withfuchanaflured pledge, fhonld not with certaine andunmooveableperfwa- fion take hold ofit? It is therefore no fmall confirmation of the Scripture, that it hath beenefealed with the blond offb many witnefles,ipecially when we confider that' they fuffred death to beare witnes of their faith .-and not ofafrantikediffemperance of brain, as fbmetime the erroneous fpirits are wonttodo,but withafirme and conftant,andyet fbberzealeofGod. There bee other reafbns and thofe not few nor weake, whereby the Scripture hath her dignitie and majeftie, not onely afcertained unto godly hearts, but alfo honourably defended againft the fubtilties of cavillers,yet be they fuch as bee not of themfelves fufficiently available to bring ftedfaft credit unto it, untillthe hea- venly Father difclofing therein his majeftie, doth bring the reverence thereof out of allcontroverfie. Wherefore then onely the Scripture fhall fufficeto that knowledge of God thatbringethfalvation, when the certeinetie thereof (hall bee grounded up- on the inward perfwafion of the holy Ghoft. So thofe teftimonies of men that ferve to confirmeitfhalluotbevaine, if as fecond helpes of our weaken effe they follow that . chiefc Chap. 9. The Firfi Booh. chiefe and higheft telfimony.Bu: they do fondly that will have It perfwaded by proofe to the unfaithfull,that the lcripture is the word of God,which cannot be known but by faith.For good rea(6n therefore doth Attgnftine give warning that godlinefie and peace of minde ought to go before,to make a man underltand fbmewhat of (6 great matters. The Ninth Chapter. That thofe fanatic all men ■ jwhich forfikyig Script we j-efirt unto revelation. Joe overthrow all the pr incipks of go dlineffe . NOw they that forlaking the Scripture doe imagine I wot not what way to at- taine unto God,are to be thought not lb much to be holdenwich errour, as tobee carriedwith rage. For there have arifen of late certaine giddie brained men, which moftprefumptuoufly pretending a (chooleof the fpirit, both themfclves doe forfake all reading, and alio doefcorne their fimplicity whicli lull follow the dead and flaying letter as theycallit. But I would faine know of theft men, what fpirit that is, by whole infpiration they are carried up fbhiah, that they dare defpife the doctrine of the Scriptures as childKhand bafe.For if they anfwer that it is the Spirit of Chrift, then (uchcarclefnefieisworthietobe laughed at. For I thinke they will grant, that the ApoftlesofChriftand other faithfull in theprimitiveChurch were lightned with none other fpirit. But none ofthem did Iearne of that fpirit to defpife the word of God : but rather every one was mooved more to reverence it,as their writings do moft plain- ly witnefle. Andfurelylb was it foretold by the mouth ot'Ejty. For where hee faith: My fpirit that is upon thee, and my words which I have put in thy mouth, mall not depart out ofthymouth,nor out of the mouth of thy feed for ever: he doth not binde die old people to the outward doctrine, as though chey were let to Iearne to fpell,but rather he teacheth,that this (hall be thecrue and perreft felicity of the new Church un- der the reigne of Chrilt, that it (hall no leile be led by the voice of God, tlun by the (piritofGod. Whereby we gather, thacthefe lewd men with wicked facriledge doe feverc afunder thofe things that the Prophet hath joyned witli an inviolable knot. Moreover, P.«//beingravi(hedup into the third heaven, yetceafed not to goe for- ward in the doctrine of the law and the Prophets, even (o as he exhorteth Timothy, a Doftouroffin^ularexcellencieto apply reading. And worthily is that commenda- tion to beremembred, wherewith he fctteth forth the Scripture,faying, that it is profi- table to teach, to admonilh, and to reprove, that the (ervants of God may be made per- fect. How divcliifh a madnefTeisit to faigne,t hat the ufe of Scripture is but tranfitory, and laltethbutforawhile? which indeed gukletluhe children of God even to the laft end? Againc, I would have them anfwer mee this: whether they have tatted of an o- ther fpirit than that which the Lord promifed to his difciples. Alchoughthey be vexed with extreme tnadne(£%yet I thinke they are not carried with fuchgiddinefle, that^they dare fb boaft. But what manner of fpirit did he fpeake ofinhispromife? eventhat fpirit which mould not fpeak ofitfelfe, but (hould minifterand infpire into their minds thofethings which he the Lord himlelfe had taught by his word.lt is not therfore the of- fice ofthe fpirit, which is promifed us, tofaine new and unheard-of revelations, or to coyneanewdo&rine, whereby we (hould bee led from the received doftrineof the Go(pell,but to (eale in our miudes the (elfe fame doftrine that is commended unto us by the Gofpell. 2. Whereby we plainly underftand,that we ought right ftudio.nfly to apply the rea- ding and hearing of the lcripture,if we lift to take any ufe andfruit of the (pint ofGod. Asal£bPf:t«-prai(eththeirdiligenccthatare heedfiillto the doftrine of the Prophets, which yet might leeme to have given place after the rifing of the lights of the Gofpell. On the other fide, if any fpirit leaving the wiftlome of the word of God doth thruttuntous another doctrine, that the fame fpirit ought rightfully to bee fufpefted ol vanity and lying. For what? when Satan transformeth himfelfe into an Angell of light,what creditihall fheholyGhoft have among us, if we be not (everally kr.owne bv fome allured marke ? And truly it hath beene plainly pointed out unto us by the word of the Lord,but that thefe miferable men doe willingly covet toerre to their D 2 owne *-9 Dc militate crcdendi. Tbeffirittf Cbrift is given net to guide men without thefcrip- tu re,but accor- dingto the Scrip- lure. Ehj.1j.il . 1 Tim.4.1}. xTiru-j.i^. Johnitf.jj. By the Scripture the Spirit ii tried xcheiber it be of Godtrnt.Nii- thensitdflwio- rabltfer the fpirit fott be tried. 1 Pec.no. 3o iCor.?.£. As the fcript arc is a dead letter rvbtnwereadit, having novtbe life of the jplrit, fvlbtfpiritaa dangmus guide i f we fallow U leaving the can- duSt eftbefenp- tort : thtymuft gae band in band tacbafjring and warranting other. zCor.3.8. Lukc2 4.»7- i Thef.j y. Of the knowledge of God the Creator. Ch a v>9- owne deftru&lon, while they feeke a fpiric rather from therafelves ch.in from him. But (fly they) it is difhonorable, that the fpirit of God, whom all things ought to obey, fhould be fabjeft to the Scripture. As if this were a difhonour to the holie Ghoft to beeevery where legall and liketo it felfe, to agree with it felfe in all things andno whereto vary. Indeed, if it were to be tried by the rule either of men or of Angels., or any others rule whatfoever, thenic might well bee thought, that it were brought into obedience, or if yee lift Co to terme it, into bondage. But when it is compared with it felfe, when it is considered in it felfe, who can therefore fay, that there is any wrongdone unto it? But thus it is brought to triall. I grant, but fuch a tri- all wherewith it was his owne pleafure to have his Majeftic eftabliftied.lt ought to con- tent us fbfbone as he entreth into us.Butleaft under his name the fpiric of Satan fhould creepe in, he will have us to know him by that image of himfelfe, which he hath printed in the Scriptures. Hee i3 the Author ofthe Scriptures : he cannot be dlverfe and unlike himfelfe.Therefore it muft needs be,that he continually remaine fuch as he hath (hewed himfelfe therein.This is no difhonor unto him, unlefle perhaps we count it honorable to fwarveand goe out of kind from himfelfe. 3. Whereasthey cav ill that we reft upon the letter that flaieth, heerein they differ punifhmentfordefpifingofthe Scripture. Fork is plaine enough that Fan! there con- tendeth againft the falfe Apoftles, which commending the law without Chrift did calla- way the people from the benefit ofthe new Teftament, wherein the Lord doth covenant that he will grave his law within the bowels ofthe falthfull,and write it in their hearts The letter therefore is dead,and the law ofthe Lord killeth the Readers of it, when it is fevered from the grace of Chrift, and not touching theheart,only foundeth in theeares. Butifit be effe&ually printed in our hearts by the holy Ghoft,ifitprefentChriftuntous: then is it the wordof Iife,convercing fbu!es,giving wifdome to litle ones,&c. Alfb in the fame place the Apoftle calleth his preaching the miniftery of the holy Ghoft : meaning that the holy Ghoft doth fb fticke faft in his truth which he hathexpreffed in the Scrip- tures,that then only he putteth forth and difplaieth his force, when the Scriptures hath her due reverence and dignitie. And it di fagrceth not herewith which I before faid,that the wordit felfe is not much allured unto us,unlefleit be confirmed by the wimefle ofthe holy Ghoft. Forwithacertainemutuall knot the Lord hath coupled together theafiu- rance ofhiswordandofhis fpirit,fb that perfeft reverence to the word doth then fettle in our minds when the holy Ghoft fhineth upon us to make us therein beholdtheface of God : and on the other fide without all feare of being deceived we doe embrace the holy Ghoft,when we reknowledge him in his owne image,that is,in his word. Thus it is un- doubtedly : God brought not abroadhis word among men for a fbdain; fbew, meaning at the comming of his fpirit by and by to take it againe,but he after fent the fame fpirit with whofe power he had deftributedhis word,to make and end of his worke with effe&u- all confirmation of his word.In this fbrtChrift opened the minds ofthe twodifciples,not that they fhould caft away the Scriptures and wax wife of themfelves, but that they fhould underftand the Scriptures. Likewife Paul whenheexhorteththeTheflaloni- ans not to extinguish the fpirit, doth not carry them up on high to vaine {peculations without the word, but by and by faith further,that prophecies are not to be defpifed: wherby without doubt is meant,that the light ofthe fpirit is choked up fb fbone as pro- pheciescome to be defpifed. What fay thefe proudly (welling men," ravifhed with the fpirit,to thefe things,whichreckon this only to be an excellent illumination, when care- lefiy forfaking andfaying farewell tothewordofGod,they both boldly andrafhly doe tike hold of all that they have conceived in their fleepe>Truly,a farre other fobrietybe- commeth thechildren ofGod : which as they fee that without the fp:rir of God they are void of all light oftruth, fb doe they know that the word is the inftmment wherewith the Lord diftributeth to the faithfnll the light of his fpirit.For they know noneother fpi- rit but that vsrhich dwelt and fpake in the Apoftles, by whofe oracles they are continu- ally called to the hearing ofthe word. The JCh a p. id. TbeFirflBooke. The Tenth Chapter. 31 1 hat the Scripture, to correct all fitter fthhn, doth in comparipmjit the true God againfi all the gods of the Gentiles, reefy/ting him fur njm of them. BUtbecaufewe havefhewed, that the knowledge of God which in the frame of the world and all the creatures is (bmewhat plainely fet forth, is yet more familiarly andplainely declared in the word : now isit good to conlider, whether the Lord fhew himtelfefuch in the Scripture as itplea(edhimfirfttobeereprefcntcdi;ihis workes. Rut I Iriall a this time be contented onely to point unto it, win. reby the s^odly minds being admonifhed, may know what is chiefly to beefearched in the Scriptures concerning God, and be direfted to one certaine marke in their feeking. I doe not yet touch the pe- culiar covenant, whereby God fevered the ftocke of Abraham from other nations. For even then heappeared the redeemer in rcceivingto his children by free adoption thole that before were enemies. But we are yet about that knowledge that rclteth in the crea- tion of the world, andalcendethnot to Chrift the mediator. And although by and by it (hall be good to allcage certaine places out of the new Teltanxnt, for as much as even out of it, both the power of God the Creator, and his providence in prefervingofthe rirft nature is approved, yet I warne the Readers before, what is now my pnrpofeto doe, to the end that they pane notthe appointed bounds. So for this present, let it fiif- ticeustolearne, howGod the maker of heaven and earth doth governethe world by him created. Every where i3 renowned both his fatherly bounty and enclined will to doe good, and there are alio examples rehcarfed of his fe verity, which (hew him to be a righteous punifher of wicked doings, (pecially where his fitfierance nothing prevai- leth with theobftinate. 2 In certaine places are fet forth more plaine defcrp;ion?, wherein his n.unnll faceis as in an image reprefented to be feene. For ID the pace where Moftt delcribeth it, it feemeth that tits meaning was mortly to comprehend all that was lawfull for men tonnderftandofGod. TheLord( faith he ) the Lord, a mercifullGod, andgracious,pa- tient, and of much mercy, and true, which keepeft mercy unto thou/an* which takeft away iniquity and wicked doings, before whom the innocent (hall not bee innocent, which rendreft the wickednefle ofthefathers to the children and children children. Wherelet us marke, that this eternityand being of himfelfeis cxprcfledinthe twife repeating ofthat honourable name : and thatthen his vermes are rehcarfed, in which is defcribed unto us, notxvhat heisinrefpc&tohim(elre,butwh.wa one lie is toward us: that this knowledge of him may rather (rand in a lively feeling, than h; an empty and fupernamrall (peculation. And here wee do heare recited thole vertues of his which we noted to fhinc ia the heaven and earth, that is to fay,clemcncy,bounty,rnercy, juftice, judgement, and truth. For might and power are contained under this name El.'him, God. With the fame names or addition doe the Prophets (et him forth wfienjtbej meancfullyto paintouthis holyname. Bur, becaufel would not hcapeup too many ex.; niples together, at this prefent let one Plalmc (iirhce us, wherein the lummeofall his vermes is foexaftly reckoned up, that nothing can (eeme to be omitted. And vet is nothing there rehearied, but that which we may behold in hisrrearurcs. So plainely do we perceive God by information of experience, tobefuchashedeclar^thhimfelfein his word. In letxmj where he pronounceth, what a one he would have us know him to be, hceletteth forth a defcription notaltogether (b full, but yet commingall to o:ieef- feft. HcethatgIorieth,(aithhe, let him glorieinthis, that he knoweth metobeethe Lord that doth mercy, juftice, and judgement onthe earth. Surely, the(e three things are very neceffiry forustoknow: Mercy, inwhichalone confiltethall ourfals'.uion : Judgement, which is daily executed upon evill doers, and moregrievnus is prepared forthemtoeternalldelhuftion : Juftice, whereby the faithful] are prefer ved and moft tenderly cherifljed. Which thingswhen thou halt conceived, the prophecy fair h,thou haft Efficiently enough whereof thou mayeft glory in God. And yet here are not omit- ted either his truth or his power, or his holiueffe or goodnefle. For how mould the knowledge ftand fure which is here required of his juftice, mercy, and judgement, un- leue The r And howfhouldwebeleeve that he doth governe the earth with juftice and judgement, but underftanding his power? And whence commeth his mercy but of his goodnefle ? If then all his waies be mercie,judge- ment,and juftice,in them muftholbelle alfb needs bee feene. And to none other end is direfted that knowledge ofGodthat is fee forth unto us in the Scriptures, than is that knowledge alio which appeareth imprinted in his creatures, that is to fay: it firft mo- veth us to the feare ofGod, and then to put confidence in him, to the end we may learne firft to honour him with perfect innocencie oflifeandunfaigned obedience,andthen to hang altogether upon his goodnefle. 3. Butheerelmeanetogatherafummeof generall doftrine. Andfirft let the rea- dersnote, that the Scripture to the end to direct: us to the true God, doth exprefiely exclude, and caft away all the gods of the Gentiles, becaufe commonly in a manner in all ages religion hath beene corrupted. True it is indeed that the name of one God was every where knowne and renowned For even they that worfhippedagreat number of gods, fo oft as they did fpeake according to the proper fenfe of nature, they fimplie ufed the lingular name ofGod,as ifthey werecontentedwithoneGodalone. And this was wifely marked by Iufiine the martyr, which for this purpofe made a booke of the monarchic of God, where by many teftimonies he fheweth chat 'this, that there is but one God, was engraven in the hearts of all men. The fame thing alfodoth Tertullian prove by the common phrafe ofipeech. But foraffnuchas all without exception are by their owne vanitie either drawne or falne to fa] fe forged devifes, and fo their fenfes are become vaine,therfore all that ever they naturally underftood of the being but one God,availed nofurther,but to make them incxcufable. For even the wifeft of them doe plainly fhew the wandring errour of their minde, when they wifh fbme god to affift them,and fo in their prayers doe call upon uncertaine gods.Moreoverin this thacjthey imagined God to have many natures, although they thought fomewhat lefle abfhrdly thenthe rude people didofIupiter,Mercurh,Fenus,Minerva^nd other: yet were they not free from the deceits of Satan, andas we have already fiid elfewhere, whatfbever waies of efcape the Philofbphers have fubtilly invented, they cannot purge themfelves ofrebellion,but that they all have corrupted the truth of God. For this reafbn Habacuc after he had condemned all idols, biddeth to feeke God in his owne temple, 7 hat the faithfull fhould not admit him to be any other than filch as he had difclofed himfelfe by his word. The Eleventh Chapter. That it if unlawful to attribute unto GodavijiblefirnH, .mdtbat gene- rally thtyforfihg God, fim.tny as doe erect to themfelves any images. BLltas the Scripture provided for the rude and grofle wit of man, ufeth tofpeake after the common manner : fo when it meaneth to make feverally knowne the true God from thefahe gods, it chiefely compareth him with idols: not that it doth allow thefe inventions that are more fubtilly and finely taught by the Philofbphers, but the plainlier to difclofe the foolifhnefle of the world, yea rather their madnefle in feeking God fo long as they cleave every one to their owne imaginations. Therefore that ex- cluiive definition which we commonly heare, bringethto nought all that manner of godhead, thacmen frame to themfelves by their owne opinion, becanfe God himfelfe is the only convenient wicnes of himfelfe.In the meane time,fith this brnrifh-grofleaefle hath poflefled the whole world, to covet vifiblefhapes of God, and fo to forge them- felves gods of timber, ftone, goId,filver, and other dead and corruptible matter, wee ought to hold this principle,that with wicked falfhood the glorie of God is corrupted fo oft as any fhape is faigned to reprefent him.Therefore God in the law, after hee had once challengedthe glory ofhis deitie to himfelfe alone, meaning to teach irs what man- ner of worfhipping him he alloweth or refufeth,addeth immediately rThoufhalc make thee no graven image, nor any fimilitude, in which words he reftraineth our libercie, that wee attempt not to reprefent him with any invifible image. And there heefhortly reckonerh up all the formes wherewith of long time before, fuperftitioa had begun to turne Chap. ii. The Fir ft Bookc^. turne his truth into lying. P or we know tfuc the Perfians, worlbippcd the Sun. yea, and fo many ftars as the fooliib nations law in the skie,(b many gods they faigned them. And fcarce was there any living creature which was not among the Egyptians a figure of God, But the Grecians were thought to be wifer than the red, becaufc they worship- ped God in the fhaiieof a man, But God comparcth not images one with another, as though one were moreand another Iefle meete to be ufed, but without any exception he rejefteth all images, piftures,and other fignes, whereby the foperfttious thought to have ( iod ncere unto them. 2. ' This is ealie to be gathered by the reafons which he joyncth to the prohibition Firil with yTYp/ei : Remember that theLord hath lboken to thee in th.e vale ot 'J Thou heardeft a voice,but thou fuvctlno bodie. Therefore take heed to thv felfe, leaft peradven:ure thou be deceived and make to thy (elfe any likenefle, 8tc. Wee lee how openly God fetteth his voice againlt all counterfeit fhapes,that we may know that they forfake God whofbever doe covet to have vifible formes of him. Of the Prophets onely E/ylhall be enough, which (peakcth oft and much hereof, 'to teach that the majestic ofGod is defiled with uncomely and foolilh counterfeiting, when he without body, is likened to bodily matter: being invilible, to a vifible image: ! (pirit,to a thing without life : being incomprehen(ible,to a liriall lump oftirober^one, or gold. In like manner reafoueth Paul : For as muchas wears the generation of God, Ight not to thinke that the godhead is like untogold,orrilver,or itonc graven by 'invention of man. Whereby it certainely appeared), whatsoever images are erected, or piftures painted to expreflc'the lhape of God, they limply difpleafe him as ccrtainedimonors of his majeilie. And what marvell is it if the holy Ghofl doe thunder outthele oracles from heaveo.fith hecompellcth the very wretched and blinde Idolaters themfelves to confefle this in earth > It is knowne how Seneca comp!ained,as it is to be read in Angnftl.c. They dcdicate(fakh he)theholy immort ill ind i.r. iolable Gods inmoft vile and' bale iiuffe, and put upon them the fhap;s of men and beafb, and (omeofthern with kind ot man and woman mingled together, and with fimdrie flupen bodies,and filch as they call Gods, which if they fliould recei ve breath and meet them, would be reckoned monlters. Whereby againe plainly appeareth, that it is a fond cavillation wherewith the defenders of images feeke to efcape, which fay, that the Jeweswereforbiddenimages,becaulethey were Inclinable to kiperftluon. As thongh that thing pertained to one nation only which God bringeth forth of his eternall being, and thecontimull orderofnaa.ire.Aud F^«/fpake not to the Jcwe3 but to the Atheni- ans^when heconfuted their errour in counterfeiting a Ibape ofGod. 3. * (iod indeed, I grant, lometiir.e in certaine fignes hath given a p refenccof his Godhead, (b as he was laid to be beholden face to face, but all tl.ele fignes that cv t r hee (bewed,didaptlyfervefor meanesto teach, andwithall did plainly admonilh men of an incomprehensible eflence. For the cloud and (moke, and flame, although thev were tokens of the heavenly glorie, yetdidthey as it were bridle and reftraine the mindes of mcn,that they mould not attempt to palle any further. Wherefore, not Mofis him- (elfe,to whom God difclofed himielfe moil familiarly in companion of other, obtained by prayer to fee that face, but received this anfwer, that man is not able to fortune fo great brightnefie. The holy Gholl appeared under the likenefle of a Dove, but fithhe immediately vaniihedaway,whodothnot fee that by thattokenof Co fhort aconrinu- ance of a moment, the fiithfullare put inminde,that they ought to beleeve him to bee an in\ liable (pint, that holdin£them contented With his vertue and grace, they mould make him no outward lhape. This, that Godappcaredlbmetimcs in forme of a man, was a forelii wimj; ofthe revealingthat was to be made of him in ChrifUAnd therefore it was not lawfull for the Tewes to abufethis pretence to ereft to themfelves a repre- lentation ot the godhead, in the fliape of man. Alfb the mercie feate wherein God Ibewed forth the prelcnce of his power in the time ofthe law, was fo made, as it might teach that the belt beholding ofthe God-head is this, when mens minds are carried be- yondthemlelves withadmirationofit. ForrlieCherubins with their wings (tretched abroad did cover it,the veile did hide it,and the place it felfe being lctfariuward,didof i: kite fufhciently keepei it lecret. Th.erefore it is very pla'ine that they bee very mad, that MJximusTiii ui Pl^conicui /ermonc.38. Dent 4.10. 12.15. ' XonxlyMtfei, Pan, but tl ft I idiit'.tr fttiMibavt urn Ii.:, jtiLe majejlic o/Cod ed vt'i in i 'ly n- iaewj tl'ay.40 18. & 4I.7.&4J.JJ.& 4«t- AO.i7.29. Li'j.rf.Deciv;. dri.crp io. * Although God hcveufcaijbt- clirc ibcprijence ofbu Cod head bjcorpHilfifpa jtttvta therein : n.teto Qxvnbatbcrt- ■:fOH wefl, uld not pnfw/ietoe- .- rac fchjt!trc;t(fcn- titkncj ihu de- ck »b c vh cjnr.ctco-u- br.d.Tlcl roes '■cb til dtmenti it no ar- ■ :vby wc Jhruldluac tbem bttAufe they bid, «t wo'ftiptb.™ rebnbtleydtd not. lTcur.4.11. Exod }?.i;. Mat. ;.i<- Ex:d.xj.i7. 34 Efry e.i. Pfal.HJ.4. The matter whereof idols are mndtj.bnrvn.i- ^ets^lbeir u/ca- fitrt, duib makf tbtmfitm mr(e than Ktdywbhh aliowtbeg/a- ving,»r fi'mtiw or honouring pf fuch things as ibe figures of God. Horac, fcrni.i. fat.8. Of the knowledge of God theCreator. Chap.ii, Efay4Mf. Efa.40.1i. Elay*.8.&Ji. 7-& 57- >o. Ofe.14.4- Mic.5.14. thatgoe about to defend the images of God and of Saints with the example of thefe Cherubins. For, I pravyou,what meant thefe Title images,butto (hew that images are notmeeteto represent the myfteriesof God > for as much as they were made for this ptrrpofe that hiding the mcrcie feat with their wings, they mould not onely keepe backe the eiesofman,butalfo all his fcnfes from the beholding of God, andfb to cor- rects raft ha rdineflie. For this purpore maketh it, that the Prophets defcri bed the Seraphins,(hewedtheminavifion, with their face covered: whereby they fignifie, that Co great is the brightnefle of the glory of God, that the Angels themfelves are kept from dirctt beholding it,and the (mall fparks thereof that fhine in the Angels, are with- drawn from our eies. Although yetibmany as rightly judge, doe acknowledge that the Cherubins of whom we now fpeake,pertained onely to the old manner of introdu- ction, as it were of children ufed in the law, Soto draw them now for an example to our age is an abfurditie. For that childifh age, asl mayfoterme it, is pafTed, for the which fiich rudiments were appointed. And it is much fhrme, that thepanime writers are better expounders ofthe law of Godthan the Papifts are. Iuvenall reprocheththe Jewes as it wereinfeorne, that they honour the white clouds and the deitie of heaven. I grant he fpeaketh perverfly and wickedly : and yet he fpeaketh more truly in faying that they have among them no image of God, than the Papifts doe which prate that theyhadavifibleimageofGod. And whereas that people with a certaine hot hafti- nefle,brake out oftentimes to feeke them idols,even as waters out of a great fre(h fpring .boile out with violent force : hereby rather let us learne how great is the inclination of our nature to idolatriedeft throwing upon the Jewes the blame of that fault which is commontoall,wefleepea deadly fleepe under vaine allurements tofinne. 4. * To the fame purpofe ferveth this laying: The idols ofthe Gentiles are Gold and Silver,eventhe works of mens hands. Becaufethe Prophet doth gather ofthe ftuffe it felfe.that they are no gods that have a golden or filver image : and he taketh it for con- fefled truth, that his a foolifh fained invention whatsoever we conceive of our owne fcnfe concerning God. He nameth rather gold and filver, than clay or (lone, that the beautie or the price (hould not ferve to bring a reverence to idols. But hee concludeth generally, that nothing is lefle allowable, then gods to be made of dead ftuffe. And in The meant- while he ftandeth as much upon this point, that men are carried away with ti io mada rafhnefle.which themfelves bearing about with them buta borrowed breath, ready to vanilh away at every moment, yet dare give the honor of God to idols. Man mult needs t • mfefle that himielfeis buta creature ofa daies continuance, and yet he will have a p'u ceofmettafl to be counted God, to which himfelfe gave the beginning to be a God. F< ir whence came the beginning of idols but from the will of men > Very juftly doth the heathen Poet give them this taunt : I ivjffometime a jig tree l>gg>a blodie that fervd for nought : I'hc workman doubted m> hat of 'me were fitteft to be wrought : A Forme to Jit npon^or elfe a Priap God to be : Atlcngth hethmghtthe better was aGodromakeof 'me. Forfboth an earthly filly man that breatheth out his owne life in manner every mo- mently his workmanfhip (hall convey the name and honour of God to a dead ftocke. But forafmnchasthe Epicure in feoffingly jefting hath cared for no religion, let us leave the taunts of him and fuch asheis,and let the rebuking ofthe Prophetprick us,or rather thruftus through where he faith, that they are too much beaftly wfttedthat with one lelfe piece of wooddoo make a fire and warme themfelves. doeheatthe oven to bake bread 'doe roft or feethflefti, and doe make them aGod before which they fall downe humbly to pray. Therefore in anotherplace he doth not only accufe them by the law, but alfo doth reproch them that they have not learned ofthe foundations of the earth : for that there is nothing leffe convenient than to bring God to themeafure of five foote whichis above all meafiire and incomprehenfible. And yet this fame monftrous thing which manifeftly repugneth againft the order of nature, cuftqme (heweth to be natunll to men. We muft moreover hold in mind, that fuperftitions are in Scripture commonly rebuked in this phrafe offpeech, thattheyarethe workes of mens hands which want the authorise of God : that this may be certaine, that all thefe manners of worftiipping ; C HAP. .II The Fir ft Booke. worfhipping that men doe devife of themlelves are deteftable. The Prophet in the Pfalme doth amplifie the madnefle of them that therefore are indued with undeman- ding, that they fhould know tnat all things are moved with the onely power of God, andyet they pray for hclpe to things dead and fcnceleflc. But becaufe the corruption of uaturecarrieth as well all nations,as each man privatly to (6 great madnefle,at laft the holyGhoftthundrethwithaterrible curfe againft them, faying: Letthem rhat make them become like to them,and (b many as truft in them. And it is to be noted that a (i- militude is no lefle forbidden than a graven image, whereby the fond fubtiltie of the Greekes isconruted.Fortheythinke they arewelldifchargedif they grave not a God, while in painting they doe more licentioully outrage than any other nations. But the Lord forbiddeth an image not onely to be made by the graver,butalfb to be coun terfai- ted by any other workman, becaufe fikh counterfaiting is evil], and to the difbonor of his Miieftie. 5. Iknowthatitisafayingmorethancommonamongthe people, that images are lay mens bookes. GfegorU fofaid, but the fpirit of God pronounceth farre otherwile, inwhofe fchoole if Gregorie had beene taught, he: would never fo have fpoken. For whereas Hieremit plainly faith, that the ftocke is a doftrinc of vanitie: and whereas Habjcuc teacbeth that the molten image is a teacher of lyes : furely hereof is a generall dottrine to be gathered, that it is vaine and lying, whatfoever men learne by images concerning God. If any man take exception,and fay that the Prophets reproove them onely which abufed images to wicked fuperftition : I grant that to be true. But I adde further thatwhich is eafie for all men to fee, that they condemne that thing wholly which the Papifts take for an allured principle, that images are in ftead of bookes. For they doe in comparison fee imagesagainft God,as things direftly contrarie, and fuch as never can agree together. This companion I lay is made in thofe places which I have alleaged.Sith there is but one true God whom the Jewesdid worfhip, itisamiflc and falfl/donetoforgevilible (hapes to reprefent God, and men are miferably deceived, that thereby feeke for knowledge of God. Finally if it were not true that it is a deceit- full and corrupt knowledge of God that is learned by images, the Prophets would not fo generally condemne it. At Ieaft thus much Iwin of them,when we (hew that it is vani- tie and !ying,that men doe attempt to reprefent God with images, wedoenothingbut rehcarfe word for word that which the Prophets have raught. 6. Let be read what La&antius and Eujibius have written of this matter, wjbtch flick not to take it for certaine that they were all mortalJ, of whom images are to be (eene. Likewife Augufiim : which without doubting pronounceth that it is unlaw- ful! not onely to worfhipimages, but alfo to fee up images toGod. And yet faith hee none other tiling but the fame which many yeeres before was decreed by the Eliber- tineCouncell, where ofthisisthexxxvi. Chapter. It is ordained that no piftures be had in the Church,thac the thing which is honored and worfhipped bee not painted on the wall?. But moftnotably is that which in another place Attgnftine alleagechoutof f -wo, and confirmeth it with his owneaflent, that they which firft brought in the ima- ges of god«, both tooke away the feare of God, and brought in errour. If Pl/ov akve ihouldfaythis,peradventureicfhouldbebutoffmalIaiithoritie. Yetought it of right to make us afhamed,that a heathen man gropingindarkneuecame to this light, to fee that bodily images are therefore unmeete for the majeftie of God, becaufe they dimi- nifh the feare of God,andincreafe errour in men.Thc proofc it felfe witneflech that this was no lefle truly than wifely fpoken. But Angnftine having borrowed it of Vafroi bringech it forth asof his ownemindc. And firft he admonifheth, that the firft errours wherewith men were entangled concerning God, began not oFlmages,butas with new matter adde J, increafed by them. Secondly he expoundeth that the feare of God is therefore minifhed or rather taken away thereby, becaufe his majeftie may eafily in the foolifhnes,and in the fond and abfiird forging of images, grow to contempt. Which ftcond thing I would to God we did not by proofe find to be lb true. Whofbever ther- fore will cc vet to be rightly taught, let hi m elfe where learne than cf images, what is meetetobe kuowne concerning God. 7. Wherefore if the Papifts have any flume, let them no more ufe this fliift to fay that 35 lJfaJ.iif.3. Tbtjwbefteke *t knowledge ef Godinfucbbitlii learn enalb.ng but t'teri and liaby : fn. H.er.10.8. Ha.z.iS. By Licbntius, Eufcbiui,Au- gu(tine,rfo: Elib:rtinc CouncelJ,»d Varrc ir.mfelfe, the tuHtffu- tmgtfGodbj imtgeiy condem- ned a* a thing rrbicb dimiKijh- etb biifeji e, and br'mgetl) bit gl$' ryinto entemft. Conci.Elibeit. optf.Kcaf.31. Lib. 4. Dccivi. dei.ca.?. fit 31. If the images which T apt (Is propife as booses ofbclines,wcre notpatctnesof uncle-inne fleas they are, yet are they no fit mtancs to in- ftruft the people o/God,before wbomcbrifl Jhouldralber be painted by tea- cbiig,tbt* taught by pain- ting. Gal*.i. Sap.14.1f. Imagerie is an- cient andflins- gttb from the ancient root of infZdelitie,men notbelcemngor not con(!dering Godtsbeprc- fent, unleffetbey have feme vi- fiblefignefor adverttfement ofhisprtfence. Cen.31.19. JoC»4. Of the knowledge oj God the Creator. Chap. 11 chat images are lay mens bookes, which by many teftimoniesof Scripture are ib open- ly confuted. Andalchough I granc them fb much, ye: fhould they not much get 'there- by for defence of their idols. What monfters they thruft in,- in the place of God, is well knowne.The piftures and images that they dedicate to Saints, what are they but ex- amples of extreame riot and uncleannefle, whereunto if any would faftiion himfelfe he were worthie to beaten with (laves ? Sarely,the brothel houfes can (hew harlots more chaftly and fbberly attired, than their temples (hew images ofthefe whom they would have called Virgins : Even as uncomely array give they tothe Martyrs. Let them ther- fore fafhion their idols at leaft to fbme honeft (hew of fhamefafmes, that they mayfome- whatmore colourably lie in faying,that they are the bookes of fbme holinefle. But if it were fb,yetthen would wee anfwer, that this is not the right way to teach the faithfull people in holy places,whom God would have there inftrufted with far other doftrine than with thefe trifles. God commanded in the Churches a common doftrine to be fee forth to all men in preaching of his word,and in his holy myfteries : whereunto they (hew themfelvcs to have a minde not very heedfull, that caft their eies about to behold images. But whom doe the Papifts call lay and unlearned men, whofe unskilfulnefle may bea re to be taught onely by images? Forfootheventhofe whom the Lord know- Iedgeth for his difciples, to whom hee vouchfafeth to reveale the heavenly wifedome, whom he willeth to be inftrufted with the wholfome myfleries of biskingdome.I grant indeed as the matter ftandeth, that there are at this day many whichcannot be without fuch bookes.But whence I pray you growetli that dulnefle,but that they are defrauded ofthat doftrine which onely was meete to inftruft them with? For it is for no- other cau(e,that they which had the cure of Churches gave over their office of teaching to idols, but becaufe themfelves were dumbe.Paul teftifieth that Chrift is in the true prea- ching of the Gofpel painted out;in a manner crucified before our eies.To what purpofe then were it to have commonly fet up in Churches fo many erodes of wood,ftone,filveE and goldjifthis were well and faithfully beaten into the peoples heads^hat Chrift died to beareour curfe upon thecrofle,to clenfe our finnes with the facrifice of his body,and to waftithera away with his bloud,and finally to reconcile us to God the Father > Of which one thing they might learne more than of a tboufand crofies of wood or ftone.For perhaps the covetous doe fet their minds and eies fafter vpon the golden and ftlver croP (es,than upon any words of God. 8. As concerning the beginning of idols,thatis by common confent thought to be true which is written in the bookeofWifedome, that they were the firft authors of them,which gave this honour to the deadfuperftitioufly to worftiip their memory. And truly I grant that this evillcuftomewas very ancient,and I deny not that it was the fire- brand wherewith the rage of men being kindled to idoIatrie,'did more and more burne therein.Yet doe I not grant that this was the firft originall of this mifchiefe. For it ap- peareth by Mofes that images were ufed before that this curionty in dedicating the images of dead men,whereof the prophane writers make often mention, were come in ure.When he telleth that Racbelha.6. ftolne her fathers idoIs,he ipeaketh it as of a com- mon foult.Whereby wee may "gather that the witof man is, asImayfbcalIit,aconti- nuall worftiip of idols. After the generall floud,there was as it were a new regeneration of the world,and yet there pafled not many yeeres but that men according to their own Iuftfaigned them gods. And it is likely that the holy Patriarch yet living, his childrens children were given to idolatry ,fb that to his bitter griefehe fiw the earth defiled with idols, whofe corruptions the Lord had but late purged with fb horrible judgement. For Tbare and Nachor even before the birth of Abraham were worftiippers of falfe gods,as Jo/aeteftifieth.Seeing the generation of Sent Co fbone fwarved, what fhall we judge of the pofterity of Cham, who were alreadiecurfed in their father? The mind of manjashisfullofprideandraftiboldnesjprefumethto imagin God according to her own conceit:and as it is poflefled with dulnes,yea,overwhelmed with grofle ignorance, fbitconceivethvanitie,andafondfantafieinfteedofGod : Andin-thefeevilsisaddeda new mifchiefe, thatmanatremptethtoexprefle in workmanftiip fiichagod, as he in-: wardlyconceiveth. Thus the minde begetteth the idoIl,and the hand bringech it forth. I The example of the Ifraelitcs prooveth that this was the beginning of idolatrie, that j • men ' Chap. .11 The Fir ft Booke. mendoe no: bclceve that God WSurrang them, unlefle he fnewhimfelfe carnallypre- fenr. We know not (faid t!iey)wlut is become of rhis Mufti : ma !ce us goo's that may goebeforeus. They knew that there w.i'.aGod,whofc | kadhadcxperience of info many miracle^ : but they did not beleeve that he was nigh unto them,nnfefle they did fee with their eyes a i orporal] reprelentation of his face to be a wimefle unto them of the God that go\ erned them. Their minde was therefore to know by : ing before them, that ( tod was the guide of their iouraey. Thisthingdaily exp teacheth, that the flefli is alway unquiet till it hath gotten fome counterfeit rJei itfclfe , wherein it may vainely delight as in an image of God. In a maimer in all a*es lince the creation of the world, men to obey this blind.- defire haue erecVcd wherein they imagined Gud t( > be prelent before clieir caroall cics. o After fiich invention forged, by and by followeth worfljipping. For when men thought thar they beheldGodinimages,theydidal(b worfliiphiminthem. At length being both with minds and eyes altogether raftned thereon , they began to waxc m >rc and more brutifh, and to wond;rat them and haue them in admiration, asifthere were lome nature of godhead in fhem. So it appearerh that men brake not out into the w< ir- Ihipping of image?, till they were perfwaded in fbme groffe opinion : not to thinkethe images to be gods, but to imagine that there did a certalne force of Godhead abide i:i them. Therefore, whether thou reprefent to thy felfe either God or a creature in the image, whenthoufalleffdowne to worfhip, th'ori art already bewitched with fome (u- perltition. For this realbn the lord hath forbidden not onely images to be erefted that are made to expreffe a likenefle of him, but alfb any titles or Itoncs to be dedicated that lhouldlhiidtobe worlliipped. And for the fame reafon alfb in the commandement of the law, this other point is added concerning worfhippinr If) fbone as they haue fi nrged a \ i lible forme for God , thev a Ho tie the power of God unto it. So bea ft ly f0O- ' lifli are men, that there they fallen ( iod where they counterrei t him, and therefore mull they needs worftiip it. neicher is thereany difference whether they fimply worfhip the idol, or God inthe idol. This is alway idolatrie when honours due to God are gfacn to an idol, under what colour fbever it be. And becaufeGodwillnotbe worfh'ipped fuperfrkiouflie,therefbrc whatfbeuet is giuen to idols is taken from him. Let then take lieed hereunto that feeke for pretences to defend the abominable idolatrie, wherewith thele many ages palt, true religion luthbeene drowned and oven' t (fav they) the images are BOt taken for Gods. Neither were the Iewcs themfeJues lb unaaN i- fedto forget that it was God,by whole hands they had been brought out of F.t tore thev made the calfe. Yea when A.irou faid,that thofe were the gods by who were delivered out ofthe land of Fgypt, they boldly aflented , (hewing a pfaine oftheir meaning, that they would (fill keepe that God that was their deliverer, fothat they might fee him goe before them in the calfe. Neith,er is it to be beJeeved that the beathen were fo go -fle as to bcleeue, that (Jod was-no other thing but ibeks am ! 1 1 For they changed their images at their pleafurc , but ftill they kept the i their minde: and there were many images of oneGod, and yet they didn ot t > the multitude of image? faigne them many gods. Befides that, they did daily confe- cratenew images, yet didthey not thinke that they made new gods. Let the e id which Augnfimc faith were pretended by the Idolaters of hisage. When they were rebuked, the common fort xifwered, that they didnot worfhip that viable thing dcitie thatdid in it invifiblie dwell. And they that were of fome what better reli- 1 3 hecalleth it, did fay that thev did neither worfhip the image, nor the (pirit in it, the corporal! image they didbehold the figne of that thing which they ought to worfhip : How then i All idolaters,whether they were ofthe Iew'es, or ofthe ( Jentilei k >r.eotherwi(e minded then as I haue (aid : being not contented with a Ipiritual] 11 mding . >f ( lod, they thought by the images he (houldbe more fure &neerer im- pnntedin them. After once that iuch dilordered counterfeiting ofGod welllikedthem . For it is true that An- gujliae fiith , that no man prayeth or worfhippeth when he fo beholdeth an image , but j heisfoaffeftedinminde, thathethinkethhimfelfetobeheardofic, orthatk will doe for him what he defireth. Why is there fuch difference betweene the images of one God, that palling by one image with litle reuerence or none done to it, they honour an - other folemnly t Why doe they weary them/elves with vowed pilgrimages to vifit thofe images whereof they have like at home ? Why doe they at this day in defence of them as it were for their religion andcountrey, fight to (laughter anddeftruftion, in fiich fort, astheywouldbetterfuffertohavetheone onelyGod,thantheiridolestobe taken from them ? And yet I doe not reckon upthe grofle errours of the common peo - pie, which are almoft infinite , and doe in manner poflefle the hearts of all men. I doe onely [hew what themfelves doe confefle when they meane moftof all to excufe them- felves of idolatrie. Wedoenot call them (fay they)our gods. No more did thejewes nor the Gentiles call them theirs in time paft : and yet the Prophets each where ceafe not to caft in their teeth their fornication with flocks and ftones, for doing no more but fuch things as are daily done by them,that would be counted Chriftians , that is to fay that they carnally worfhipped God in flocks and ftones. 1 1 Although I am not ignorant, nor thinke good to pafle ic over, as if I knew it not, howthey feeke to efcape with a more fubtile diftinftion, whereof I fhall againe make mention more at large hereafter. For they pretend that the worfhip which they give to images is Idolodulia 3 which is fervice of images,and not ldolulatria, which is worfhip cf images. For fb they terme it when they teach that they may lawfully without any wrong done to God , give unto images and piftures that worfhip which they call T>mi- lia, or feruice. And fb they thinke themfelves without blame , if rhey be but the fer- vants and not alfo the worfhippers of idoles : as though it were not a lircle lighter mat- ter to worfhip then to ferve. And yet while they feeke a hole to hide them in the greeke word, theycnildiftilydifagree with themfelves. For feeing Latreuein in Greeke figni- fieth nothing but to worfhip , their faying commeth butto thiseffeft, as if they would fay, that they worfhip indeed their images , but without any worfbipping. And theje is no caufe why they mould fay that I feeke to catch them in words : but they them- felve s , while they feeke to caft a mift before the eyes of the fimple , doe bewray their owne ignorance. And yet though they be never fb eloquent , they fhall not attaine by their eloquence to proovennto us, that one felfefame thing,is two fiindry things. Let them (fay I)lbew me a difference in the thing it felfe whereby they may be thought to differ from the old idolaters. For as an adulterer or a murderer cannot efcape guihinefle of his fault , by giving his finne a new devifed name : fb it is a very abferditie to thinke that thefe men be quit by new device of a name, if in the matter it felfe they nothing dif- fer from thofe idolaters whom they themfelves are compelled to condemne. But fb far are they from prooving that their cafe differeth from the cafe of thofe idolaters,that ra- ther thefountaine of all this whole mifehiefe h an uuorderly counterfeiting , wherein they have ftrived with them,while both with their owne wit they devife,and with their owne hands they frame them fignifying formes to expreffe them a fafhion ofGod. 1 2 And yet am I not fb fuperftitions that I thinke no images may be differed at all. But foraffnuch as earning and painting are the gifts of God , I require that they both be purely and lawfully ufed. Left thefe things which God hath given us for his glory and for our owne benefit, be not only defiled by diforderedabufe, but alfb turned to our owne deftruftion. We thinke it unlawfull to have God faihioned out in vifible forme, becaufe himfelfe hath forbidden it, and becaufe i t cannot be done without fbme defacement of his glory. And left they thinke that it is onely we that are in this opi- nion , they thathave been travelled in their workes,(hall finde that all found writers did alway reproove the fame thing. If then it be not lawfull to make any bodily image of God , much lefle fhall it be lawfull to worfhip it for God , or God in it. I: remaiuerh therefore lawfull, that onely thofe things be painted and graven whereof our eyes are capeable : but that themajefty of God which is farre above the fence of our eye, be not abufed Ch a p. i i, The Firjt Booh. abufed with uncomely devifed (napes. Of this fort are partly hiftories and things done, partly images and fafluons of bodies, without exprellingof any things done bv them. The tirii of thefehave feme ufe in teaching or admonifhinga man : but what profit the fecond can bring lave onely dele&ation, I lee not : and yet it is evident, that even fiich were almoft all the images that heretofore have flood up in Churches. Whereby wee may judge that they were there fee up not bydifcreet judgement or choice, but by foolilh and unadvifeddefire. Ifpeake not how much amilie and un- comely they were for the moft part fafhioned, nor how licenriou fly Painters and Car- vers have in this point fbewed their wantonnefle, which thing I have already touched. Onelylipeakctothisend, that though there were no fault in them, yet doe they no- thing availe to teach. 13. But leavingalfo that difference, let us by the way confider, whether it be expe- dient in Chriftian Temples to have any images at all, that doe exprefle either things done, or the bodies of men. Firft,if the authority of the ancient Church doe any thing moveus, let us remember that for about five hundred yeares together, while religion yet better flourilhed, and lincere doftriue was in force, the Chriftian Churches were univerfally without images. So they were then firft brought in for the garnifhment of Churches,when the lincerity of miniftration was not a little altered.I will not nowdi£ pute, what reafon they had with them that were the firft Authors thereof. But if a man compare age with age, he ffiall fee that they were much fwarved from that uprighrnefJe or them that were withoutimages.What rdoewethinke rhatthofe huly Fathers would have differed the Churchtobee lb long without the thing which they judged profi- table and goodforthem? But rather becaufe they faweicher little orno profirin ic, and much danger to lurke underneath it, they did rarher of purpote and adviiedlyrejeft it, than by ignorance and negligence omit it. Which thing dkgafHm doth alfo in exprefle words teftilie: When they be let in fuch p!aces(faith he)honourably od high,to be (cene of them that pray and doc facririce, al though they want both fenfeand life, yet with the very likencflethey have of lively members andfenfes, th.eyfb move the weake minds, that they feerne to live and breathe, Sec. And in another place : For that fhape of mem- bers doth worke,and in manner enforce thus much.that the minde living within a body dotli think that body to have fenfe,which he feeth like unto his owne. And a little after : Images doe more availe to bow downean unhappy fouIe,by this that they have mouth, eyes, eares,and feet,than to amend it by this,that they neitherfpeake,nor fee,nor heare nor goe. This truly leemeth to be the caufe why him willed us to beware not onely of worfhipping of Image?,but alio of Images themfelves. And we havefound it too mucli inexperience, thatthrough the horrible madnefle which hath heretofore poflefled the world, to tfae eeftrucuonin a manner of all godlines,fb (bon as Images be let up in Chur- ches,thereis asitwerea lignefec up of idolatry, becaufe the folly ofmen cannot refraine ic (clfe,but it muft forthwith runon to fuperltitiousworfhippings.But if there were not ft much danger hanging thcrby;yet when I confider for what ufe cemples are ordained, mc thinks it is very ill befeeming the holinefTethereof,toreceiveany other images than thclc Iivelyand nacurall images, which the Lord by his word hath confecrate : I meane Baptilme,and the Lords Supper, and other ceremonies wherewith our eyes ought botli tr.oreearneftlyto bee occupied, and more lively to be moved, than that theyihould need any otherimagesframed by the witof men. Loe,thisis the incomparable commo- dity of images, which can by no value he recompenced, if we beleevc the PapilK 14. I thinke I hadfpoken enough of this thing already, but that the Nkerie Synode doth as it were lay hand on me to enforce me to ipeakemore. I meane not that moft fa- mous Synode which Cmft amine the Greacaflembled, but that which washolden eight hundred yeares agoe, by the commandement and authority of Irene the Emprefle : For that Synode decreed,that Images ihouldnot onely be had in Chirches,butalfbworfhip- pcd. For whatsoever I Ihould fay,che authority of the Synode would make a great pre- judice on thcotheriidc ; although, to lay truth, that doth not fo much move mee, a< make it appeare to the Readers how far re their rage extended, that were moredelirous or images than r-ecameChriftians. But tirftlet 11s difpacch this : They that at this dav m.iiiitaine the ufe of inwe?,alleage the decree of that Nicene Synode for their defence. _____ E 2 But 59 Images tkfe- roMsndu>:jil Itbeiucbir- cbes. Ep:Q.4?. InPfal.Hj. rjohj.n. Tbe friv&ous I'guntenuef Papijls, r»bttt- bj itvitu di(pu ted 10 the y>- ■ tn S)*adt.thit 'tntgti-ftneit iibidmcbuT' (bis. 4o Their arguments breugbt far f r oof e that tbiy might be rttr- fhipltd. Honour, and the fine honour gi- ven by that Sy- nod unit imtget which it due un- toGodhimfdft- Of the knowledge 0/ God the Creator. C H A P. I I. But there is extant a booke of confutation bearing the name of Cbafksthz Great, which by thephrafeweemay gather to have beene written at the ftme time. There- in are recited the fentences of the Bifliops that were prefentat that Councell, andthe arguments wherewith they contended. Iohn the Legate of the Eaft parts laid : God created man after his owne image : and thereupon gathered that wee ought to have images. The fame man thought that images were commended unto us in this fen- tence .-Shew me thyfacebecaufe it isbeautifu.il. Another to prove that images ought to be fet upon altars, cited this teftimony : Nomanlightetha candle and putteth it un- der a bufhell. Another, to (hew that the beholding of them is profitable for us, broughc forth a verfe out of the Pfalme : The light of thy countenance is fealed upon us. Ano- ther tooke this fimilitude : As the Patriarchs ufed the Sacrifices of the Gentiles, fo mufi Ghriftian men have the images of Saints in ftead of the images of the Gentiles. To the fame purpofe have they writhed this faying : Lord, I have loved the beauty of thy houfe. But fpecially witty is the expofition of this place : As we have heard fb have' wefeene, that God isnotknowne by onely hearing of his word, butalfb by looking upon images. Like is the (harp device of Bifhop 27>tW<7re .• Marvellous (faith he) is Godin his Saints. And in another place : In the Saints that are in the earth : therefore this ought to be referred to images. Finally, fb filthy are their unfavoury follies that it grieverh me to rehearfe them. 15. When they talke of the worfhipping :then are brought forth the worfhipping of Fbaraoj and of the rod of Iofeph, and of the pillar that Iacob fet up. Albeit in this hftexample, they doe not onely depravethe meaning of the Scripture, butalfb bring in that which is no where to bee read. Then thefe places feemetothem marvellous ftrong and meet proofes. Worlhip his foot-ftoole. Againc, worfhip on his holy hill. Againe, all the rich men of the people fhall worfhip thy countenance. If a man would in fcorne put the perfbnage of a riding foole upon the patrones of Images,could he ga- ther together greater and grofler follies > But to put al 1 out of doubt, tbmhjia Bifhop of Mira, doth fo earneftly confirme by the dreames of his Archdeacon, that images ought to be worshipped, as if he had an oracle from heaven to fhew for it. Now let the favourers of images, goe and prefle us with the decree of that Synode. As though thofe reverend fathers doe not altogether difcredit themfelves, in either fb childifhly hand- ling, or fb ungodly and fouly tearing the Scriptures. 16. Now come I to thofe monftrous impieties, whichitismajrvell that ever they durft vomit, and twice marvellous that they were not cried out againlt with high de- teftation of all men. And it is good that this outragioufly wicked madnefle be bewrayed, that at leaft the falfe colour of antiquity may be taken away, which the Papilts pre- tendfor the worfhipping of images. Tbeodofiuf the Bifhop of Amorum pronounceth a curfeagainft all them that will not have images worfhipped. Another imputeth all the calamities of Grccla and the Eaft part to this, that images were not worfhipped. What punifhment then were the Prophets, the Apoftles and Martyrs worthy to fliffer, in whofe time there were no images ? They adde further. If the Emperours image be met with perfume and cenfing : much more is this honour due to the images of Saints. Conftjntiiti Bifhop of Co/iftance in Cyprus, profefleth that hee reverently embraceth images, and affirmeth that hee will give to them the fame honourable manner of wor- fhip that is due to the Trinity that giveth life. And whofbever refufeth fb to doe, hee curfeth him and fendeth him away with the Manichees and Mamvintcs. And, that yee mould notthinke that this was the private fentence of one man, they did all aflent unto it. Yea, John the Legate of the Eaft parts being further carried with heat, faid, it were better to bring all brothell houfes into the Citie, than to deny the worfhipping of ima- ges. At length by confent of them all it was decreed, that worfe than all heretikes are the Samaritans, and worfe than the Samaritans are the enemies of Images. And becaufe the play fhould not be without his fblemne farewell, this claufe was added,let them be I glad and rejoce, that having the image of Chrift doe offer facrifice unto it. Whereis nowthediftinftionof LatriazndVidiaj wherewith they are wont to feeke to blinde theeyesboth of God arid men? For the Councell without any exception doth give even a^much unto images, as unto th e living God himfelfe. The LHAP. II. The Firfl Book r. The Tweifth Chapter. That Godifftver.ttlj ijcernedfiom idols, t hat be ntej be oneiy and rel' ■■/) rvor/hipped. WE fiid in the beginning chat the knowledge of ( iod ftandeth not in bare (pecu- lation,buc drawedi with it the worihipping or" him,and by the way we touched how he is rightly worfhipped, which point (hall bee in other places more largely fet forth. Nowldoebut fhortly repeat, that (o oft as the Scripture afhrmcth that there is but one God, itffrivethnctrorthebare name of God, but withall commandeth tin?, that whatfoever belongeth to the God-head, be not given to any other. Whereby alio appeareth what pure religion doth differ from (uperltition. Hufebda, in Greeke ligni- tieth as much as true worfhip, becaufe alway even the blinde themlelves groping i i darknetfe have found that this rule ought to beeholden, that God benotunorderly worfliipped. Thename of religion although O'cerotruly and well deriveth from rJc- gtre, t< I record, or gather up together : yet is the reafbn that he affigneth enforced and farre fct, that good worfhippers did often record, and diligently weigh what was the truth. I rather thinkc that that name is fee as a contrary to wandering liberty, becaule the greater part of the world unadvifedly taketh hold of that which they nrft meet withal!, and rlieth about hither and thither : but true godlinefle, to the end it may (fand in ftedfaft fyie,rttight that is to (ay, doth gacher up it (elfe together within her bounds. Like as I thinkeluperftitiontohave her name hereof, that not being contented with die manner and order prefcribed, (lie heapech up together a fuperfluous number of vaine thk t> leave the words, ithath alway [jeeneagreedbyrheconfencofairages, thatr is with talle errors corrupted & perverted. \\ hereupon we gather that it isavei col or which the fiaperftitiousdoe prerend,whenwirli nndifcreaze.de they give them- felves leave to doe all things-. And although this confellion (bund in the mouths of all men : yet herein a Lhamefi llig traooc bewrayeth it felfe,that neither they cleave to the J, nor have. ny regard of order in the worfhippmg of him, as we have ahead v (hewed. Due ( lodjtociaiaKius owne right unto h;.m(elfe,crieth out that he is jealous,and that he will be a fevere revenger ifhebemingledwitlunv fained god. And then hefet- tcth forth tiie lawful] manner of wor(hipping,to hold mankind in obedience.He cootai- ncth both thele points in his law, when firft bee bindeth the faithfull unto himfel ■ly may bee their law-maker : and then he prefcribeth a rule whereby to be wor- fliipped after his ownc minde. Or the law, became the nfes and ends thereof are manv, Iwillintreac in place tic (or it. Now lonely touch this point, tha: thereby men are brideled,that they run not out of the way to wrong worfhippings. Now, as I tint laid, wemuliholdin minde, that if all that ever properly belongeth to God-head doe not rclt in God alone, heisfpoiledof his honour, and his worfhip broken. And there mult we (omewhat needfully marke with what fubtilties (uperftitl n deceiveih. For itdoth not fo revolt unto ftrange gods, that it feemethtofbrfakethe higheftGod, or to bring him downeinto the number of other gods : but whileft (he granteth unto him the ,'iigheft place, (lie fetteth round about him a number of lefler gods : among whom (h« deth hisofficesJVnd fo (albeit clokcdly and craftilv) the glory of the God-head is cut in parts, tha: it remaineth not whole in him. So in the old cime,as well they of the ]<. wes as or theGeotiles did let beneath the father and judge of gods a great rout of gods, which fhould every one according to his degree incoraraon havewich the higher} God the government of the heaven and earth. So the Saints that in a few ages pad departed this lite, are advanced to the fellowship of GodL, to be worfhipped, called upon, and honou- red inllcadot him. And yet with fiich abhomination wee thinke thattherriajeffieof 'ot Co tnuch as di\ ided, when indeed it is a great part fupprefJed and extingui- fhed, faving that wee recatne ftilla poore opinion of his liipreme power : and in the mcane limedeceived with entangled lubcilcies, we are fuddenly carried to diver- gods. 2. For this purpofe alfowas invenced the diftinction of L uri.i and Vniii, asthey them, that is worfhip and fen ice, wherby they might freely (eeme to giveaway •luursot (iod to Angels and dead men. For it is evident, that the worfhip which E j the Trnt religion I 10 an ftifram fhippmgontGod, and hima^rii. Siiferjiiuon thtugh it miltt lint ane God i.dolb rtvtrtbtlejj'e di l I jnour am en gU many- i.DcnauDco- 4^ ThedtfUa&ien tvbicbPo fills maks brtwecne the bonor they dee unto GoJcs iiatsStints,u unfit and fond. Ga!.4.8. Though civi'l honour maybe dons unto mm, yela'lreligio-iS noloHclywoJh'p buifervtualfi, yea, Buttoletthatalfbpafle, yet win they nothing by this diftinftion, but to prove, that they give worfhip to one God, and fervice to another. For Latria in Greeke fignifieth as much as in Latine Cttltus, andin Englifh worfhip, Ditlia properly fignifieth fervice. And yet fometime in Scripture this difference is confounded together without diverfi- tie. But grantitbe a perpetuall difference, then muft wee fearch what both the words may meane. Vulia is fervice, Latria is worfhip. Nowno man doubteth that to ferve,is more than ro worfhip. For many times a man could hardly beare, tofervehim whom he would not fticke to worfhip. So is it an unequall dealing to give to the Saints that which is the greater,.:nd to leave to God that which is the Ieffer.But manv of the anci- ent authors have ufed ihis diftinftion. What maketh that matter, if all men doe per- ceive it to be not only . nfic, but altogether very fond > 3. Now leavingnice fubt kiesjetus weigh the matter it felf. When P«»//pucteththe Galathians in remembrance what they were before that they were lightened in the knowledge of God,he faith that they gave Duliam fervice to thofethat of nature were no gods. Akhough he name Lrf/ri.w? or worfhip, is therefore their fuperftition excu- fable 1 He doth nevertheleflecondemne their perverfe fuperftition, which hee termeth by thenameofD«/i^, fervice, than if hee had exprefledthe name of Latria, worlhip. And when Chrift repulieththeaflaukofSathan with his buckler,thatit is written,thou (halt worfhip the Lord thy God,the name of Latria was not broughr in queftion : Sa- wn requhxd but an adoration. Likewife when the Angellrcprooved him, becaufe he fell downeon his knees before hirn,we ought nottothinke that Jp^wwas fo mad that he would give unto the Angel the honor that was due only to God. But becaufe it was not pofTible, but that all worfhip that is joynedwith religion lavoureth fomewhat as perrai- ning to God,therefore he could not adore the Angell,but that he muft take away fbme- whatfromthe glorie of God. We read indeed often, that men have beene honoured:but thatwasacivillhonor,as I may fo call it.But religion hath anotherrule, which (b (bone as it isjoyned with worfhip,bringeth with it a prophane abufeof the honour of God. ThefamemaywefeeinC<>r«e//W. He had notfb flenderly profited in godlinefle, but chat he had learnedto give the fbveraigne worlhip toGodalone. Therefore, when he felldownebeforePe«r,hediditnotofchis meaning, to worfhip him inthefteede of God. And yet did Prter earneftly forbid him to doe that which hee did. And whyfb? but becaufe men doe never fb narrowly put difference betweene the worfh'p of God and of his creatures: but that without diverfitiethey give away that vnto the creature, which belongeth unto God. Wherefore if we have one God^ wee muft rememberthat nothing be it never fb Iitle muft be taken away from his glorie, but that he keepe ftill that which is properly his. Therefore Zachary when he preacheth of the repairing of the Church,in plaine words exprefleth : That there fhall not onely be one God,but alfb that there fhall be one name of that God, totheend that he have nothing in common with idols. What manner of worfhipGod requireth,we fhallfee in another place when itfallechinorder. For it pleafed him in his law to prefcribe unto men -what is lawfull and tight,andfb to bind them to a certain rule,that every man fhould not give himfelfe leave to devifewhac forme of worlhip he lift. But becaufe it is not expedient to loade the readers with heaping many matters together,I will not touch that point'yet. Onely let itfuffice for this time to keep in minde, that every carrying away of the dutifull be- haviours of godlinefle to any otherthen toGod alone,is not without robberie of God. Andfirft fuperftition devifed to give divine honours to the Sunne, or other Starres or idols: then followed ambitious pride, which gamifhing mortall men with fpoiles ta- ken from God, prefumed to prophane all that ever was holy. And although this prin- ciple remained among them,to honour the (bveraignedeitie,yet grew it in ufe is diffe- rently to offer facrificesto fpirit?,lefler gods,or dead m^n of honour.S i flipperie is the way Ch a p. 13. T/jc Fir ft Bvoke. way to Aide into this fault, to make common to a number that which Godleverely challengeth to himfelfe alone. The Thirteenth Chapter. Tl\it 1 here is taught in the Scriptures one effence of God from the very creation t r.hkhejfence cohtaineth in it three perfint. T Hat which 14 taught in the Scriptures concerning the incomprehensible andfpi- rituall cflenceof God, ought to iuffice not onely to overthrow the foolifh errors of the common people, but alfoto confute the fine fubtilties of prophane Phibfophy. One of the old writers ieemed to have Gid very well,That God is all that we doe fee, andallthat we doe not fee. But by this meanehee hath imagined the God-head tobee powredintoall the parts of the world. Although God, to the intent to keepe men in loher minde,(pcakctn but fparelyof hisowne eflence, yet by thofe two names of addi- tion tliat I have rehearled, he doth both take away all grofle imagination?, and alio re- prefled cprefumptuousboldnefle of mans itind.Forfurclv his immeafurable greatnefl; ought to make us afraid, that wee attempt not tomeafiire him with our /enfe : and his (pirituall nature forbiddech us to imagine any thing earthly or fiefhly of him. Forthe Gmecaufe he often aihgneth hi? dwelling place tobcin heaven. For though, as he is incomprchenlible, be rllleth theearthalfo : yetbecaufehe fecthour mindes byrealon ot their dulnefle to lie ftill in the earth, for goodcaufe he lifteth us up above the world, tofh..keofFour (loth andflug«i!hnefl&. And here falleth to ground theerroar of the Manichees, which in appointing two or'urinall beginnings, have made thedevillhia manner equall withGod. Surely, this was as much as tobrcakethe unity of Godand reltra'me his unmeafurablei.efle. For wl ere they have presumed toabnfecertaine te- ftimonies: that fheweth a foule ignorance, as their errour itfelfe (heweth a deferrable madneue. And the Antbiopomorphkesaie aJfoeafily confuted, which hare imagined God to conffltofabody,becauie oftentimes the Scripture afcribcth unto him a mouth, eares,eyes,hands, and leet. For what man, yea, though he be flenderly witted,doth not undcrlland that God doth Co with us lpeake as ic were childHhly, as nurfes doe with their babes? Therefore fuch manner of fpeeches doe not f> plai ily exprefie whi is, as they doe apply the underftanding of himtoour (lender capacity. Which to doe, it behoved of ncccllity that hedefcendedagreac way beneath his owne height. 2. But hccalfo lettcth outhimfelte by another fpaeiall marke, whereby hee maybe more needy knowne. For he Co declarer1! himfelfe to be but one, that hoc yet. himfelfe diitinctly to be conlidcred in three perfons : which execp. wee learne, a bare and empty name of God without any true God fliech in our brainc. A id that no man fliouldthinkethatheisatlireefold God, or that the one eflence of God is dhi led in three perfons, we muil feeke here a fhort and eaiie definition to deliver us from a] 1 error. But becaufe many doe make much adoe about this word Perfbn, asa thing invented bv man : how juftlyiheydcelo, it is bell firlt to fee. The Apolile naming the Sonne the engraved forme of the Hypoftafisof hisFaher, he undoubtedly meaneth, that the Fa- therhathfbme being wherein he ditfereth from the Sonne. For to take it fort (as forrc Expositors have done, as if Chrift like a peeceof wax printed with a ieale didreprefentthe fubftanceof the Father) were not onely hard, but alio anabftrdity. [ or i;th the eflence ofGod is lingle or one and undivilible, he that in himfelfe contai- nethitall, and not by peccc-meale, or by derivation, but in whole perfection, fhould very improperly, yea, fondly be called die engrai en forme of him. But becaufethe Fa- theralthough hee bee in hi? owne property diiti.ict, hath exprefled himfelfe wholly in hi? Sonne, ic is for good caufe (aid, that he hath given his Hypollalis, to be fecne ir. him. Wherewith aptly agree th that which by -md byfollowcth, thai he i :'.. brightnefle of rv. Surely by the Apolile? w< »rds we gather, that there is a certaine proper Hy- l1 >ftih*s in t! e Father, chat fiSiaeth in the Sonne : whereby alfo againe is ealilv percei- ved the Hypoltafis of the Sonqe that uiftinguifheth him from the rather, take order is in the Holy Ghoft, For wee Hull by and by prove him to bee God, and yecheemufr needs be other than the Father. Yet this diitinftion is not of the efrence, which it is unlawfull 43 The Scripture tetilutbOiidu be amejjence unn.t-Uiiab'.e and fpirauaU, doth not onitf (iaj men from meaf ring God uyf.nc aoafiom imatfnin^&ny ti lU.jtbmgt-f ban,bnta'fobj the otic dotb con- vince tie Mmi- cbcet,b) the -iber the An:,ttp,j- m„r[ at: of Tic Wlptwrtl ink c efJeaccrrbtieiB :i treau thru ijbed, but Ktt drvid d pcrfjeif-bfiSmg. Heb 1.3. 44 With tbt timet of Trinity and Perfonnoman jljould be offen- ded. Of the knowledge of God the Creator. Chap.ij. The crooked fubtilciesofhe- retikes hatb cauftd found be- lievers to devife newwndsfor plainer opening tftbit under wbicb theirpey- fim lurked, at, Confub^amialt, agsinSi tbt -Ar. rians : Ve'fenaU Trinity, againft the Sabcltmns. unlawfoll to make manifold. Therefore if the Apoftlesteftimonybeecrediced, rtfol- loweththat there bein God three Hypoftafes. This terme feeing the Latines have ex- prefled with the name of Perfon,it were too much pride and waywardnefle to brawle about fb cleare a matter. But if we lift word for word to tranflate, we may call it fub- fiftence. Many in the fame fenfe have called itfubftance. And the name Perfbn hath notbeene in ufe among the Latines onely, but alfb the Grecians, perhaps to declare a content, have taught that there are three Prof fa, that is to fay, Perfbns in God. But they, whether they be Greeks or Latines that differ onefrom another in the word, doe very well agree in the fumme of the matter. 3. Now howfbever the heretikes barke at the name of Perfbn, or fbme overmuch precife men doe carpe that they like not the wordfainedby device of men : fiththey cannot get of us to fay, that there be three, whereof every one is wholly God, noryet that there be many Gods : what unreafonablenefle is this, to miflike words, which ex- prefle none other thing but that which is teftified and approved by the Scriptures > It were better (fay they) to reftralne not onely our meanings but alfb our words within the bounds of Scripture, than o device ftrange names that may bee the beginning of difagreement and brawling :fb doe we tire our felves with ftrife about words, : fothe truth is loft in contending : fb charity is broken by odioufly brawling together. If they call that a ftrange word, which cannot be fhewed in Scripture, as it is written in num- ber of fyllables : then they bindeustoahardlaw, whereby is condemned all expofi- tioathat is not peeced together, with bare laying together of texts of Scripture. But if they meane that to be ftrange, which being curioufly devifed, is fuperfticioufl v defen- ded, which maketh more for contention than edification, which is either unaptly, or to no profit ufed, which withdraweth from the fimplicity of the word of God, then withall my heart I embrace their fbber minde. For I judge that v/e ought with no lefle devout reverence to talke of God than to thinkeof him, for as much as whatfbever we doe of our felves thinke of him, is foolifb, and whatfoever we fpeake is unf avoury. Bur there is a certaine meafiire to be kept. We ought to Ieame out of the Scriptnres'a rule both to thinke and fpeake, whereby to examine all the thoughts of our minde, and wordsof our mouth. But what withftandeth us, but that fuch as in Scripture are to our capacity doubtfull and entangled, wee may in plainer words exprefle them, being yet fuch words as doe reverently and faithfully ferve the truth of the Scripture, and beufed fparely, modeftly, and not without occafion ? Of which fort there are exam- ples enough. And whereas it (hall by proofe appeare that the Church of great neceffity was enforced to ufe the names of Trinity, and Perfbns, if any fhould then finde fault with the newnefle of words, fhall he not be juftly thought to be grieved at the light of the truth, as he hath blamed onely this, that the truth is made fb plaineand cleare todifcerne? 4. Such newnefle of words, if it be fb to bee called, commeth then chiefly in ufe, when the truth is to be defended againft wranglers that doemocke it out with cavilla- tions. Which thing we have at this day too much in experience, who have great buft- neffi in vanquifhing the enemies of true and found doftrine. With fuch folding and croo- ked winding thefe flippery {hakes doe Aide away, unleffe they bee ftrongly griped and holden hard when they bee taken. So the old Fathers being troubled with con- tending againft falfe doftrinesj were compelled to fhew their meaning in exquifite plainnefle, left they fhould leave any crooked by-wayes to the wicked, to whom the doubtfull conftrucYions of words were hiding holes of errours. Arnns confefled Chriftto bee God, and the Sonne of God, becaufe hce couldnoc gaine-fay the evident wordsof God, and as if hee hadbeene fb fufficiently difcharged, did faine a certaine confent with the reft. But in the meane while hee ceafednot to feate'er abroad that CHrift was create, and had a beginning as other creatures. But to the end they might draw, forth h's winding fubtiltie out of his den, the ancient Fathers went further, pronouncing Chrift to be the eternall Sonne of the Father, and confubftantiaH with the Father. Hereat wickedneffe began to boile, when the Amant began' to hate and de- ceit the name Omooufion, confubftantiaH. But if in the beginning they had fincerely audwith plaine meaning confefled Chriftto be God, they would not now have denied him Chap.ij. The Firfl Booke-,. 45 him to bee confubirantiallwidi the Father. Who dare now blame- thefe goodmerus, brawlers and contentions, became for oik- little works like, they werelohotindifpu- tation,and troubled tlic quiet ofthe Church > But that lictle word Ihewed theditference betweene tlictruc beleevingChriltians, and the Artlois that were robbers of God. Afterward rofeup S.ibeiJmi, which accounted in a manner for nothing the names of the Father, the Sonne, and Holy Gholi, laying in deputation due they were notmadeto Ihew any manner of diftinft'ion,butonely were feverall additions of God,of which fort there are many. If hecamctodilputation, heeconfefied, that hee Lxleevcdthc Father God,theSouneGod, rhe Holy Ghotl God. Bur afterward he would readily flip away withfaying, that hehadinnootherwilcfpoken, than as if hehadnamcdGod,alrrong God, juft God, and wife God : andfo .he (ung another (bng, that the Father is the- Sonne, and the Holy Ghoft is the Father, without any order, without any diifinction. Tile good Doftors which then had careofgodlinefle, tofobduehiswickedneijc, cryedout on the other fide, that there ought to be acknowledged in one God three properties : and totlieend to fence themfelvcs agai.ilt the crooked writhen fubtilties withplaine and limple truth, they aftirmed,that there did truly iubfilt in one God,or(vvhich came all to one effect) that there did fubliit in the unity of Goda Triuity of Perfoir . 5. If then the names have not beene without caufe invented, we ought to take heed, thaci 1 rejecting them we be not juftly blamed of proud prelumpriioufhcfle. I would to God they were buried indeed, lb that this faith were agreed precife, that I can thde in my heart to ftrive for bare word.. For Inote, that the old Fathers, which othcrwile (peake very religkaifly qf fuch matters, did npt every whereagreeonc with another, ;;orevery one with him/elre. For what formes of ipeecl) ufedbytheCouncelsdoth t&larit exoOfe? To hqw great hbertiedoth Atiguftiw iome- time breakc forth ? How unlike are the Greeks to thel.atines > But of this variance one example (hall (urfice fortius time. When the Latines meant to expreifc the word fhtti they called it Goniiibltantiall, declaring the iubitance of the Father and the Sonne to be one, lb tiling the word fuMance foreflence. Whereupon Hiemmc to D a- uith, itislacriledgetolay, that there are three fubitances in dud : and yet above an hundred timesyoufhallfinde in Hilirk, that there are three fubitances in God. In ■ >rd Hypolfafi?, how is H/'ewwc accumbred > For hee fulpecteth that there lur- kcth poyfon in naming three Hypollales in God. And if a man doeufe this word in a godly (enle, yet he plainly filth, that it is an unproper (peeeb, if he IpakeunfaineJlv, and did not rather wittingly and willingly feeke to charge the Bilhops of theh'alt- lands, whom he (ought to charge with anunjuft llander. Sare this one thing he ipea- keth not very truly, that in all prophane (chooles, 0nfij3 eflence is nothing elfebuc Hypoltali% which is proved falfe by the common and accultoined ufe. Align ft inch more modeftand gentle, ivhich although he (ay, that the word Hypolhlis in that is Orange toLatine eares, yet fo farre is itorF, that hecaketh from the Greeks thcirufu- JJ manner of (peaking, that hee alio gently beareth with the Latines that had followed the Grtefce phralc. And that which Snratts writeth in the lixthbooke of the Tri- partite hiitorv, tendeth to this enJ, as though hee meant that he had by unskilful! men beene wrongfully applied unto this matter. Yea, and the fame HiLny himfelfe layech it for a great fault to the heretikes charge, that by their way wardnefTc he is compelled to put thole things in perill of the lpeecli of men, which ought to have beene kept in relii'ioufliefle of mind, plainly coafellingdnt this is to doe things unlawful!, to 1 peake that ought notto be fpoken,to attempt thing- not licenced. A little after, hcexculeth himlelfe with many words, for that he was lb bold to utter new names. For after hee had 11 fed the natural! names, Father, Sonne, andHolyGhoft, hcaddetli, thatwhatlb- cver is fought further, is beyond the compaOe of fpeech, beyond the reach of fenfe, and beyond th.ee ipacitv of underftanding. And in anotlier place hee faith, that happy are the Bilhons of Gallia, which neither had, nor received, nor knew any other con- fellion, but that old and limple one, which from the time of the Apoltles was received in all Churches. And much like is the excufe of Auyiftiw, that this word was wrung out Tbttterihvbkli havt been: \p ibitaje d^iftd fortptn.r. truibji thing! tl.i Learned upon, art ntuha cicr (l<{fel)tubcur- gedjiortoo rv y- waid.yt, ic rifufed. DeTiin!iL).y. cap.S,?. DcTiixi.Iib.i. 46 The ejjence a/ QoAuonefim- pit and fugle thing, wherein there aretlxee fubfiflentes^icb diferingfroin the ether, la- ving feme in- commmictblc propertie. John i.i. Lib. contra Praxcam. The Word whereof i» Scripture it it ftii that the [pint rvat efit, ibewrld trade and fuftained by it, that it was begotten of I Gedbeftne the worlds, tint it \ivorl(etbwitb Of the knowledge of God the-Creator. Chap.ii, out of necefTity by reafbn of the imperfeftion of mens language in fo great a matter : not toexpreffe that which is, but that it fhould not be unfpoken how the Father, the Sonne,and the Holy Ghoft are three. This modeftie of the holy men ought co warne us, chat wee doe not forthwith fo feverely, like Cenfors, note them with infamie that re- fute to febfcribe and fweare to foch words as we propound them : fo that they doe it not of pride, of frowardnefle, or of malitious craft. But let them againe confider, by how great neceffity we are driven to fpeake fo, that by little and little they may be en- ured with that profitable manner of fpeech. Let them alfo learne to beware, leftfith we mud meet on the one fide with the Arria/ir, on the other fide with Subdlians, while they be offended that we cut off occafion from them both to cavill, they bring them- felves in fuipition, thattheybethedifcipleseicher of Anim. or SabeUiw . Arriuffe&th, that Chrift is God, bu t he muttereth that he was creat ed,and had a beginning. He faith, Chrift is one with the Father, but fecretly he whifpereth in the eares of his difciples, that he was made one as the other faithfull bee, although by lingular prerogative. Say once that Chrift is Confobftantiall with his Father, then plucke you offhisviforfrom thediffembler, and yet you adde nothing to the Scripture. SabeVim faith, thatthefe- verall names, Father, Sonne, and Holy Ghoft, fignifie nothing in God Severally di- ftinft : fay that they are three ; and he will crie out that you named three Gods. Say that there is in one effence a Trinity of Perfons, then ftull you in one word both fly what the Scripture fpeakech,and ftop their vaine babling. Nowif any be holden with fo cu- rious foperftition, that they cannot abide thefe names : yet is there no man, though he would never fo faine,that can deny but that when we heare of one,we muft underftand an unity offubftance : when we heare of three in one efience,that it is meant of the per- fons of the Trinity. Which thing being without fraud confeffed, weftayno longer upon words.But I have long agoe found, and thatoften,that whofoeverdoe obftinately quarrell about words, doe keepe within them a fecret poyfon : fo that it is better wil- lingly to provoke them, than for their pleaforeto fpeakedarkly. 6. But leaving difputationof words, I will now beginne to fpeake of the matter it felfe : I call therefore a Perfon,a fobfiftence in the efience of God,which having relati- on to the other is diftinguifhed from them with uncommunicable propertie. By the name of the fobfiftence we meane another thing than theeffence : For if the word had fimply beene God, and in the meant time had nothing feverally proper to it felfe, John hadfaidamiffe,thatit waswithGod. Where he forthwith addeth, that God himfelfe was the fame Word, he calleth us backe againe to the one fingle efience. But becaufe it could not be with God, but that it muft reft in the Father : hereof arifeth that fobfi- ftence, which though it be joyned to the efience with an unfeparable knot, yet hath it a fpeciall raarke, whereby it doth differ from it. So of the three fobfiftences, I fay, that each having relation toother, is in property diftinguifhed. Relation is here exprefly mentioned ; for when there is fimple and indefinite mention made of God, this name belongeth no lefleto the Sonne and the Holy Ghoft, than to the Father. But when the Father iscompared wich the Sonne, the feverall propertie of either doth difeerne him from the other. Thirdly,whatfoever is proper unto every one of them is uncommuni- cable ; for that which is given to the Father for a marke of difference,can not agree with, nor be given to the Sonne. And I miflike not the definition of TVm/Z&w, fothacitbe rightly taken, That there is in God a certaine difpofition ordiftribution, which yet changeth nothing of the unity of the efience. - - 7. But before that I goe any further, it is good that I prove the God-head of the Sonne and of the Holy Ghoft ; then after wee fhall fee how they differ one from ano- ther. Surely when the Word of God is fpoken of in the Scripture, it were a very great ablurdity to imagine it onely a fading and vanifhing voice, which font into the aire, commeth out of God himfelfe, of which fort were the oracles given to the fathers, and all the prophecies : when rather the Word is meant to be the perpetuall wifoome abiding with the Father, from whence all the oracles and prophecies proceeded. For as Pete r teftifieth, nolefle did the old Prophets fpeake with the fpiric of Chrift, than did the Apoftles, and all they that after them did diftribute the heavenly doftrine. But becaufe Chrift was not yet openly fhewed, wee muft underftaud that the Word was before Chap. .13 The Firffl Booh. b eforeall worlds begotten or' the Father. And if the Spirit was of the Word, whole inlfruments were the Prophet?, we doe undoubtedly gather that he was true God. And this do th Mafts teach plainly enough in the creation of the world, when he letreth the word as the meane. For why doth he exprefly tell,that God in creating of all bis works laid, Be this done : or that done : but that the vnfearcheable glory of God may ft ining- ly appeare in his images '. The fubtle-nofed andbabling men doeeaGly mocke out this, with laying that the name Word, is there taken for his bidding or commandement. But better expofitors are the ApofUes, which teach that the worlds were made by the fame, and that he fuflcineththem all with his mightie Word. For here we lee that the word is taken for the bidding or commandement of the Sonne , which is himfelfe the etcrnall and efTentiall Word to the Father. And to the wife and fbber it is not d uke that SahmonGxth , where he bringeth in wifedome begotten of God before all worlds, and bearing rule in the creation of things , and in all the works of God. For to fay chat it was a certainc commandement ofGod , ferving but for a time , were very foolilh and vair.e : whereas indeed it was Gods pleaiure at that time to ftew foorthhis (tedfalt and eternali purpofe , yea and fbme thing more (ecret. To which intent alfb maketh that faying of Chrift : My Father and I doe worke even to this day. For in faying : That from the beginning of the world,he was continually working with his Father, he doth more openly declare, that which Mofts had more ftortly touched. Wee gather then thatthe meaning of Gods (peaking was this , that the Word had his office in the doing of things , and ib they both had a common working together. But mod plainely of ail doth John lpeake , when Jie fteweth that the fame Word , which from the beginning was God with God, was together with God the Father, thecaufe of all things. For he bothgiucth to the Word a perfeft and abiding eflence ,andalfb affigneth unto it fbme tiling peculiar to itfelfe, aad plainely llieweth how God in (peaking was the creatour of the world. Therefore as all revelations proceeding from God doe well beare the name ofthe word of God, lb ought we yet tofetin the higheft place that fiibftantiall Word, thewelfpringofall Oracles, which being fubjeftto no alteration , abideth alwaj es one and the telfe fame with God, and is God himfelfe. 8 Heere many dogsdoe barke againit vs, which when they dare not openly take from him hisGodhead,doc (ecretly iteale from him his eternity. For they fay, that the Word then began lirft to be, when GOD in the creation ofthe world opened his holy mouth. But very undifcreetly doe they to imagine a certainc innovation ofthe fubfrancc of God. For as thole names of God that have relation to his outward worke, began to be given vnto him after the beginning of his worke, as for example, this that heis called the creator of heaven and earth :fb doth godlinefle know or admirna name, that mould figniik- any new thing in himfelfe to have chancecf unto God. For if any ftouldcome to him from elfe where than in himfelfe,then this faying of lames ftould fiile,that every good giving,and every perfeft gift is from above, and commeth downe from the Father of lights, with whom isno variablenefle, neither fhadowing by tur- ning. Therefore nothing is lefJe to be (ufFered,thento faigne a beginning of that Word which both alwaiejs was God,and afterward was Creator ofthe World.But full liibtilly forlboth they reafbn,that Mojis in faying that God then tirli (pake, doth fecretly ftew, that there was no word in him before. Which is a moll triflingargument. For it follo- weth not, becaufe a thing at fbme one cettaine' time beginneth to bee ftewed openly, that therefore it had never any being before. ButI conclude farre otherwife aad lay: feeing that in the fame moment that God Gid, Let light bee made, the power of the Word appeared and (hewed itfelfe : the fame Word was long before: but ifamanaske how long before, he dial I rindeno beginning. For hee appointed no certaine (pace of time when himfelfe laic! : Father gloritie me with the glory which I had with thee be- fore the World was. And this thing Iohn alfo left not untouched,becaufe he firfl ftew- eth that in the beginning the Word was with God, before that he commeth to the cre- ation of the world. We fay therefore againe, that the Word which was conceived of God before any beginning of time, was continually remaining with him. Whereby bothhiseternitie,trueellence,and Godhead isproved. 9. Although Idoenot yet touch the perfon ofthe Mediator, but doe defer it to that 47 Ci't fillher, that •tu ike can ft of alt things, Un> /onnding voice, hutih.i: tiatt w. r ■ii the Surim tf Gid, the trite indvt'}u.J bimfd/e. 1 Pet. 1. n. Hebi.i. EccU4'4- Ithn 5.17. Iohn 1.3. Themrdintht be ginning* f things begin 1* fber»it[e!;'c,!ut wm before rty tbingbcgiVjinl wot itfc.'ferritb- out beginning. Gen.1.3. Iohn 17 f. 48 The places of Scripture tvbUh prooue Cbrifi to beGod,aidthe fhifis rvbkb the lewis biue to avoid them. P/a].4S.6. Exod.7.1. Efay 9.6. Iere.13.tf. Efay 4a.8„ Eie.48.3?. Exod.17.if. Icre.3j.1tf. Of the knowledge of God the Creator. C k a p. 1 5 . Thcxvndcom- munkatiagit pslfe with men, Wiethe office mi name of an • Jngelljet liill jbcweditfelfe [tobeiheGodof 1 vnjpeakeaWt gltrie. iJwU.7. I and 13.16. that place where we (hall fpecially intreat of the redemption : yet becaufe it ought to be certainly holden without controuerfie among all men , thac Chrift is the fame Word clad with flelh, in this place ic will he very fit to recite allthofetcftimomes that prooue Chrift to be God. When it is faid in the xlv. PfaIme,Thy throne O God is for ever and ever : the lewes doe cavill and fay , that the name Ehhim is alfo applied to the Angels andfbveraigne powers. But in all the Scripture there is not a like place thac raifeth an eternall throne to any creature.For he is heere not (imply called God,but alfo the eter- hallLord. Againe, this title is given to none but with an addition, as u is fiidrchat Mo fes (hall be for a God to Fbarao.Some readeit in the genitive cafe, which is very fooliffi : I grant indeed that oftentimes a thing is called Divine or ofGod , that is notable by any lingular excellence : but heere by the tenure ofthe tex: it appeared] , that flich a mea- ning were hard and forced,and will not agreerbut if their ftubbomeffe will notfo yeeld: la Eft} is very plainely brought in for all one both Chrift and God, and hee that \< adorned with the foueraigne power , which is properly belonging to God alone. This (faith he) is the name whereby they (hill call him, the ftrong God, the Father of the World to come, &c. Heere the lewes barke againe, and turne the text thus : this is the name whereby the ftrong God,che father of the world to come, (lull call him: (bthat they leaue this onely to the Sonne to be called the Prince of peace. But to what pnr- pofe fhouldfbmany names of addition in this place bee heaped vpon God the Father, feeingic is the purpofe ofthe Prophet,to adorne Chrift with fuch (peciall no:es,as may build our faith vpon him ? Wherefore it is out of doubt that he is heere in like fort cal- led the ftrong God, as he is a litle before called Immanuel. Bat nothing can bee found plainer then that place of Wieremj, where he faith, that this (hill be thename whereby the feed of David (hall be called Jehovah our righteoufhefle. For where the Jewes chemfelues doe teach, that all other names of God are but ad je&iue names of addition, and that this onely name Jehov //>,which chey call vnfpeakeable,is a fubftintiue name to exprefiehis eflence : we gather that the Sonne is the onely and eternall God, which faith in another place that hee will not giue his glorie to another. But heere alfo they feeke to feape away,becau(e that M»fir gaue that name to the Altar that he bnilded: and Ezerhiel gave it to the new citie HlemfJem. But who doth not fee that the Altar was builded for a monument that God was the advancement of Moftf, and that Hiera- f.ilem is not adorned with the name of God, but onely to teftifie the pretence of God ? For thus faith the Prophet : The name ofthe citie from that day (hall be Jehovah there And Mofes Gith thus : He builded an Altar and called the name of it, Jehovah my exal- tation. But more bufinefle arifeth by another place of Hieremh , where the fame title is applied to Hiemfakm in thefe words : this is the name whereby they fhall call her Jehovah, our righteoulhefle. But this teftimonie is fo farre from making againftthe truth which we defend, that it rather confirmeth it. For whereas hee had before teftl- fied that Chrift is the true Jehovah from whom floweth righteoufnefT; , now he pro- nounceth that the Church (hall Co verely feele the fame , that (he may glorionfly ufe the very name it felfe. And (0 in the firft place is fet the fountaine and caufe of righteouP- nefle, in the other the effeft. 10 Nowif this doe not fatisfiethe Jewes, that Jehovah is Co often prefented in the perfbn ofan Aigell , I fee not with what cavillations they ran mocke it out. It is fiid, thatthe Angell appeared to the holy fathers : and the fame Angellrhallengeth to him- felfe the name ofthe eternall God. Tfany take excepcion and fay, that this is fpoken in refpe&of the perfon thatherepre(enteth : this knot is not thus loofed. For being; a fervant he would not faffer Sacrifice to be offered to him and take from-God his due honour. But the Angell refuting toeatebread, commandeth Sacrificetobeofforedto Jehovah. And then he prooueth that himfelfe indeed was the (am.' Jtbovah3znd there- fore Mmoah and his wife by this token did gither, thac th-7 had fee.ie not only an Angell bnt God. And thence came it that he faid we (hill die becaufe we haue feene God. And when his wife anfwereth,if Jehovah would hiue fhine vs,he would no: haue received Sacrifice at our hands: in this (he doth confeffe thac he was Cod which be- fore wascalled the Angell. Befidethis,thc anfwere of the Angell himfelfe cakech away all doubt of it, faying : why doeft thou aske me of my name , which is marvellous ? So much Chap.i5' TbeFirft'Booke. much the more detelrable wast he wickedneffe of Scrvcttv, when he affirmed thac God never appeared to Abraknn and the other fathers, but that an Aipell was worfhipped in place of him. But truly and wifely have the true teaching doftors of the Church expounded,! hat thefame principall Angel wasrhe Word ofGod, which then as afore- hand began to execucethc office of mediator. For though hee was not yet clothed withflcfri,vechccamedowneasa meane betweene God and men, tocome more fi- miliarlyto'thefaithfull. Therefore his nie communicating himfelfe made him to bee called an Angell ryetftillinthemeanctimeheeretained that which was his owoe, to ■ .udofunlpeakableglorie. The fame thing meaneth Opss , which after he had recited the wraftling of Jacob with the Angell,faith : Jtbovabxbt God of hoftes, Jken touching the eternall God,the Apoftles do fhew that they are either alreadie performed,or here- after to be performed in Chrift. For where Efay propheciech that the Lord of hoftes mall beto the Iewcsandlfaelitesaftumblngftonearidarocktofall upon : Pw/affir- meth thatthe fame is fulfilled in Chrift .Therfbrc hedeclareth him to be the Lord of bofts : Likewife in another place, Wemuft all(faith he)once be brought to appeare before the judgement throne of Chrift. For it is written,to me fhall all koeesboW, and to mee fliall all tongues fweare.Seeing God in Efyfpeaketh this thingofhimfelf, and Chrift indeed performechitinhimfelfe,itfolloweth,that he isthefelfe fame God, whofe glorie may not be Withdrawne to another. And that thin a, which writing to rheEpefianshe allead- geth out of the Pfalmes,is evident that it can be applied to none but to God alone. A(- cendingon high he hathcarried captivity captive, meaning thatfuch afeending was in fhadoW fliewed, when God in notable viftorieagainft forreigne nations didfhewforrh his power, but he declareth that in Chrift it was more fully performed. So him tefti- fieththat ttwasthe glorie oftheSonnethat w-s revealed to £% bya vifion, whereas indeed the Prophet himfelfe writeth that the majefty of God appeared unto him. And it is evident that thofe things which the Apoftle writing to the Hebrucs sppheth to the Sonne,are the j laine titles of God: as ,Thou Lord in the beginning didlt lay the foun- dations ofheaven and earth,Scc.Againe,worfhip him allye his Angels. And vet hee abu- lech not thofe titles when he draweth them toChrift. Forall thofe things that are fpo- ken ofin thofe Pfalme%he himfelfe alone hath fulfilled. For it was he, thatrofc up and had rnendtof^aw. It was hc,that claimedtohimfelfe thekingdomeofall the nations and Hands. And whyfhould Jo/wfticke to apply the roajeftic ofGodto Chrift, which 4<> Ofd2.f. Gen.32.»>. Zach.iJ. E&y ij.j, Mal.j.l, JbtCtiherief CbrMplimiy aiixbedmtbt -V 0 Telia- mtnt. F/ay8i4. RoiB.9.14. ni 14.10. e&vjmj. Ephif8.4. PUI.SM9. Iohm.14. Efayrf.i. H«b.i.i».»f. lohe 1.1. "j. '...■■■ rrVT.ri. i Cor.lc. Roffl.j.f. iTinj.J.lrf. andl.17. Philip!^, lohnf.io. 1 Cor;G.5. 1 Tim.3.itf. Aftes 10 »8. I ohn :o.i8. rvithtbs Father, bit governing*/ the world, bu pardoning of Ji/i»titbis per- ceiving ibt very thoughts of the kearts,provttb him to be very God. Iohn?.i7« Hebr.i.j. Efay 45. xy. . Mat.?.tf. and 9 4. * Thai he wrought mi- racles by bis ow^e power, end gave pmer vnto others to rvorl(e: that he it the author of life andfdvatwn : that be u good- nesandj/ftice itfelfe, that n-en a> e willed to be- lecveand trufl in him : thxt bis name it called upm, that vdc are tiugbt to glory in the l;nswledg' of biw, that the fame things we rvtjbedjoyntly from the father and from hint, 'hefeareproofe! of his Godhead. vlat.io.8. Markcj.lf. md #.7. \&es 1.6. ' Iohny.?tf. •ad 10.57. md 1411. Mat .9.17. Of the knowledge of God the Creator. Cha p.15 in his preface he had (aid that the word was alway God ? why (hould Paul feare to fet Chrift in the judgement throne of God, having before with to open proclamation de- clared-his Godhead, where hee (aidthat'he was God blefled to the end of worlds ? And to make appeare, how well he agreeth in this point with himfelfe, in another place h e wriceth that Chrift is God optnly (hewed in the flefh. If hee bee God, to bee praifed to the end of worlds, then he is the fame to whom in another place hee affirmeth all glory and honour to be due. And thus he hidethnot, but plainely cryeth out,that he would have counted it no robberie, if hee had (hewed himfelfe equall with God, but that hee willingly abafed himfelfe. And that the wicked fhould not carpe that he is fome made God, lobn goeth further and (aith : He is the true God andtheeternalllife. Although it ought aboundandy to fatishe us, that hee is called God, fpecially of that witnefle which exprefly affirmeth untous,thatthere are no more Gods but one. That fame wit- nefle is Paul, which (aith thus: How many foever be called Gods,either in heaven or in earth,to us there is but one God from whom are all things. When we heare of the fame mouth, that God was openly (hewed in the flefh, that God with his owne blond pur- chafed the Church unto himfelfe: why fhould wee imagine a fecond God which hee himfelfe acknowledgeth not: And it is no doubt that all the godly were of the (ame meaning. Likewife Thomas in protefting him to be his Lord and his God, doth profefle that he is that only one God,whom he had alwaies worshipped. 12 * Now ifwe efteeme his Godhead by the works that in the Scripture areafcribed unto him, it (hall thereby more evidently appeare. For when hee laid that from the be- ginning he wasthitherto working withhis Father: the Iewes which were mod dull in underftanding ofall his other fayings, yetthen perceived that he tookeupon himtbe powerofGod. And therefore as 7»/vz telleth, they fought the more to kill him, be- caufe he did not only bieake the Sabboth;but alfo did call GodhisFather,making him- felfe equall with God. How dull (hall we be then, if wedoe not perceive that his God- head is herein plainly affirmed? And truely to order the world with providence and power, and to governe all things with the authority of his owne might, which the A- poftle afcribeth unto him, belongeth to none but onely to the creator. And he not on- ly enterparteneth the government of the world with hisFather,but alio all other offices which cannot bee made common to God with his creatures. The Lord cryeth out by the Prophet : I am he, I am he, that doe away thine offences for mine owne fake. Ac- cording to the meaning of this fentence, when the fewes thought that wrong was done to God for that Chrift did foreivefinnes : Chrift not only affirmed in words, but alfo prooved by miracle that this power belonged unto himfelfe. We fee therefore that hee hath, not the mini fixation, but the power of forgivenefle of (innes, which the Lord faith he will not fuffer to pafle away from himfelfe to any. What (hall we fay of fearching, and pearcing the fecret thoughts of hearts ? is it not the propertie of God alone > But the lame had Chrift: Whereby is gathered that he is God. 1 3 * Now in his miracles how p! rinly and clearely doth he appeare? And though I grant that as well the Prophets as the Apoftles did equall, and like miracles to thefe, that he did : yet this great difference is there , that they by their miniftration difpofed thegiftsof God; he, (hewed forth his owne power. He ufedfometirae prayer, to the end co give glory unto his Father. But we fee for the moft part his owne power (hewed untous. And howcould it otherwifebebut that he was the very authourof miracles, that by his owne authorkie gave power to other to deale miracles abroad? For the E- vangelift declareth that he gave power to the Apoftles toraife up the dead, toheale the leprous, to caft out devils, &c. And they fo ufed the miniftration thereof, that they fafficiently (hewed that this power camenot from elfewhere but from Chrift. In the name of lefts Chrift (faith Peter) rife and walke. It is therefore no marveile if Chrift alleadged his miracles to confound the unbeleevingnefle of the Jewes: forafmuch as they wereftch as beeing done by his owne power, did give a moft plainetefti- nionie of his Godhead. If elfewhere then in God there is no (alvation , no righteouf- nefle , no life : and Chrift conteineth all thefe things in him , furely he is thereby de- clared to be God. And no man can objeft againft me and fay , that life and falvation is powred into him by God : for it is not (aid that he received falvation , but that hee is Ch a p. 15. The Firfl Bookc. isfalvation himfelfe. And if none be good but onely God : how can hee bee onely man, being I will not l."iy good and juft, but fclfe goodnefle and juftice? Yea, from therlrft be- ginning of the creation as the Evangelili witnefleth, in him was life : and hee even then beinglife was the light of men. Wherefore being fupported with fuch prooves we are bold to repofe our faith and hope in him : when yet we know that it is an tingodlincfle that robbeth God for any man to fatten his confidence in creatures. Beleeve yee in God faith hee. Beleevethen alio in me. And lb doth Paul expound thole two places ofE/y, Whofbever trufteth inhim, (hall not bee put to fhame. Aiiaine, Outofthe root oi'Kfiy (hall hee come that (hall rife to rule peoples, in him thenationsfhall trull. And why fhould wefecke out more teftimonies of Scripture for this matter, when wee (b often meete with this fentence i Hethat belecveth in me forth eternalllife. Moreover the invocation which liansieth uponfaich belongethalfb to him, which yet is proper tothemajcltyofGod, ifhe have any thing at all proper to himfelfe. Foronc Prophet laith : Wholbever calleth upon the naine of hbuvth fhall befaved : and another faith, a mod ftrong towre is the name of Uriroah : to it the righteous fhall flee and hee (lull be (as ed, but the name of Chrift is called upoufor falvation : itfolloweth there- fore thuhchhhcv.il). As for invocation, we have an example of it in Stephen, when he laid), Lord Iefu receive my fpirit. Againe, in the whole Charch, asA/ranhstc- (lifieth in the famebooke. Lord (laith hee) thou knoweft how great evils this man hath done to thy Saints that call upon thy name. And that it may bee moreplainely underfunded, that the whole fulneue of the Godhead doth corporally dwell in Chrift; the Apoftle doth confeffe that hee brought no other do&rine among the Co- rinthians but the knowledgeof him, and that hee preachedno other thing but that knowledge. What, I pray you, and how great a thing is this, that the name of the Sonne onely is preached unto us, whom he willeth to glory in the knowledge of him- felfe alone? Who dare fay, that he is but a creature, of whom the onely knowledge hour whole glory V Befide that, the falutations fet before the EpiiHes of Paul, wi(h the fame benclits from the Sonne, which they doe from the Father : whereby wee are taught not onely that thofe things which the Father givethus., doe come unto us by his intercellion, but alio by community of power, he is the author of them. Which knowledge by praftife is without doubt more certaine and perfeft than any idle fpe- culation. For there the godly mind dotli behold God moft prefent : and in manner handJehira, where it teeleth it felfe to bee quickned, lightned, faved, juftihed, and fanftified. 1 4 Wherefore out of the fame fountaines we muft fetch our meane of prooving to confirme the Godhead of the holy Ghoft. Very plaine is the teftimonie of Mofhr in the hiftory ofthe creation, that the fpirit of God was upon the depths, orupon theunfa- (hionedheape : becaufe hee flieweth that not onely the beautyoftheworldthatisnow to be fecne is pre(erved by the power ofthe Spirit, but ere this beauty was added, the Spirit was then bulled in prelerving that confuted lump of things. And that faying of E/ycannotbc cavilled againft. Andncw Ichovah and his Spirit hath lent me. Forhee communicateth with the Holy Ghoft his chiefe power in (ending of Prophets. Where- by appeareth the divine ma jefty of the holy Ghoft. But our beftproofe, asl have faid, (hall be by familiar ufe. For that which the Scriptures imputeuntoit, isfarrefrom the property ofcreatures, and fuch a thing as wee onrfelucs doe learne by aflured experi- ence of godlinefle. Forhe it is that being each where powred abroad,dothfuftaineand giveth growing and lifetoall things in heaven and in earth. Andby this point hee is prooved to be none ofthe number ofcreatures, for that hee is not comprehended with- in any bounds : but by powring his lively force into all things to breath into them life andmotion,this is the very worke. of God. Moreover, ifregeneration into an incorup- tible life be better and more excellent than any prefent qui'ekning : what (hall we judge of him from whole power the fame proceedeth > Andthat heistheauthourofregene- ration,not by a borrowed, but by his owoe force, the Scripture in many places tea- cheth:andnotofthat onely, butalfo ofthe immortality tocome. Finally, asuntothe Sonne, fo unto him alio are applied all tliofe offices that are moft of all properly belon- ging to the Godhead. For hee fearcheth thedeepe'fecretsof God, wherewith none , F 2 of 5" Iohm 4. Iohn 14.1. Efay»6.iS. Efay II.IO. Roro.lo. 11. &IJ.1V Io.l.j». Pro,i8.lo. Afi."7. fo. I Cor. 1 Hic.9. l$. Gcb.i.j. Reaftms proofing tbegedbtadof tbcballe Gboft, asitpriftned tbcwldin thatongivall covfujjwjt re. gexeratitb, it (tntibel'ro- fjk f.'j.i; c,';veth liftjhc offices are attributed uxtoit vthich .■reprafervip Cad, at to [earth tbtfeirctief God,&c. E&y48.itf. 1 Co-.».i«. 1 Cor. ia.10. Exod.4-11* iCor.li.ll. TbthaJyGbtHL in Scripture plain try termed God. i Cor.3.17. &6.l9. *Cor.6.i«. Auguil'ad Maximinuav Epift. 66. Aft.*. J. Efay 6.9. Aft.:8.»J. Efay.43-io. Mat.n-'jo. Mar.j.JJ. Lukciv >o. Efay i!. 4- InthtTrinitic nf per fins then- KitieofGodi* prooved by tki» that there m 4«*> one faith, and-- ontbapiifaii. Mat.28, 29. 0/ ffe? knowledge of God the Creator. Chap. 13. ofall the creatures is of counfill. Hegivethwifdorneandskillto foeake, whereasyet the Lord pronounceth jfy&bfitwai icis onely his worke to doe it. Sobyhim wee come to a partaking of God, lb than we may feele his power as it wereworking life in us. Our -faftification is hh worke. From him is power, fan&ifkation, truth, grace, and what good thing fbever may be thought of, becaufe it is the holy Ghoft onely from whom proceedeciiailkinde of gifts: ForthatientenceofIJ^«n3 right worthy robe no- ted. Although there be divers gift?, and manifold and fundry is the deftributionof them, yet is there but one holy Spirit : becaufe hee maketh him not onely the originall and beginning, but alfo the author, Which a little after is more plainely expreffed in thefe words. One and the fame fpirit diftributeth all things as he will. For if hee were not fomething fubfifting in God, he would not attribute unto him choice of mind and will. Therefore moil evidently doth P^Tgiue to the holy Ghoft divine power, and fheweth that he is fubftantially refident in God. 15 And the Scripture it felfe, whenitfpeakethof him,forbearethnotthenaraeof God. For Paul hereby gathered that we arc the temple of God, becaufe his fpirltdwel- leth in us : which thing is not lightly to be pafled over. For whereas God fo often pro- mifeth tha t he will choofe us for a temple to himfelfe, that promife is no other way ful- filled, but by his fpirit dwellingiu us. Surely, as Augufiim very well faith : if we were commanded to make unto the holy Ghoft a temple of timber and ftone, becaufe fuch worfhip is ducto God. onely, it were a cleere argument that he is God : now therefore how much cleerer is this, that wee ought not to make a temple, but our felves to bee a temple for him? And the Apoftle himfelfe calleth us fbmetime the temple of God, fbmetime the temple of the holy Ghoft, both in one meaning. And Peter reprehen- ding Ananias for that he had lied to the holy Ghoft, faid that he lied not unto men,but unto God. And where £pj bringeth in the Lord of hoftes fpeaking. Parti reacheth that it is the holy Ghoft that fpeaketh. Yea, where commonly the Prophets %, that the words which they utter are the words ofthe Lord of hofts, Chrift and the Apoftles doe referrethem to the holy Ghoft. Whereby it followeth that he is the true lebovah thatisthechiefe author of prophecies. Againe, where God eomplaineth that hee was provoked to wrath by theftubbornnefle of his people;infteed of that, E/y faith that his holy fpirit was grieved. Laft ofalJ, if blafphemie againft the holy Ghoft be not forgiven in this world nor in the world to come, whereas he may obtaine pardon that hath blaf- phemed againft the Sonne : hisdivine majefty is hereby plainely proved, the offence or diminifhment whereof is an unpardonable crime, idoe wittingly and ofpurpofeomit many teftimonies that the ancient writers have ufed. Theyhave thought it a marvel- lous meete place to alleage out ofDavid : with the word ofthe Lord the heavens were eftablifhed, and all the power of them with the fpirit of his mouth ; to prove that the world was no lefle the worke of the holy Ghoft than ofthe Sonne. But for as muchas it is commonly ufed in the Pfalmes to repeat one thingtwife : and in Efyi, the fpirit of his mouthis asmuchto fay, as his word, that reafon is very weake. Therefore! thought good to'touchafew fuch things as godly minds might foundry reft upon. 16 And as Gad hath more plainely difclofed himfelfe by thecommingof Chrift, foheis alfo inthe three perfons become more familiarly knowne. But of all the teftimo- nies let this one fufficevs for thisprefent. Paul fo knitteth thefe three together, God, Faith, and Bapti(me,that hereafonethfrom the one to the other in- this manner.Becaufe there is but one Faith, he thereby fheweth that there ishut one God. And becaufe there is but one God, he thereby proveth that there is but one Faith. Therefore if we be en- tred into the faith and religion of one Godby Baptifme : weemuftneedsthinkehimrhe true Godinwhofe name we are baptifed: Anditisnottobedoubtedj butthat in this folemne proteftation, Chrift meant to teftifie that the perfeft light of faith was already delivered, whenheefaid :Baptifethemin the name ofthe Father and ofthe Sonne and of the holy Ghoft. For itisas muchinefFe&asto be baptifed in the name of one God, which with perfeft brightnefie hath appeared in theFather, the Sonne, and the holy Ghoft. Whereby is evident that inthe euence of God abide three perfbn", in which the one Godis knowne. And furely, for afmuch as our faith ought not to loo ke hither and thither, nor diverfly to wander about, but to have regard to be the one God,to be applied Chap. i$. The Firfl Booke. 5* applied tohim,andcoftickefaftin him: ic is hereby ealily prooved, chat if there bee divers kindes of faith, there mufl alio bee rna:iv G >d<. Now whereas Baptifme is a Sacramer.tot Faith : ic prooveth onto as the nnicie of God, becaufeit isbuc one. And .ili'iiullowech,thatic is noc lawful! cobee baptifed buc incooneGod, becaufe we embrace the faith of him, into whofe name wc are baptiled. What meanc Chrilr the;), when he commanded co be baptised, in the name of the Father, the Sonne, and che Holy Gholt, but chac we ought with one faith to beleeve in che Facher, Sonne, and the Holy Ghoji? Therefore fith this remaineth cercaine, thac chereis but one God and not many, wee determine thac che Word and che Spirit are nochingelfebuc the very felfe cflcr.ee of God. And very foolifhly did the Arriam prate, which confefiW the Godhead ofthe Son:x,did take from him che fubft ince of God. And fuch a like rage vexed che Miierlonuns, who would have to be underftood by the ^piriCjOnely the gifts ofgracethat are powred forth into men. For as wifdome,under(hnding,prudence,for- citude,feare ofGod do proceed from him: Co he only ische fpirit of wi (dome, prudence, forticude,and godlines.Yec is not he divided according to the diftribution of his graces: buthowloevercheybediverfly deaitabroad,yec hejemaincchoaeandthe fame, as che Apoftle fiith. 17. Asuine, there is fliewedin the Scriptures a certaine diftincYion of che Father, from the Word, and of the Word from the Spirit. In difculfing whereof, how great religioulhefTe and fobnecie weought to ufc, the greatnefle of mifterie it felfe doth ad- monifh us. And I very well like thac laying oC Gregor'u Nazi*"****: I cannoc chinke upon the or.e,bnt by and by lam compafled about with che brighencfle of che chrec: Andlcannoc feverally difcerne the three, but I am (uddenly driven backe to oje. W hercfore lee icnoc come in ourmindesonce to imagine luchaTrinitie of Per/bnsas may hold our thoufbc with.'rawne inro fevcralities, and doth not forthwith brine tisagainetothatnnitie. The names of Facher, Sonne, andholieGholt, doe proove a jroe diltinftion,thac no man mould thinke them co be bare names of addition, where- by God according to his workes is di verily enticuled : but yet ic is a diftin&ion, noc a divifton. The places thacwe have already ciced, doe fliew chac che Sonne hath a pro- pertied (tinitrromtheFacher,becau(e che Word hadnoc beene with God, if he had not besne another rhing than the Father: neither had he had his glorie wich cheFather but being diltinft from him. Likewife he doth diftinguifh himfelfe from the Father' when he faith, that thereisanother which bearech him wimefle. And for this purpofe maketh that which inanocher place is laid, thacthe Father created all things by che Word, which lice could nor, buc being after a certaine manner diftinft from him. Moreover, the Father came nocdowneinco che earth, but hee that came out from the Father. The Father died nor, norroleagaine, but hee that was fent by him. Neither yet did this diltir.ftion begin arthe taking of the flefh : buc ic is manifeft that hee was alio before,the only begotten in the bofome of the Father. For who can abide to fiv, chatthentheSonneenteredincothebofbmeoftheFather, when hee delcended rrom heavei: to take manhood upon him ? He was therefore before in the bofome of the Fa- ther, ar.denioyed his glorie with the Father. As for the diftincYion of che Holy Ghoft from che Father, Chriftfpeakechofic when be faith, that ic proceedech from che Fa- ther. And how oft doth he mew ic co be another befide himfelfe ? as when hee promi- fech that he will fend another comforrer,and often in ocher places. _ 18. Buccoborrow fimilicudes from matters of men, to exprefle the firce of this diftinaion, I know not whether ic bee expedient. Indeed che old fathers are wont fo to doe (ometime : but withall they doe confefle, thatwhatfoeverchey bringforth for Jike,doth much differ. For which caufe I am much afraid co bee any way bold, left if I bring forth any thing untidy, it mould giveoccafion either to the malicious to'cavill, or toche unskilfull co be deceived. Yec fuch diftincYion as we have marked co be fet ''UtinScriptures,itisno:goodtohave!ef:nnfpoken. And thac isthi?, thac to the Fa- ther is given the beginningofworking, thefountaineand Ipring of all chinas : to the Sonne wifdome,counfcll,and the vervdilpofltion in the doing of things: co che Ho- IvChoftisaificned power andeffeftiiall working.Andalchough erernicie belon* un- co che Fathered ecernicie co che Sonne and co che Holy Gholt alfo,for as much asGod F 2 could t Cor.xi.ii, Tbefinnediftm. gmfhedfrtm the Ja.ber^wdtbt Spirit fr$M ibem b nb. In fcrmonc dr licrobaptifoio. Ioh.y.3.&t.l< lehn 1.1S. Joh.i4.6.ij'.i< khnH.i*. 7 bit tb* father a ofnmt,tbe (in is tfibe fattier, and the fpirit H ofbotb. 54 Of the knowledge of God the Creator. Chap. 13. That the Trinity ofperfons is an argument to pout tbs unity of God, and in vsbut fenfe the father « thcbtgiwimgof thefonne. Iohni4. jo. Auguft-hom.' detemp.>38. Dctrinitate &co!l.adPaf- ccntium cpift >74- Cyrillusde tnn lib. 6. idem lib.?, dialog, Auguft.in PfaJ. toj. & traiS. in Iohn 59. & Pial. 68. the diver fit) of fcrfom,andthc order of them fimdttb vptU enough with one Jingle divine eft- fence, vpkreunto wemufl haver e- courfe wh:n the fatbir, thefonne, or tbe fpirit* [mo- rally is called God, yea, how may (he by her owne guiding attaine to difcufle the fub- ttance of God, that cannot reach to know her owne fiibftatlce ? Wherefore Ietus wil- lingly give over unto God the knowledge of himfelfe. For he one]y y as Hibrie faith, is aconvenient witnefle to himfelfe, which is not knowne but by himfelfe. Wee (hall give it over unto him, if wee fhall both conceive him to be fuch as he hath opened him- felfe unto us, and fhall not elfewherc fearch to know of him, then by his owne word. Therearetothisend written hue homilies of Cbrjjhfieme igais^ theAwmci. Yetthe boldnefleof Sophifters could not bee retrained by them from babbling unbridelcdly. For they have behaved themfelves in this behalfe no wh.it more modefHy, than they are wont in all other. By the unhappy fucccfle of which undifcretion, weeo be warned to take care that wee bendourfelvesto travell in this queftion,rac;ier with, traftable willingnefle to learne, than with fharpnefle ofwir,and never have in our mind either to fearch for Godany where elfe than in his holy word, or to thinkean) of him, buthavinchis word going before toguideus, or tofpeakeany thing butthat which is taken out of .the fame word. The drftinftipn that is in the one Godhead ofthe Father, the Sonne, and the Holy Ghoft,as it is very hard to know, fb doth it brine; more! bufineffe and comberancc to fbme wits than ;s expedient. Let them remember that the minds of men doe enter into a maze, when they follow their owne curiolity,- and fb let them fiiffer themfelves to bee ruled with the heavenly oracles, howfoever they cannot attaine the height of mvfterie. 22 To makea reeifler of the errours, wherewith thepnreneue of faith in this point of do&rine hath in times paftbeene aflailed, were t k> long and full of unprori- table 55 iCor.u.?. AS.t.i*. loc Li**. iPilbvrbatfikriA ty vn eitgii is diffUtiagamU the mil'.. Tr'mij't- Hilar.lib.pri-* dcTrinnacc. Tb:kt% ' impitfpfsii - ti u*. Of the knowledge of God the Creator. Chap. 3 I ohm. i. Gen.i, i. Tbtt tbt effence ojGmdo'bmt bthniia tbef* tberontly. cable tedioulhefle : and the moll part of heretickes have fo attempted to overwhelme the glory of God with grofle doting errours, that they have thought it enough for them to (hakeand trouble the unskillful]. And from a few men havelprung up many (eft?, whereof (bme doe teare in fond :r die efleiice of God, fome doe confound the diftincYion that is becweene the Perfons. But if wee hold raft that which is already dif- fidently fhewed by the Scripture, that the eflence of the one God which belonged1, to theFather, the Sonne, and the Holy Ghoft, isfingleand undivided : Againe, that the Father by a certaine property diffefeth from the Sonne, and the Sonne from the Holv Ghoft: wefhall ftopup the gate not onely againft^/vitf/, and Sabdlhts, but alio the otherold authors of errours. Butbecaufein our time there be rifenupcert.iinephren- ticke men as Senctto and other like,which haveencumbred all things with new deceits: It is good infew words to dhcufle their falfhoods.The name of the Trinity was fo hate- ful], yea, (b deteftable to Servetto, that he faid, that all the Trinitaris, as he called them, were utterly godlefie. I omit the foolifh wordsthat he had deviled to raile wich.ili.Biu of his opinions this was the fumme. That God is made Tripartite, when it is (aid, that there abide three perlbns in his eflence, and that this Trinity is but a tiling imagined, becaufeit difagteeth with theunityof God. In the meane time the Perfons hec would have to becertaine outward conceptions of Forme, which are not truely tublifting in the eflence of God, butdoereprefentGod untous in this or that faahion. And at the beginmng that there was in Godnothing diftinft, becaufe once the Word and the Spirit were all one : but Gnce that Chrifc arofeGod out of God, the holy Ghoft fprung alio another God out of him. And tho'ugh Ibmetime he colour his follies with allegories,as when he iaich,that the eternall word of God was the fpirit ofChrift with God, and the bright mining of his forme : Againe, that the hoi vGhoft was the fhadow of the god- head, yet afterward hee bringeth the godhead of them both to nothing, affirming that after the rate of deftribution, there isboth in the Sonne and the holy Spirica part of God, even as the famefpiritinus, and alio in wood and ftonesis fubftandally a por- tion of God, What hee bableth of the Perfon of the Mediator, we mall hereafter lee in place convenient. But this monftrous forged devife, thata Perlbn is nothing elfe but a vifible forme of the glory of God, needeth no Ion sconfutation, For whereas John pronounceth, that the word was God before the world was yet create, lee makethit much differing from a conception of forme. But ifthen alfb,yea,and from fartheft E'er- nity of time, that Word which was God was With the Father, and had fiis owne proper glory with the Father, he couldnot be an outward or figurative Alining: but it necefla- rily followeth that hee was an Hypoftafis that did inwardly abide in God. And although there be no mention made of the Spirit, but in the hiftory of the creation of the world, yet he is not there brought in as a fhadow, but an eflentiall power of God, when M.- /erfheweth that the very unfafhioned lumpewas luftalned in him. Therefore hthen appeared, that the eternall Spirit was alwaies in God, when he preferved and fuftained the confuted matterof heaven and earth, untill beauty and order we re aided unto it. Surely hee yet could not bee an imageor reprelcntationof God asScrvdta dreameth. But in other points he is compelled more openly to dilclole his wickednefle, inlaying thatGodby his eternall purpofe, appointing to himfclfe a vifible Sonne, didbythis meanes (hew hiralelfe vifible. For if that be true, there is no other Godhead left unto Chrift, But Co farre as he is by the eternall decree of God ordeined his Co-.n:. Moreo- ver, he Co transformed! thole imagined lhapes, that hee fticketh not to fiigne new acci- dents in God. But this of allother is moft abhominabIe,that hee confufedly mingleth as well the forme of God, as the holy Ghoft, with all creatures. For he plainely alfirmeth. that there be part, and partitions in the eflence of God, ofwhich every portion isGod. And namely hee faith, that the fpirits of rhefaithfullarecoeternallandconilibftanriall with God : albeit in another place heeafllgneththe fubftantiall Deity, p.oc onely co the fbule of man, butalfb to other creatures. 23 Outofthis (inke came forth another like monfter. For certaine lewd men mea- ning to (cape the hatred and fhame of the wickednefle of Ssrvctto, have indeed con- feffed, that thereare threejPerfbns, but adding a manner how : that the Father which is truth and properly the one onely God, informing the Sonne and the holy Ghoft, hath ' . pov.'fcd Ch a p. 13. The Firjl 'Booh. 57 p. jwrcd his godhead intothem. Yea they forbear? porrhis horrible manner of (peech ihatthefather is by this irrarke diftinguifhed from thefonnr andthchoIyGhofr, that heisthc onely eflentlatoror maker of the eflence. Fiiftthey pretend this colour that Chrift is each where called the fonneof God, whereof they gather, that there is none other properly God but the Father. But they markenot, that though the name ofGod be dfo common to the foune, yet hy re.ifbn of preheminence it is fbmetime given rothe Father onely, becaufe hee is the fountaine andoriginall ofthe Deity, and that for this purpofc, to make the fingle unity of the eflence to be thereby noted. They takee.xcep* tion and fay : If hce be rtuely the fonne of God, it is incovenient to hat - 1 >y\ reckoned thefbnneofaPerfbn. Ianfwerthat botharetrue: that is, that hee is the fonne of God becaufe he is the Word begottenofthe Fatlier before all worlds ( for weecomenot yet to fpeake of the Perfbn ofthe Mediatour ) and yet for explication fake wee "ought to have regard of the Perfbn, that the name of God bee not taken limply, but for the Fa- ther onely. Forifwe meane noneto beGodbutthc Fatlier, we plainly throw downe the Sonnefrom the degree of God. Therefore ib often asmention is made ofthe God- head, wee muft not admit a comparifbn betweene the Sonne and the Father, as though the name ofGod did belong onely to thcFather. Fortmely theGod that appeared to E/anvas the true and onely God. and yet Jfl/waffirmeth that the fame wasChrilf. And he that by the mouth of Efay reftified, that hee ffiould be a Humbling ftoneto the Jewes was the onely God : and yet Paul pronounceth that the fame was Cilrift. Hee that cry- eAetitby Ejay, T live, and tomealljcneesfliallbow, i s the onely God:and yet Parr! ex- pounded] thu the fame was Chrilf. For this purpofc ferve the teffimonics that the Apoftlerccheth. Thou O God haft laid the foundationsofheaven and earth. Againe s let .dl the At gels ofGod worfliip him; which things belong to none, but to the onely God. and yet hee faith, that they are the proper titles ofChrift. And thiscavillationis nothing worth, tharthatis given to Chrift, which is proper to God, becaufe Chrift is the mining brightnefle of his'glory. For becaufe in each of thefe places is fet the name of/'-Zw.?/-, it followed], that it is fofiid inrefpeftthatheisGodofhimferfe. Forifhe be kh$1nb, itc.mnot he denied that he isthefameGod,that inanother plice criethout by Fjhy : I, I am, and befide mc there is no God. It is good alfb to conflderthat f iying, of HkHmk, The gods that have not made the heavens and earth, let them peri.1i out ofthe earth that is under the heaven. Whereas on the otherfide we muft needs confefle' that the Sonne of God is hee, whole Godhead is oft proovedin Ef.iyby the creation ofthe world. An dhow can it be that the Creator, which giveth being to all things,fhall notbeofhimfelfe,but borrow his being of another? For whofbevcr faith that the Sonne waseflentiateor madeto be of his Father, denieththat heisofhimfelfe. But the holy Ghoft fu'th the contrary, naming him Itbov.ib. Now if we grant that the whole cfletice is in the Fatlier onely, either it muft bemade partable, or be taken from the Sonne, and fo fhall the Sonne bee fpoiled of his eflence, and be a God onely in nameand title. The eflence ofGod, if wee beleeve thefe trifles : belongeth onely to the Father, for as much asheeis onely God, and is the elfence maker of the Sonne. And ib fhall the Godhead ofthe Sonne bee an a' (tract, from the eflence ofGod, or a derivation of apart out of the whole. Now muft they needs grant by their ow.ie principle, that the holy Ghoft isthe Spirit ofthe Father onely. Forifhe be a derivation from the firft eflence which is onely proper to theFather, of right he cannot bee accounted the Spirit of the Sonne : which is confuted by theteftimonvof P«rJ, where hee maketh the Spiritcommon to Chrift and theFather. Moreover, if the Perfon ofthe Father bee wiped out oft he Tri- nity, wherein fhall hee differ from the Sonne and the holy Ghoft, but in this, that hee onely is God > They confefle Chrift to beeGod, and yet they fay, heediffereth fromthe Father. Againe, there muft bee fbmemarkeofdiflerencepo make that theFa- therbeenot theSonnc. They which fiy thatmatkeof difference, tobein theeflence, doemanifeftly bring the true Godhead of Chrift to nothing, which cannot bee with- out eflence, yea, andthat the whole eflence. The Father difiereth not fromthe Sonne, unleflehehave fomething proper to himfelfe that is not common to the Sonne. What now wilhhey find wherein to make him different? If the difference be in the eflence, let themanfwer,ifbe have-not communicated the fame to the Sonne. But that couldnot Efay f.i. fciay.8.14. Rom 9-?j. Efay 4 f. »j. Kotn.14.il. Hcbi.10. Pfal.ior.irf Pulsr-7. Efay 44. f. Icre 10. jj. Exod.J.i|. Tbcargumtntt anfivcred which art brought le protvc the fa- ther to be tbt »neljtrueG»d. Mat.19.17. iTm.l.17- PhU.io. Efay4*.«. Phil z. 7. Efay.zy.j. Of the knowledge of God the Creator. Chap.ij. not bee in pan, for to (ay that hee made halfe a God were wicked. Befidethat,by this meanes they doe fouly teare in (under theeflence of God. It remaineth therefore that the eflence is whole, and perfectly common to the Father and the Sonne. And ifthat be true, then as touching the eflence there is no difference of the one of them from the other. If they fay,that the Father in giuing his eflence, remaineth neverthelefle the one- ly God, with whom the eflence abideth ? then Chrift fhall bee a figurative God, anda God onely in fhew andin name,but not indeed : becaufe nothing is more proper to God than to be, according to this faying : He that is hath fent me unto you. 24 It is eafie by many places to prove that it is falfe which they hold, that Co oft as there is in Scripture mention made abfblutelyof God, none is meant thereby but the Father. And in thofe places that they themfelves doe alleadge, they fou Iy bewray their owne want of confederation, becaufe there is alio fet the name of the Sonne. Whereby appeareth, that the name of God is there relatively taken, and therefore re- ftrainedtothePerfbnof theFather. And there obje&ion where they fay, If theFa- ther were not onely the true God, he fhould himfelfe be his owne Father, is anfwered with one word. It is not inconvenient for degree and orders fake ,that he be peculiarly called God which hath not onely of himfelfe begotten his wifdome, but alfbisthe God of the Mediatour, as in place fit for it, I will more largely declare. For fith Chrift was openly fhewed in the flefh, he is called the Sonne of God, not onely in refpeft that he was the eternall Word before all worlds begotten of the Father : but alfb becaufe he tooke upon himthePerfon and office of the Mediator tojoyne usuntoGod. z\ndbe- caufe they doe fb boldly exclude the Sonne from the honour of God, Iwouldfaine know whether the Sonne when he pronounceth, that none is good but God, doe take goodneffe from himfelfe? I doe not fpeake of his humane nature, lead perhaps they fnould take exception, and fay,that whatfbever goodnefle was in it,it came of free gift. I askc whether the eternall Word of God bee good or no? If they fay nay, then wee hold their ungodlineflc fufhriently convinced : in laying yea, they confound them- felves. But whereas at the firft fight, Chrift feemeth to put from himfelfe the name of Good,that doth the more confirme our meaning. For fith itis thefingular title of God alone, forafmuch as he was after the common manner faluted by the name of Good, in refilling falfe honour, hedldadmonifh them, that the goodnefle wherein he excelled, was the goodnefle that God hath. I askealfb, where Paul affirmeth that onely God isimmortall, wife, and true, whetherby thefe words Chrift be brought into the num- ber of men mortall, foolifh and falfe ? Shall not he then be immortall, that from the be- ginning was life to give immortality to Angels? Shall not he be wife, that is the eter- nall wlfdome of God ? Shall not the truth it felfe bee true ? I aske furthermore, whe- ther they thinke that Chrift ought to bee worfhipped or no ? For hee claimed this unto himfelfe, to have all knees how before him :it followeth that he is the God which did in the law forbid any other to be worfhipped but himfelfe. If they will have that meant ofthe Father onely which is (poken in Efaj: lam, and none but I, : this teftimony I turne againft themfelves, for as much as wee fee, that whatfbever pertaineth to God is given to Chrift. And their cavillarion hath no place, that Chrift was exalted in the flefh, wherein hee had beene abafed, and that in refpeft of the flefh, all authority is given him in heaven and in earth : becaufe although the majeftieof King and Judge extend to the whole Perfbn of the Mediatour, yet if hee had not beene God openly fhewed in the flefh, hee could not have beene advanced tofuch height, but that God fhonld have difagreed with himfelfe . But this controverfie Pa«/doth well take away, teaching that he was equall with God4 before hee did abafe himfelfe under the fhape of afervant. Now how could this equalitie have flood together, unlefle he had beene the lame God whofe name is lab znalehovab : that rideth upon the Chetubin, that is King of all the earth and Lord of the world ? Now howfbever they babble againftit, it cannot bee taken from Chrift which Efay faith in another place : He, he, is our God, for him wee have waited, whereas in thefe words he defcribeth the comming of God the Redeemer, not onely that fhould bring home the people from the exile of Baby- Ion, but alfb fully in all points reftore the Church. And with their other cavillation they nothing prevaile inlaying, that Chrift was God in his Father. For though wee confefle TbeFirfi'Bookc. CHAP, I?. confefle that in refpeft of order .rid degree the beginning of the Godhead is in the Fa- ther, yet we fry chat it rs a deteitable invention to (ay , that the cfLnccis onely proper to the Father, asthough he were the onely Godmake: ofthe Sonne. Fur bj this mc.iue. either he fhould have m< >efcfleiiccs tlian one , or elfe they call Chrirt God only h title and imagination. If cheygranc thatChriftisGod, but nexcafrcrthe Father, thcnfuall the eflence be in him begotten and f.ilhioned, which in the Father is uni unfafhioned. I know th.it many quicke-ncfed men doe laugh at thKthat W! Richer the diftinftiun ot Perfons out of the words of Moftt, where lie bringech in > id .peaking thus: Let us make man after our image. But yet the godly readers doe fee how vai;;Iy , and fondly Mofcs fliould bring in this as a talke of diver? togedier , if there \v ! in God moe Perfons than one. Now certuine it is , that they whom the Father (pake unto were uncreate : but nothing is uncreate but God himfelre, yea the one only God. Now therefore unlefle they grantthat thepowerof creating was common, and the authoritie of commanding common, to the Father, the Sonne, and the holy Ghott : it (hall follow that God didnot inwardly thus fpeake to him(elfe,bucdireftcdhis fpeech toother forraignc workemen. Finally one place (hall eafily anfwere two of tlie-jr obje- ctions. For whereas Chritt himfelre pronounceth that God is a Spirit , this were not convenient to be reitrained to the Facher only, as if the word himtelfe were not of Spi- ritual nature. If then the name of Spirit doth as well agree with the Sonne as with tiie Father, I gather that the Sonne is alio comprehended under the indefinite name or God. But he addeth by and by after that , none are allowed for good worfhipper- of the Father, but they that worfhip him in (pirit and truth : whereupon folio wet h ano- ther thing , becaufe Chriit doth under a head execute the office of a teacher , he doth Rive the name of God to the Father, not to the intent todeikoy his owne Godhead, but by degrees to lift us up unto it. 2<, But in this tbey are deceived , that they dreame of certaine undivided lingular thine?, Whereof each have s part of the eflence. But by the Scriptures, we teach, that there is but one effentiall God , andtherefore that the eflence as well of the Sonne as or the holy Ghoft is unbegonen. But for fo much as the Father is in order firft,and hath of himfelre begotten his wiiclome, thereforerightfullyasisabove Cud, he is counted the original] and fountaine of all the Godhead. So God indefinitely fpoken , is unbegot- ten, and the Father alfb in refpeft of Perfon is unbegotten. And foolifhly they thinke that they gather, that by our meaning is made a quaternitie, becaufe falfly andcavil- loufly they afcribeunto us a deuice of their owne braine, as though we did taigne that by derivation there come three perfons out ofone eflence : whereas it is evident by our writings , that we doe not draw the perfons out of the eflence, but although they be abiding in the eflence we make a diltinftion betweene them. If the Per/bns were feve- red from the eflence , then peradventure their reafbns were like to be true. But by that meane? it fhould bee a Trinitie of Gods and not of perfons , which one God con- taincth in him. So is their fond queftion anfwered , whether the eflence doe meete to make up the Trinitie, as though we did imagine that there defccndthreeGodsoutof it. And this exception ^rowetli of like foolifhiicfTc where theylay,that then the Trini- tie , fhould be without God. For though it meet not to make up the diftinftion as a part or a member, yet neither are the perfons withouc it, nor out of it. Becaufe the Fa- ther it he were not God, could not be the father , aid the Sonne is none otherwife the Sonne but becaufe he is God. We fay therefore, that the Godhead is abfolutely of it felfe. Whereby we grant thatthe Sonne in fo much as he is God, isofhimfelfe without refpeft of his perfon , but in fomuch as lie is the Sonne, we fay that he is of the Father. So his eflence i? without beginning , but die beginning of his perfon is God himfelfe. And the true teaching writer-, that in old time haae fpoken ofthe Trinitie , ha/e onely applied this name to the Perfons; forfo much as it were not onely an abrurd errour butalfo a groffe uncodlinefle, to comprehend the eflence in the diftinftion. For they that will have theie three to meete, the eflence, the Sonne, and the holy Ghoft, itk plainethat they doc deftroy the eflence of the Sonne and the holy Ghoft: for elfe the parts joyned together would fall in fonder, which is a fault in every diftinftion. Finally ir the Father and the Sonne were Synonimies or fevcrall names fignifying one thing, lb the 59 Gen.i.ttf. Iohn 4.14. Th':re Is it: in- divifble divint (fjc'ictjrhhbu ■vttbegfittt^ab- flutcljofit jclfe,indwilb- ml btiwrimi. 6o Cbrijl though tbcfonneofGad, yet properly God, netbyat:rtaine deriveddiety, but by the fame Godhead where- by hit father is God. Iohn 17.5. Of the knowledge of God the Creator, Chap.ij. Iohnitf.i7- 1Cer.if.24. Iohn.M. trtnwfarrt r'*m thmhjvg ■ be father My ninot the Tonne ■» be properly e- ternaUGod- the Father (liouldbe the Godmaker, and nothing fliould remainein the Sonne but a fliadow , and the Trinitie fliould be nothingelfe, but thejoyningofone God with two creatures. 2 6 Whereas they objeft, that if Chrift be properly God , he is not rightfully called the Sonne : to that we have alreadie anfwered , that becaufe in fuch places there is a comparison made of the one Perfbn to the other , the name of God is not there indefi- nitely taken, but reftrainedto the Father only, in fb much as he is the beginning of the Godhead, not in making ofeflenceas the mad men doe fondly imagine, but in refpeft of order. In this meaning is conftrued that faying ofChrift to the Father: this is the eternall life , that men beleeve in thee the one true God , and Jefus Chrift whom thou haft lent. For fpeaking in the perfbn of the Mediatour, he keepeth the degree that is meane betweene God and men : and yet is not his majeftie thereby diminiflied. For though he abafed himfelfe , yet he left not with the Father his glory that was hid- den before the world. So the Apoftle in the fecond chapter to the Hebrewes , though he confefleth that Chrift for a fhort time was abafed beneath the Angels , yet he ftick- eth not to affirme withall , that he is the fame eternall God that founded the earth. We muft therefore hold , that Co oft as Chrift in the perfbn of the Mediator fpeaketh to the Father , under this name of God,is comprehended the Godhead which is his alfb. So when he faid to the Apoftles : It is profitable that I goe up to the Father, became the Father is greater: He giveth not unto himfelfe only the fecond degree of Godhead to be, as touching his eternall eflence,inferiour to the Father; but becaufe having ob- tained the heavenly glory, he gachereth together the faichfull to the partaking of it. He fecteth his Father in the higher degree , infbmuch as the glorious perfection of brightnefle that appearethin heaven, differeth from that meafure of glory that was feene in him being clothed with flefti. After like maner in another place Faul faith : that Chrift (hallyeeldup thekingdometoGodand his Father, that God may be all in all. There is nothing more abfurd than to take away eternall continuance from the Godhead of Chrift. If he fliall never ceafe to be the Sonne of God , but ftiall alway re- maine the fame that he was from the beginning , it followeth that under the name of the Father , is comprehended theone eflencethat is common tothem both. And furely therefore did Chrift defcend vnto us , that lifting us up unto his Father , he might al- fb lift us up unto himfelfe, in as much as he is all one with the Father. It istherefore neither lawfull nor right, exclusively to reftraine the name of God to the Father, as to take it from the Sonne. For, John doth for this caufe affirme that he is true God, that no man fliould thinke , that he refteth in a fecond degree of Godhead beneath his Father. And I marvell what thefe framers of new Gods doe meane, that while they con- fefle Chrift to be true God, yet they forthwith exclude him from the Godhead of his Father. As though therecould any bea true God,but hethat is theone God: or as though the Godhead powred from one to another, be not a certaine new forged imagination. 27 Whereas they heape up many places out of Ireneu* , where he affirmeth that the Father of Chrift is the onely and eternall God of Iftael: that, is either done of a fliamefull ignorance, or of an extreme wickednefle. For they ought to have confidered, that then the holy man had to doe in disputation with thofe franticke men, that denied that the Father of Chrift was the fame God that in old time fpakedby Mofet and the Prophets; but that he was I wot not what imagined thing,brought out of the corrupti- on of the world. Therefore he altogether travellcth in this point,to make it plaine,that there is no other God preached of in the Scripture,but the Father of Chrift , and that it is amine to devife any other, and therefore it is no maruell if he fb oft conclude that there was no other God of Iftael, but he that was fpoken of by Chrift and the A- poftles. And in like manner now , whereas we are to ftand againft another fort of er- rour;we may truely fay that the God which in old time appeared to the fathers , was none other but Chrift. But if any man objeft that it was the Father, our anfwere is in readinefle , that when we ftrive to defend the Godhead of the Sonne , we exclude not the Father. If the readers take heede to this purpoft of lrenxw, all that contention fhall ceafe. Andalfb by the fixth Chapter of the third booke , the whole ftrife is ended^ where Chap. 14. The Firfl Booke. where the good manftandethall uponthis point, to prove thathe which is in Scrip- tureabfblurely and indefinitely called God: is verily the one onely God,and that Ghrilt isabfblutely called God. Let us remember that this was the principal! point where- upon ftoodall his difputation, .is by the whole procefle thereof doth appeare : and fpc- cially the 46 Chapter of the fecond booke, that he is not called theFathcrbydarkeii- militudeor parable, which is not very God indeed. Moreover in another place he faith, that as well the Sonne as the Father were joyntly called God by the Prophets and Apo- ftlcs. Afcerward he defineth how Chrift which is Lord ofalL, and King, aud Go J, and Iudge>receivedpowerfrorohim,whichistheGodofall, thatis to fay inrefpeft w hU fubjeftion,becaufe he was humbled even to the death ofthe croffc. And a litle after be affirmeth, thattheSonneisthe maker ofheaven and earrh, which gave the Law by the hand o(Mofts,xnd appeared to the Fathers. Now ifany man doe prate that with In- mw onely theFather is the God ottfriel, I will turne againe upon him that which the fame writer plainly teacheth, thatChriftisall one and the fame : as alfo he applyeth untohimtheprophecieofH.i^'w : God hull comeout ofthe South. Tothe fame purpofeferveththarwhichisread in the ninth Chapterof the fonrth booke. Chrift himfelfetherefbrewiththeFatheristheGodoftheliving. Andm the twelfth Chap- ter of the fame booke he expoundeth that Abraham belecved God, becaufe Chrift \i the maker of heaven and earth and the onely God. 28. And with no more truth doe they bring in TertuVhn for their defender. For though hee bee rough Ibmetime and crabbed in his manner offpeech. yet doth hee plainly teach the fumme of that doftrine that we defend. Thatisto fay, whereas he is theoneGod,yetbydifpofition and order he is his Word : that there is bur one God in unitieoffiiblhnce,andyct that the fame unicie by milfery of orderly diftribution, is difpofed into Trirutie,that there arc three, not inflate but in degree, not in fubftance, but informe,notinpower,but in order. He Ciith that hedeferidech the Sonne to bee 1 fecond next to the Father, but he meaneth him to be none other than the Fathet, but by wayofdiftincYion. In fbme places he faith that the Sonne isvifible. Butwhen hee hathreafbnedon both parts he defineth that hee is invifible In fo much as hee is the Word. Finally where he afhrmeth,that the father is determined in his owne perfon, he proovedi himfelfe farre from that errour which we confute. And though he doth ac- knowledge none other God but the Father, yet in the next peece of his writing ex- pounding himfelfe, he faith, that he fpeaketh not exclufiveiy in refpeft oftheSonne, becaufe hedenieth that theSonneis any other God betide the Father and that there- fore their fole government is not broken by diftinftion of Perfbn. And by the per- petuallcourfeofhis purpofe it is ealie to gather the meaning of his words. Fot he difputeth againft Praxcat that though God bee diftinguifhed into three Perfbns, yet are there not made many Gods nor the unitie torne in (under. And becaufe by the imagination of Traxcat Chrift could notbeeGod, but he muftalfb bee the Father, therefore he Co much Iaboureth about the diftinttion. Whertai he calleth the Word and the Spirit a portion of the whole, although it be a hard kinde offpeech, yet is it excufablc, becaufe it is not referred to the fubftance, but onely fheweth the difpofiti- on and order that belongeth onely to the Perfbns,as Tcrtullian himfelfe witnefleth. And hereofhangcth that:Howmany Perfbns thinkeftthou there are,Omort fro ward Tr but even fb many as there benames J And Co a litle after that, they may beleeve the Fa- ther and the Sonne each in their naracsand Perfbns. Hereby I t&inke may be furhVienrly confuted their impudency,that feeke to beguile the limple with colour of TermlHatis authority. 29. And fii rely whofbever fhall diligently compare together the writings oftheold AudiorSjfliall find no other thing in Jttruttfjdaa that which hath been taught by other cnjtcameafcer./w/?^- is one ofthe ancienteft,and herein all things doth agreewithus: ^ etl« them objeft thathe as the reft doe, calleth the Father ofChritl the onely God. The Qme tiling doth Hilme teach, yea, and fpeaketh more hardlv, that the eter- nitie is in the Father. But doth he that to take away the eflence of God from the •Sonne > And yet is hee altogether in defence of the fame faith that wee follow. |Yet are they not afhamed to picke out certaine mangled fentences whereby they I , G would- ~\ Lib.j cap.?. c3p.11.ejul- dcRil.b. Cap.itf.cjuf- dcoi lib. Ibi.ca.i8.& 23 Term Mm m fane from list efpiitn. Tie Tttbtrt with gcnersll cenfent tticb CbriHt*bctbc famtGci irub ' tbcFiritr. 6% Tbtcreatimaf the world tsu£l hy Mofil, that mvimiihtlpHw the Old which mdtit, end nit tmiirtwbjbt mdtitatfiensr Of the knowledge of God the Qreator. C h a p. 1 4 ' would pcrfwade that Hilarie is a Patron of their error. Where they bring in Igna tins : if they will have that to be'ofany authority,let them prove that the Apoftles made a Law for Lent and fuch like corruptions of religion. Nothing is more uniavory than thofe fond trifles that are publifhed under the name of Ignatius. Wherefore their im- pudencieisfo mnch lefle tolerable, thatdifguife themfelves with fuch vi/brsto de- ceive. Moreover the content of the ancient Fathers is plainely perceived by this, that at the Councell ofT^ice, Arrim never durft alleadge for himfelfe the authority of any one allowed writer. And none oftheGreekes orLatines doth excufe himfelfe and fay, that he diflenteth from them that were before. It needeth not to be fpoken how Augn- ftine whom thofe lofellsjdoc molt hate, hath diligently fearched the writings of them all, and how reverently he did embrace them. Truely even in matters of leaft weight he ufeth to fhew what compelleth him to diflent from them. And in this matter,if hee had read any thing doubtfull or darke in others, he hideth it not. Butthedottrine rhatthefe menftrive aga'mft, hee takethit as confefled, that from the fartheft time of at«ic]uitie it hath beene without controverfic received. And by one word it appeared] that hee was not ignorant what others had taught before him, where hee faith that in the Father is unitie, inthefirftbookeofChriftiandoftrine, will they fiyth.it he then forgate him- felfe f But in another place he purgeth himfelfe from (uch reproch,where he calletb the Father the beginning of the whole Godhead, becaufeheisof none : confidering in- deed wifely, that thenameof God is fpecially afcribed to the Father, becaufe if the beginning fhould not bee reckoned at him, the fingle unity of God cannot be concei- ved. By this I truft the godly reader will perceive that all the cavillations are confuted, wherewith Satan hath hitherto attempted to pervert or darken the pure truth of do- ftrine. Finally I truft that the whole fumme of doftrine in this point is fully decla- red, if the readers will temper them of curioficy, and not more greedily than meet is, feeke for comberfome aud entangled dictations, For I take not in hand to pleafe them, that doc delightin an untemperatedefire of fpeculation. Truely I have omitted nothing of fubtle purpofethatl thought to make againft me.But whilel ftudie to edifie the Church, I thoughtit beft to leave many things untouched which both finally pro- fited, and would grieve the readers with fuperfluous tedioufnefTe. For to what purpofe were it todifpute, whether the Father doe alwaics beget ? For as much as it is folly to faigne a continual! aft of begetxing,fith it is evident that from eternity there have beene three Perfbns in God. The Fovrteknth Chapter. That the Scripture even in the creation tfthe world and of all things : doth hy certain* market put difference betwecnt the true God, aud faigned gods. ALthough Efaj doth worthily reproch the worfhippers of falfe gods with floth- fulneffe, for that they have not learned by the very foundations of the earth, and round compafle of the heavens, which is the true God : yet fuch is the dulnefTe andgroflcnefleof ourwit, that leaft the faithfull fhould fallaway to the inventions of the Gentiles, it was neceflary to have God more exprefly painted out unto them. For whereas the faying that God is the mindeof the world, which is counted the moft tol- Ierable defeription that is found among the Philofophers, is butvaine, itbehooveth us more familiarly to kn ow him, leaft wee alwaies waver in doubtfulneue. Therefore it was his pleafurc tohaveanhiftory of the creation remaining, whereupon the Faith of the Church might reft, and feeke for none other God but him, whom Mofes hath declared to bee the maker and builder of the world. There is firil fee forth thecime, that bycontinuall proceeding of yeares the faithfull might comero thefirftoriginall ofmankinde, and orall things. Which knowledge is very neceflary, notonely to con- fute thofe monftrous fables that fbmetime were'fured in Egypt and other parts of the world, but alfb, that the beginning of the world once being knowrie, the eter- nity of God may more clearely fhine forth and ravifh us in admiration of it. Nei- ther ought wee to bee anything moved with that ungodly mocke, that it is marvell why it came no fooncrin the minde of God to make the heaven and the earth, and whv Chajm4. The Fir ji Books. why he fitting idle did fuffer h immeafurable afpace to pafle away, ikh lie might have made it many'thoufaud ages before : whereas the whole continuance or' the world that nowdrawethtoanend, isnot yetcome toiixthouiand yeares. For why God (o long deferred it, Is neither lawful! nor expedient for us toenquire. Bscaufeif mansminde willtravailetoattainc thereunto, it (hall faile an hundred times by the way, neither were it profitable for us to know that thine; which God himfelre to prove the modefty of our faith, hath of purpofc willed to be hidden. And well did that godly old man (peake, which when a wanton fellow did in fcorne demand or him, what God had done before the creation of the world, anfwered, that heebuilded Hell for curfou; fooles. Let this grave and fevere warning repreflethe wantonnefTe that ticleth many, yea, anddriveththemtoevilland hurtfull (peculations. Finally, let usremembcr that the lame invilible God whole wifdome, power, and juftice is incomprehenfible, doth (et before usthehiftory of Mofes as .1 looking glaue, wherein his lively image appea- rcth. For, as the eies that either are growne dimme with age, or dulled with any di£ eafe, doe not di(cerne any thing plainely, unkfle they beholpenwith fpe&acles: (b (uch is our wcaknclfe, thatunleflc the Scripture dirett usinfeekingof God, we doe forth with run out into vanity. And they that follow their owne wantonnefJe,becaufethey be now warned in vaine,(hall all too late feele with horrible deftrucYion, how much it had beene better forthem reverentlyto receivethe fecret counters of God, than to vomit out blafphemies, to obfcure the heaven withall. And rightly doth Anguine complaine that wrong is done to God when further cauie of things is (ought for, than his onely will. Thefamemanin another placedoth wifely warncus, th at it is no lene evillto move queltion of immeafurable fpaces of times than of places. For how broad (bever the circuit of the heaven is, yet there is (bmemeafureof it. Now, if one mould quarrell with God for that the cmptinefie wherein nothing is contained", is an hundred times more,fhalI not all the godly abhorre Inch wantonnefTe ? Into like madneflerunnethey that bufie themfelves about Gods fitting (till, becaufc ac their appointment he madenot the world innumerable age 5 (boner. To (atisrie their owne greedtnelTe of minde, they covetto palJe without the compafle of the world, as though in fo large a circuit of hea- ven, and earth, they could not finde things enough that with their ineftimablcbright- ncfTe may overivhelme all our lenfes : as though in fix thouland yeeres, God hath not (hewed example/in continuall confideration whereof, our mindes may be exercifed. L'.t us therefore willingly abide inclofed within thofe bounds wherewith it plealed God to environ vs, and as it wereto pen up our minds, that they fhould not ftray abroad with liberty of wandring. 2 For like realonisit that . Now where is the al- mightinefleof God become, if fuch authority bee granted to the devill, that he may put in execution what he will though God fay nay and withftand it > As for the onely foun- dation that the Manichees have, thatkisunlawfull no afcribe unto God that is good, the creation of any thing that is evill ; that nothing hurteth the true faith, whichadrait- teth not that there is any thing naturally evill in the whole Univerfility of the world, becaufe neither the frowardnefle and malice both of man and the devill, nor the fianes that proceed thereof, a re of nature, but of the corruption of nature, Neither was there anything from the beginning, wherein God hath not (hewed an example both ofhis wifedome and juiiice. Therefore to anfwer thefeperverfedevifes : it bchooveth us to liftupour mindes higher than our eyes can attaine to lee. For which caufeitis likely, that where in the Nicene creed God is called the Creator of all things, things invifible are exprefled . Yet will we be carefull to keepe the meafure that the rule of godlinefle appointerh, leaft the readers with fearchiug tounderftand further than is expedient, fhould wander abroad, being led away from thefimplicity of Faith. And (urely,for- almuch as the holy Ghoft teacheth us alway for our profit, and fuch things are as fmajly availeable toedifie, heedoth either leave wholly unfpoken, or but lightly, and as it were overrunningly touch them : it (hall bee allb our duty to bee content not to know thole things that doe not profit as. 4 That the Angels for as much as they are the minifters of God ordained to exe- cute his commandements, are allb his creatures, it ought to be certainly out of all que- ftion. To move doubt of the time and order that they were created in, fhould it not ra- ther be a buile way wardnefle than diligence \ Mofts declarerh that the earth was made, and the heavens were made,wkh all their armiesrto what purpofe than is it,curioufly to learch,what day the other more fecret armies of heaven befide the ftarres -and planets firfr began to bee ? But, becaufe I will not be long, let us, as in the whole doftrine ofre- ligion,fb here alio remember that we ought to keepe oneruleofmodeftieandlbbriety, that ofobfeurethingswenekher fpeake, northinke, noryet defire to know any other thing then that hath beene taught us by the Word of God: and another point, that in reading of Scripture we continually reft upon the fearchingand ftudying of fuch things as are certaine to edification, and not give our lelves to curiofity or ftudie cf things un- j profitable. And becaufe it was Gods pleafure to inftraftus, not in trifling queftions, out in found godlinefle, fcareof his name, true confidence, and duties of holinefle : let! Ch a p. 14. The Firjl Booke. 6$ 1 et DSreftupon frch knowledge. Wherefore, if we will be rightly wife, we muftleave thole vanities that idle men have taught without warrant of the Word of God,concer- ningthe nature degree, and multitude of Angels. I know that (Tied matters as this, are by many more greedi 'y t ; ken hold of, and are more pleafant unto them then fiich things as lie in da yly ufe. But ifit grieve us not to be the lchollers of Chriff, let it not greive us to follow that order of learning that he hath appointed. So (hall it fo come to pafle,that beine. contented with his fcfiooling, wc Ifiall not onely forbeare, but alfb abhorre fuper- fluous (peculations, from which hce calleth us away. No man can deny, that the fame Denjfe, whatfbever man hee was, hath difputed many things both fubtlely and wittily in his Hierarchy of Heaven : but if a man examine it more r.eercly, hee (full finde that for the mod part it is but meere babling. But the diuifull purpofeofa Divine is, not to delight eareswith prating,but to irablimconfciences witti teaching things true, certain, and profitable. If one fbould read that booke, he would tliinke chat the man were Hip- ped downe from heaven, and did tell of things not that he had learned by herefay, but that hee had feene with his eies. But /"aw/which was ravifhed above the third heaven, hath uttered no Inch thing, but alio protefteth, that it is not lawful! lor man to fpeake the fecrets that hee hadfeene. Therefore bidding farwell to that trifling wifdome, let uscoulidcr by the limpledoftrine of the Scripture, what the Lord would have us know concerning his Angels. 5 It iscommonly read in the Scripture, that the Angels are heavenly Spirits, whofe miniitration and fervice God ufl-th for putting in execution oPthofe things that he hath decreed. For which reafbn that name is given "them, bee trie ( i id nfcch them as melfjn- gersto (hew himielfe unto men. And upon like reafbn ai e derived c/ieother names that they are called by . They are namedarmies, bedauie they doe like a Guard environ their Prince, and doeadorne and let forth the honourable ffiewof his majeftie; and like fbul- diers theyarealway attending upon«heengiflBofthebfCaptaine,andare ever fb prepa- red and in readincfle to doe his commandements, that fc (bone as he doth but becken to th.em, tl'cy prepare themfelves to worke, or rather be at their worke already. Such an image of thethroneofGotiro fetouc his royalty, the other Prophets doedefcribe, but principally Danielwhcvs he faith, that when God fate him downe in his chrone of judg- ment, there ltoodby a choufand thou find, and ten thoufwd companies of ten' thoufinds of V:gels. And becaufe God doth by them marvelloufly fhew foorth and declare the might Sc ftrengtb of his hand,therefore they are named firengebest, becaufe he exercifeth and ufeth hi s authority in the world by them, therefore they are fometimes called prin- cipalities, tome; ima powers, fbmecime Dominions. Finally, becaufe in them as it utteth theglory of bod, for thi s cau (calf b they are called Thrones : though ofthis 1 aft name I will not certainely (iy, becaufe another expofition doth citheras well or better agree with it. But( freaking nothing of that name fthe holyGhoil oftertofoh thofeo- ther fbrmcriiames to advance the dignity of the minilkry of Angels.For it were not rea- (bnthatthofeinfttumeatsfhouldbelec pafle without honour, by whom God doi! cially (hewtheprefenceothismajelVie. Yea, for that reafbu they are many times called ( iods, becaufe in their minilkry,as in a looking glide, they partly represent unto us the Godhead. Although indeed Imiflikenot this that the old writersdoe expound, that Chrilf was the Angell, where the Scripture faith, that the Angell ofGod appeared unto .jhr4hamJ«cob,Mofes£iQtkcT,}f:t ottentimeswhere mention is made ofall the \ indeed, this name is given unto them. And that ought to feeme no marvel 1. For if this honour be given unto Princes and governors,th ac in cheir office they Itand in/feed ofGod that is fbveraigne King and fudge, much greater canjetherfe is why it Qiouldbej to the Angels, in whom the brightneflc of theglory of God much more abundantly Quneth. 6 But the Scripture (l.indeth mod upon teaching us that, which might mod make to our comfort and confirmation of F.>i th : that is to' wit, that the Angel s are the deitri- butersand adminilVrators of Gods bounty toward as. And therefore the Scripture reciccth, that they watch for our fafetv : they take upon them the defence of us, they direS ourwayes, tneytakecare that no hurtfull thing betide unto ns.The fentences are univerfiU, which principally peruine to C'mlt the head of the Church, and then to all C J the 1. Cor. 1 l.i. Angchinfcrip. t.iTCytcirr.edar- prixcipMuics, powers, cemim- e/iijlroitcs, Gods. Dan.7.10. CoIofT.i, io. Ephc. 1. 11. I0CT.I4. IuJtf.i4& lj.lt. PuJ.81.tf. Tbefervict frbubAfigtls die unto men. 66 Pfal34.S. Gen. 16.9. Gen. 14. 7. Gen. 48.16. Exod. 14 19. &2J.20. lud.i. i.&tf, ij.&Ij. 10. Mat. 4. ii. Luke 11.43. Mat 28. j. Luke 24. f . A1S.1.10. aKing.l?. 3 J. Efay37-3«. , whether eveiy man have his peculiar Angell le attend upm him, h an idle and a needlefl'e q » efi ion. Da. 10. i$.& i», 1. Mat.18.10. Luk.if. 7. Lik. 16.13. a King. 1 6. 17. Aft. 11. 1 J. Of the knowledge of God the Creator. CH A P.14. The different dc greet ef honour amongfl A»gds, and the certainty oftteir timber I are things un~ Ifitowne. Dan. 12. 1. lud. 1. p. I Thcf. 4. 16. the faithfull. He hath given his Angels charge of thee,to keepe thee in all thy waves . They (hall beare thee up in their hands, left thou chance to hit thy feet againft a ftone. Againe, the Angell of the Lord ftandeth round about them that feare him,and he cloth deliver them.Whereby God fheweth that he appointeth to his Angels the de- fence of them,whom he hath taken in hand to keep.After this order theAngell of the Lord doth comfort Agar when (be fled away, and commandeth her to be reconciled to her miftris.God promifeth to Abraham his fervant an Angell to be the guide pf his journey. .£?cc& in blefling of Epkraitn and Mamflc} yxzyeth, that the Angell of the Lord by whom he himfelfe had been delivered from allevill,may make them profper. So theAngell was fee to defend the tents of the people of Ifrarf. And (6 oft as it pleafed God to reskew IfrAcl out of the hands of their enemies, he raifed up revengers by the miniftry of Angels.So finally(to the end I need not to rehearfe many moe)the Angels miniftred to Chrift and were ready affiftant to him in all neceffities.They brought ty- dings to the women of his re(urre&ion,and to the difciples of his glorious comming. And fo to fulfill their office of defending us,they fight againft the devill & all enemies, anddoe execute the vengeance of God upon them that are bent againft us. As we reade that the Angell of God to deliver THerufaltm from thefiege.flew in one night an hundred fourefcore and five thoufand in the campe of the King otAjfrria. 7 But whether to every of the faithfull be a (everall Angell affigned for their de- fence, I dare not certain lyaffirme. Surely when P^wV/bringeth in the Angell of the Ttrfiansjk the Angell of thegrecians,he ftieweth that he ment,that there are to king- domes and provinces certaine Angels appointed as governors.And when Chrift faith that the Angels of children do alwaybehold the face of the father,he feemeth to mean that there are certain Angels to whom the prefervation of them is given in charge.But I cannot tell whether we ought therby to gather,that everyone hath his Angell fit over him.But this is to be holden for certainty,that not one Angell onely hath care of every one of us, but that they all by one confent doe watch for our fafety.For it is fpoken of all the Angels together,that th^y more rejoyce of one finner converted to repentance, than of ninety and nine juft that have flood ftill in their righteoufnefle. And it is (aid of moe Angels than one,that they conveyed thefoule ofLazurtu into the bofbme of Abra- ham. And not without caufedid Elimtts (hew to his fervant fb many fiery chariots that were peculiarly appointed for him. But one place there is that feemeth more plaine than the reft to prove this point. Fob when Peter being brought out ofprifon knocked at the doores of the houfe where the brethren were a(Iembled,when they could not imagine that it was he,they (aid it was his AngeII.lt ftiould feeme that this came in their minde by the common opinion,that to every of thefaithfull are affigned their An- gels for govemors.Albeit yet here it may beanfwered that it may well bee, notwith- ftanding any thing that there appeareth, that we may thinke it was any one Angell, to whom God had given charge of /««• for that time, andyetnotto be hiscontinuall keeper : as the common people do imagine that there are appointed to every one two Angels, as it were divers Ghofts,a good Angell and a bad. But it is not worth travaile curioufly to fearch for that which doth not much import vs to know. For if this doe not content a man, that all degrees of the army of heaven doe watch for his fafety,I doe not fee what he can be the better,if he underftand that there is one Angell peculi- arly appointed to keepe him. And they which reftraine unto one Angell the care that God hath to every one of vs,doe great wrong to themfelves,and to all the members of the Church: as if that power to (iiccourushadbeene vainly promifedus,wherewith being environed and defended, wefhould fight the more boldly. 8 They that dare take upon them to define of the multitude and degrees of An- gels, let rhem looke well what foundation they have.T grant AJichael'is called in Da »/>/, the great Prince, and with Iude, the Afchangell. And /"*«/ faith, it (hall bean Archangell that (hall with found of trumpet call men to the judgement. But who can thereby appoint the degrees of honours betweene Angels, or difcerneone from ano- ther by fpeciall markes, and appoint everyone his place and (landing ? For the two names that are in Scripture, Michael and Gabrie!,and if you lift to adde the third out of the hiftory of Tebte, may by their (ignification feeme to be given to the Angels, according CH A P. 14. TbcFirflBooke. according to the capacity of our weaknefTe, although I had rather leave that expoiiti m at larae. As for the number or them, wee heare by Chrifts mouth of many Legions, by rDamd many companies often thoulJnds, the fcrvantof E/ez.eus faw many chariots full: and thi* declared] that they are a great multitude, that it is (aid, that doe campe round about them that feare God. Asforfliape, it is certaine,thatfpirits havenone,and yet theScripturcfbr the capacity of our wit doth not in vaine under Cherub™ and Se- rjfhm paint us out Angels with wings, to theintent wc fhouldnot doubt that thev will bee ever with incredible fwiftnefle, ready tofuccourus, fo (bone as need mail require, asifthelightruDgfentfrorahearen mould fiie unto us with fuch fwiftnefle as it is won- ted. VVhatfbevermore than thismay be fought of both thefe points, Jet us bcleeveitto be of that fort of myfterie?,whereof the full revelation is deferred to the Lift day.Wher- fore let us remember to take heed both of too much curiolity in fcarching, and too much boldneflc in (peaking. 9 But this one thing which many troublefbme doe call in doubt, is to bee holden for certainty, that Angels are miniftringfpirits, whofeferviceGodufeth for the de- fence of his, andbywhomhebothdiftributethhis benefits among men, andalfbput- tcth his other workes in execution. It was in the old time the opinion of the Sadduces, that by Angels is meant nothing elfe, but either the motions thac God doth infpirein men, or the tokens that heefhewethof his power. But againft thiserrour cry out (b many teftimonies ofScripture, thatitismarvell chatfbgrofle ignorance could bee fuf- frcd in that people. For toomit thofe places that I have before affeaged, where are re- cited thoufands andLegions of Angels : where joyis given unto them : where it is (aid that they uphold thefaichfi.il! with their hands, and carry their foules into reft: chat they lee the face of the Father, and fiich like .- there are other places whereby it is cleer- ly proved, that they are indeed fpirics of a nature chachathfubitence. For whereas Stephen and Paul doe fiy, that the law was given by the hand of Aneels, and Chrift faith,that the eleft after the refurreftion mall he like unto Angels,that the day of judg- ment is not knowne to the very Angels rthat he (hall then come with his holy Anpels : howfoever they be writhed, yet muft they fb be underfunded. Likewrfewhen P414! charged Timithy before Chriftand hischofen Angels, to keepe his commandemeiics, hcmeanethnocqiulitiesorinfpiracions without fubftance, but very fpirics. And other- wife it fhndcth not together that is written in theEpiftle to the Hcbrewcsfhtt C'irit is become more excellent than Angels, that the world is not made fubjeft into them: that Chrilhooke upon him not their nature, but the nature of man.It we meane not the blefled Spirits, to whom may thefe comparifbns agree ? And the author ofthat Epiftle expounded] himfelfe, where hee placetn in thekingdome of heaven the foules of the fahhfall and the holy Angels together. AKbthefame that we have already alleaged, that the Angels of children doe alway behold the face of God, that they doe rejoyce at our lafety,that they marvell at themanifold grace of God in the Church, that they are fubjeft to Chrift, the head. To the fame purpofe ferveth this, that they (b oft appeared to the holy Fathers in the forme of men, that they talked withthem, thattheywere lodged with them. And Chrift himfelfe for the principal! preeminence that he hath in the perfonofthe Mediator, is called an'Angell. This I thought good totouch bv the W iv, to furnifh the fimple with defence againft thofe foolifh and reaibnlefle'opinior.s, that many ages agoe railed by Satan doe now and then fpringup againe. 10 Now it reftcth, thatwefeeke to meet with thatfuperftition which is com- monly wont tocreepein, where it is (aid : that Angelsare the miniftersand deliverers of all good things unco us. For by and by mans reafen falleth to this point, to thinke that therefore all honour ought to be siiven them. So commeth it to pafle, that thofe thine? which belongonely to God and Chrift, areconveyed away to Angel-. Ry thi meane we fee that in certaine ages paft,che glory ofChrift hath bin manv Wales obfeu- rcd,whtn Angelswithout warrant of Gods word were Ioden with immeafurableti tie °f honour. And ofall the vices that we (peake againft,chere is almoftnonemoreanci- ent than this. For it appeareth that f.rw/ himfelfe had much to doe wi.h feme which lb advanced Ansel?, that they in manner would have brought Chrift under fuhjeftion. A- i therefore he doth lb carefully prefle this point in his Epiltle to the &kjfis»s,xku Chrift "7 Mattb. itf.fj. D:i).cl7- 10. Pl.1lu1c34.tf. si&ainfl the rpi- t:on cfihi Sad- ducts, Xfh deni- ed I'm litre are any jack (f mis as we: call Angtls Oalic. 3. 19. Hat. »2. jo. 8c *♦ J7-3I.&1J. Luk. j.»6". 1 1 ira.T.21. Hebr.i,4.Sf.». 10. Heb, Miiaj. l Tbit which Au- di det fit its, mutt rutcaufcMt it H 1 e .n^»r "ilo ibemlbal »z live tt God. Col.M*. 68 Our frailty is the caiijc why God whs might do ah things for us by hmfrjfh,dotbfi many things by the mimjicry ef his Angdt, ».king.tf.i7. Of the knowledge of God the Creator. Ch a p. 14 Thalwhlih Cod duihufttort- lievceurwtaly- ntffe.mufl mt raufe us to dimi- nish hit glny. Gen. 18. i». Gen. 14. 7. Chrift is not onely to be preferred before all Angels, but that he is al/b the author of a] 1 the good things that they have rtothe end wee fhould not forfake him and turne unto1 them, which cannot fufficiently helpe themfelves, butare faine to draw out ofthe fame fountainethat we doe. Surely forafmuch as there fhineth in them a certaine brighcnefie of themajeftieof God, there is nothing whereunto we are moreeafily inclined, than with a certaine admiration to fall downe in worshipping ofthern, and to give unto them all things that are due onely to God. Which thing lohn in the Revelation confefiethto have chanced to himfelfe, but he addeth withall, that he received thisanfwer. See thou doe it not. For lam thy fellow fervant, Worfhip God. 11 Butthis danger wee (hall well beware of, ifwedoe confider why God ufeth ra- therbythem than by himfelfe without their fervice to declare his power,to provide for thefafetyofthefaithfull, and to communicate thegifts of his liberality among them. Surelv he doth not this of neceflity, as though he could not be without them : for lb oft aspleafethhim, heeletceththem alone, andbringethhisworketopafJewithan onely becke : fo firre is it of,thatthey be any aid to him, to eafehim ofthe hardneffethereof. This therefore maketh for the comfort of our weakneffe, fothat we want nothing that mayavaile our minds, either in raifing them up in good hope, or confirming them in affurance. This otie.thfog ought to be enough and enough agaiue for us, that the Lord affirmeth that hee is our proteftor. But while we fee our felves befieged with fo many dangers, fo many hurtfull things, fo many kindes of enemies : it may be( fuch is our weakenefle and frailty ) chat we be iometime filled with trembling feare, or fall for de- fpaire, unleflethe Lord afcer the proportion of our capacity doe make us to conceive hisprefence. By this meane he not only promifeth that he Will have care of us,butalfo that he hath an innumerable guard to whom he hath given in charge to travellfbr our fafetie, and that fb long as wee bee compafled with the garifon and flipport of them, whatfoever danger betideth, we bee without all reach of hurt. 1 grant wee doe amiife that after this fimple promife ofthe protection of God alone, wee ftill looke about from whence other help mav come unto us. But for as much as it pleafeth the Lord of his in- finite clemencie andgentleneflet helpe this our faul there is noreafon why we fhould neglect, his fo great faenefic. An example thereof wee have in the fervant of Eliz,etu. which when hee faw the hill befieged with the Army ofthe ftrw^ and tha t there was no way open to efeape,was ftricken downe with feare, as if his mafter and he were then utterly deftroyed. Then Eliz,eM prayed God to open his fervants eyes, and by and by he law the hill fumifhed with horfes and fiery chariots, that is, with a multitude of An- gels to keepe him and the Prophet fafe. Encouraged with this viiion he gathered up his heart, againe, and was ablewithadreadleffemir.de to looke downe upon his ene- mies, with fight ofwhom he was before in a manner driven out of his wit. 1 2 Wherefore whatfoever is (aid of the minifterie of Angels, let us apply it to this end, that overcomming all diftruft, our hope may be the more ftrongly ftablifhed in God. For thefe fuccours are therefore provided us of God,that we fhould not be made afraid with multitude of enemies, as though they could prevaile againft his helpe, but fhould flie unto that faying of EIiz,e «*,that there be moe on our fide than be againft us. How much then is it againft order of feafon, chat we fhould bee led away from God by Angels, which are ordained for this purpofe, to teftifie that his helpe is moreprefent a- mongus 1 But they doe leade us away indeed, if they doe not (freight lead us as it were by the hand to him, that wee may have eie unto, call upon, and publifti him for oar onely helper : if we conlider not them to bee as his hands that move themfelves to no worke but by his direction : if they doe noc hold us faft in the one Mediator Chrift, fo that we may hang wholly ofhimdeane al upon him,be carried to him and reftin him. For that which is deferibed : n the vifion oilactb, ought to fticke and be fattened in our minds, howAngelsdefeend downe to the earth unto men, and from men doegoeup to heaven bya ladder, whereupon ftandeth the Lord of hoftes. Whereby is meant,that by the onely interceflion of Chrift it commeth to pafie, thatthe minifteries of the An- gels doe come unto us, as he himfelfe affirmeth, faying : Hereafter ye fhall fee the hea- vens open and the Angels defcending to the fbnne of man, lohn 1. 51. Therefore the fervant of Abraham being committed to thecuftody ofthe Angell, doth not therefore call Ch a p. 14. ThcFirjtBooke. call »pon the Angell to helpe him, but holpen with that commendation, hepraycth to the Lord, and befeecheth him to (hew his mercy to Abraham. For as Goddoth not therefore make them minifters of his power and goodnes, to the intent to part his glo- ry with them: fbdoth he not therefore promife us his heJpe in their miniftration, that wc (honld divide our confidence betweene him and mem. Let us therefore forfiketh.it FUt oniuH philo(bphy,to (eeke the way to God by Angcls,and to honour them for this purpo(e,that they may makeGod more gentle unto us, which (tiperftitiousand curious men have from the beginning gore about, and to this day doe continue to bring into our religion. 15 As forfachthings as the Scripture teacheth concerning devils, they tend in a manner all to this end, that we may becarefull to beware aforehand of their awaits and preparations, andrurnifh our (elves with (uch weapons asareftrong and (Tire enough to drive away even theftrongeft enemies. For whereas Satan is called the god and prince of the world, whereas heis named the (trong armed man, the fpirit that hath power ofthc aire, and a roaring Lion : the(ede(criptions fervetonootherpurpo(e,but to make us more wary a.-.d watchfull, andreadier :o enter into battell with him. Which is alfb fbmetime (et out in exprefle words. For Peter after hee had (aid, that thedevill goeth about like a roaring Lion, feeking ivhom hee may devour, by and by addeththis exhortation, that we ftrongly refill him by faith. And Paul after he had given warning that we wraftlenot with fiefh and bloud, but with the princes of the aire,the powers of darknefle, and fpirituall wickednefles, by and by biddeth us put oh inch armouras may (ervefor (o great and dangerous a battell. Wherefore Jet us alfb apply all co this end, thatbeing warned how there doth continually approach upon us an eaetnie, yea,an e- nemy that is in courage mod hardy, in ftrength molt mighty, in pollicy moftfubtle, in diligence and celerity unweariable, with all (brtsof engines plenteoully furnifhed, in skill ofwarremoft ready, we (infer not our fclves by (loth and coward'de to bee furpri- ftd, but on the other fide with bold and hardy minds (et our foot to refill him (ar.dbe- caufe this warre is onely ended by death ) encourage our (elves to continue. But speci- ally knowing onr owne weakneffe andun«kilfulli,e(Te. let us call upon the helpe ofGod andenterprile ncthing but upontruft of him, for as much as it is in him onely to give us policy, ftrcngth, courage, and armour. 14 Andthatwefhouldbethe more ftirredupandenforcedfbtodoe, the Scripture warneth us, that there are not one or two or a few enemies, but great armies that make warre with us. For it is faid, tint Mary Magdalen was delivered from (even devils wherewith (he was poflefTed. And Chrift faith, that it is the ordinary cuirome, that if after a devill be once caft out, a man maketheplaceopenagaine, he lui.n'eth leven (pi- nts worfe than himfelfe, and returneth into his pofle.lion, finding it empty. Yeaitis (aid that a whole legion befieged one man. Hereby therefore we a re taught, that wee muft right with an infinite multitude of enemies, leaftdefpifing thefewncfle ofchem, we lhonldbe more flacke to enter in l\utelI,or ihinkingrhat we have forre refpice in the meane time granted, we (hould give our (elves toidleneflc. Whereas many times Saran or thedevill is named in the lingular number, thereby is meant that power of wicked- nefle whichftandeth againft thekingdome of Juftice. For asthe Church andthefel- lowfhipofSaints have Chriiho their head, lb thefattion of the wicked is painted out unto rs with their prince, that hath thecheife authority among them. After which manner this is fpoken,Goe ye curfedinro eternall fire that is prepared for the Je\ il! and his Angels. 15 Here alfb this oughttoftirreus up to aperpetuall warre with thedevill, for that he is every wherecailed the enemie of God and of us. For if we hue regard of Gods glory,as ic is meet 'we (houId,then ought we with all our force to led ojr (elves a?ainfthim, that goethaboutto extinguifh it. If wee beaflettionedtorcaintaine the kingdome of Chrift as weought,then muft weneeds have an unappealable warre with him that confoireth the ruine thereof. Againe, ifanycareof our ownefaftty doe touch us, then ought wee to have neither peace nor truce with him that continually lieth in wait for thedeitruftion of it. Such a one is hedefcribed in the third Chapterof Geneli^ ■ ■ where he lcadeth him away from the obedience that he dido we to God, that hee both robbeth 69 Plato in Epy- nonide& Ciatilj. That which lb'. Scripture huh ctmrmngde- vils,istomal(tui naub^iU, h»l ti difcturage m. The reafor. why fbmetime many dcvils,&fome- timeioitelyomi) mentioned. Mar. \6. 9, Mar 1 14V Luk.8. ;o. Mat ay. 4 1. rhe mricc of Satan being fabis'uis, rre ■»H(ila.stti- ipfee/M warre with him, TO Mat.ij.a8. IehnS. 44* Satan belngat xht procreated good,'batbfxvat- vedoutofhu litnd by falling voluvtarilyjrem Gsd. I0I1118.44. Of the knowledge of God the Creator. Ch a p.14. 2P«t. 2.> ludei.6. 1 Tim. J. 20. That Satan Stub- bornly rejifietb Odditis by 'Cods iwnefuffcrancc : iul the xvitlof Goid'fpofethtl:e effects tvb'icb come pom Sa- tanyand wneib ihtm to good. [ob.i.'.&s. 1. 1 King 21.10. 1 b3m.11S.14. & 18. 10. Plal.:4. iThcfl',1.9. robfeeth God of his-due honour, and thro weth man himfelfe headlong into deftruftion. Such a one alibis hee fee forth in the Evangelifts, where he is called an enemie, and is (aid to (catter tares, to corrupt thefeed of eternall life. Infumme, that which Chrift teftifiethofhim, that fromthe beginning he wasamurtherer,andaliar, we find by ex- perience in all his doings. Forhe'eaflaileth the truth of God with lies, obfeureth the light with darkneue, entangleth the minds of men with errors, raifeth np hatreds, kindleth contentions and ftrifes, doth all things to this end to overthrow the kingdome of God, anddrownemen with himfelfe in eternall deftruttion. Whereby appeareth, that he is of nature froward, fpitefull, and malicious. For needs muft there be great fro- wardnefle in that wit, that is made to affaile the glory of God and ialvation of men.And that doth Iohn fpeake of in his Epiftle, when he writeth, that he finneth from the begin- ning. For he meaneth that hee is the author, captaine, and principall workeman of all malice and wickednefle. 16 Butforafmuch asthedevillwas created by God, let us remember thatthis ma- lice which we afllgne in this nature,is not by creation, but by depravation. For whatso- ever damnable thing he hath, he hath gotten to himfelfe by his owne revolting and fall. Which the fcripture therefore giveth us Warning of, leaft thinking that hee came out fuch a one from God, weefhould afcribethat to God himfelfe which is fartheft from him. For this reafon doth Chrift fay that Satan fpeaketh of his owne when he fpeaketh lies, and addeth a caufe why, for that he flood not ftill in the truth.Now when hee faith that he flood not ftill in the truth, hefheweth that once he had beetle in the truth. And when he maketh him the father of lying, he taketh this from him, thatheecan not lay that fault to God whereof hee himfelfe ft caufe to himfelfe. Although thefe things bee but fhortly and not very plainely ipoken, yet this is enough for this purpofe,to deliver the majeftyof Godfromallflander.Andwhat maketh it matter to us, to know more or to any other purpofe concerning devils r Many perhaps doe grudge, that the Scripture doth not orderly anddiftinftly in many places fet forth that fall and the caufe, manner, time, and fafhion thereof. But becaufe thefe things doe nothing pertaine tons, it was better, ifnot to be fuppreffed wholly, yet to be but lightly touched, and that partly be- caufe it was not befeeming for the holy Ghoft to feed curiofity with vaine hiflories with- out any fruit: and we fee that it was the Lords purpofe to put nothing in his holy oracles butthat which we fhouldlearue to edification. Therefore, leaft wee our felvesfhould tarry long up jn things fuperfluous, let us bee content fhortly to know thus much con- cerning thenatureofdevils,thatatthefirftcreationthey were the Angels of God :but byfwarvingoutofkinde, they both deftroyed themfelves, andare become irtftruments of deftrucYion toothers. Thus much, becaufe it was profitable to be knowne, is plainly taught in Peter md 7*.~ Mstt.1y.4t, Iudc.1,9. Of the knowledge of Godthe Creator. Chap. 14. The cmfidirt' 'titit of things 'which God bath created is fruitful!. which they are gone otn of kinde, are properly difcerned to be his children. 19 As wee have before confuted that trifling Philofbphy concerning the holy An- gels, which reacheth,rbat they are nothing elSe but good inspirations or morions, which Godftirreth upin the minds of men : So in this place muft we confute them that fondly fay, that devilsarenothing elSe but'evll affections and perturbations of die mind,th;it are thruft into us by our flefh.That may we fliortly doe, becaufe there be many teft'imonies of Scripture, and thofeplaine enough upon this point. F'.rft, where the uncleane Spi- rits are called Angels, Apoftataes, which have Swarved out of kinde from their be- ginning, the very names doe Sufficiently exprefle, that they are not motions or affecti- ons of minds, but rather indeed as they bee called minds, or Spirits endued with fenfe and undetftanding. LikewiSe, whereas both Chrifrand John doe compare the children of God with the chiMrenofthe Devill: were it not an unfit companion, if the name of the Devill Signified nothing elfe but evUl inspirations > And John addeth Somewhat more plainely, that the Devill finneth from the beginning. LikewiSe, when Indc brin- ethin.^V/we/the Archangell fighting with the Devill, doubtlefle he Settethagainft the good Angell,an evill and rebellious Angell. Wherewith agreeth that which is read in the hiStory of lob, that Satan appeared with the holy Angels before God But moft plaine of all are thofe places that make mention of the puniShment which they begin to feele by the judgement of God, and Specially (hall feele at the reSurrection.Sonne of David, why artthou comebeforethe time to torment us > Againe, Goeyecurfed into eternall fire that is prepared for the Devill and his Angels. Againe, If he (pared not his owne Angels that hadfinned: bntcaft them downe,into hell, and delivered them into chainesofdarkenefleto be kept unto damnation, &c. Howfond Should thefe fpeeches be, that the Devils are ordained to eternall judgement, that fire is prepared for them that they are now alreadie tormented and vexed, by the glory of Chrift : if there were no devils at all > But becaufe the matter needeth no 'difputation among them that be- Ieeve the word of the Lord, and little good is done with testimonies of Scripture among '' thofe vaine Students of fpeculation, whom nothing pleafeth butthat which is new : I (iippoSel have performed that which I purpoSed, that is, that the godly m'mds Should be furniShed againft fuch fond errours, wherewith unquiet men doe trouble both them- felves and other that be more Simple. Bnt it was good to touch this, left any entangled with that errour, while they thinke they have none to Stand againftthem, Should wax more Slow and unprovided to refift. 26 InthemeanetimeletitnotbeweariSbmeuntous, inthisSbbeautifuIIaftage to take godly delight of the manifefl and ordinary workes of God. For, as I have elfe- where already Said, though this be not the chiefe, yet is it in order the firSt do&rine of Faith,to remember,that what way Soever we turne our eies,all that we fee are the works of God, and with godly consideration to weigh for what end God did make them. The r- fore that we may conceive by faith (b much as behooveth us to know of God, it is good firft of all to learne the hiftory of the creation of the world, how k is Shortly rehearfed by Adofes, and afterward more largely fet out by holy men, Specially by Bafik and Ambrofe. Out of it wee (hall learne that God by thepower of his word and Spirit crea- ted heaven and earth of nothing, and thereof brought forth all living creatures, and things without life, with marvellous order diSpoSed the innumerable variety of things, to every th ing he gave the proper nature, affigned their offices, appointed their places andabidings, and where all things are Sub jeft to corruption, yet hath he fo provided, that of all forts Some Shall be preserved to the laftday, and therefore Some he cherifheth by Secret raeanes, and powret n now and then, as it were a new livelincfleinto them,and to Some hee hath given the power to increafe by generation, that in their dying, that whole kinde Should not die together. So hath heemarvelloufly garnifhed the heaven and the earth, with So absolutely perfeft plenty, variety, and beauty of all things as poflibly might bee, as it were a large and gorgeous houfe furniShed andftoredwitha- bundance of moft finely chofen Stufte: lad of all how in framing Man, and adorning him with So goodly beauty, and with fo many and fo great gifts, he hath (hewed in him the moft excellent example of all his works. But becaufe it is not my purpofe at this pre- sent to fet forth at large 'the creation of the world, let it Suffice to have once againe touched Chap. i4« The Firfl Booke-,. touched tfeefe few tirings-by the way.For it is better,as I havealready warned the rea- 1 ders, to fetch a fuller underttanding of this matter out of Mofes, andother, that have | faithfully and diligently conveyed the hiftory of the world by writing to perpetuall j memory. 21. It is to no purpofe to makemuchadoeindifputing, to what end the confede- ration of the works of God ought to tend, or to what marke it ought to be applyed : for as much in other places already a great pre of this queftion is declared , fb much as belongeth to our prcfent purpofe may in few words be ended. Truly, if wee were minded to fit out as it is worthy, how ineftimable wifdome, power, juftice, and goodnefle of God appeared) in the framing of the world, no eloquence, nogaraifh- ment offpeech could fufheethe largenefle of fb great a matter. And no doubt it is Gods pleafure that wee fhould be continually occupied info holy a meditation, that while we b Jiold in his creatures as in looking glafles the infinite riches of his wi£ dome, juftice,bountie and power, wc fhonld not run over them, as it were with a flying eye, or with a vaine wandringlooke, as I may lb call it, but that We mould with conii- deration reft lung upon them, caft them up and downe earneftly and faithfully in our minds, and oft: repeat them with remembrance. But becaufe wee are now bufied in thatkinde that pertaineth to order of reaching, it is meet that we omit thofe things that require long declamations. Therefore to be fnort, let the readers know that then they are conceived by faith, what thismeaneth, that God is the Creator of heaven and earth, if they firft follow this nniverfall rule, that they pafie noc over with not confide- dering or forgetfulnefle of thofe vcrtues, that God pre/en teth to bee feene in his crea- tures, then, that they fo learne to apply themlelves, that they may therewith bee throughly moved in their hearts. The firft of thofe we doe, when we'eonfider how ex- cellent a workmans workcit w.i°, to place and aptly fet info well difpofed order the multitude of the ftars that is in heaven, that nothing can bedeviled more beautiful! to behold : tofet andfaften fbme of them L: their Handings, fo that they cannot move, and to othcrfome, to grant a free cour/e, but ib that in moving they wander not be- yond their appointed lpace, fb to temper the motion of them all, that it may divide in mcafure the dayes and nights, moneths, yeares, and feafbns of the yeare, and to bring this inequality of dayes which wee daily fee, tofiicha tempered order that it hath no confulion. Likewife when we marke his power in fuftaining fb great a body, in gover- ning of the fbfwift whirling about of the engine of heaven, and fuch like. For thefe fewcxamples doe fufEciectly declare, what it is to record the power of God in the creation of the world. For elfe, if I mould era veil as I fiid, to exprefie it all in words, I fhould never make an end, for as much as there are fb many miracles of the power of God, fb many tokensof his goodnefle, fo many examples of his wiftfome, as there be formes of things in the world, yea, as there be things either great or fmall. 22. Now remaineththe other part which commeth neerer ta faith, that while we confider that God hath ordained all things for our guard and iafety, and therewithal! docfeele his power and grace in our felves, and in fb great good things that hee hath beftoweduponus : we may thereby ftirre upour felves tothetruft, invocation, praife andlove of him. Now, as I have before faid, God himfelfe hath fhewed in the very or- der of creation, that for mans fake he created all things. For it is not without caufe that he divided the making of the world into fix dayes,whereas it had beene as eafiefor him in one moment to have in all points accomplished his whole Worke, as it was by fuch proceeding from peece to peece to come to the end of it. Butthen it plea fed him to fhew his providence and fatherly carefulneffetowardus, that before he made man he prepared allthatheforefawfhould be profitable for him, and fit for his prcfervation. H nv great unthankfulnefle now Ihould it be to doubt, whether this good Father doe care for us,\vhom we fee to have bin carefull foe us ere that we were borne ? How wic- ked wereit to tremble fordiftruft left his goodnefle would at anytime leave us deftitute inneceifity, which we fee was difplayed for us being not yet borne, with great abun- dance of all good things ? Befide that we heare by Mofes that by his liberality all that ever is in the world is made fubjeft to us. Sure it is that he did it not to mocke us with an empty name of gift. Therefore we fhall neuer lacke anything, ib farreas it fhall be ^ H available 7i 7 bt firft thing ib.tw are 10 wtigbMen- tivety wbeny/e beheld heaven and earth is, what vtrlHti of dd litre are prtftnttdiete {teat in crea- tures. Tke fruit of our cemfidiring the treatures oj Cad »,u(lbeibcfce- Intgof bis good- nrjj'ciirvardour plies and our growing thertbj in faith, hope, andgtdlinefft. Gea.i.t*. &I.2I. 74 JH&tsfirfi ex- cellency detb flop their moutbcs which bhmc Gedwiibmcn: evils, aid hit bang made (8 excellent mt of the earth, ditlybo'.hbuinbh bim and com- mend bu m{cr. Of the kncwUdge of God the Creator. Chap.m Thefoidc of man mavjwjiespro- vtdtobc afpiri- tuaU^ndiwmor- t*U[id)fiante. Eccle. ii.7. Lake z;-4& Aa.7.J* available for our prefervation.Finally to make an end, fo oft as wee name God die crea- tor of heaven and earth let this come in our mindes withall, that the difpofition of all things which he hath created, is in his hand and power, and that wee are his children whom he hath taken into his owne chargeand keeping to fofter and bring up : that we may looke for all good things at his hand, and affuredly, that he will never fuffer us to lacke things needfull for our fafetie,to the end our hope fhould hangupon none other r that whatsoever wc defire,our prayers may bee directed to him : of what thing fbever we receive profit, we may acknowledge it to be his benefit,and confefle it with than kf- giving : that being allured with fo great fweemeflfe of his goodnefie and liberality,wee may ftudie to love and honour him with all our heart. TheFifteenth Chapter. What a one manrvas created: wherein there is intreated of the powers of thefoule, of the image of God, of freewill, and of the fir ft integrity of nature. NOwrcuft we fpeake of the creation of man, not onelybecaufeheis among all the works of God the moft noble and moft excellent example of his juftice, wifoorae and goodnefle: but alio becaufe as we have (aid in the beginning, we cannot plainly and perfeftly know God,unlefle we have wichall a mutuall knowledge of our (elves. Al- though the fame knowledge be of two forts, the one to know what we were created at the firft beginning,the other to know what our eftate began to be after the fall of Adwt (for it were bnt to (mall profit for us to know our crearion,unIene we did alfo in this la- mentable fall knowwhatis the corruption and deformicie of our nature :)yet at this time we will be content with defcription of our nature when it was pure. And before" we defeend to this miferable eftate whereuntomanisnowinthraldome, it is good to learne what a one he was created at. the beginning. For we muft take heed that in pre- rifely declaring onely the naturall evils ofman, we feeme not to impute them to the au- thor of nature. Forungodlinefle thitiketh her felfeto have fofheient defenfe in this co- lour, if it may lay for her felfe that whatfoever fault (he hath, the fame did after a cer- taine manner proceed from God, and fticketh not if (heebeaccufed, to quarrell with God, and to lay the fault upon him whereof (hee is worthily accufed. And they that would feeme to fpeake (bmewhat more reverently of the majeftieof God, yet doe wil- lingliefeeke to excufe their owne wkkednefie, by nature, not confiderina; that there- in,though not openly they blame God alfo, to whofe reproch it fhould fall if it were proved that there is any fault in nature.Sith then wee fee that our fkfh gapeth for all the waies to efcape, whereby (he thinketh the blame of her owne evils may any way be put off from her, we muft diligently travell to meete with this mifehiefe. Therefore we muft fo handle thecalamitie of mankindethat we cut off all excufe, and deliver the juftice of God from all accufation. Afterward in place convenient wefhall foe how farre men be now from that purenefle that was given to Adam. And firft we muft remember, that in this that man was taken out ofearth and clay, a bridle was put upon his pride, for there is no greater abfurditie, then for themtogIorieintheirexcellencie,thatdoe not onely dwell in a cottage of clay, but alfo are themfelues in part but earth and afhes, But forafmuch as God did not onely vouch fafe to give life unto an earthen veflell, but alfoitwashispleafure that it fhould be the dwelling houfeofanimmortall Spirit, A. dam might juftly gloriein fo great liberality of his maker. 2„ Now it is not to be' doubted that man confifteth of foule and body, and by the r.ameoffoulelmeaneanimmortalleflence.andyet created, which. is the nobler part of him. Sometime it is called the Spirit. Albeit when thefe two names Soule and Spirit are joyned together, they differ one from the other in fignification,yec when Spirit is (et by it felfe it meaneth as much as Soule. As, when Salomon (peaking of death, faith that then the Spirit returneth to him that gaveit. And Chrift commending his Spirit to his Father, and Stephen hisfpirit to Chrift, doe both meane none orher thing, but that when the Soule isdelivered from the prifon of the flefh, God is the perpetual! keeperof it. As for them that imagine that the Soule is therefore called a Spirit, be- caufe Ch a p. 15. The Firji Booh. caufcit is a breach 01 a power by God infpired or povvred into bodies which yet harfi noefJence,b >ththe chins ic felfe, and all chc Scripcure fheweth,thac rheydoe too grofly erre. True UJJ, that while men; ire fafrnedcoche earth more than they oughc to be,they wax dull, yea, bec.uiil they are eftranged from the Father of light?, they are blinded With darknefie, fothattheydoe not thinke upon this, that they (hall remuine alive af- terdeath. And yet is not chat lightfb quenched in darknefle, but that they be touched wich fbme feeling of immortality. Surely the confeience which decerning betweene good and evill, anfwerech the judgement of God, is an undoubted fighe of an immortall fpirit. For how could a motion withouc eflence attaine to come to the judgement feat of God, and throw it felfe into feare by rinding her owne guilcinefle ? For the body is not moved with feare of a fpiricuall paine, but that fallech onely upon the Soule. Whereby it followech, that the Soule hath an eflence. Moreover the very knowledge of God doth prove that the fbules which a'cend up above the world are immortall: for a vanifhing livulinefle were not able to attaine to the fountaine of life. Finally,for as much as (b many excellent gifts wherewich mansminde is endued,doe cry out that there is fome divine thing eneraven in ic, thereare even lb many reitimonies of an immortall eflence. For that fenfe which is in bruit beaffs, goeth not out of the body, or at lealf ex- tendeth no further than to things prefentlyfet before it. But the nimblencfleofchem'mde of man which vieweth the heaven and earth, and fecrets of nature, and comprehending all ages in underlbnding and memory, digefteth everything in order, and gatheretfi things to come by things pall, doth plainly Ihew, that there lieth hidden in manacer- taine thing feverall from the body. We conceive by underitanding the i.nvifibleGod and Angels, which the body cannot doe. We know things chat berigh^juftjandhoneft, which are hidden from thebodily fenfcs.Therefore it mule needs be that the fpirit is the feat of thisunderllandinsr. Yea, and our fleepe it felfe, which aftom'eth a man, and fee- meth to takelife away from him, isaplaine witnesof immortality,for as much as ic doch noc onely minilter unto ns thoughts of thofe tilings that never were done, but alfb fore- knowing of things for time to come. I touch theft things (horrly winch even prophane writersdoc excellently fee out with more gorgious garnishment of words:but with the godly readers a fimple putting in mindeofthemihall be flifficient.Noxvifthe Soule were liotaccrcaine thing by ic felfe feverall from thebody,the Scripture would notteach chat we dwell in bodes of clay, that by death we remove out of the tabernacle of the flefh, that wedoe put of that which is corruptible, finally at the laftday we mayrcceivere- ward every man as hee hath behaved himfelfe in his body. For thefe places and other that we doc each where commonly lightupon, doe noc onely manifeifly diftinguiih the fbule from the body.; but alio in giving to the fbule the name of Man, doe (hew that it is the principal] parr. Now whereas P.-.:d doth exhort the faithful! to clean (e tberrifelves from all defiling of the flefh and the Spirit, hee makech two pares of man whereinabi- deth the filchinefle of ftnne. And Peter where heccalleth Chrilt rhefhepherd andBi- fhop of fouks, mould have fpoken fondly if there were no (bules about whom he might execute that office. Neither would that conveniently fcand together which hefaichof c he eternal] falvation of (ouleSjand where he biddeth to cleanfe our ibules,and where he faith, thatevilldefiresdoe fight againfhhe fbule, and where the Author of the Epiftle to tic Hebrews Cuih^lut the Paltorsdo watch that they may yeeld account for our (utiles, lolefle ic were true that (bules had a proper eflence. To the fame purpofeferveth it that /\a-/calleth God for wimefle to his owne fbule, becaufe it couldnot be called in judge-* ment before God unlcfie it were fubjcci- to punilhment. And this isalfj mote plainl v ex- prefledin the words of Chrilcs,when hebiddeth ns tofeare him, which after that he hath killed the body, cm throw the fbule into hell fire. Now where the Author of the EpiiHe to the #*/•«»« doth diftinguifh the fathers of ourflefh from God, which is the onely Father of fpirits, hee would nototherwifi more plainly affirme the eflence of fbules. Moreover, it the (bules remained not alive being deliveredtrom the prilbns oftheir bo- dies, Chrift fliould very fondly have brought inthefbuleof Lazarus joying inthebo- fbmc ofVf/r-itaw.and againe,the fbule of the rich man fubjeft to horribletorments.The fame thing doth Taut confirme, when hee teacheththat wee wander abroad from God, Co long as we dwell in the flefh, and that wee enjoy his pretence being out of the flefh. H 2 Buc 1 Cor.7.l. 1 Pct.:.ij. I Pcr.1.9. I Petit.;. Hcb.13.l1S. Mar.10.18. Luk.n.f. Heb.11.9. Lulf.I*.2». 1 Cor. j. 7* Aa»j,s. Man nvM crea- tedlike toGod, notin the f opti- on of his body, nor btcaufe be was framed at the firfl accor- ding to the fhape wUcbikefonne of Gad Should afterwards take uponbim: nor becaufe he vm like unto Clrtfl, who u proper If Gods Image, but for that in bit fir (I integrity I berefem bled I the excellence [ of bis creator. Gen. i. » 7. Gcn.i.itf. Of the knowledge of God the (jeator. C h a p. 1 5 But, becaufe I will not be long in a matter that is not obfcure, I wi 11 adde onely this out of Luke, that it is reckoned among the errours of the Sadduces, that they did not be- leeve that there were any Spirits and Angels. 3. Alfb aftrong proofe hereof may bee gathered of this, where it is (aid, that man is create like to the Image of God. For although the glory of God doe appeare in the cutwafd fhape of man, yet is it no doubt that the proper feat of the Image of God, is in the Sonle. I doe not deny that as concerning our outward fhape, in as much as the fame doth diftinguifli and fever us from bruit beafts, we doe alio therein more neerely approach to God than they : neither will I much {land againft them which thinke that this is to be accounted of the Imageof God, that where all other living creatures doe grovelingxvife behold the ground, to man is given an upright face, and he is com- manded to looke upon the heaven, and to advance his countenance towards the ftarres : fo that this remainc certaine, that the Image of God which appeareth or fhineth in thefe outward fignes, is fpirituall. For O [lander (whom his writings declare to have beene in fickle imaginations fondly witty) referring the Image of God without diffe- rence, as well to the body as to the fbule, mingleth heaven and earth together. For he faith, that the Father, the Sonne, and the Holy Ghoft did fettle their image in man, be- caufe though Adam had flood without falling, yet fhould Chrift have become man. And fb by their opinion the body that was appointed for Chrift, was but an example or figure of that bodily fhape which then was formed. But wherefhall hee finde that Chrift is the image of the Spirit > I grant indeed that in the perfbn of the Mediator fhineth the glory of the whole God-head. But how fhall the eternal] word be called the image of the Spirit whom he goeth before in order ? Finally, it overthroweth the di- ftin&ion betweene the Sonne and the Holy Ghoft, if hee doe here call him his image. Moreover I would faine learne of him how Chrift doth refemble the Holy Ghoft in the flefh that hee tooke upon him, and by what markesand features hee doth expreflethe likenefleofhim. And whereas this faying : Let us make man after our image, dothal- fb belong to the perfbn of the Sonne, it followeth, that hemuftbetheimageofhim- felfe, which is againftall reafbn. Befidethat, if OJtaxders inventions be beleeved,man was fafhioned onely after the figure and patcerne of Chrift in that he was man, and fo that forme out of which Adam was taken, was Chrift, in that that he was to be clothed with flefh, whereas the Scripture in a far other meaning teacheth, that he was create in the image of God. But their fubtill invention is more colourable which doe thus ex- pound it, that Adam was create in the image of God, becaufe he was fafhioned like unto Chrift, which is the onely image of God. But that expofition alfb is not found. Alfb fome Interpreters make a great difputation aboutltruge and Likenefle, while they feeke a difference betweene thofe two words, where is no difference at all, faying, that this word Likenefle is added to expound the other. Firft, we know that among the He- brews fuch repetitions are common,wherein they exprefle one thing twice : and in the thing it felfe, there is no donbt, but that man is therefore called the image of God, be- caufe he is like to God. Whereby appeareth that they are to be laughed at, which doe fubtilly argue about the words, whether they point Zelem, that" is to fay, Image in the fubftance of the fbule, or Demttth, that is to fay, Likenefle in the qualities, or what other thing foever it bee that they teach. For whereas God determined to create man after his owneirmge, this being fbmewhat darkly fpoken, hee doth as by way of ex- plication repeatit in this faying, After hisLikenefle, as if he would havefaid, that hee wouldmake man, in whom hee would repreient himfelfe as an Image, becaufe of the markes of Likenefle graven in him. And therefore LMefcs a little after reciting the fame thing, doth repeat the Image of God twice, leaving out the name of Likenefle. And it is a trifling objeftion that O^Wrr maketh, that not a part of man, or the fbule onely with the gifts thereof, is called the Image of God, but the whole tAdxm which had his name given him of the earth, from whence he was taken. Trifling, I fay, will all rea- ders that have their found wit judc;e this objeftion. For where whole man is called mortall, yet is not the fbule thereby made fiibieft to mornlfty. Againe, where hee is called alivingcreatureendued with reafon, it is not thereby meant,*thac the body hath reafbn and underftanding. Although therefore the fouls is not the whole man, yet is it CHAP. 15, The Fir ft Booke. it not inconvenient, that man in refpeftof the fbulebecalled the image of God, albeit I hold (till that principle which I have before ltablifhed, that the image of God exten- dethtjtbe whole excellencie, whereby the nature of man hath preeminence among all kinde of living creatures. Therefore in that word is noted the integrity that man had when he was endued with right understanding, when he had his affettion framed ac- cording to reafon, and all his fenfes governed in right order, and when in excellent gifts he did truly refemble the excellencie of his Creator. And though the principall feat of the image of God were in the mindeandheart,orin thefbule and the powers thereof,yet was there no part of man, not lu much as the body, wherein did not fome (parks thereof appeare. Certaine it is that alio in all the parts of the world,therc doe (hine fome refem- blanceof the glory of God : whereby we may gather that where it is feid5that his image is in man, there is in (b faying a certaine fecret comparifon, that advanceih man above all other creatures, and doth as it were (euer him from the common (brt. Neither is it to be de lied, that the Angels were create after the likeneffeof God,(ith(asChri(thin>(elfe tettilieth ") our chiefe perfection (hall be to become like unto them. But not without caufedotri Mofesby that peculiar title fee forth the grace of God toward us, (pecially, where he compareth onely vifible creatures with man. 4. But yet it fecmeth that there is not given a full definition of the image of God, unlefle it plainlier appeare in what qualities man excelleth : and whereby he ought to be counted a glafle, refembling the glory of God. But that can be by no other thing bet- ter knowne, than by the repairing of mans corrupted nature. Firft itisdoubtlefie, that when Adam fell from his eitate, he was by that departureeitranged from God. Where- fore although we grant that the image of God wasnot altogether defaced and blotted out in him, yet was it fb corrupted, that all chat remaineth is but ugly deformity.There- fore the beginning of recovery of lafecy for us, is in that reltoring which we obtaine by Chrilt, who is alio for the fame caufc called thefecond Ad*r*>, becaufe he reitored us unto true and perfeft integrate. For although where *W/doth in comparifon fee the quickning fpirk that Chrift gi vech to the faithfull,again(t the living feule wherein^^w was created, he fetccth forth the more abundant meafure of gnce in die regeneration : yet doth he not take away this other principall point, that this is the end of our regene- ration, that Chrilt fhould newfafhion us to the image of God. Therefore in another place he teacheth, that the new man is renued according to the image of him that crea- ted him. Wherewith agreeth this faying : Put on the new man which is created accor- dingtoGod. Now it is to Lefeene what Paul doth principally comprehend underthis renuing. Firfr, he (peaketh of knowledge, andafter of pure righteouihefieandholineife. Whereby we gather that the image of God wasSritof all to be feene in the light of the minde, in the uprightneffe of the heart, and fbundnefle of all the parts. For although I grant that this is a figurative phrafe of (pecch to fet the part for the whole : yet cannot this principle be overthrown, that that thing which is the chiefe in the renuing of the image of God, was alio the principall in the creation of him. And for the fame purpofe makechitthat in another place he teacheth, that we beholding the glory of God with open face, are transformed into the fame image. Now doe wee fee how Chrilt is the moit perfect, image of God, according to the which wee being fafhioned are fbrefto- rcd, that in true godlinefle, righteoufnefle, purenefle andunderitanding, we beare the image of God. Which principle being eftablifhed, O [under s imagination of the Ihape of our body doth eafily vanilh away of it fclfe. Whereas the man alone is in PattUiWed. the image and glory of God, and the woman is excluded from that degree of honour, it appearethbythereltofthetext, that thefameisto be applied onely to civill order of policie. But that under the name of image, whereof we fpeake, is comprehended all that beiongeth to the lpirjtuall and eternall life, I thinkeit be already fufficiently pro- ved. And the fame thing doth /<>/.>» confirme in other words :faying,thac the light which was fromthe beginning in the eternall word of God was the light of men. For where hispurpole was to praife the lingular grace of God, whereby man excelleth all living creatures, to fever him from the common fort, becaufe hee hath actainedno common life, but joyned with the light of undemanding, he therewithall fheweth how he was made after the image of God. Therefore fith the image of God is the uncorrupced H 3 excellencie 77 Mat.zz jo. TteexctSeucii therein man rclimblcdGcd, 'oif'Htibin kvore'edgcand holin^Jfc, net in the number tf ibcfjcutties of W» rr.ir.de, nor m thepiwer rrbidj God gave bimoveroibtr c>catures. 1 Cor.1y.14. Col 3.10. Eph.424. tCor.j.iS. iCc'r.ii.7, John 1.4. 73 Of the knowledge of God the Creator. Ch A P. if Lib. dc Tri,io. DcCivDei.ii. dianvtasnol made in the lilic?tel}e of God, bceufebis foule was a portion of the God header becaufe the effen- titli j»flice of God was fomed into him. Gcns.7. Ad. 1 7.18. »Cor.3.i8. The dt&rintof Pbiltfophers con- cerning the na- ture and powers tf the fate. excellencieof the nature of nun, which (hined in Adam before his fall, and afterward was fbcorrupted and almoft defaced that nothing remaineth fince that mine, butdifbr- dered, mangled, and filthily (potted : yet the fame doth in ibme part appeare in the eleftj in Co much as they are regenerate,and fhall obtaine her full brightnefle in heaven. But that we may know on what parts it confitteth, it fhall be good to intreat of the powers of the fbule . For that fpeculative device of Angufime is not found, where he iaithj that the foule is a glade of the Trir.itie,becaufe that there arein it, undemanding, will, and memory. Neither is their opinion to bee approved, which fetthe image of God, in the power of dominion given unto him, as if hee refembled God onely inthis marke, that he is appointed Lord and poflefJor of all things, whereas indeed the image of God is properly to be fought within him, and not without him, and is an inward good gift of the fbule. 5 . But before I goe any further, it is needfull that I meet with the doting error of the Mattichees^ which Servetto hath attempted to bring in againe in this age. Where it is faid, that God breathed the breath of life into the face of man, they thought that the foule did convey into man the fubftance of God,as if fbme porcion of the immeasurable God were come into man. But it is eafieeven fhortly to fhew how many grofle and fouleabfurdkiesthisdevillifherrour draweth with it. For if the fbule be by derivation partoftheeflenceof God, it fhall follow that the nature ofGodisfubjeft notonelyto change and paffions, but alfb to ignorance, evilllufts, weakneffe, and all kinds ofvices. Nothing is more unconftant than man, becaufe contrary motions doe tofle and diverfly drowne his foule, oftentimes he is blinde by ignorance, oft he yeeldeth as vanquifhed even to (mall centations, and we know that the foule it felfe is the finke and receiver of all fikhinefle, all which things wemuft afcribe to the nature of God,if we grant that the (buleis of the eflenceofGod,or a fecret in- flowingof the God-head. Who wouldnorab- horrethis monftrous device? Truly indeed doth /'rfw/alleage out of jirut us, thai we are the off-fpringof God, but in quality and not in fubftance, inafmuch as he hath garnifhed us with godly gifts. But in the meanetime, to teare in (under che effence of the Creator, as to fay, that every man doth pofiefie a part of ic, is too much madnefle. Therefore we muft certainly hold, that the fbules although the image of God be graven in them, were no Iefle created than the Angels were. And creation is not a po wring out of one fub- ftance in another, but a beginning of effence made of nothing. And although the fpi- rit of man came from God, and in departure out of the flefh returneth to God, yet is not forthwith to be faid, that it was taken out of his fubftance. And in this point alfo Ofu»- der, while he glorieth in his illufions, hath entangled himfelfe with an ungodly errour, not acknowledging the image of God to bee in man without his eflentiall juftice, as thoughGod by the ineftimable power of his holy fpirit could not make us like unto himfelfe,unleffeChriftfhould (ubftantially power himfelfeinto us. With whatfbever co- lour many doe goe about to difguife thefe deceits,yet fhall they never fo beguile the eyes of the readers,that are in their right wits,but that they will eafily fee that thefe things fa- vour ohhe Mankht terror. And where S.Paul mratah of the reftoring of this image, it may bereadily gathered out of his words, thatman was made of like forme to God, not by in-flowing of his fubftance, but by grace and power of his fpirk.Forheukh,that in beholding the glory of Chrift,we are transformed into the fame image,as by the Spirit ofGod,whichfureIy lb worketh inus,that it makethusnotof one fubftance with God. 6. It were but folly to borrow of the Philofbphers a definition ofthe fbulc,of whom almoft none, except Plato, hath perfectly affirmed it to be an irrimortall fubllar.ee. In- deed fbme other al(b,that is the SocratiaMs,doth touch k,but fo as none doth plainly teach that to other, which himfelfe was not perfwaded. But therefore is Plate of the better judgement, becaufe he doth in the fbule confider the image of God. , Some other doe fb ; binde thepowers and vertues of the fbule to this prefent life, that being out ofthe body i they leave to it nothing. Now we have already taught by the Scripture, that it is a bo- j dilefle fubftance 2 now muftweadde that although properly itisnot comprehended in ; place, yet it is let in the body,and doth there dwell as in ahoufe,.notonely tominirter t life to all the parts ofthe body,and to make the inftruments thereof meet and ! fitly ferving , for the actions that they are appointed for, but alfb to beare the chlefe office in gover-j Chap. 15. The Firfl BooktL.,. I he life of man, and that not onely about the duties in this earthly life, but alfo to (rirre us up to the (ervice of God. Although this latter pointin this corruption is not plainly perceived, yet even in the vices themfHves there remaiue imprinted fbme lea- vings thereof. From whence commcth it but of (hame,thar men have to great cai be reported of thcm?And whence commeth (hame,but of regard of his honeftv?Where- of the beginning and the caufe is, that they undented that they are naturally borneto obferve jnftite, in which perfwafion is er.clofed the feed of relignn. Foras without aJ 1 controverde man was made to meditation of the heavenly life : fo it is certaine that the knowledge thereof was engraven in his fbule. And furely man fhould want the prin- cipal! ufe of his undcrftanding, if hefhould be ignorant of his owuefelicitie, whereof the perfeftionis, that he is joynedwith God, and therefore k is the chiefe action of the foule to afpire thereunto. And fo the more that every man ftudieth to approach unto God, the more he thereby proveth himfelfe to be endued with reafbn. Asfbr them that would have divers foules in man, that is, a feeling foule, and a reafbnable foule, although they feeme to fay fbmewhat by reafon proveablc, yet becaufe there is no ftedfift certainty in their rea(un«, we null reject them, unlefie wee lifted to ac- cumberour fclvesin things trifling and unprofitable. A great difagreement fay they, there is betweene the inftrumentall morions, and the part of the fouleendued with rea- fbn. As though reafon it felfe did not alfo diflent from itfelfe, and fbme devices of k doeftrive withotherfbme, as they were armies of enemies. But for as much as that troublefomenefleproceedethofthe corruption ofnamre,i: were amifie to gather there- by,that there are two Soules, becaufe the powers of the ^ouledoe not agree together, in fuch well framed order as they ought. But as for more fubtill deputation of the pow- ersthcmfelves, UeavethattothePhilofophcrs. Afimple definition fhall forficeusfor edification of godlinefie. I grant that the things that they teach are true, and not one- lyple.ifant hut alfo profitable to be knowne, and well gathered of them, andl forbid not foch as are defirous to learne to ftudy chepr. Firft therefore I admit that there are fivefenfes, which Plato better liked to call inftrumeuts, wherby all objef s arepow- red into Common fenfe,as into a place of receit : then folio weth Phantalie, which judg- eth tho(e things one from other thatCommon fenfe hath conceived, next is Reaforr, to which bclongcththe univerfall judgement of things : laft, thellnderftandin" minde which with earneftly bent and quiet viewing beholdeth allthofo things, that Reafon iswonttodifcour.'enpon,andconfider. And to the Uuc'erlfa -.ding minde, Reafon and Fancie, which are the three powers of the Soule, that reft in knowledge, there doe anfwer three other that doe reft in Appetite, that is to fay, V, ill, the partswhereof are to covet thofe things that the Underftandingmindea:.d Reafon doe lay before it : the power of Anger, which catcheth thofe things that Re.t'" n and Fancie doe minifter -"■to ir. The poirer of Delirin"-, which raketh hold of thele things that Fanciear.d Senfe prefenteth ir. Although ih.-.'e things be true, or at the feaft likely to be true, yet becaufel feare that theyfhall more entangle us with obfcurenelle,rhan further us,I think itbefttooverpaficthem. If any man lift otherwife to divide the powers of the foule and to tall the one the power of Appetite, which although it be without reafbn itfelfe yet doe obey Reafon, if it be by other meanedirefted, and rocall the other the power ofllnderftanding, which is by it felfc pertaker of Reafon, I am not much arable it, neither will I confute this opinion, that there aretbrce beginnings of doing : tharisto (ay, Senfe, Underftanding, and Appetite. But letus rather cluife a divffion, that is within the capacity of all men, which cannot bee had of the Philofbphers. For they when theymcanc to (peakemoft plainly, d ie divide the fouleinto Appetite and Llnder- ftanding, but either of thefe they makcoftwo forts. Underftandine,they fay, isfome- time contemplative, which beingcontented with onely knowledge, hath no moving of action, which thing Cicero thinketh to be cxprefled by this word \i»genium, wit. Some- time they fay it is practical!, which by conceiving of good orevill doth diverfly move the Will. And Appetite they doe divide into Will and Lull Will they call that, when Vpetitewhichthev eall/w«*obeyeth to Reafon ; and Luftthey call that, whenthe Appetite (baking oft die yoke of Reafbn, runneth out to intemperance. So alway they imaginereafon to be that in man, whereby man may rightly governe himfelfe. • 7. But In Thi&eto. Arift. Ethicorum Jib. i. cip.ulr. Iccra lib.tf.ca.i. Themifl.de jnima.lib.j. CJp-49- Deduplkiin- tel.de fiaib. Ib.j. 8o 1 vpq prwcipciU parts of tie fault, undcr- mil. Eth4ib.cap.ij Tbeperfeftitn iofm&nsuHdtr- (landiag and will in bit firfi creation. Of the knowledge oj God the Creator. Chap.ij 7. But we are conftrained fomewhat to fwerve from this manner or teaching, be- caufe the Philofophers which knew not the corruption of mans nature, which came for punifhment of his fall, doe wrongfully confound the two very divers dates of man. Let us therefore thus thinke of it,that there are in the foule of man two parts,which (hall ferve at this time for our prefent purpofe, that is to fay, Underftanding and Will. And let it be the office of Underftanding, todifeerne betweene obje&s, or things let before it, as each of them fhall feeme worthy to be liked or mifliked : and the office of Will, to chufe and follow that which Underftanding faith to be good, and to refufe and flie that which Underftanding (hall difallow. Let us not here be ftayed at all with the nice fub- tilties of Ariftotlc, that the minde hath of it felfe no moving, but that it is choice which movethit, which choice hecalleththe defiring Underftanding. But to the end wee be not entangled with fuperfluous queftions, let this fufficeus, that the Underftanding is as it were the guide and governour of the Soule, and that Will hath alwayes regard to the appointment of Underftanding, and abideththe judgement thereof in her dehres. According whereunto, Arifiotle himfelfe hath truly laid, that fleeing or following is in Appetite luch a like thing, as in the Underftanding minde is affirming and denying. Now how certaine the government of Underftanding is to direft the Will : that we will conlider in another place. Here wee meaneonely to fhew that there can be found no power in the Soule but that may well be faid to belong to the one of thefe two members. And in this fbrt under Underftanding wee comprehend Senfe, which other doe fodi- ftinguifh, that they fay Senfe is inclined to pleafure, for which Underftanding fol- io weth that which is good rand that lb it commeth to pane, that the Appetite of Senfe is Concupifcence and Luft, the affection of Underftanding is Will. Againe, in fteed of the name of Appetite, which they better like, Ifet the name of Will, which is more commonly ufed. 8. God therefore hath fumifhed the Soule of man with an Underftanding minde, whereby he might difcerne good from evill, and right from wrong,and having the light of reafbn going before him, might fee what is to be followed or forfaken. For which caufe the Philofophers have called this directing part the Guider. To this he hath ad- joynedWill, to which belongeth choice. With thefe noble gifts the firft ftate of man excelled, fb that he not onely had enough of reafbn, underftanding, wifdome, and judgement, for the government of this earthly life, but alio to climbe up even to God and to eternall felicity. Then to have choice added unto it, which might direct, the Appetites, and order all the inftrumentall motions, and that fb the will might be al- together agreeable to the government of reafon. In this integrity, man had free-will, whereby if he wouldhe might have attained eternall life. For here it isout of place to move queftion of the fecret predeftination of God : becaufe wee are not now about to difcufle what might have chanced or not, but what at that time was the nature oi man. Adam therefore might have ftood if he would, becaufe he fell not but by his owne will. Butbecaufe his will was pliableto eicher fide, and there was not given him conftancie to continue, therefore he fb ealily fell. Yet his choice of good and evill was free. Andnotthat onely, butalfb in his underftanding minde, andin his willwasmoft great uprightnefle, and all his inftrumentall parts orderly framed to obedience, untill by deftroying himfelfe he corrupted the good things that were in him. From hen.ee com- meth it that all the Philofophers were fo blinded, for that in a ruinethey fought for an upright building, and for ftrong joynts in an un joynted overthrow. This principle they held, that man could not be a living creature, endued with reafonjUnlefle there were in him a free choice of good and evilhand they confidered,that otherwife all the difference (hould be taken away betweene vertues and vices, unlefle man did order hteowne life by his owne advife. Thus farre had they laid well if there had beene no change in man, which change becaufe they knew not of, it is no marvell though they confound heaven and earth together. But as for thera which profelfing themfelves to be the difciplesot Chrift, doe yet feeke for free-will in man, that hath beene loftanddrowned in fpiricuall deftruftion, they going in meane betweene the Philofophers opinions and heavenly do- ctrine are plainly deceived, fbthat they touch neither heaven nor earth. But of thefe things we fhall better fpeakein place fit for them : now onelythis we have to hold in minde Chap. 16. The Firfl Booke. minde, that man at his fir ft creation was farre other than his pofterity ever fince, which takins their beginning from him being corrupted, hath from him received aninfefti- on derived to them as it were by inheritance. For then all the parts of his fbule were framedtoright order, then ftood fate the (bundnefJeofhisunderftandingminde,andhis will free to chufe the good. If any doe objeft that it ftood but in flippery ftate, becaufc his power was but wcake. I anfwer that that ftate was yet fuch as lufficed to take from him allexcufe, neither was it reasonable to reftraine God to this point, to make man (ucha one as either could not or wouidnot finneat all. Igrantfuch anaturehadbeene better, but tlierefore precifely to quarrell with God,as though it had beer.e his duty to have given that unto man,is too much injuftice,for as much as it was in his owne choice to give how much pleated him. But why hedid not uphold him with the ftrength of ftedfaft continuance, that refteth hidden in hisowntecretcountelhitisourpartonlyto be (6 farre wife a with fbbriety we may. Man received indeed to be able if he would, buthe had not to will chat he might be able. For if this will mould have followed fted- h({ continuance. Yet is hee not excufable, which received fo much that of his owne willhee hath wrought his owne deftruttion. And there was no neceffity tocompell God to give him any other than a mcane will and a fraile will, that of mans fall he might gather matter for his owne glory. The Sixteenth Chapter. That Godhj hi< power doth nottrijb andmaintAtne the world, -which himfelfe hath creMtcdtandhj hit providence doth govcrnc tUthe parts thereof. Blkic were very fond and bare to make God a Creator for a moment, which doth nothing fince hee hath once made an end of hisworke. And in this point princi- pally ought wee to differ from the prophane men, that the pretence of the power of God may fhine unto us no lefle in the continuall ftate of the world, than in the firft beginning of it. For though the minds of the very wicked in onely beholding of the heaven and earth arecom^elledtorifeup unto the Creator, yet hath faith a certaine peculiar manner 'by it felfe, whereby itgiveth to God the whole praife of creation. And therefore ferveth that faying of the Apoftle, which we before alleaged, that wee doe not undcrfhndbut by faith, that the world was made by the wordof God. For unkfle we parte forward even unto his providence, wee doe not yet rightly conceive what this roeaneth, that God is the Creator, howfcever we doe feeme to comprehend it in minde, and confefTe it with tongue. When the fenfeof the flefhhath once let be- fore it the power of God in the very creation, it refteth there, and when it proceedeth furtheft of all, it doth nothing but weigh and confider the wifdome, power, andgood- nefle of the workman in making fuch a peece of worke (which things doe of them- felvcs offer and thruftthemtelves in fight of men whether they will orno)andacer- taine general! doing in preierving and governing the fame, upon which dependeth the power of moving. Finally, it thinketh that the lively force at the beginning puc in- to all things by God, doth fuffice to fuftaine them. But Faith ought to pierce deeper, that is to fay, whom hee hath learned to be the Creator of all things, by and by to ga- ther that the fame is the perpetnall governourandpreterverof them : andthatnotby ftirring with an nniverfall motion as well the whole frame of the world, as all the parts thereof, but by fuftaining, cherifhing and caring for, with lingular providence every one of thote things thathee hath created even totheleaft fparrow. SoDjvid after hee had firft faid that the world was created by God, by md by defcendeth to the continuall courfe of his providence. By the word of the Lord (faith hee') che hea- vens were eftabliftied, and all the power thereof by the fpirit of his mouth. By and by hee addeth : The Lord looked downe upon thefbnnes of men, and fo the reft that hee faith farther to the fame effect. For although they doe not all reafonfb or- derly, yet becaufe it were not likely to bee beleCved, that God had care of mens matters, unlefie hee were the maker of the world, nor any man doth earneftlybe- leevethatGod made the world, unlefie hee bee perfwaded that Ood hath alfo care of his works : therefore not without caufe Dtviddoih by good order convey us from die 81 Auguft. Gcn.li.n.cap. 7,8,?. Decorrcp. fit crac ad Va- Icruin.cap.ii. Men naturally by ftnfe are btouiht to con. feftGedibt Creator, at by faitbaikjwv ltdge him U be the gov enow , notingeaertU of the world, but of every par- ticular ibsagin Lb i world. Pfal.33.tf. 82. Of the knowledge of God the Creator. Ch'ap.i6. pfai.j04.47. Aft.17.1J. t!'edoei»j»rie untoGidwhen wee afcribe the worlisefbufrt- vitience unto fortune,"' ol[o rvbtnm fteck* rj nature wer- Itingtffithtut the band of God guiding her in every jrorlfc* Mat.10.18. Gen.!.}. Jof.10.13. t King 10. 1 1. the one to the other. Generally indeed both the Philofbphers doe teach, and mens minds doe conceive that all parts of the world are quicknedwith the Secret inspiration of God. But yet they attaine not fo farre as David both himfelfe proceedeth and carrieth all the godly with him, laying, all things wait upon thee, that thou maift give them food in due feafon. Thougiveftittorhem and they gather it. Thou openeft thy hand andtheyare rilled with good things. But if thou hide thy face they are troubled. If thou takeaway their breath, they die and returne to their duSt. Againe, if thou lend forth thy Spirit, they are created, and thou reneweftthefaceof the earth. Yea,al- though they agree to the faying of Pttnl, that we have our being and are moved, and doe live inGod, yet are they farre from that earneft feeling of grace which he commendeth unto us J becaufe they tafte not of Gods Speciall care whereby alone his farherly favour isknowne. 2. Thatthis difference may the better appeare, it is to be knowne, that the provi- dence of God, luch as it is taught in the Scripture, is in comparifbn let ascontrary to fortune and chances that happen by adventure. Now for as much as it hath beene commonly beleeved in all ages, and the fame opinion is ar this cay alfb in a man- ner in all men, that all things happen by fortune, it is certaine, that that which ought to have beene beleeved concerning Providence, is by that wrong opinion not onely darkned, but alfb in manner buried. If a manlight among theevesor wilde beads, if by wind Suddenly riling he fuffer fhipwracke on the Sea, if he be killed by the fall of a houfeorofatree, if another wandnng in defart places Hnde remedy for hispovertie, if having beene toiled with waves, hee attaine to the haven, if miraculoufly he efcape but a finger breadth from death, all theft chances as well of prosperity as of adverfity, the reafbn of the flefli doth afcribe to fortune. But whofbever is taught by the mouth of Chrift, that all the haires of his head are numbred, will Seeke for acaufe further off, and will firmly beleeve that all chances are governed by the Secret counSell of God. And asconcerningthings without life, this is to bethought, that although eve- ry one of them have his owne property naturally put into it, yet doe they not put forth their power, but onely fofarreas they bee directed by theprefent hand of God. They are therefore nothing elSe but instruments, whereby God continually powreth info much effect as pleaieth him, and at his will boweth and turneth them to this or that doing. Of no creature is the power more marvellous, or more glorious than of theSunne. For befides that itgiveth light to the whole world with his brightn:fle, how great a thing is this that hee cherifheth and quickneth all living creatures with his heat ? that he breatheth frurtfulnelle into the earth with his beames > that out of feeds warmed in the bofome of the ground, he draweth a budding greenneffe, and fuftaining the fame with new nourishments doth tncreafe and Strengthen it, till it rife up in ftalkes 1 That hee feedeth it with continuall vapour till it grow to a flower, and from a flower to fruit ? That then alfb with baking it, hee bringeth it to ripenefle > That trees likewife and vines being warmed by him, doe firft bud and (hoot forth blanches, and after Send out a flower, and of a flower doe engender fruit ? But the Lord, be- caufe hee would claime the whole glory of all thefe things to brmSelfe, made the light firft to bee, and the earth to bee fhrnifhed with all kinds of hearbs and fruits be- fore that he created the Sunne. A godly man therefore will not make the Sunne to be ei- ther aprincipallora neceSTary cauSe of thoSe things which were beforethe creation of the Sunne, but onely an instrument which God uSeth becaufe ic fb pleafeth him, whereas hee might leave it and doe all things as eafily himfelfe. Then whenwereade that the Sunne flood ftill two dayes in one degree at the prayer of Io[hm, and that the lhadow thereof went backe ten degrees for Ezechixt his Sake, by thoSe few miracles God hath declared that the Sunne doth not daily fo rife andgoe downe by blinde in- stinct of nature, but thatheetorenuethe remembrance of his fatherly favour toward us, doth governe the courfe thereof. Nothingis more naturall than fpring-tidetocome immadiately after Winter, Summer afterSpring, andHarveft in courSe after Summer. But in this orderly courfe is plainly feene fo great and fo unequal! di verfity, that i t may eafily appeare that every yeare, moneth and day, is governed by a new and Special! providence of God. a. And - ■ ■ — — ■ — .--.-- - £ TAP. 1 6. The Fir (I Dooke^. 5 Tb-y which dee nu aclpumleJge tbjt God dire. Rtth the wor- k^oftkcrjfir- Itcular thing dtt not one'} rob him efhiibomurjbut tbtrr.felvei of i do ib!e benefit, ho/erf gee d things, and de- l:uirancefrnn feiriafimU.* PfaLuj. 3. Pfal.8.*. 3 Andtruely God doth chime and will have us give unto him an aliraghtineflSi . h as theSophifters doe imagine, vaine, idle, and as ir were deeping, but waking-, effeftuall, working and bulled in continual] doing. Norfochaoneasisonely agene- rjllbcgii^ingof a confuted motion, as if hee would command a river to flow by his appointed channels, butliichaoneas is bent and ready at all his particular moving'. For he is therefore called almightie, not becaufe he can doe and yet (itteth (till and doth nothing, or by generallinftinttonely continuech the order of nature that hec hath be- foreappointed : butbecaufehe governing both heaven and earth by his providence Ifb ordereth all things that nothing cbanceth but by his advifed pnrpofe. For whereas _ it is (aid in the Pftlme, that hec doth whatloever lie will, therein is meant his certaine anddererminedwill. For it were very fond to expound the Prophets words after the Philolbphers manner, that God i6 the firft Agent or doer, becaulehe is the beginning andcaufe ofall mooving : whereas the fakhrull ought rather in adverficy to cafe them- felves with this comfort, that they differ nothing but by the ordinance and commande- ment of God, becaufe they are under his hand. If then the governement of God doe lb extend co all his workes, ic is a very childiih cavillation toenclofeit wichin the in- fluence of nature. And yet they doc no more defraud God of his glory than themfelves of a raoft profitable doftrine, wholbeverdoe reftraine the providence of God within Co narrow bounds, as if he differed all things to be carried with an ungo vernedcourfe, according to a perpetualllaw of nature. For nothing were more miferabJe than man irhefhould be left (ubjeft to every motion of the heaven, the aire, the earth, and the waters. Befidethat, by that meanethe fingular goodnefle of God towards every man is too much unhonourablydiminifhed. Duvid crieth out that babes yet hanging on their mothers brefts, areeloquentenoughtomagnlfic the glory of God, becaufe even ibfoone as they become out of thewombe, they finde foodc prepared for them by his heavenly care. This is indeed generally true, Co that yet oureies and fenfesover- pafle not that unmarked which experience plainely ffiewerh, that (bme mothers hive hill and plentifull, breafts, feme other almoltdrie, as it pfeafeth God to feed one more liberally, and another more fearcely. But they which give the due praifetorheal- mightineffe of God doe receive double profit thereby, the one that he hath diffidently large ability to doe them good, in whole poflelTion are both heaven and earth, and to whole becke all creatures doe attend upon, to yeeld themfelves to his obedience : the other thatthey may fafely reft in his protection, to whole will are fabjeft all thefe hurtfull things that may anyway bee feared, by whole authority as with a bridle Satan is reftrained withall his furies and all his preparation, upon whole backedoth han Yet doe I not altogether rejeft that which is fpoken of the uni- verfall providence : fo that they willagaine grant me this, that the world is ruled by God, not onely becaufe hee mamraineth the order of nature which himfelfe hath fet, but alfo becau(e he hath a peculiar care of every one of his works. True it is, that all forts of things are moved by a fecret inftinft of nature, as if they did obey the ecer- nall commandement of God, and that which God hath once determined doth of it felfe proceed forward. And hereunto may that bee applied which Chrift faith, that He and his Father were even fromthe beginning alwayes working. Andthatwhich Pj»/teacheth, that in him we live, are moved, and have our being, andthatwhich the Authour of the Epiftle to the Hebrewes, meaning to prove the God-head of Chrift, faith, that by his mighty commandement all things are fuftained. But they doe wrong which by this colour doe hide and darken the fpeciall providence, which is confirmed by lb certaine and plaine teftirrfonies of Scripture, that it is marvell that any man could doubt of it. And lurely they themfelves that draw the fame veile whichlfpeakeof to hide it, are compelled by way of correction to adde, that ma- ny things are done by the peculiar care of God, but then they doe wrongfully re- ftraine the fame onely to peculiar doings. Wherefore wee muft prove that God. doth fb give heed to the government of the fuccefles of all things, and that they all doe fb proceed from his determinate counfell, that nothing happened) by chance. ' < 5. If wee grant that the beginning of motion belongeth to God , but that all things are either of themielves or by chancecarriedwhithertheinclinationof nature deriveth them, the mutuallfucceeding by tunics of dayes and nights, "of Winter and Summer, fhallbethe worke of God, in fo much as hee appoindng'to every one their duties, hath fet them a certaine law, that is, if they fhouldalway keepe one meafore jq equall proportion, as well the dayes that come after the nights, the mooeths after rao neths, and yeares after yeares. But when fbmetimes immoderate heats with drinefle dpeburneupallthegraine, fbmetime unfealbnable raines doe mar re the come, when fuddenharmecommethbyhaiIe3andcempefts, that fhall not be the worke of God, un- lefle perhaps it be becaufe the clouds or faire weather, or coldor heat have their begin- ning Chap.i^, TbefirflBookc. nine of the meeting of the Planets or other naturallcaufes. But by this meanei.* there no roorne left, neitherfor the fatherly favour, nor for the judgementsof God. If they (ay that Godisbeneficiall enough to mankinde becaufe he powreth into the heaven and earth an ordinary power, whereby they doe finde him nourifhment : that is too vaineand prophane an invention, as though the fruhfulnefle of one yeare were not the lingular blefling of God, and dearth and famine were not his curie and vengeance ? Butbecaufe it were too long to gather together all the reafbns that ferve for this pur- pole, let the authority of God himfelfe fuffice us. In the law and in the Prophets hee ODtfa often times pronounce, that fb oft as hewatereth the earth with dew and raine he declareth his favour : and that when by his commandement the heaven is hardened like iron, when corne is confumed with blading and other harmes, when the fields are ftriken with haile and tempefts, it is a token of his certaine and fpeciall vengeance. If we grant thefe things, then it is allured that there falleth not a drop of raine bur by the certaine commandement of God. D<*v/Vpraifeth the generall providence of God, that he giveth meat to the Ravens, birds that call upon him : but when God him- felfe threatneth famine to living creatures, doth he not fufficiently declare that he fce- dethall living things fbmecime with fcarce, and fbmecime with more plentifull portion as he thinketh good ? It is a childifh thing, as I (aid before, to reftraine this to particu- lar doings, whereasChrift fpeaketh without exception, that nota fparrow of never fo fmall a price doth fall to the ground without the will of his Father. S'irely, if the fly- ing of birds be ruled by the purpofe of God, then muff we needs confefle with the Pro- phet, that heefbdwellethonhigh, that yet he humbleth himfcjfe to looke uponall things that chance in heaven and earth. 6. But becaufe we know that the world was made principally for mankinds fake, we muft therefore confider this end in the governance of man. The Prophet Hiere- mie crieth out : I know, Lord, that the way of manisnothisowne, neither belongech it toman todireft his owne fteps. And Salomon faith, the ffepsof man are ruled by the Lord, and how mallamandifpofehisowne way ? Now let them fay that man is moved by God according to the inclination of his owne nature, but that man him- felfe doth turne that moving whither it pleafeth him. But if that were tru1y (aid then mould man have the free choice of his owne wayes. Peradventure they will de- ny that, becaufe he can doe nothing without the power of God. Bntfeeingit is cer- taine chat the Prophet and Salomon doe give unto God, not onely power, but alio choice and appointment, theycannotfbefcapeaway. But Salomon In another placedoth fine- ly rebuke this ralhneffe of men, that appoint unto themfelves another end without re- fpeft of God, as though they were not led by his hand. The preparat;ons (faith he) ofthe heart are in man, but theanfwer of the tongue is of the Lord. It is a fond mad- netle that men will rake upon them to doe things without God, which cannot fo much as ipeake but what he will. And the Scripture to expreffe more plainly that nothingat all is done in the world but by his appointment, (heweth that thofe things which keme moft happening by chance, are fubjeft to him. For what can you more afcribe to chance, than where a broken bough falling from a tree killeth a wayfaring man pa£ fing by it > But the Lord faith farr^ ocherwtfe, which confefleth that he hathdelivered him into the hand of the flayer. Likewife, who doth not leave the happening of lots to theblindnefle of fortune > But the Lord fuffereth it not, which claimeth the judge- ment of them to himfelfe : for he faith that it commeth not topafle by a mans owne power that ftones are ca(t into the lapand drawne out againe, but that thing which onely might be faid to come of chance he teftifieth to come from himfelfe. >or the larre purpofe maketh that .faying of Salomon. The poore man and the ufurer meet toge- ther, God hghteneth both theireyes. For although poore men and rich be minted to- ftil u VT'i' while eyeryone hath his ftateaffigned him from God, headmoni- ihetn that God which giveth light to all men is not blinde,and fb he exhorteth the poore to patience becaufe whofoever are not contented with their owne efhite, they feeke to iiukeott the burthen that God hath laid upon them. So another Prophet rebuketh the ungodly men,which afcribe to the diligence of njen or to fortune,that fome lie in mifery and lomearife up to honour.To come to preferment is neither from the Eaft,nor from the ■ I Weft, *5 Pfalntf.o. Mat. 10.19. Pfal.n.J. The providence of Cod in d'frc- fingtbe eiitut of oun. Hier.10.1j. Pro. 10.14. Pro.i^.i. Exsd.ti.lj. Pro.i^.jj. Pro.u.i. PCJ.7J.7.' 26 Exod.19 13. ; Ionas 1.4. 1 Tbe common exeats voh'icb are [eene in the n>oild,cwe frm the lpe