'yn ^^ DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY FRANK BAKER COLLECTION OF WESLEYANA AND BRITISH METHODISM M -W i \ V 1/ ^A A ■'•\ ,J^-tW^^: ..W-^ ■«*• -.p.»ri6i-^ nffitLition of Christian Religion, written in Latine by CM^. fohn (^almne, and tran- flated into Englifli according to the Authors laft edition , with fundry Tables to findc the principall matters entreated of in this booke,and alfo the declaration of places of Scripture therein expounded, by THOMAS NORTON, Whereunto there are newly added in the margent of the booke, notes con- teyning in bricfe the fubftance of the matter handled in each feftion. At London Printed by H. Midleton^for W. Norton. V^ U > m heatii^ rcn^m^'e?< ^^cd. can " ^ttm ^ \PV ^ Ql^y.^^^ joy, ^f-%^y /^ T.N. THE TRANSLATOR TO THE READER. Ood ReadcTjherc is now oiicred you the fourrh time prin- ted in Englifh.Af .Crf/«#;Mej bookc of the inftitiition of Chri- ftian Religion,a bookc of great labour to the auchor,and of great profit to the Church of God. Af.C<:/«iMe firft wrote it when he was a yong man,a booke of final voIiJinc,and fincc that feafbn he hath at fundrie times publifticd it with newc cncrcafes , ftiUprotefting at eucry cditionhimfclfe to bee one of tkofc uine wifheth peace and ial- uacion in Chrifl. Htnjdidfirflfetmyhanietothk worke^ thou^t nothing Itfji (moji noble King) than te write ante thing that afterwardJhottZie beprefented to^ottr maiefiie. Onelie n^ mind vy tra- Moile^U in one workf both togine an inJhuSfionfor them,a»dt9 declare a confejjion t« ^ouiwherebieye may leartte what maner of doSfrine that iiyigainji which tholfefuri- out men bttrne info great ragepho at this daie trottbleyour realme with/word ^firf. For I will not fear e to cotfejfe^bat I hatte in this worke comprehended in manner the fumme of that felfe fame do&rine againft which they crie out,that it ought to befttnh- Jhedwithprif>m)ienttbanifhmentyCondemna:ionwi:houtit4dgement^andwithfire^haX it ought to be chafed awaiebyland andfea.1 knowe in deede with how hainoHs informa- tion! they haue fUedyourminde tmdearet,tomake otir caufe moft hate full vnto you: tut this of your clemencie oughtyou toweight,that there fhalbe no innocence,neither in vsrdcs nor deede s^f it m^ty be emugh to accufe. Truelie ifanie,to bring the fame in hatred Jhill alledge that this doHrine whereof I nowe go about toyeelde account vnt9 j/oUyhxth heene long ago condemned by eonfent ofalldegi-ces , and attainted by manie iudgements idreadie giuen in iudicialcourtt,althajhe faith jhalamount tono rnorcbut that it hath partlie bin vioUntlie throwen downs by the banding ^ power of the aduer- faries thereof y ^partlie bin traiterouflie ^fraudulentlie opprefjed with their lies and futtlepraSfifes ^fclaiiders^Hereinit violencejhewed that without hearing the caufe, hlodie/entencesarepronotkedagainjiitihereiniifraudjhatitiswithoutdeferuingac'- atfedoffedhion ij^ euil doingyAnd that nam may thinly that we wrongfulUe coflaine »fthefe things ^ouy our felfe can beare vs witnes ,moJi noble king,with how lying fclan^ ders it is dailie accufedvncoyeu: aSythat it tendeth to no other ende but to wrlthfram klngt their fceprertOHt of thsir handet y tothrowe downe all iudges/eatet and iudgc- Pients,tofiibuerte all orders and ciuilgoue)-nments,to trouble the peace and quiet ofihe feopUyto abolifh allUwesyto vndoc all proprieties and poffejjions, fnalUe to tttrne all thinges vpftde downe. And yet you heare the fmalle^ portion. Tor horrible thinges they fpread abroad amingthepeople.-which if they were true,the whole wrolde might vorthille iudge it with the maintainers thereof^worthie of a thoufandfers and gallows. Whicannowmaruellthat a commsn ha'redis kindled againfi it yvhcrefuch mo^ wrongful tucufations are belceuedfLoythii is the coHfe that al degrees sgree ^ eonf^ire ^4 t» The preface mhe condemmng ofvj&aurJoSirine.Tlie;/ thMjJttohiJge,hehtgratiifhcdwhh thk ^feGion pronounce for fenteca their foreeonceiued dttermimtions vhich they brought from home rvith them : and ihinke that they hone weU enough difcharged then dueues, if they commaund no man to be drarven to executknjtutfuih as arefiwid^ilty either by their imne confejfton or byftiffkiem veitneffeBut of what fault ? of rh^t condemned do£irine,f^ they. But by what lave condemned} Heremfhculdhauefiiifid thefttccour of defence for them, not to denie the dochine itfelfejmt to tmimame it for true£ut here is aU/ibsrtie once to mutter ^utterly cut off from vs. Wherefore I doe not vniuftly require j'nofl -viEieriouf King^hat it mayflcaftyou t o take intoyour ewne hand the whole hearing of the catife which hitherto hath bene trou- blefomely handled or rather ao-eleflytofedwitbeut all order cfLwe, more by outragi- ous hea'te than iudiciaUgranitie.TSl^eitheryet thinke , that I here goe about to make mine Dwicprluatc defenfe,whereby I mayfrocure to myfelfe efafe rcturne into my na- tiue ccnnr.-ic,towhich although I bearefuch Affection of natural lone as becemmcth mti ;yet as the cafe nowe U,l not mifcontentedly want it. But t tal:^ -vfon mee the common cau^e ofaV the godly, yea and the caufe ofchriji hin>felfe,rthich at this day hauing bent by allmcants tome ^ troden downe inyour kingdemejieth a t it were in dijfairtd cafe^ and that in deede rather by tl>e tyrawiie ofcertainc Tharifa than byyotw ovre know ledge. But how that cometh tapaffe^it is not here needcful to tell:truely it lieth in great dilires.TorthMfarre ham t}>e vngodly preuaiUdthat the trueth ofch-iji, if it be not dcflroyedbting chafedawxy andfcattered ahroadyet it lieth hidden m bttried andvn^ regardedioi for the ftUy poore Church, it ts either wajled with cruel flaughttrs , andf» driuen away with banifhmentt^cr dismayed with threatens and terrors ^that it dare not wee open her mouth. Jndyet jlill they continue withfuch ragt & fier cents as they art wontjthrufiingjkonglyagainji the wall alreadie bending and the ruine which them^ felttes hauemade. Jnthemeane timenomanpeppethforth^tofethimfelfe in defenft againfifuch furies. Jndthey,iftherebeanyfuch.thatvilImoflofaUfeemetofauohr the trueth, fay no more but that it were good to pardon the error and vnskilfulntfe of ignorant men. Tar thus the good natured menforfooth dofpeake, calling that error and -vnikilfulneffe which they kr.ow to be the moficertaine trueth of God : calling thevt ignorant m^ywhofe wit they fee that Chrift hash notfo deff>ifed but that he hath zouch^ faued to communicate to them the mjjieriet^of his heauenlywifedmt. So much are ali afhamcdof the Co/pel. ft (Jjalbe^ouroffce(moft noble King)not to turne aw^your exres noryour mindefomfo iujladefenfe .-fpeciaUy when fo great a matter is in ^«f- flion : namelie hem theglorie ofGcdmay be maintained fafe in earth^ow the trueth of Cod may k^cpe her honor J}0we Chrijl may hauchiskingdomepreferuedwhole among 'VS. This ii 4 matterworthitforyour eayes,worthyforyow iudgement, worthy for your rifyal throne. Tor, euen thU thought makcth a true kir-g t$ ack^wwledge himjelfe in tht gQuern*nce of his kingdome to be the minifler of God. T^eithcr doth he now vfe a king; dome butarobberie which reigneth not to this endthat he mayferue theglorie of God, jtndhe is deceiuedthat look^t'hfor a long prof^itie of that kingdome^which is not ru~ Udbythefcepter6fGod,thatis,byhUholyword:fyrafmuch at the heauenh, Oracle can not proue vaine, whereby it is proclaimed, that the people fhalbe fcatteredabroade wherepropheciefaileth. I^eilher ought the contempt of our bafeneffe to withdravcyott from this purpofe. We verily knme right well , howe poore and ohieEl ftUy men w« bee, namely in the fght of God miferable ftnners, in the ffght of men moft def^ifed ^erfom, ytA and {if you will) ctrtaine excrtmoitt and outcasts efthe To the French king. voridtjw tshiafoentir viler thing may be named :fo that ihere renxtineth nothingfgf •vi toglorie vfon before God, but hk onely mercie whereby rce ate without any our dc ferHMgreteiuediTaothehopeofeternclifxluation: and before men, nothing but cur vtak^ncsjivhich among them it it taken for a mofi great JhMf:e to coKfejfJifo muih oi in cci*»ienance. But ot;r doEirine mufi be aditanced hie ahoue aUglcrie of the vorldjnufi fiand vratMf qui fn able aboue a/lfovir-.becaufe it is not eunjbut the doSIrine efihe li- uiitgGod and sf hit Chrifttwhome the Father hath appointed king to bcare rule etien pan •» si' f.-omfca tofea,andfrom the riuers euen to the endet of the earth : andfo to bearc rule' Efai. 1 1 .4*. thatj}rikingthevholeeanhu'iththeonelyrodofhismouth,hemay brea^e it wJ:h all Pial.i.^ the iron and brafenftrengthjffithaU the goidenand finer glifmngthercof as it were potters veffels.-ar theprophetes prophecicofthe roialtie of his k^ngdome . Ouradtter- faries in deedc do crie out to the comrarie^andfay that wefalfy pretende th e worde of Gad, whereof we be mofl wicked corrupter lBm how this is not onely a maliciottf fclatin- dcrj)tit alfo a notable fljameltfnes,youyourfelfe by reading otir ccnfe/fon , may accor- ding ioyouT vvifedom* iudge. Yet here it is alfo good to fay fotntwhat,eit}Hr to moue jfou to willingne^e and heedefulnejfe, or at the leaft to prepay eyou a way to the rea- ding of it. Paul^rr^f « he willed allprophecie to be framed to the a^eeablenefie of faith, ^ °'"' ' *'** hathfet a mojifure rule wherby the expounding of Scripture ought to be tried . 2^,Tr // our dothine be examined by thts rule offaithythe vittorie is alreadie in our hxnds.Tcr what doth better ormorefitlie agreewithfaithythan toackriowledge ourfdues naked of alvertucjhat ofGodwe may be clothedf empty efalgood.that of him we may be filled? the bondfcruats offin^that of him wc may be made free f blind that of him we may be en- lightned;Ume,that of him we may be made fireigh} feeble , that of him we may bevp- holdeito take from ourfelues al matter of glory ing^that he alone may be glorious on hie, Cr- in him we may glorie^When we fay thefe ^fuch like things,ihe;}' interrupt vs ared his onely v,,^*.* i>egoitenfoane,but that he gaue him for -vshhantorefi in fure looking far faluationc^ ' '' ' eternall life, where we thinkf -upon Chrifigiuen of the Father, in whomfuch trea^ fures are hidden^ Here theyfteppe in againft -vs, and crie out that this ceriaintie (faf- - fiance is not without arrogancie & preftimption. But at mthing of ourfdues , fo all thingesoHghtwetofrefumeofGod: and -we are for none other reafon fpoiled ef vaine glorie,but tbat zrvefhould learne toglorie in the Lorde. What is there more? Confider(mofi might ie Vrince) all the parts of our caufe, and thinke that we are Worfe than arry kjnde of wicked men^ vnlejfeyott plainelyfinde thai -vve are in trouble and railedaty becaufe wtput our trufi in the liuing Cod: becaufe we beleeue that , t-w^io" th^su the eternall life, to krtowe one tnteCod,and him whome he hathfent Jefus luhn.J^/ Chrifi. Ferthiihope,fomeefvs are bounde in irms ,fome art whipped, fomeare eamd The Preface Cdrrtei about inmic^ge^fome «tre cmdemned without lMclgemtnt,fomt »emejtem^ ellie tormenttd^omt cjiape away b)' flight: but all art dijirejfed with trouble^ all are tnaji terriblie accurfid^orne with (landers ^and handled in moji hainout wife.T^ow loole •upon ouradturfxries (jf fpeakg of the degree of Triejiei, at whofe becLe and will the crher exercife enimitiet againji Vi)andconfiderwith me a little whiUtWithwhat r^at thi-y be carried^} for the trtte religion ywhich is tattght in thefcri^turety and which ought to beholden certaine amongalimeny they eafiiie giue leaue both totherHfeluet and other to be ignorant of it, to negleSi and dej^ife tt: and they thin^e that it mak^th fmaUmxtter what euerie man beleeue or net beleette concerning GodandChriji^o that he do with anvnexfrefedfaith(a4thty call itj/itbmit his mind to the iudgement of the church: neither are they much moouedy if it happen that theglorie of God bee rieyVilgrimxgcs/tndfuch trifles,fofarrefoorth,that they fay that without mofle ex^ frcjiedfaith (a4jmayfo callit)of thefe thingej,godlintlfecan notflande , whereat yet they proue not that any of thefe things come otit of the wordofGodff^fryfo,but be- caufe their belly it their God /heir kitchen is their religion: which beeing taken awityy they thinke that they shall not onely be no Chriftians,butaIfo noment for though fome of them doplenteouflyglut ihemfelues^^ other fome Hue with gnawing ofpoore aufietf yet they Hue all of one Vot, which without thcfcwarminghelpet (hould mtonelywaxe coldcbut alfo throughlicfreefe.Therefore how much more euerie of them is care full for his belly ^fo much more earnefl worrier he is for their faith. Tinallie they ail enietwur themfelues to this^tokeepeftill either both kingdome fafe,andtheir belliefuU: bttt of pure T^ale none ofthemfhcweth anie token, be it neuerfo little, T^ithery tt fo doe thtf ceafe toflaunder our doEhrine^nd by all the colours that they cany to accufe and de- fame it, whereby they may bring it into hatred or fufjticion.They call it neWyOnd lately forged: they cauill that it is doubtfully (jb" vncertaine:they dcmaunde by what miracle t it is confirmednhey ash^ whether it be meete that it (hould preuaile againfi the confent if fo many holie fathcrs,andthe mofi ancient cujiome : theypreffe vfon vt to cenfeffe it to be fchifmaticallywhichmoueth warre again/1 the Church, or that the Churche hath Hen dcade in mattie ages in which nofuch thing hath beene heard of Lafl ofal theyfaie that there neede no arguments, for (faiethey") it male by thefruittsbe iudgedofwhat fort it isjfiamelie which hath bredfo hugie a heape offeSfsyfo manie turmoiles offedi- tions,fjgreat licentioufnesofvictt.TrueliefuUeafie it is for them, to triumph 'vpena forfaken caufe before the light beleeuing ^ ignorant mtdtitude. But if wee might alfi haue our turn likewife allowed vs tofpeak^T/erilie thisfharp heat would foone be cooled whervith they dofo withfulmouth ^ as licetioufiic m vnpunishedly fome againfi vt, Firfiywhereas they call it newe,they do great wrong to God,whofe holie worde defer- red not to be accufed ofnewneffe. To them in deede 1 nothing doubt that it ts nnve, m whomeChrifieisnewey CT- his Go^ell is newe. But they which kpfve that preaching of Paul to be olde^that lefus Chrifi died for ourfinnety androfe againefor our iuflifi' cation yshallfinde nothing new among vs.lVhereas it hath long lyen hidden vnkficwny and bttried:t}iat is the fault of the 'vngodUnefJe efmen.T^wfith it is by the bountiful- nejfe of Godreflorcd wxr, it ought atleafi by riglu of full refiitution ofreceiue a- taine the title efauncicntie. Put of th» fame fotmtdftte tf ignoraunce f^rin^ah thity thdt they taks ''for doubt- To the French king. dotihtfUUand vncerulnt.rhk verily kit whhh the Lordfy his prophet (mpkimtK r *hAtihe<,xek»^chHovmr,ined<»f^»ewMeirowr.ebl,ud,&rvithlofeofthe.^^^^^^ tho'fet^ uMtfarre other k 0Hr affiance, whtch dreadeth nenher the terruu ofdca^h, war yet the very tudgement feate of God, mereaitheyreqmremtrackscfvs\ theydeale ^jttreafomUy mih vs. Tor we cotnenonerve Goj^eilMholdefafithefelfefarne GoJ^eUfur cor.firmir,^ of. he trueth ^f^^eofMemtradesdofertiethateuerChrifiar^^^^^ thtngtheyhaHeJPectMouevs, thattheyc^neuentoth^daytonfirme thcirfaith *"bjont;m,aUr»trackj.^r^^ ^^"^^otfHrwtfewelfiab/sfhcduheyarefoeithertrtfli^^^^^^ or vatn & lytng.Ardyet although they rt,ere neuerfo monfirotis , they ought mfto hati ben of any value agatnft the worde ofGod;ffollowedthepreachingoftheJpo]iles were fet forth for Mar.,JP'^'I^,^J ^'^"^^o the de/hoyingof the credit f'-fP"»^'donelytofiabltlhthetru^^^^ I'^^'ete^^hatthedoffrtnewh^^^^^ firftexamtnedandtrtedlfthatbe allowed,thenitmay UM tak^ confirmatton of, . , fJ^^k»gofth'glmeofmenMtofGodSithchriftaffirm»hthlth^^^^ Jcthtne,mtraclesta;e wrongfully efeemed which are drawer, to any other endethan I gil>r'Pl*!'e»amofGodal^^^^^ 'I'^'^f^chaithoughtheybetugglirtgdeceit maydecemethctgnarant&vnskilful. Magicians & enchanter shal/e bin alLief^. ^°'*''l^'^fe^^r,o»defuUmiracleshauer.o,m^^^^ g'*m»^hmtracUw<^rkers,whenheforetold^ f^hwtthlytmlig„,sf^ditterfewonders,fljouUifitwerepcJJtble,biino^^^ ^''l^fP'TcerersjtotoffalfeprofhetsMt of the Saints J^^^ Tl- it- '\^t"^'/''''''^''P'°P^'''fGodtotdolatrieJndyetbyfuch wor- ^'""^ fi*ft''%'ff'"tomh,theyobum(dthAtthtythought^ths^ingofthefii^^^^^ fem$ The Ptefacc ptnti 19 ht the iujl reviode ilyereof. IVhat (hallve fey : htt that this hath htem mi euer (hall be the moji iuji -vawcance of God, to fend mength of iUuJion to them thgt haue aot receiued t!n lone ofrrueth, that they nuty beieeMC lying? There frt irr vant T», f r.ct miracles, and thofe cert aim :,and not fubk£i to (atiiUations.Jtformiradcsvhich I'^eyb-rm'f foorih for thefi)feliies,thfy aremeere ilhiji<;ns of Satan tforafnmih (Uihfy lead a)Viiethcpeop:cfi'Otfithetrncv9rPnfping of their Gcdtoi'ar.itic. Mo\eoncr^hey doefaunderottftc/ft the Faihtrs againft vi (1 meane the atmcitnt Vathersers,whofe appointed bounds it is not lawfull topltv.ke. vpforfo diaHicroine expounde it, whofe xtordes they hatte reqiftred among their Canons,But if they wilha»e the bounds of the fame fathett, whom they mcane.to be fledfaftlie l^ept.'why do they fo oft at they lift.fo licentiouflypaffe them} Of the number ofthefathcri were they, of whom the onefaid.ihat our God eateth not, Acntiu? Tripart. ^^^ drinketh,^ that ther fore ht needeth neither cups nir difhes: the other fxide, that Ambr^r.cl*/of?* the holy things require notgold,& that thofe th;ng, pleafe not with gold,which are not ficlib! i.e. 28. bouqht with 'gold.Therfore they paffe the bound, whic hare in the h olie thivgcsfo much delighted with golde,(ilmrJuorie',marble, precious f ones and f Ikes , and thinly that Cod is not rightlieworshipped,vnleJp altogether they bee di/?oluteliefet out with ex~ aui{itegorgeoufneffe,or rather with ouiragiouf (xcejfe, A Father was h ee,whichfaide, Spyridi'on tri- that he therefore didfi-eelie eatefiesh on the day in which other abflained, becaufe hee part.hilt.lib. i. ^^^ 4 chrifian. Therefore theypafie the boundes, when they accurfe the foule that "P-»o- tafleth flesh in lent. Vatheriwert they,ofwho the one faid that a Mottl^which laboreth 8 cSr. "0* with hts handes,is iudgedai euillas ^violent taker ,or(ifyou wil)a robber : the o- Auguit.de ope- therfaid.that it ii not lawful for monher to Hue oftthcr mens good r, although they be re nionath,c.i7 continuallie buficdin contemplations,in Traycrsjnfludie, This bound alfo they haue fajkd,tvhen thr^' placed the idle ^ bmeUbdliet cfMenki ittftwei & brtahslhoufei To the French King, it befunedrnth other mensfubflaticc. J Father wm he,whichfaJd^th4t it is a tjoniblt r • i abomination to fee any im:tge fainted, either ofchrifi or of any faint in the temple s cf^f^^^ b^HiTr.** Chrijiiant.TSleiiher was thts pronounced by ihe womh of one man aLne.bm alfo decreed v erfa . by an EcdejiajiicaliConnceLl^that thatwhich is worfhipfed Poould not be painted on Cencil.Ehberci. valles.Theyarefarreftomholdingthcwfiucsxeithinthefebotmdes, rrhenthey leatte '^^P'S^' not one corner without imager, ^n other Father counfellcdythat hatting done the due tie ofnaturitlkindeneffe toward the dead in burying them, we fhould let them refi. Thefe boundes they breake^when they cafl into men a contimiall carefitlneffe of the dead. One \.^^'^'^^ ^^'^^' of the Tatherswas he,nhich teftifieth that thefubfiance of bread and wine in thefa'.ra- Gc'ln'ficfJ'pap. ia tnentofthefupperforerftaineth and ceafethnot,as in the Lorde Chriji remaincih the Coiicil.Roiiia. pibflance and nature of man ioyned with thefubfance of God . Therefore they paffe me^fure, which faine that after the words of the Lordrehearfed, the fubfance of bread andwine ceajfeth , that itmay be tranfubflantiate intohisbody andbloitd. Fathers were they which as they deliuercd tothewhole Church but one facrarnent of Thankef. Chryroil.in r. giuing, and at they debarred from itwicked and hainotifeuill doers :f(T did greeuoiify ^^'v^p'^^'i condemne all thofe which betngprefent,did not communicate of it. Howefarrehaue co^nrficra.*thft!3 thcyremouedthofe boundsjwhcn they fill not only Churchei , Itit alfo priuate hot4fes witb their mafes^and admit all men to looke vpon them, andeiiery manfo much mere gladly AS hee more largely payetb, howe vncleane and wicked fo euer they be:but allure no man to faith irt ChriJi and faithfuUcommunicating of the Sacraments: yea rather doehoafiingly fet out to fale their owneworke for the grace and meritt of Chrift ? Ta'- iherswere tbey,ofwhom the one decreed, that they fhotild be altogether cjeb.i^edfrom GelafTuscanorr. the vfe of the holy Supper ofchrift, which holding themfelues ctmrnied with parta- ^""^perinu;?. ^ng of the one klnde^abfleinedfrom the other. .And the other Father f out ly maintain dift.j^" ^"^' nethythat to the Chrtfiian people the bloud of the Lord ought not tobedenied, for the Cvpria.epiflo.j, confefionwhcreof they arc commanded to fhedde their owne bloud. Thefe botinds alfo iib.i.dc Lapfisi they hauc tak^n away^hen they haue by an inuiolable law commaunded the felfe fame thing which the one of thefe Fathers punifhedwith excommunication jind the other re- frvuedwith ajirong reafon. A Father was he, which affirmed it to be rafhnes to deter * Auguft.l ib. : -de mineanythingofadouhtfullmSterontheoneJideortheother,withotttc(eareandeui- Pj^"*^<'"f ''•'=■''?• dentwitnefjings of the Scripture. This boundtheyforgot^whentheyflablifhedfo many confiitutions, fo many canopsfo many maifterly determinations , without any word cf God. ji father was he, which among other here fesrcprochedMontainus with thij,that ApoI.cccIefiiJ. he was the fir fi that had charged men with lawes offaftings .Tins bound alfo they hatte '^^ b. 5 . cap. i s farre pajfed,when they commanded fafiing with mofl firaight laves. A father was he, which denied that mariage ought to be forbidden tominifersof the church , andpro- p , • tiouncedamans lying with his owne wife to be chafitie : and fathers were they , which par.hiftJib.-'. agreed to his dtiihoritie. Beyond thefe bounds haue they gone, when thcyfeucrely enioy- cap.i 4. ned vnmaried life to theirfacrificers. A Father was he which iudged, that enely Chrifi ought to be heai-d,ofwhom it isfaid, Heare him: and that .we oughtnot to haue regard, ^y?rhn.epi&,i, what other men which were before •vsjhauejaide or done, but what Chrifl( which is the- firfl ofall)hath commaunded. Thii bound neither do they appoint to themfelues ^nor do fuffer other to haue it appointed them^vhen they fet both oner themfelues and ether ary maijiers whatfceuer they be, rather than Chrifi; A Father was he, which affirmed that ihe Church ought not to fet it felfe before Chrifi,becauf he alway itsdgedtruely:but the ^"S" '^ " P- r^* iudges of the Church^r men,are commonly decciued.They breaking through this botsnd gramma:. ttlfo^icke not to affirmc that the whole Aufhoritie of the Scriptn-e kangethvpon thi aw.vd- Ihc Preface the fi>¥""'°f'''','iZJLr^wliL which Me mtncAllSfecuUtiutViMm- nonofaJrcthe..incieM „,,Uin^^euaU.l^orr,eejhouldbc mf^c >onmfilicdedt ^^'^^f'"'/''^^^^^^^ But U ofieUme. ha}^ r^^cn:sofr.en.ereM feneth that mnde f'J^'-^^^^ becne -/^ g-'^"^'^^^/'^ .^^^^'/ISir"./; heel nsadeapuhl^kse^.ouy, or aUwjrhcfohaueeyes ^' M ''f" l'^"^" [J^u ,/,^„,,, runnc headlong w Prongtot.l^vcr.g.ancetothetvndandM f,^ ^,,,, thingtofrtundfoTthtirtxafe. Ji To the French King. ^/lifor ihtir double horned argument, rhe^ do not driue vt tofo haydafiei^t viift if, to cjmptl Vito confeJ?e,tlut either the Ch urch hxih line detd a cerfdi>fe time, or ihit v>i hxue controuerj^againfi theChwch. True/iethe Church cfchrifte hath iJucd and « flj.iU i/ueSn low M Chrijifhaliraigne at the right hand of the father : by vbofe hatide \ fje » vphildct^by vrhofe/uccour she w defended,by whofefmerpf^^efeih herfafe. \ tie. f(»-hecn'iUvndo»iftedlieperfor»2ethatwhicbhehathonceproniifcd,thathixHl btepreftntrcithhis euenvniiUtheendingoftherrsr/de. Jgainflitnowrrcehaneno Match. 28.2?^. wxireataUForrvedowith one confent together nithall the peopleofihcfaiihfull ho- njur and worsliip the one God and Chrifi the Lmde, in lib^fort as he hath alway heene Tporjhippedofall the godlie. But they ttjcmjeltta not a litle way errefrvm thetructh^ nhen they acknowledge no Churchjmt n-hiih they fee nith prefcnt cie,andgo about to compajje it about with thofe boundes in which it is not enclofed. f^pon thefefointts hangetb ottr controuerfe : firfi that they ajfrme that thefor>neofiheihurch is atway Appearing and to beefeene : then^ that theyfet the fame firme in the fee of the church »f"Romc, and in the order of their p-elates. Wee on the comrariefde ajffjrme, both that the Church mayconfiftufnoappåfrme, and that the forme it felfeisnot contained in thai outward thining shew, which they foolishlie haue in admiratim,bttt hath afar other markjpamety the yure preaching of the word cfCed,andihe right mi- nijlration offacramenti.They areina rage, vnleffe the church may be aiwaJer pointed ^ut with afinger. But how oft happened it in the people of the leweitobeefo deformed, that there appeared no forme at alI>PFhat forme tfitnlijive to haue shinediifhen Hclias i.KingCs.i5i.i»> bewailed that he alone was leftfHow long/tnce the comming ofchrijihathit ben kidde without farmefHow/ince that tirtte hath it binfo oppreffed with jfarstfedttionsyandhe- Tefies,tbat it Jhinedouton no JtdeUfthey hadlittedat that time ^noM they haue lelee~ tied that ther w*i ttny church fbut it wasfaid to Hclias, that there were preftmed fette thoufanci men,wh(J}hadnot bowedtheir k^ee before Bsili.T^ither ought itto btdou- ful to vsbut that Chriji hath alway reigned in earth (htce he afcended into heauen.Bttt if the godly had then fought anydi/cemablefonftwith their eyesy\houldthiy not by ^ by haue bin difcouraged>Andverily HylarJe accountedit eusnaireadie in his timefof^ amofl gftatfaitltythaibeingoccMpiedwith the foolish admhrationofthedignitie of by. ^ . thops,they marked not A deadly pefiilence lurking vndcr that vifor. "For thus he faiths liunv One thing I warnyoUybtware ofantiehr/fl.foryott are ill taken with the hue ofwMltye do ill worship the church ofGodinhoufcj iirbuiidingt: xmder themyecdo ill etrntftm the name ofpeace.lt is doubtful that in thofe Jntitln-ifishaljiiiMountaines <^ woods. ^ Ukes,^pY:f}ns^ii^ caues are fafer for mcTor in thefe the prophets^ivhcn they were either abidingor thrown into themjidprophecie. Butwhat dcth the worlde at this day honor in his horned by ti^op^, but that it thirtketh th'enrto be holie prelates of religion^ ■vvhome itfeeth to bee heades oner great Cities} Jvvay therefore 'vvithfuchfootishe ejiceming. But rather 1st vs leaue this to the Lorde,forafmuch as hce alone knavv- *»T"im,?,*yk €th who bee hinyandfomet'tme alfo taketh away from thefi^t of men the oittwarje knowledge of hu Church. That is (I graunt) a horrible vengatumeofGodvfpon jhecarth.Butifthevvickcdnc/Fe of men fo defense ., -why doe wee feck£ to with, tfiandt the iufi vengeance ofGOD^ Infuch xnfife the Lorde. hath in timer pafi' tak^n 'vengettmce of the vnthankejvlneffe of men. Tor becaufe they would pot receiue his trueth , and had quenched his light , hee fuffired them Beeinr blinded infenfe, both to bee mocked ruvith' lyes fult ofabfurditie , and to bte 'dramedift deepe dai-J^effe/oihatthert wits nofacecfthctfue Chtaxk ut befeene. The Preface, Xet in the meane time hcfaued hu both beeing flattered ali/oade and lying hidden in the middcfi of err ours and darkiieJ]c,from deflruciion^jind mmarueli.for he can sliill to fane both in the verie coufttfion ofijzbylon,and in\the flatne of the burnintt ouen. But rvherexi they would hauc the forme of the church to be iudged bj'fnote net what vaine pompoiif jhew:how ferillons that U, I wilrather point vnto than dec/are,lea(i I fljduld draw out my tale into infinite length, TheVope (fay they) whichhoideth the .,1pi)/ioliI;cfceya7)d the B/JJ^ops that are annointed andconjecrate by iiim, fo that they be trimmed with fillets andmiters.doe reprefent the church , and ought to betaken for the Cburch:and thcrefjre they catmot errc. How fi^ becaufe they are paflort of the Churchyiudconfecrate to the Lord. Jnd were tJot Atiron and the other riUersoflf- raelalfo Tafiors'tBut ko^xon atidhii fonnes after that they wae made priefij^dtdyct E.xod. j 1.4, ^^^ ,j,/jj,„ ^^^ ^^^^ fj^^ ^^ij-g^ Jfter thisreafon, wiyfhoulde not thefoure hundred Trophetcs which lyed to Achahyhauereprefented the Church} But the Church wai on i.Kine.ii.ii, Michcasfideibceingindeedi but one man alone^and -unregarded y but outofwhofe Icre, iS.t;>. mouth came trueth.Did not thefalfeVropheies inrefemblaunce beare botbthename and face of the Church,when they did with one violent affault rife vp againfl leremy and with threatning boaficdthat itwas notpoffible that the lawe fljouldcperishfrorrt the prieflycoun/cl/ from the wifeman, the word from the Vrophet} Icremyo/owf was fentagainfi the whole companie of the Tropheter^ to declare from the Lorde. that it shotdde come topafjcy that the law shouldc perish from the Tr/efiy cottnfelifrom the wifeman.and the worde from the Vrophet. Didnot fuchaglifining shew shine in that Counfellwhich the Bifijops, Scribes^ and Vharifces afjembled, to take adttifes tO' gether (or the killing ofChri^fTSlow let themgoe andfiict-e faft in the outward vifour^ that they may mak^ Chrifi and all the prophets ofGod.fcifmatik^s :and on the other fide make the minifiers ofSatanythe inflruments of the holie ghofi. Jfthey Ipeak^oi they thinke,let them faithfuUie aunfwcre mejn what nation i^ place they thinkjhat theChmch remained fince the time that by the decree of the Councellat BafiJc, Eu- ^cnius was fbrtifidowne and deprtued from the efiate of Topeyand Ay mccfet in hit flace.They cantiot, though they would burflfor ;';, deny that the. Councellyforfo much as concemeth otttward [olemnitietywxs lawfuU^ndfummonednet onelie of one Topey but of two. Eugcnius was there condemned of fcifme,rebcUiunyandobflinacie, with the whole fiocke ofCardinallesand Bi(Jyops,which hadwith him praBifedthe diffolu- tion of the Councell. Tet afterward being borne vp by thefauour ofVrinctSyhe reco~ uered his papacicfife againe That eltff/on ofAymcCywhich had bcene orderly made by the authoritieofagenerall and holie Syuode , vanifhed away inafoioke tfauinv th at hee himfelfc was appesfedwith a Cardinalls hat, a-s it were a barking dog with 4 peece ef bread cafi vnto him. Out of the bofumc ofthefe heretiketyrebeilesy andobHi- natesyare proceeded all theVopesyCardinals, Byfhops, ./Abbots and priejies that haue . becne fince.Heere they are taken andcangoe no further. FoTyto whether fide will they giue the name of the Churchcwillthey dcnie that the councellwas gtnerall^which wan- ted nothing io the outward maiefiie : nameliey which being folemnelie fummonedby two buUetyandwell framed in the order of all thin^es^continned in the fame dignitie to the lafi (ndWillthey confeffe Eugcnius with all his company a fchtfmatik^yby whom they are all fanilifiedf Therefore either let them otherwife define the forme ef the , church,or they all asmanie Mare ofthem (hall be of vs accounted fchifmatik^Syvhich xvittingly andwilUnglie haue bcene ordered of heretiker.lf it had neuer before beene kttdwiiey that the church is not hound to outwarde pompesftbey themfeUtes may bee to To the French King, ^^l^Jipmfe^v^hkhv^^^^ Ch^^^j, ^^^^^^ l^. j^ f'^l'^^y'^fy^oenot-vprlghtlieenough.vhmtheydoefhlu^^^^ m it r^hichoughtrathertohaue b;ni^fu.edto thlJueofslTrl^'t^^^^^^ So^y^^^^ne ages p.Ji ^henalhhir>gesr.eredrJed indecpc ZSl I* hafidiet* ^me hmfelfe,Andfirfihe (ihred vp the force cLen u^h^l ^T^eJ^ h hi^ Cat:ibapuns, and other monflrt^ous lewdemen xcherebv L »1Z^ "t ^°tinne, ^'''*"i"hbo,hbytheforccandp,werofmentopluckevpthatreedel7^^T^^^^ ^llth,,hedoth.nvame,frpebearethe warmngofGodAch both hl7 111 r ^'"'dhkcr4tes-vntovsMthe(hotildnottAkevsv^Ze^ J '^"7 rt-»^defence.ag.lnMh-.elgir,es.B:^^^^^^^^^^ '^'^^ordeofGod^eh.tredchhe.ofthefedhhnsihZ^^^^^^^^ f'^'^>^\^ofiem,rneshappentobcmotJr<>Uhfuch^^^^^^ '^-^»er,Butlettherntotheendethattheyn^Lf^^^^^^^ Ms dcZt^tdt /a The Preface LZZl7J^n>ay abound. Hhemb^ heard, hatthefarhfull are m: -vndtrtht iAwe, thry *r'*''i'p"^J'^_ _ ,' n.AU-^.,^^,^hartertoeuH.ThtretmrtdpiiHi. a.Cor.a.i^> 7ZtdLthc:hi.gescfhf.ChrifiJorKe wm backp>ard^o^c.t..har .om^ r//Z7rc//../r,r.L4/«'^^''-^^^. The mofi far, d,dM. hbcrne of the ^f , , j^^„ J to the f'cdlte Jmonji the brethren thernfelues vere many jhifen Vn^;trnethattoouror,nedeJirumoHwhichcught toha,.cb.nto v. the onefydefertcc yj TJ^chLraddfarus^^^^^^ ^Z\Zll(forfothJaUtt) rro^htrg Uhmedf.r and fought b.t jttsccafiort£ TdUhnUdvLnilcdlibm^^^^^ TZ%thlfon^^^^^^ IttsoftheViueU. Jndweare •vnr.orthilyaccuJea.ffHchdfes.whm^^^^^ ZZtf^l"{^R-gdomcs4r.hontetherehathneuerbtnh^^^^^ tjMkLh)Jrbeeneino.en^^^^^^^^ ltchnoiebLgchafedfromhon:e,yeleafen^^^^^^ 'ITbelZi^ursalthcugh rna^thivga m.y hefo..dfauIt,e yet there t^nothtng ZZdhticofplMthltotirli^^^^^ Zhls/ed^rethaL name le halo.ed bath by..l.fe our '^/dea'K&'nuten Z-eUcompeUedrobeare t^forr.e of vs a r^it.es of innocence & cutlL -v^r.ghtnes, TZLtLonelie,hingZfun:lhcdr.ithdeath^Mc^^^^^^ 7eJCa/:ngu:.rpra,feltif%'vnderfn-ete^^^^^^^^^^ JhitLLhULbinfomdthatthaehauebinapfuch ^^aendc,held,ersifcfthe^^eofGodtodef.rdcMc,m^H^^^^^^ To the French kingj whtchfart Ihate^venmany^thereie laves &J>enaItiesof/aves,fywhich thniu^ <^ccrdJHfto thekdeferulng, he jh^ptly ft*nifhed:yet fo that ht the metnt time J$ Go/peU of Gad be mt euilj^oktn off.r the wick^dne, ofnaughtit men. Thus haucym (0 Kmg) the venentotts vmupkeofthtfclamderert largely enough declred,thatym may not with an eare of too eaj^e belief e bende to tljeir report es. Ifcare me alfo Uafi it be tea largely fetoHt. for afrmch at this preface it in a maner comettthcq!utmi;Uof * nholelmk;ofdef<'ife,wherehylemendedmttumak^adefenfein dcedt,bm (.nelittt wolUfUyamr mind ^forehand to giue audience to the difdofng ofottr caufc ; whichycur minde^thoughitbe mv, turned avay and eftrangedf-om vs, yea and enfixmcda/ainll vs^yet vetrujl that vejhalbe able to recouer the faumtberofifyoufhal once hauimtL mt diffltafure andtroublouf afeSlion redeuer th--. our confeJ]ion,which we will to be in peed ofadefecefor vstoyourmaUJiie.Butifthe whiJ}eri»gsofthemaliciotu dofo poC, fejfeyottr earej,that there u no place for accufedmejejptake for themfelues.-andifthofe (Mtragtoui furies doe ftiU with your win^m^at them, exercife crueltit with prifo- ning,tmnenting,cHttingand burning: we fhallin dcede , oifhccpeappoimeLotlyt flaughter,bc brought to aUextremitics^etfo that in our patience we jhaUpoffeffe our foules,andwaiteforthejironghandoftheLard:whichlhaUwitf}outdoubtbeprefene tntsme,andlketchfoarthitfelfearmed^botbtodeliuerthepeore out of affli&icn,ani tttak^ vengeance on thedefpifers,which now triumph with fo great affurednefie. ' The Lorde the KingofKingejfiablifh your throne with righteoufnejje andyourfeate with equitie,moJi noble King. * AtBafilcchcfirftdayofAuguftjinthcycarc ij;^ 2 lOHN CALVIME TO THE READER, T the firft fetting out of this workc , bccaufc I did not lookc for that fucceflcjwhich the Lord of his vnmcafura- ] ble goodnefle hath giuen,! had (as mcft vfe to doc in fmal I workcs) for the more part hghtly paffed it ouer. But when Ivnderftoodthatitwasrccciued with that fauourof all jthegodly,whichIncuerdurfthaiie dcfircd , much leflc •hauehopcdfor.-aslverihc fek in my heart that much more was giuen to me than 1 had deferued,fo I thought it fhould be agreac vnthakefulncs if I fhould not at the Icaft after my fclender abihue endeuor to anfwcre To fauorablc affeftions toward mc , and which of them felucs prouoked my diligence.And this I attempted not onehc in the fccond let- ting forth of it : but howe oft fince tliat time the worke hath bin imprinted, fo oft hath it bin enriched with fome encreafe. But although I did not then repent me of the labor that I had imployed : yet 1 neuer held my felfe con- tented tillitwas difpofedinto that order which is now fet before you Now I truft I haue giuen you that which may be allowed by al your ludgemcnts. Truely with how greatcndcuor I haue applied my fclfe to the doing of this feruice to the Church of God , 1 may bring foorth for an cuident witneffe, that this laft winter, when 1 thought that the fcucrQuartanehadfummcx- ned me to dearh,howe much more the fickcnes enforced vpon me, fo much lefle 1 fpared my felfe , till! might leaue this booke to ouerliue me, which might make fome part of thankful! recopence to fo gentle prouoking of the godly.l had rather in deed ichadbcncdonefoonenbutitis foone enough if well enough. And I {hall then thinke that it is come abroad in good fcalon, when I-fhall perceiuc that it hath brought yet more plentifull fruite than it hath done heretofore to the Church ofGod.This is my oncly dcfire. And truely full ill it were with me,ifl did not holdingmy felfe contented with the allowance of God alone,defpife the ludgemenKS of men,whether they be the fooliih and froward ludgements of the vnskilfull , or the v\TongfuU and malicious of the wicked. For although God hath throughly fetled my minde to the endeuor both ofcniarging his kingdome, and of helping the common profit:and though 1 arn cleare in mine ownc confcience,and haue himfelfe and the Angels to witnefle with mc,that fince I tookc vpon me the oificc of a teacher in the Church^l haue tended to none otlicr purpofe but cba» To the Reader. that I might profitc the Church in mainteining the pure cIo(fb:inc of godli- nes: yet 1 thmke there is nomarijthat hath ben fnatched at,bicten,& tome in funder with mo flaunders than I. When my epiftle was now in prmting, I was certainly enformed that at Augtburghvihtrc the aflcmbJy of the ftates of the Empire was holden,there wasarumor fprcad abroad of my reuoking to the Pap3cie,and the fame wis more greedily receiued in the courtcs of Princes than was meete.This forfooth is their rhankfulnes who are not ig- norant of many trialles had of my ftedfaftnes,vvhich trialles as they Iha^c ofFfo foulc a fclaunder/o they fhould with al indifferent and gentle nidges haue defended me from it. But the Dmell with his whole route is deceiued if in opprefTing me with filthy ]ies,he thmke that by his vnmft dealing I Ihal be either the more difcouraged or made the leffe diligent: becaufe I truft that the Lord of his vnmealurable goodnes will grant me that I may with cuen fufferance continue in the courfeofhis holy calling, WherofI guie to the godly readers a newe proofe in this fctting forth of this Booke, Nwve in this trauell this was my purpofe fo to prepare and furnifh them that be ftu- dious ofholy diuiniue to the reading of the worde of God , that they may both haue an eafie entrie into it,& go forward in it without ftumblmg : for I thinke thatl haue in all points fo knit vp together the fumme of religion,& difpofed the fame in fuch order^that whofocuer (hall well haue it in minde it fliall not be harde for him to determine both what hee ought chiefely to feeke in the Scripture:and to what marke to apply whatfoeuer is conteined jnit.Thereforc,this asit were a way being once madeplaine,lflfhal here- after fctforth any expofitions of Scripture, becaufe I fhall notneede to en- ter into long difputations of articles of dodrine , and to wander out into common places ; I wil alway knit them vpfhortly.By this meane the godly •reader (halbc eafed of great paine & tedioufnes/o that he come furnifhed aforehand with the knowledge of this prefent worke as with a neceifaric in- ftrument. But becaufe the intent of this purpofe, doth clcarely as in mir- rors appeare in fo many commentaries of mine, I had rather to declare in deede whatitis,than to fetitoutin wordes. FarewcUfrendly Reader, and ifthoureceiue any fruiteofmy labors, heJpe me with ihyprayers to God our Father. j4t GeneuA thefirfi daj ofAugufi in thejeare Jjjp, * ' Auguftine in his vij. Epiftlc. Jfrofeffe myfelfe to be one of the number ofthem^vhich write infrofitmg,and^rofit in writing. / WHAT CHAPTERS ARE contcincd in the Bookes of this Inftitution. In thefirfi hook^ which intreateth of the kpiwUdgt of Cod the Creator, are contained xviij.Chapcers. Hatthc knowledge of God , & of our fclucs, arc things conioyncd: andhowc they be Jin- ked the ooe with the other. i What iris toknowc God , and to what end icndcthj' knowledge of him. 3 That the knowledge of God isna« rurally planted in the minds of men. 4 That the fame knowledge is either choked or corrupted , partly by igno- ranee,and partly by nialice. y That the kaowledge of God doeth fhiningly appeare in ihe makmg ofchc worlJe, and in che continual] goucrnc- mcnt thereof. 6 That to accaine to God the creator, it is nccdcfull to haue the Scripture co be our guide and maiftrefTe. 7 By what teftimonie the Scripture ought to bee ftablilhed , that is by the witnes of the holy Ghoft , that the au- thority thereof may rcmainc ccrtainc: And that it is a wicked inuenii»n to fay that the credit ihereofdoth hang vpon the iudgeraent of the Church. 8 Thaifo farreas mans reafon may bcare,there arc fufficient proofj to fla- blifti the credit of the Scripture. 9 That chofe fantafticall men, which forfaking Scripture, rcfort vnto reucla- cion,doe ouerthrowe aiJ the principles ofgodlincflc. 10 That the Scripture, to correft all luperflitiontdothincompaiifon fctthe true God againft al y Gods of the Gco- tiles,reckoning him fornonc of them. 1 1 That it is vnlawful to attribute vn- to God a vifible forme, & that general. \y , they forfake God.fo many as doc c red to themfclues any images. II That God i* fcueralJy difcerned from idols, that he may be onclyani wholly worfliipped. ij Thatthcre istaughtinthcScrip- turesonccflcnccof Godfrom the ve- ry creation, which clTcnccconuincih in K three pcifons. 14 That the Scripture cucn in the cre- ation of the worlde, andofalthingcf, doth by certamc markes put difference bctwccnc the true God, and faigncd Gods. If What a one man was created: wherein there is intreated of the pow- ers of the foule, and of the image of God,offrccwi]l,and of the firftintcgri- tie of nature. i6 That God by his power doth nou- rifh and maimainc theworlde, wKich himfclfe hath created, and by his pro- uidence doeth goucrnc aJJihc partes thereof. 17 Whereto and to what ende thit doilrinei^ to be applied, that we may be certaine of the profit thereof. 1 3 That God doth fo vfc the feruice of wicked men, and fo boweth their mindcs to pat his iudgement in exccu* tion , t!iatyetftillhimlelfcrcmaineth pure from all fpoc. Jn the fccondh^oh^ vhich entreateth of the kftovledgc of God the I{edeemer m Chriftjwhichknowlccfgc was firft opened to the fathers in the time of the lawe,and then to vs in the Gofpell : are con- Tteined xvij. Chapters. Hat by ^dms Cmnc and falling a- & did degenerate from his firft eftatc: wa/,mankindc became accHf fed, wherein is entreated of oxiginall finne. i Thai The Tabic, t Thatmanisnowrpoiledofthefrcc- dome of will,3nd made fubied lo mife- rable bondage. 3 Thac out of ihe corrupt nature of ma procccdcth nothing but damnable. 4 How God workcth in the hearts of men. 5 A conftitaron of the obicftions that arc wont to be brought for the de- fence of freewill. 6 That man being loft oauft fecke for redemption in Chnft, 7 That the lawc was giucn , not to holde ftill the people in it , but to nou- riili the hope of faluation in Chrift va- tillhisconiming. 8 Ancxpofitionof themoralllawe. ^ That Chrifte although hee was knowcn to the lewes vnder the law, > ec was he deliucred oncly by the Gofpel. lo Ofthelikencfleofthcolde&new Tcftament. II Ofthcdiffcrenceoft&concTcft*- roent from the other. 11 Thar it bchooued that Chrifte to perfourmc the office of the Mediator, ihouldbcmademan. 13 That Chrifte tooke vpon him the true fabftance of the flefti of man. 14 Howe the natures of the Mediator do make one pcrfon. If Thaiwemayknowetowhatcnde Chiift was fcnt of his fatbcr,& what he brought vs-.three things are principally t© be confidcrcd in him.hii prophetical officc.his hngdomej& his pricfthocdc. j6 Howe Chrift hath fulfilled the of- fice ofRedeemer,io purchafcfaluation for vsjwhcrin is entreated of his Death and refurreAion,and his Afcending in- to heaucn. 17 Thatit is trucly and properly faid, chat Chrift hath defcrucd Gods fauour and faJuation for vs. J» the thirde Booh^ which Intreattih of the mantr hotoe to recei'ue the ^ace of Chrift,and what fruitcscomethereofto vs. andwhateffeftcs follow ofif.arcconteincdxxv.Chapters. J TPHattbore things which arcfpo- 10 Howeweought to vfethisprcfenc * ken ofChrift doc profit vs,by fc- life,3nd the helpes thereof) crctworkingofihcholyGhoft. 11 Oftheluftificatiooffaiih,&firftof » Offaith , wherein both is the defi- the dcfinitio of the name & of y thing, nition of it « and the properties that it xi That to the ende we may be fully hath are declared. perfiiadcdof thcfrceiuftiScation, wc 3 That wee are regenerate byfaiib> muft lift vp our minds to the iudgc- wherein isintrcated of repentance. ment feare of God. 4 That all that the Sophifters babble 13 That there are two thingcs to be in their fchooles of penance.is far from marked in freeiufiification. the pureneflc of the Gofpcll : where is 14 What is y beginning of iuftificatio, entreated'ofconfcfllon & Satisfadion. and the contjnuall proceeding thereof, 5 Ofthefupplyings which they addc 15 Thatthofcthingsthstarecomon- lofatisfaftioSjas pardons & purgatory. ly boafted concerning the meiite^ of 6 Of the life of a Chriftian man.And woikes,do ouerthrow as « el the prayfs firftbywhatargumentes the Scripture ofGodingiuing of rightcoufiiefle, as exhortechvs thereunto. alfotheaffurcdneioffaluation. 7 ThsfummeofaChiiftianlifc.-where i, to throw men down withkaowlcdge of ihcir own folly ,weaknes, & vnclcan- nes, bringeth alway his principaU proofe from defcnbing Gods wifcdome, ftrength 8c denneflc. And that not without caufe . For we fee how Jbrahoifij ^^^ ^ j ^^^ the nccrer that he came to behold the gloric ofGod,the better acknowled- r.King. 19*1 j. ged himfelfe to be earth & duft. We fee how £//<« could not abide to taryhis Era.;4.2 3. comming to him with vncouercd face: fo terrible is the beholding of him, Efa.i.xo.acxf. And what may man do that is but corruption and a worme , when cuen the Cherubins for veric fcarc mufl hide their faces? Euen this is it that the Pro- phet^/i}- fpeaketh of: The Sunne flial blufh, & the Moonc fhalbc afhamed, whentheLordofhoftes{halraigne,thatistofaye, when he difplayeth his briohtnes, and bringeth it nearer to fight, then in comparilbn thereof the brighteft thing ofallhalbe darkened. But howfoeucr the knowledge of God and of our felues,are with mutual knot linked together.yet the order of right reaching requireth that firft wee in treat of the knowledge of God, and after come downe to fpcakc of the knowledge of our felucs. The Tecond Chapter. Vyhitit u to Jfmvv Ctd^ndto what end tendtth the k,nwvleige of him. T Meaneby the knowledge ofGod,notonely that knowledge, whereby wee ThekpowU^e ^conceiue that there is forae God,but alfo that,whercby we learne fo much JJjJf f^J^J^'^^^^ asbehouethvstoknoweofhira, and as is profitable for his glorie: finally fo "clj^lifatbeek much a sis expedient. For, to Ipeake properly, wcccannot faycthatGodis rheaeator&pn- knowcn where there is no religion nor eodlineffe. But here I doe n&zycc ffruer of *I things touch thatfpeciallkind of knowledge whereby thofe men that are in tliem- Jjf 7«ir//w fclues reprobate and accurfed do conceiue God the redeemer in Chnft the '"/„^l^ lree£tb mediator: but I fpcakc only of that firft &fimplemanerofknowlcdge,wher- godUnn and tie- mno the veric order of nature would haue led vs, if Adam had contmued in ditnct, ftatc ofinnocencie.For although no man,fith mankind is in this ruine, can perceiucGod to be eitherafather,or author of faluation, or in any wife fa- uourablcvnlefTe Chrift come as a mcane to pacific him towardes vs : yet ic is one thing to feele that God our maker doth by his power fuftaineys, by his prouidencc gouerne vs,by his goodnefle nourifli vsjand endue vs with all kindcs of bleffings : and another thing to embrace the grace of reconcilia- tion offered vs in Chrift. Whereas therforc the Lord firft fimply appeareth as welby the making of the worlde, as by the gcnerall dodrine of the fcrip- turcjto be the Creator, and then in the face of Chrift to be the redeemer: ^ hereupon arife two fortes of knowing him,of which the former is now to be intrcated of,and then the other {hal orderly folow in the place fit for it. For althoughour mind cannotconceiuey knowledge of God, butyitmuftgiue to him fome kind of wor{hip,yct ftial it not befufficjcnt fimply to know that it is he only that ought to be honored & worftiipped of all men,vnlcffc we be alfoperfuaded that he is the fountaine of al good thing$,to the ende that wc (hould feeke for nothing elfcwhere but in him . I mcane hereby, not oncly for that as he hath once created this worlde, fo by his infinite power hee fu- ftaineth ic,bv his wifedomc he gouerncth it, by his goodnes he prefcrncthir, B & and Cap. 2. Ofthe knowledge of and fpecially mankind he rulcih by his righteoufnes and iudgement.fuflfreth by his mcrcy,and fauegardcth by his defence: but alfo becaufe there can no where be found anyone drop either of wifcdome.or of Jight, or of righteouf- ncs.or of power.or of vprightnes,or of fincere truth, which floweth not from him.or whereof he is not the caufe : to this end verily, that we ihouJd Icarnc to looke for & craue all thefe things at his hand, and with thankefgcuing ac- count them receiuedpf him.For this feeling of the powers of God is itTys a meere fcholemaftcr of godlines , out of which fpringeth religion -.Godlines I cal a reuerence of God icy ncd with louc of him which is procured by know- ledge of his benefites . For men willneuer with wjllmg obedience fubmit themfelues to God, vntill they pcrceiue that they owe all things tohim,ihat they are nourifhed by his fatherly care, that he is to them the author of all good thing$,fo that nothing is to be fought elfewhere than in him.Yea,they will neuer yeld themfelues truely & with all their heart wholely to him^vnlcs they afTuredly bclceuc that in him is pcrfed fehcitie repofed for them. IJvv the\novv- X Therefore they do but trifle with vaine fpeculations, which in entrca- f%rt,cfofGod "JS^f^^s queftion , do make it their purpofe to difcuffe.what thing God is, thought foorth di - where It rather behoueth vs to knowe what maner one he is,& what agreeth uersrgriminvs. with hit naiure.For to what end feruethitio confeffc as Epicure doth, thac there is a God which doth onely delight himfelfe withidlenefTe , hauing no care of the world ? Finally, what profiteth it to know fuch a God with whom we may haue nothing to do?But rather the knowledge of him ought to feruc to this endjfirft to frame vs to feare and reuerence : then that by it guyding and teaching vs, we may Icarne to craue all good things at his handc,and to account them receiued of him.For how can any thought of God enter into thy mind, but that thou muft therewithal! by and by ihinke,that forafmuch as thou art his creature,therfore thou art of right fubieft & bound to his au- ihoritie,chat thou oweft him thy life, y whatfoeuer thou entcrprifeft , what- foeuer thou doeft, ought to be direfted to him? Ifthisbe true,then truely it folowcth that thy life is peruerfely corrupted if it be not framed to obeying of him, forafmuch as his will ought to be our lawe to liue by . Againc , thou canft not cleerely fee him,but that thou muft needcs know that he is y foun- taine& original ofal good things, whereupon fhouldgrowebothadcfireto clcaue vnto him,and an afliired truft in him, if mans owne corruptnefle did not drawe his minde from the right fearching of him. For firftofall, the godly mind doth not as by a dreame imagine toherfelfcanyGodataduen- turc,but ftcdfaftly beholdeth the onely one and true God : and doeth not falfely forge of him wha tfoeuer her fclfe liketh , but is content to belcue hitn to be fuch a one as he difclofeth himfclfe,& doth alway with great diligence beware that with prefumpiuousra(hne(fefhepafle not beyond his will, and Jo wander out of the way. An d when {hec fo knoweth him, bccaufe (hee vn- derftandeth that he gouerneth all things , fhee afTuredly irufteth that he is her fafc keeper and defender,and therefore wholely committeth her feifc to his faith, bccaufe (he vnderftandeth that he is the author of all good things: therefore if any thing trouble her, or if fhc want any thing, by and b^ (he %- ♦cth to him for fuccour, looking for helpc at his hand. Bccaufg Hie is perfwa- ded of God the Creator, Lib. r • 3 dcd thathe is good and mercifuI],therefore with aflurcd confidence flic re- ftcchonhim,anddoubcethnotinallher cuilsto findcicadyremedieinhis mcrcifull kindnefle.Becaufe fhe knowethhim to be her Lord &faihcr,ihcr- forc flie determineth thatheis worthie thac fhe {hould in al things haue re- gard to his authoriiie,reuerence his maieftie, procure the aduauncemcnt of his gIorie,and obey his commaundements. Becaufe {hee feeth thac hce is a righteous ludge, and armed with his feuericie to punifli finners , therefore flie aJway fettethhis iudgemcnt feat before her eyes , and with feare of him withJraweth and reftraineth her felfcfrom prouoking his wrath. Yet is fl-jec not fo affraid with the feeling of his iudgeraent , that fhee would conuey her felt'e from it, although th:re were away open to efcape it: but rather {lie dodi noleflelouehim, while he cxtendeth vengeance vponthc wicked, than while he is beneficial to the godly, forafmuch as fhec vnderftandeth that it doth no lefle belong to his glorie thac he hath in ftore punilhmcni for the wicked and euildoerSjthan that he hath rewardc of eternalllife for the righ- teous . Moreouerfliec doeth not for onely feare of punilhment rcfiaine her felfe from finning: but becaufe fheeloueth and rtuerenccth hiinas herfa- thcr, attendeth on him and honoureth him as her Lord, therefore alihough there were no hell at all. yet (hs dreadeth his onely difpleafure. Now behold what is the pure and true religion,euen faith ioyned with an earned feare of God : fo that feare may concaine in it a willing reuerence,and draw with it a right forme of worfhipping fuch as is appointed in the lawc . And this is the more heedefully to be nored,becaufe all men generally do worfliip God,but fewe do reueretKC him,while ech where is great pompous fliewe in ceremo- nies, but the purenefle of heart is rare to be found. 3 Truely,they that iudge rightly ,wil alwayc holde this for certaine , thac j, ^ ,*, ^^^^ ^ there is grauen in the minds ofmen a certaine feeling of the Godhedjwhich l^Howe God of neuer can be blorted out. Yea that this perfwafionjthat there is a God,is eue i'^^'"* ^''« Jf£^ from their generation natsirally planted in them,and deepely rooted within ^°f f,lil*'J^^l^u(fi their bonestheverieobftinacieofthe wicked isa fubftancialwitnes,which vve\now h^raft with their furious ftriuing yet can neuer winde themfelues out of the feare that wee alfo of God. Although Diagorxs and fuch other do ieft and laugh at all that hath ■^'^orM hm. in all ages beene beleeued concerning religion : although Dknyftus do fcofre atthcheauenlyiudgement:yect;hacis buc a laughcer from the teeth for- ward, becaufe inwardly the worme of confcience gnaweth them much more fharply than all hot fearing irons, lalleage not thisy Cicr/o faith, that errors by continuance of time growe out of vfe,& religion daily more and more en- creafeth and waxeth better. For the world(as a litle hereafter we fhall haue occafio to fhew)trauailcth as much as in it liech to {hake off al knowledge of God,& by al meanes co corrupt the worfhipping of him. But this onely I fay, that when the dull hardncfle,which the wicked doe defiroufly labour to gee to defpife God withall.doth lye pyningly in their heartes, yet the fame fee- ling of God,which they would mofleofalldefiretohauevner^ deflroyed, liueth flill,and fometimc doth vtter it felfe: whereby wee gather that it is no fuch dodrine as is firf^ to be learned in fcholes , but fuch a one whereof cue- rymanis a teacher co hirofclfc cuen from his mothers wombc, and fuch B 3 a one Cap. 3* Ofthe knowledge of a one as nature fufPercth none to forget,alchough many bend all their endc- uour to fliakc it out of their minde. Nowe.if all men be borne and doc liue to this endc, to knowe God,and the knowledge of God is but fiddc and lightly vaniflicth away, vnlefl'c it proceedcthui fane; it is euident,that they all fwaruc out of kinde from the lawe of their creation , that doe not direct to this markc al tlie whole thoughts and doings of their life. Of which the Phi* lofophers thcmfclues were not ignorant. For TUto raent nothing clfcjwhen he oftentimes taught, that the Ibucraigne good ofthe foule is the likcncfle of God, when the foule hauing throughly coiKeiuedthe knowledge of him is wholly transformed into him. Therefore verie aptly doth G>-;'//«ficafon in thce^cro "* ^ T>/?«''ckeandaftonc,thanhewou)dc be thought to haue no Godjitappearcththat this imprinted pcrfuafion ofGod is of moftc great forccjwhich is imp^flible to be raced out ofthe mmd of manjthat it is much more cafie to haue the affeftion of nature broken , as in dccde it is broken when man from lasownc natural] fwclling pride of his ownc will ftoupcth artfy by malice. V.V: as experience teacheth that God hath fowen the feede of religion in al ■^^'"^^'^J men.fofcarfely may be founde the hundrcth man, that haumg it concei- ^^iji^hfitperfiin- uedinhisheartdoethchcrifhit, butnomanin whomitripcncth, fofaris ewperpms hau* it of that any fruite appearcth in due time.Therefore whether it be that fom of God c.mcibe become vainc in their owne fuperftitions , or that fome doeof fetpurpofe 'SlrftZcaufe maliciouflyreuoltfrom Godjyetalldocrunne out of kinde from the true o/-,/,f;> ovxm knowledge of him.So commeth it to pafle that there remaineth no t ue god- iLudneJJi. lincffein the worlde, But whereas I faid that fome by errour fall into fuper- B 4 fiition. Cap. 4. Ofthe knowledge of ftition, I mesne not thereby as though their fimplicitic might cxcurcthcBl fromblame,bccaufe the bJindneffe tnattheyhauCjis commonly alway min- gled both with proiide vanitie,and with llubbornelTe. Vanitie and the fame ioyned with pride appearcth in this , that they miferable men both, in the feeking of God do not cLmbc abouc thcmlelues as they ought to hauc done, but mcafure him according to the proportion of their own fleflily dulncflc, and allb negleding the found manner of fearchm^ for him,do curioufly flic tovainefpeculatios.And fo they conceiue him not fucha oneashcofrreth himfelfCjbut do imagine him fucha one as of their owne ranipiefumption- they hauc forged him. Which gulfe being once opened, what way foeucr they ftirre their feete,they mult necdes aJvvay runne headlong into deftru- ftion. For whatfoeuer aftcrwarde they go about toward the worfliipping or feruiceof God.they cannot account it done to him, bccaufe they worftip not him, but rather the deuifc of their owne heart, and their owne dreamc Rom.i.Ji. in ftead of him.This pcruerfenes doth 'P ieftie. but onely a fermle & conftraynedfeare, which the iudgemeni of God ";^«^j;^^£* J/^^" wringeth out of them-.whichiudgement becaufe they cannot efcape, there- ^^ ^ ^^^^ ^y-^;^^. fore they dread it,buc yet fo as therewithal! they abhorre it. And fo that fay- i^no-vvUdge ofgoi, ing of S taiius,that fea re firft made gods in the worlde, may be fitly fpokcn of -which Uy before vngodlineire,andof this kind ofrngodlineffeonly. They that haue a minde fupprepcdiatbem. abhorring from the iuftice of God, doe heartily wifh to haue his throne of B S iudge- Cap.4. Ofthc knowledge of iudgcmcnt oucrthrown, which chcy know to ftand for puniiliment of offen- ces againft his iufticeby which affedio they warre againft God, who cannoc be without his iudgemenc. But when they vnderftande that his power im- pofllble to bee auoided, hangcth ouer them ; bccaiife they can neither by force remoue ir,nor by flight efcape it, therefore they feare it. So Icaft they {hould in a'l things fceme to defpife him , whofe maicftie ftill prclTeth vpon them.thcyvfc a certainc outward forme oft cligion,fuch as it is : but in the nicane time they ceafe not to defile themfclues with all kindc of vices, to ioyne outragious mifchiefes to mifchiefes,vniil they haue in al poinics vio- late the holy law of the Lord,& deftroyed his whole rightcoufnes.or at leaft they arc not fo holden back with that fained feare of God,but y they fweetly reft in their finnes,and flatter themrelijes,& had rather to follow the intem- perance of their fleflj than rcftraine it with the bridle of the holy Ghoft. But forafrauch as the fame is but a voyd and lying {hadow of rcligionjyea fcarce- ly worthy to be called a {hadow: hereby againe is eafily gathered, how much the true godlineflcjwhich is powrcd onely into the heartcs of the faithfull, I racane that out of which religion fpringcth, doeth differ from this confufe knowledge of God. And yet th-e hypocrites v/ould obtaine by crooked com- paflfe$,to fecme nigh vnto God , whom they flye from . For whereas there ought to haue beenc one continuail vnbroken courfe of obedience in their whole life, they inainannerin all their doings carelefly rebelling againft him,labour with a few facrifices to appeafe him. Whcras they ought to haue (crucd him with holineflc of life & fyncerenes of heart, they inuent triflings & obferuances of no value, to procure his fauour withaJl ; yea they do y more liccntioufly lie dul in their owncdreggcs , becaufc they truft that they may be difcharged againft him with their own mockeries of propiciatoric fatisfa- dions. Finally whereas their affiance ought to haue beene fattened in him, they neglefting him doe reft in ihemfelucs, or in creatures. At length they entangle themfelucs with fuch a heape of errors , that the darke mift of ma- lice doeth chokc,& atlaft vtterly quench ihofe fparkes , that gLmmeringlv fliinedtomakethemfeetheglorieofGod . Yet that feedc ftill rcmaincth which can by nomeane be plucked vp by the roote.to beleeue that there is a ccrtaine godhead: but the fame feede isfo corrupted, that itbringethfoorth of it none other but vcrie cuilfruitcs . Yea thereby is that which I trauaile to prouc more certainly gathered.that there is a feeling of godhead naturally graucniny hearts of men, forafmuchas the veric reprobate themfclues arc of neccflitic enforced to c&feffe it.In quiet profpcritie they plcafantly mock at God,yea they arc ful of talk & prating to diminjfti the greatnes ofhis po- wer: but ifonce any defperation touch them, itftirreth themvp tofeekethc fame God ,and miniftreth them fodaine (hort prayers : by which it may ap- pcare, that they were not vtterly ignorant of God , butthat the fame which ought fooner to haue beenc vttered, was by obftinacie fuppreffcd. The fifth Chapter. ThAt the knowledge of God doth shiningly appeari in the making oftht worldtani in the (munual gouerntmmt ihiriof, Moreouer God the Creator. Lib.i, 6 T^Oreouer bccaufc the furtheftende of blefTcdlifc fiandcth in the know- Codspoin'tr & ledgff of God : that the way to fdicicic fhould be ftoppcd to none, there- Godhead skim th fore pod hath not oncly planted in the mindes of mcnthatfecdeofreligi- fi^ii^r^fy »»'*« on which we haue fpokcn of, but alfo hath fo difclofed himfelfe in the whole ***''^^ hinelflu workcman(hip of the worlde J and daily fo manifeftly prefenteth himfelfe, he ikt/mmrfa that men cannot open their eyes but they muftncedes bcholdehim . His duil, fubftance in dcede is incomprehenfible, fo that his diuinc maieftie farre fur- niounteth all mens fenfcs: but he hath in all hi» workes grauen ceitaine markcsofhisglorie, and thofefoplaine and notably difcernabk, that the cxcufe of ignorance is taken away from men , be they aeuer fo grofie & dull wilted. Therefore the Prophet r^htfully cryethout,thathe is clothed with light as with a garment: as if he ftioulde bauefaide , that then he firft began, ^ •»04-^ tocoraefoorchtobe feeneinvifibleapparei,fince the time that he firft di • fplaycdhisenfignesin the creation ofthc worlde, by which eucn now what way foeiier wee turne our eyes, he appeareth glorious vnto vs . In the fame place alio the fame Prophet aptly copareththe heauens as they be difplaied abroadjto his royal pauillion : he faieth that he hath framed his parlours ia the waters , that the clouds are his chariots, that he ridcth vppon the wings ofthc windes, that the windes and lightcnings are his fwift meflengers. And becaufe the gloric ofhis power and wifedome doetb more fully fhine aboue> therefore commonly the heauen is called his pallace . And firft of all, what way foeuer thou turne thy eyes, there is no peece of the world be it ncuer ib finall, wherein are not feenc at leaft fome fparkles ofhis glorie to ftiinc . But as for this moft large & beautiful frame, thou canft not with one viewc per- ufc tlic wide compalTc of it,but that thou muft needes be on cuery fide ouer- whelracd with the infinite force of the brightnes thereof Wherefore the au- thor oftheEpiftle to the He^«fi doth veriewel call the ages ofthc world the Ipedacle of inuifible ihingSjfor that the fb orderly framing of the world fer- ''^* ueth vs for a mirrour wherein we may behold God , which otherwife is inui- fiblc. For which caufe the Prophet afligneth to the heauenly creatures a . language that all nations vnderftand,for that in them there is amore euidec * '*^'^* teftificationoftheGodhead,than that it ought to efcapethe confideration ofany nationbetheyneucrfoduU.Whicbihingthe Apoftlcdeclaringmore „ plainly fay thjthat there is difclofed vnto men fb much as was behooueful to be knowen concerning God:becaufe al n>cn without exception,do through- ly fee his inuifible things euen to his vcrie power and Godhead , which they vnderftand by the crcati^ n of the world. z As for his wondcrfull wifedome, there are innumerable proues both m Hawifedomt, heauen and in earth that witncfle it: Imeancnotonely that fccreter fort of though tlxUar- things, for the nccrcr msLi^^ms,MAitTCoiJpologie,Vhificke, & all natural Phi- "l^X'rJd'Tml* lofophy feruethjbut euen thofc things that thruft themfelues in fight of eue- ^pUmly entuih ry one.eucn of the rudeft vnlearned man/otbat men caanot open their eics ftrctiut, but they muft needes be witnefles of them. But truely they that haue digc- fted,yea or but rafted the liberal arts, being holpen by the ayde thereof, doc proceede much further to lookeinto y fccrets of Gods wifedom.Yctis there no man fo hindred by lack of knowledge of thofe artf , but tha; he throughly fecth Cap. 5. Of the knowledge of fccth aboundancly enough of cunning workmanftiip in Gods works,to bring him in admiration of the workcman thereof . As for example to the fear- chingoutofthemouingsofthcftarres, appointing of their places, nicafu- ring of their diftances, and noting of their properties, there needcthart & an exafter diligence : by which being throughly perceiucd,as the prouidtcc of God is the more manifcftly difcloledjfo it is conucnient,that the mind rife fomewhat the higher thereby to behold his glorie. But forafmuch as the vn- learned people, yea,and the rudeft fort of them, fuch as arc furniftied with the onelyhelpe of their cics, cannot be Ignorant of the excellencic of Gods cunning vvorkmanfhip, which in this innumerable and yctfo feuerally well ordered and difpofed varietie doth of it felfe flicwe forth it fclfe:it is cuidenc that there is no man to whom God doeth not largely open his wifedome. Likewife it requireth a Angular Iharpnes of wit,to wey with fuch cunning as G<n of the vnluerfall mindc tJiat giucth foule and liuelineffe to the world^auaileth to engender and nourifh godJincs in the hearts of men . Which doth alfo better appeareby the blafphemous fayings of the fiithie dogg Lucretius,which are deriued from the fame prin- ciple. Ellen this is it.tomake aihadtwifh God , to driue farre away the true God whome we ought to feare and worfliip. I graunt in deede that this may be godhly faid/o that it procecdefrom a godly miiide, chat Nature is God; but becaufe it is a hardc and an vnproper manner of fpcach , forafmuch as Nature is rarhcr an order prefcribed by God uhercfbrc in things offo great weight and to which is ducafingulerreligioufneffe ,iti&hurtfulltowrap vp God conftifedly with the inferior courfe of his workes. Let v$ therefore cc- member,fooftasanyraancon(idercth his owne nature, that there is one God which fo gouerncth all natures, that his will is tohaue v$ lookc vnto him, our faith to be dircfted to him , and him to be wotfliipped and called vponofvs: becaufe there is nothing more againft conuenicncie ofrcafon, than for vs to enioy thofe excellent giftes that fauour of diuine naturein vs, and to defpife the author that freely doth giue them vnto vs . Nowc as eon. ccrning his power.with how notable examples doth it forceably drawe vs to confider ir,vnleire perhaps we may be ignorant, of ho w great a ftreneih it is with his onely word to vphold this infinite mafle ofheauen and earth, with hisonelybecke , fometimetofhakeihe heauenwith noife of thunders, to burnc vp cche thing with lightenings , to fet the aire on fire with lightning ffamesjf^metime to trouble it with diuers fortes of lempeftesjand by and by the fame God when he lift in one moment to make faire wcatherao holdc in the Sea as if it hanged in the aire, which with his heighth feemeth to threa- ten continualldeftrudion to the earth, fometime in horrible wife to raifek. vp with ourragious violence ofwindes , and lometime to appcafe the waues and make it calme againe . For proofe hereof doe ferue all the praifes oF God gathered of the teftimonies of nature, Ipecially in the booke of lob & in Efay, which nowe of purpofe I ouerpaffe , becaufe they Ihali elfe where haue an other place fitter for them, where I (hall entreat of the creation of the world according to the Scriptures. Only my meaning was now to touc h, ihatbochftrangersandthey ofthehoufholdof God haue this way of fee- king God common to them both5thatis, to follow thefc firft draughts which both aboue and beneath doc as in a fhadowe fet forth a liuely image of him. And now thefamc power leadeth vs to confider his eternitie . Forit muft needes be that he from whorae all things haue their beginning,is ofeternall continuance, and hath his beginning of himfclfe . But nowe if any man en- quire thecaufe v/hereby he both was once lead to creat all ihefe things,and is now moued topreferuc them : we ftial finde that his onely goodnes was it that caufed him. Yea and although this onely be the cauie , ycc ought the fame aboundantly to fufficc to allure vs to the louc of him , for afmuch as there is no creature (as thePrpohetfayech}vpponwhichhis mcrcieisnot powrcd out, ^ Alfo. Cap.5^ Ofthc knowledge of , , ^^ 6 AiroJnihefccondfortofhijworkcs, Imeanethorcthatcomctopafle in 'hiriihtnftht bcfidc the ordinaric couife of nature, there docth appeare no lefl'e euidenc goodypuHtibiHg proofe of his powers.For in gouerning the fellowfhip of men he fo ordercth the wicked, and his prouidcncc,thatwhcreas he is by innumerable nieancs good andboun- cal^»S. ^'""^_ tifuU to all men , yet by manifeft and daily tokens he dcdarcth his fauoura* ^ fil^^mTprJofa o/"blckindnestoihegodly,andhisreueritie to the wicked and euil doers . For hutxcceditigpo' notdoubtfuU are the punifhments that he laycthvpon haynous offences: -vvcr& venue, jjjjg 35 \^q ^Joth openly ihew himfclfc a defender and reuenger of innocency, while he profpereih the hfe of good men with his blefling, nelpeth their nc- cc(lltie,aflvvageth & comforieth their forrowes.relieueth iheir calamities,& byalimeancsprouideth for their fefetic. Neither ought it any thing to de- face the perpetuuU rule of his iuftice,that he oftentimes fermitteth wicked menandeuildoersforatimetoreioycevnpuniftied : and on the other fide fuffereth good and innocent to be toflcd with many aduerfiiies, yea & to be opprcfled with the malice and vniuft dealing of the vngodly . But ratlier a much contrarieconfideration ought to enter into our mindes:that when by manifeftftieweofhiswrathhepunifhethonc fin, wefhouldtherforcthinkc that he hateth all finnes : and when he fuftereth many finncs to paflc vnpu- nifhedjwe (honld therevpon thinke that there fhalbc an other iudgemenc to which they are difFcrred to be then puniflied . Likcwife howe great matter doth it minifter vs to confidcr his mercic, while he oftentimes ceafleth not to (hew his vnwearied bountifulneffe vpon miferable finncrs in calling them home to hina with more than fatherly tendemeOe, vntill he hauc fubducd their frowardncs with doing them good? TbtftoAntt oFgod 7 To this end , where the Prophet particularly rehearfeth , how God in » ihtwedby deli- cafcs paft hope, doeth fodenly and wonderfully and befide all hope fuccour uering men that jngn j^at are in miferie and in a manner loft, whether he defend tncm wan- *« j» mfiricM ^jcringinwilderneffe from thewildebeaftes,and at length leadeth them in. iZvmTm tothe way againe,or rainiftreth foode to the nccdic and hungrie, or deliuc- thai are m^bue^ rcth prifoners out of horrible dongeons and yron bands,or bringeth men in iu wtfedemt by pgril of fhjpwrack fafe into the hauen , or healeth the half dead of difeafesjor -d^Mmt Althmgi (corcheth y cardi with heat & drinefle, or maketh it fruteful with fecret wa- ' ^jnujt o^fortif ^^^.^^ ^^^^ grace,or aduancctli the bafcft of the rafcall people,or throweth downc the noble Pecrcs from the hie degree of dignitie: by fuch examples ihcwcdfoorth, he gathercth that thofcthinges which are iudgcdchaunces happening by fortune, are fo many teitimonics of the heauenly prouidencc and fpccially of his fatherly kindneffe,and that therby is giuen matter of re- ioycing to the godly , and the wicked & reprobate hauc their mouihes flop- ped. Bu t bccaufc the greater part infefted with their err ours are biinde in fo clcare a place of beholding,thereforc he crieth out , that it is a gift of rare & Angular wifedome,wifely to weythefeworkcs of God: by fight whereof they nothing profit that otherwifefeememoftcleerefighted. And truelyhowe much (oeuery gloric of God doth apparantly (hine before them, yet fcarlly the hundreth man is a true beholder of it,Like wife his power & wifedom arc no more hid in darkncs: whereof the one.his power, doeth notably appcarc, when the fierce outfagioHfiicifcofthc wicked being in all mens opinion vn- con- God the Creator. Lib.i, p conauerablcUbcateflatinonc momcnr,theirarrogancic tamcd,their firo- pr.i , , ^ geft holdcs rarcd,their weapons & armour broken in picces,their ftrcngthcs *^^'"^*"' lubdued.their deaifcs oucrthrowen,& themfelucs fal with their own weight the prcfumptuous boldnefltjthat auaunced it fclf abouc the hcauens is thro^ wen down eucn to the botcome point of the earth: againc, the lowly arc lif- ted vp out of the diift.Sc the necdic raifed from the donghil, the opprcffed & afflided are drawe out of extreme diftrefle, men in defpaircd ftateare rcfto- red to good hope,the vnarmed beare away the vidorie from the armed, few ^ ' from many.thc feeble from theftrong. As for his wifedom,it lelfe fhcweih it ' °''^ '^* fclf manifeftly cxccllent,while it difpofeth cuery thing in fittefl oportunitic, confoundeth the wifedorae of the world be it ncuer fo pcarcinP.findcih out y fi.bt.le m their fubtiltie.finally gouerneth al things by moft conuenia order. 8 We fee that it needeth no long or laborfome dcmonftration,to fetch out The true kn..v^ reftimonies to ferue for the glorious declaration & prcofe of Gods maicftic- H« "f old con. for by thefe fewc that we hauc touched^t appearcth, that which way fo cuer ^^^'^ *"" '« ''"'* a man chiunce to lookc,they arc fo common & readic that they . may be ea- Ju^rlZl'f % marked with eye,& pointed out with the finger. And here againe is to be ItuTZtl noted,that wee are called to the knowledge of God. not fuchas contented /«%<'/'!'«^/'»- with vaine fpeculation,doech but flyc about in the braine, but fuch as Ihalbe '^"' lounJ & fruitfuLifit be rightly conceiucd & take roote in ourhearts.For the Lord IS declared by his powers,the force wherofbecaufe we feelc within vs & do cnioy the benefits of them,ic rauft ncedes be that wee be inwardly mo^ ued much morcliucJy with fuch a knowledge,than it we fhould imagin God ' to beluch one,ofwhom we fhould hauc no feeling. Whereby we vnderftand that this IS the rightcft way & fitteft order to fceke God , not to attempt to enter depely with prcfumptuous curiofitic throughly to difcufTehis fubftacc, which IS rather to be reuerently worfhipped than fcrupuJoufly fearched : but rather to behold Iiira in his workes, by which he maketh himfclfe nere & fa- roihar,& doth in a maner communicate himfclfe vnto vs. And this the Apo- , ^ ftle meant,when he faid.that God is not to be fought a farre of.forafmuch as ^''^• he with his moft prcfent power dwelleth within euery one of vs. Wherefore .^ D4;«rfhauingbcforccofefi-edhisvnrpc.kablcgreatncs,whenhedcfcendeth^^'''*^- to Che particular rehcarfal of his workes, protefteth that the fame will ihewe foorth It fclf.Therfore we alfo ought to giue our felues into fuch a fearchim: outofGod asmayfoholdeourwitfufpcndcdwithadmiration, thatit may ihercwithall throughly moue vs with eiFeftual feeling.And,as ^«^«/?;>;. tea- In PH. ,44 cheth m another placc,bccaufc wc are not able to conceiuc him,it behoueth 7/;e kno-uvH-^ vs as It were fainting vnder the burden of his greatncffe , to lookc vnto his "^'^'^^ 'W*' workes, that wc may be refrcfhed with his goodncs. ^'^huhhere ad 9 Thenfuchaknowledgcougbt notoncly to ftirrcvsvptotheworfhip- S^tST., ping ot God, but alfo to awake vs , andraifcvstohope of the life to come '''"fi^ "f that hor when wcconfider that fuch examples as God fbcwcth both of his mer- '^'^""^' '^'"^'^ ciftilnefle, andof hisfeucritic, are but begun and nor halfc fUU : without f/7^'^ TIT doubtwemuftthinkc thathercinhcdothb^tmakea fhewe aforehandcTfl'f^^^^^^^^ tnoic tnmgsjwhercof the open dirclofing& fuldeliueranceis diftcrrcd vnto 'f-^-^' (c-.jid^r bu another life. On the other fidc^hjn wc fee that v godly are by the vncodlv f'^^""'^ '^^'" ^' gncucd ' Cap . 5 . Of the knowledge of crieucd wich affliaions,troubled with miurics,oppreffed with naun(Icrs,and vexed wich dcfpitefiill dealings and reproches-.contrar iwifc that vwcked do- ers doe flouriih.profper and obtaine quiet with honour , yea,and that vnpu- niflKdtwe mull: by and by gather that there ihal be an other life, wherein » layd vp in (lore both due reuenge for mckednes ,and rewarde for right couU nes. Morcouer when we note that the faiihfull arc often chaftilcd with the roddes of the Lord , wee may moft certainly determine that much Icfle the Vi cid. Jci, C.8. vneodly flul efc^pe his fcourgcs. For verie weH is that fpokcn of ^«5«(//«f. If euery finne fliould now be punifted with open painc, .t wouldc be thought that nothing were refcrucd to the laft iudgcmcnt. Agame , if God fhouldc now openly minilh no finne,it would be bclccued . that there were no proui- dcncc of God. Therefore we muftconfcife, that in cuery particular worke of God, but principally in the vniuerfall generalitie of them , the powers ot God are fet foonh as it were in pain:ed tables,by which all mankinde is pro- uoked and allured to the knowledge of him, and frcm know edge to full and perfca felicitie . B.it whereas rhcfe his powers do in his workes moft bright. Jyappeare, vet what they principally tende vnto,of what valour they be and to what end we ought to wey them : this we then only attaine to vnderftand when we d.fcend into our felues.and do confider by what meanes v.od dotk (hewc fort h in vs his lifc,wifcdome,and power, and doth vfe towardesvs his- riahreournes,goodne(re,andmercif«Hkindneirc. For though D^/^iuftly Pra.p»7. complaineth,?hatihe vnbcleeuingdodoteinfolly, becaufe they wey not the deepe counfailes of God in his gouernance of mankind : yet , that is alio prnl.40.1j. ^ofttrue,whichheraythinanotherplacc,ihattacwonderfullw.fedomeof Godinthatbehalfeexceedeththe hayres of our head-. Bur becaufe this point (liall hereafter in place conucnicnt be more largely entreated , there- forcldoeatthisiimepaffcicouer. . , , . t • c Godn:.»im.g 10 Butwi(h howe greatc brightncffc foeuer God doeth in the mrrror of fc,«/;,r.,««/,r<,. his workes iTiewebyrcprefentation both himfelfe and hi? immortallking j^t notBy^r, be. dome:yctfuchis ourprofleblocki^neffe, thatwee ftandc dully amaledailo "<:t^,tt^f a:amc;crtimonies,rothatthcypa(reawayfromvswithoutprofitc.For,« ;t;%t2"t. iouchingthefram; andmoft beautifull placingof the worlde, l-wmany a d.cr :cr th>y a- one is there of vs, ihatwhen hce either lifccth vp his eyes toheauen , or ca- finU th.1t to for. ^^^^ ^^^^ aboi,t on the diuerfc countries of the earth . doeth dire«ni$ • S;:;; rt minde to remembrance of the creator , & dorh not rather reft m beholding W >!/;£;;, theworkcsvvithouthauingregardoftheworkcman Butas touchmg^^^^^ *fGod. they d^. thines that dailyhappenbefide the order of naturall courfe , how many a pratnit vv,th do- ^^^ ? ,1,^,^ ^^^^ doethnot more thinkc that men arc rather whn led about 7:i,.^ZI: \ & rowled by blmde vnaduifedneflc of fortune, than goucvned by prou.dencc r;^i/:l .//. of God.^But ifat any time we be by the guidingSc direction of thefe things eumthe iharfefi ^riucn to the confid.ration of God,(as all men muft nccdesbe)yet lo loone vi^itsed, ^5 ^yg ^^^^ vikhoin aduifcmenc conctiucd a fcclingof fomc g^^""'*' ^^'^.^'X & by Hide away to the dotages or crronJous inucntions of our Helh , & witn our vanitie we corrupt the pure veritie of God.So h- rein in deede we d.flcr onefr5anothcr,thateucrymanpriuatelybyhimrelfeprocurethtoh.mrclfe fomepcculiar error: but in this point wc all arc moft like together , that wcc God the Creator. Lib.i. lo •Ujftot one excepted, doc depart from the one true God to raonflrous tri- fles. To which difeafe hot onely common and groffc wittes are fubica , but alfo the moft excellent and rhofe that otherwife are endued with fin^ulac * fharpnefTeofvnderftanding, areentangl -dwithit . How lareeJy hath the whole fed of PhiJofophers bewrayed their ownc dulnefle andbcaftly Jeno. ranee m this behalfef For, to paiTeouer all the reft, which arc mudimorc vnrealonably foolilh, VUto himfelfe, the moft religious and moft fobcr of all the reft,vainely crreth in his round globe. Now what might not chaunce to the other,when the chiefc ofthem.whofe part was to giuelight ro the reft, aoethcm;eluesk.erre andftumble? Likewife where Gods goucrnanceof mens matters doch fo plainly proue his prouidece, chat it car not be denied, yet this doeth no more preuaile with men , than if they beleeued that ail inmgs are tolled vp and downewuh the raft will of Fortune; fo great is our inclination to vamtie and error. I fpeake now altogether of the moft excel- lcnt,and not of the common fort , whofemadncfle hath infinitely wande- red m prophaning the truth of God. 1 1 Hereof procccdeth that vnmeafurable (?nck of errors, wherewith the Men when th^ whole world hath bin filled and ouerflowen.For ech manswitistohimfeif "■"■^'''^'"^^^•'* as a maze fo that it is no maruel that euery feuernll nation was diuerfly dra- ^''"/f ""•^'" had his feuerall gods by himfelfe. Forfincethat raftiprefumptionandwan- ther-vLe^Lthc tonneflewasioynedtoignoranccanddarknefTe, therehath beene fcarcely ^*'"¥''"' Withthc higherwit that any of them wascndued, and filled with art and fcience, whfo much the more gloriouscolourshe feemed to paint outhisopinion! fhPm r k"k'''"^^I"^'"I,^'^°"" doe narrowly looke vpon , he ft^all findc themtobebutvamflungfalfecolours. The Stoickes feemed m their ownc conceite to fpeake verie wifely,that out of al the partes of nature may be ga- thered diuerfe names of God,and yet that God being but one is not thereby torne in lunder^As though w^ were not aJreadie more than enough enclined tovamtie,vnleflcamanifoldplentieofgodsfetbeforevs.(houldfurtherand more viokn tly draw vs into error . Alfo the Egyptians myfticalJ fcience of diumitieiheweth,thattheyaldiligentlycndeuouredtothisend,nottofeetn toerrewithoutareafon. And it is poflibIe,that at the firft fightfomething ^ucrmuenced anything, whereby rcJigion hath noibin fowly corrupted. Cap.5. Ofthc knowledge of And this foconfufc diucrTuic emboldened the Epicures & other groflcdc- fpifcr s of godJinefl"e.by little and little to caft of al fcelingof God. For when they faw die wifeft of all to ftriuc in contrarie opinions, they flicked not out of their diragrcements,& out of the foolilh or apparantly erronious doftnnc ofcach of thcm.to gather, that men doe in vaine and fondly procure tor- mcnts to thcmfelues while they fearch for God, whichis none at all . And this they thought that they might freely do without puniftiment, bccaulc ic was better briefely to denie vtterly, that there is any God , than to taigne vncertaine gods,and fo to raifc vp contentions that neuer (hould faauc end. And too much fondly do they reafon,or rather caft a mift, to hide their vn- godlines by ignorance of men,whereby it is no realon that any thinglhouldc be taken away from God. But forafmuch as all do confe&, that there is no- thing about which both the learned and vMearned doe fo much d>iagrce, thereupon is gathered that the wittes of men are more than dull and blindc in heauenly my fteries,that do fo errc in Peeking out of God. Sonie other doe praifc that anfwere ofSjymonides , which being demaundcd of King H;m», what God was,defircd to haue a dayes refpire graunted him to ftudie vppon it. And when the next day following , the king demaunded the fame quelti- on he required two dayes r^fpite, and fo oftentimes doubling the number of dayes at length he aunfwered : How much the more I confider it fo much the harder the matter feemqth vnto mee. But grauming that he did wilely tofufpendhisfentenceoffodarkearaatter. yet hereby appeareth, that it men be onely taught by nature, they can know nothing certamly, loundly, and plainly concerning God, but onely are tycdto confufed principles to worftiip an vnknowen God. r • / Itc^notbttrut 11 Nowwemuftalfohold. that alhhey that corrupt the pure religion (as vvcuhtpping, of jjii jhey muft necdes doe that are giuen to their ownc opinion ) doc depart God -vvb'chu f.o^/heoneGod.Theywilboaftthattheirmeaningisotherwifeibutwhat t;rc~:t.theymeane.orwhattheyperfuadethemfeluesm^^^^^^^ /«. cuftome. cr ter/fith the holy ghoft pronounceth,^ al they are Apoftataes.that according co»fent of mi», JO the darknes of their own mind do thruft diuels in the place ot Ood. ror lanznottaught j^is reafon,Paul pronounceth that the Ephefians were without a God , tii tXtrLlS theybadi;arnedbycheeorpel,whatitwastowor(hip the true God And VJJm. we Lft not think this tobe fpoken of one nation only,for as «uch as he gc - Bph«.j.i 2. ncrally affirmeth in another place, that all men were become vainc in their Kon..i.»i. in,aRinations,fincc that in the creation of the world.the Maieftic of the crc. ator was difclofed vnto them. And therefore the fcripturc, to make place tor the true & one only God.condemneth of falfehod & lying, whatfoeuer god- head in old time was celebrate among the Gentiles, and leaueth no Crod at aLbutinthcmountSion, whereflourifiiedthepecuUar knowledge of God. Truelv,amonethe Gentiles the S^maritamin Chiiftes time fecmed to ap- T KnlJ^ ' prochnieheft to true godlines:and yet we heareic fpoken by Chnftesowne '"'''^* Louth thattheyknewnotwhatth^wor(hipped.Wheruponfoloweththat they were deceiued with vaine error.Finally, although they were not aUm- feaed with groflTc faults, or fcU into open idolatries . yet was there no true and approued religion that was grounded only vpon common realon . ^or God the Creator. Lib.i. ix albcit.that there were a fcwe that were not fo mad as y comon people were, yet this doarinc of P^/rcraainech certainly true , that the princes of this ^ , world conceiue not the wifedom ofGod. Nowif ymoftexccllcnthaue wan- ^•^^•^•^' dred in darkncffcjwhat is to be faide of the verie dregges? Wherefore it is no maruailcif the holy Ghoft dorefufeasbaftardeworlliippings all formes of worlhippingjdeuifed by the wiJ ofmen.Becaufe inheauenlv myftcries opini- on concciued by wu of men, although it doe not alway bre'ede a heap of er- rors,yet is alway the mother ofcrrour. And though there come no worfe of it,yct is this no fmall fau]c,at aducnture, to worfhip an vnknowen God : of , . which fault,al they by Chnrts own m.outh are pronounced cuiltic,y arc not taught by the law what God they ought to worfhip. And truly the heft law^ makers that euer were,procceded no further . than to fay that religion was grounded vpon common confent. Yea5and in Xemphon^ Socrates praifcd the anfwere of^/^oy^ajwherein he willed that eucry man ihould worfliip gods af- ter the raaner of the countrey,and the cuftome of his owne cicie . But how came mortal men by this power.of their owne authoritie to determine thac which farrefurraounteth the world j" or who can fo reft in the decrees of the clders.or common ordinances ofpeoples , as toreceiue without doubting a God dehuered by mans deuife/Euery man rather wil ftand to his own iudge ment, thanyeeldehimfelfe to the will of another . Sith therefore it is too wcake & feeble a bond of godlmes,in worfhipping of God to foliowe either a cuftomeofaciticortheconfentofantiquitie,itremaincththatGodhim- lelfe muit teftihe of himfelfe from heauen. 15 In vaine therefore fo many lampcslightned doe fhine in the edifice of ^^ '^* (nMum theworld,to{hewfoorththeglorieofthecreator,whichdofo euery waydi- tnnZltZ" fplay their bearaes vpon vs, that yet of themfelues they cannot bring vs in- tCuuXo-l to the right way.In deedc they raife vp certaine fparkles, butfuch as be cho- i^Ag" ofGod,ex- ked vp before that they can fpread abroad any full brishtnes. Therefore the '%' ""' ''""" ^ Apoftle in the nimepkcc where he calleth the ages of the worlde images of &^^^^^^^^ thmgsinuifible/a.thfurther^thatbyfaithis perceiued, thatthey werefra- %nT. ' m:d by the word of God,meaning thereby that the inuifible godhead is in Heb.ix.j. deede reprefentcd by fuch fhswQs^but that wee haue no eyes to fee the fame throughly, vnlefle they be enhghtned by ^reuelation of God through faith. ' And P^«/,where he tcacheth that by the creation of the world was difclofei that which was to be knowen concerning God. doeth not meane fuch a dif- clohng as may be comprehended by the wit of men.-but rather fhcweth, thac the fame proceedeth no further but to make them vncxcufable . The fame :PWalfo,although in one place he faith,that God is not to be fought a far of ^?*' 7- J ^7- as one that dwelleth within vs: yet in another place reacheth to whatcndc ^^•'^■**^ that neerenelTe auaileth. In the ages part (faith he) God iuffred the nations to walkein their own wayes:yet he left nothimfelfewithouttcftimonie,do. mg good from heaucn,giuing{howers & fruitfull feafonsjfilling the hearts of meriwithfoode&gladnes. Hcwfoeuer therefore the Lorde be not without te{timome,while with his great and manifold bountifulnefle he fweetcly al- lureth men to the knowledge of him: yet for al that.they ceaflc not to follow cheir own waycs, that i$ to fayjtheir damnable errours. C 2 14 Bus Cap. 5. Ofthc knowledge of CurhHor-vtce ne- H But although wc want natural power , whereby wcc cannot climbc vp ucrthelefie becaufi vnto the pure aiid clcarc knowledge of God, yet becaufe the fault of our dul- it tommeth h our n.eflcisinour feiues, therefore allcoulour of excufeis cut awayefromvs. ovvne fault u Poj- ^c Cannot fo pretendeignorance,but that cucnour confciencedothftil wtthiiittxcujt. j.Q^jg^j^g Y5 of flouthfulnclfc and vnthankfulneflc. It is a defence forfooih right worihie to be receiuedjifmanwllalleage that he watedeares to heart the trueth/or the publifhing whereof the verie dumb creatures haue lowdc voices-.ifraan (hall fay that he cannot fee thofe things with his eyes , which the creatures without eyes do flicv/e him : if man fhall lay for his excufc the feeblenes of his wir , where all creatures without reafon doc infti ud him : Wherefore fith all things do {hew vs the right way,v.'C are worthily put from all excufc of our wandering and ttraying out of the waye. But howfoeucr it is to be imputed to the fault of men^that they do by and by corrupt the fcedc of the knowledcre of God , fowne in their mindes by maruelous workman- fhip of nature, fo that it groweth not to good and dcane fruite : yet it is rooft true,thatweefirenotfufficiently inflrufted by that bare and fimple tcfti- mony,thai the creatures doe honourably declare ot Gods glorie . For fo- foone as wee haue taken by the beholding of the worlde a fmall tafte of the godhead, we Icauing the true God doe in ftead of him raifeYpdrcames and fanfies of our owne braine, and doe conuey hither and thither from the true fountainc^thc praife of righteoufnes, wifdomejgoodneffc and power. More- c«er we doe fo cither obfcurc, or byillefteemingthem, depraue hisdayly doings, that wee take away both from them their glorie , and from the Au- thor his due praife. The VI. Chapter. That, to attaine to God the Creator , it it medcfuU to haut the Scripture to be oar guide and laaiftrejie. Tiietrue mmr 'T'Herefore,althoiigh that fame brightnefl'c, whichboth in heauen & earth li^qomrmrofiht •»■ fi^jncchin the eyes of all men , doeth fufficiently take away all defence '^HhhTkT^tL ffoi" ti^« wickcdnefib of men , euenfo as God . to wrap all mankinde in one Cw4c«f rk' giltinefle, doeth fhewc his diuine maieftis to all without e:JceDtion as it were word, which portraved out in his creatures : yet is it neceflarie that wee haue alfo an o- 77ica»c,GoAhath ^j^^j. ^^^^ ^ ^^^^^^ j^^jp^ j j^^^ ^,3y righily dired vs to the verie Creator of the JcilZimz'to worlde. Therefore not in vainchee hath added the light ofhisworde.ihac i^fl^ua hufto- thereby he might bee Imowcntofaluation. And this prerogatiuc hee hath fit ^. vouclil'afcd to giue vs, whome it pleafed him more nccrely and more fami- liarly to drawe together to himfelfe. For becaafe he fa we the mindes of all men to be carried about with wandering and vnftedfaft motion , after hee had diofen tlic lewes to his peculiar flocke, he compared them in as it v/ei e with barres, that they fhould nor wander out in vanitie as other did . And not without caufc he holdeth vs with the fame meane in the true knowledge of himfelfe . For otherv/ifc euen they (liould quickly fwarue aw..y that leeme toftandeftedfaftincomparifonofother. For as oIdemcn,or purblinde,or they whofc eyes are dimmc fighted ,. if you laye a faire booke before them, ihouah they pcrceiucthat there is fomcwhat written therein » yec can they ^ ^^ not God the Creator. Lib.i. 12 «oc read two Wordes together : but being holpcn with fpcftacles fct between ihcniandir,thcyb=ginnetoreaddiftina]y: fo the Scripture gathering vp together m our mindes theknowledge of God , which ofherwifeis but cj^ folcd, doth reraouc the mift, and pJamly (hcwc ^s the true God. This there- fore IS a fingubr gift chat to thcinfiruaion of his church God vfcth not on- y dumme teachers but d.o openeth his owne hoJy mouth : not oncly publi- ^^^[.^^^''/^■"^"[?"^^Godrobewor{hipped,butalfothervvithaJpromun. ccth that he himfdfe IS the fame God whom we ought to worflup : Vnd doth not onay teach the ckd tolooke vpoa God,but alfSprefenteth himfelfe vn- CO them to be looked vpon This order hath he kept from the beginning to- wo 1 Wh'l '^'^'^1'^'^"^°'^^'^°" inftruftzons to giuethem alfo his worde.Whichisthenghrerandcercaincrmaiketoknowchimby.Anditis not to be douted,rhat^^, T^oe, Abr.h.v,, & the reft of the fathers by this hc.p a.tamed to that fam. har knowjcdge . which made rhcni as it were rcuc- nf f^ii r""' ^°^ ?' vnbclceuers. 1 fpcake no: yet of the proper doftr.ne l^.^''*'^"''^''7 ^".' "^'^'S^^"^"^'^ '"^° ^^^^ fa^f^ <^f eternal J.fe. For, ttiat they mjgac paiTe from death to Mc, it was needefull for them to kn-.we S.n 7^ "u f '^ ' '^' 7"f o'-'^^t aJfo tJie redeemer: as doubtlcfie they ob- tained both by the word. For that kinde of knowledge whereby was giuen to vnderftana whois theGodbywhomthe^vorldwasmade&is gouerned, in VtZT'f ^'T ^^^.f ^'^^•^''^d then was thatotherinward knowledge ad- ioyncd,which only quickneth dead foules, whereby God is knowen no? only ?o„K '"?r°^'\'''°'^^^^^^°"^>'^"^^^°^&»"^gc°f^l things thatare done, but alTo ro dc the redeemer in the perfon of the mediator. But bccaufe I am not yet come to the fall of the world & corruption of nature, I will omic alfo CO entreacof the rcmedic thereof. Thcreforelet the readers remember r.2'1 / A ''^'^'"^.""^'''■^y ^^^'■^^ f^°"^ the prophane nations': be- lirl K ^c ""' "^'^ ^P""'^'^ ^i'^'^ ^^"^ '■ b"t 1 fpeakc how we ought to A?/.K I '"T^^i^^''"^^'^^'^°'"^^^^^°""terfaitmulritudeoffairePods And then the order ir k\k ihaJ conucniently bring vs to the redeemer But althoughwenaallalleagemanyteftimonicsLtoffheenewTe^^^^^^^^^ Acl r^ ^ ^^' ^'^^ '^^ ''^"^ to this cnde, to proue that in the fcripture is difclofedvntovsGodthecreacorofthework&inthefcripturl^ whatweoughctothinkeofhim, totheendthacweeftiouldnot feekeabouc tl^cbufl^fo^ an vnccrtainc godhead. «i.du^.uc z But whetherGod were knowen to the fathers byoracles&v.fion,, or -2j;& wnether byy meane & mmiftration of men he informed them of thacwhich ^'"^^' th^-vvori, they fliould from hand to hand deliucr to their pofteritie: yccitis vndoub- ^"'T f" '/". iedlytrue,thatmthdrheartswasengrauenaftedfaftcertanticofdoarif- ''^f'^^rf^^ ^JuV A I : ?°' ^''^ ^^^^y" "'3de vndoubted afTurancc for credit '^^^^^'H^^'--^'^ oThisword^hichfarrecxcccdedalvncercain opinion . Atiengththatby SiT|';*'* C 4 conti- '{lom.xo.4< Cap.^. Oftheknowlcdgcof Tors For thouch thcrt «crc diucts vfc.of the law,as hereafter (ha. bc.c^^^^^^ iiilpiiSiii :ochc/ndhea.ouldbefcueranyknowen^norr^^^^^^^^^^ of famed gods. Therefore although f ^ ^°"Xn^^^^ .n this • cyestoconfiderthsworkesofGod, f^'^^^^"^^.^'''^' ''^'i'helo^^^^ gLseousftagccobeabeholderofthcm:yccprmc.pally^^^ his lares to the word,thathe may better profit ^j^^J^^^"^^^^^^^^^^^ hardc . maruenthatthcywhkhareborr.emdarknejTcdomorc8.r^^^^^^^^ in their atnazed dulnes,becaufe vevie few of them doc^^^^^^ bletolearnofthewordofGod,wherebytokeepetbemwu^^^^^^^^ but they rather reioyce in their own vamt.e. ^^^^ hen ougm we , 7 to the end true religion may (hine among vs , we muft take °"^, °'f '""^^li,. S Lauenlydoarlne. AnLhatnomancanhaueany taftbcK^^^^^^^^ tlcoftrue&rounddoarine,vnle{rehehai,cbmfcholertothcR^^^^^^^^ from hence groweh the original of true vnderftancmg. that we reuerem^y embraccwhltroeueritpleaflthGodthercmtoteft.^^^^^^^^^ onIytheperfea&inalpointsabfolutcfa.th, butalfoa k^^^^^^ Godfpringethfromobediencc. Andtruelymth.sbehalfe Oodct msungu lar pvouidencc hath prouided for men m and for all ages. , . r ? Forifweconfiderhowflipperyanmclmationtransmndhatht^^^^^^^^ Ti^mMitcaufei 3 f^°^"7, uedef^U into forgetrulnes of God.how great a ^'^^'^J^" '" . • relieions, wee may ;:-}j£i-:«^HatKdeuenn^^^^^^^ God the Creator, Lib.i, 13 rnlcfle we be by the line of the word guided into it : To that it is much better pca.9.& 96,97. for vs to halt in this way,than to runne neucrfofaft in another . And there- ^p'icc. {bicDaufd oftentimes when he teacheth that fuperftitions are to be taken a- wayoutoftheworlde, that pure religion may flourifti, bringcthin God rei- gning: meaning by this worde reigning,not the power that he hath, but the doftrinc whereby he challengeth to himfelfe a lawful! gouernemenc:becaufe errours can neuer be rooted out of the hearts of men, til the true knowledge of God be planted. 4 Thcrfore the fame Prophet, after that he hathrecired that the heaucns pral.19.2r. declare the glory of God,that the firmament fliewethfoorth the workcs'of It « '» "viinttt his hands, that the orderly fucceedingcourfe of daies &nightes preacheth fi'k'God by con. his maieftie,then defcendeth tomake mention of his word. The lawe of the IrZurlZ'Juh- Lord(raith he)is vndefiled,conuerting fouleszthe wi tnes of the lord is faith- cut the fiudu of fuljgiuing wifdom to little ones:the rightcoufncircs of the Lord are vpright, h» worti. making harts chearful,the coraandementof the Lord is bright, giuing hghc CO the cyes.For although he comprehendeth alfo the other vfes of the lawe, yet in generalitie he meaneth,that forafmuch as God doth in vaine cal vnto him all nations by the beholding oftheheauen and earth, therefore this is, the peculiar fchoole of the children of God. The fante meaning hath the 19. Pfalme, where the Prophet hauing preached of the terrible voice of God, which in thunder, windes, fhowers, whirlewinds and ftormes , {hakcth the carth,maketh the mountaines to trcmble,and breaketh the Ceder trees : in theendatlafthegoeth further and faith, that his praifesare fung in the. fanftuariejbecaufe the vnbeleeuers are deafe and heare not all the voices of. p. , God that refound in the aire. Andin like mannerin an other Pfalme, after '^J'^'- that he had defcribcd the terrible waucs of the Sca,he thus concludeth: thy teftimonies arc verified, the beautie of thy temple is holines for euer . And j^j^j cue of this mearing alfo proceeded that which Chrift faide to the woman of ° '^ Samaria, that her nation and the reft did honour that which theyknewc not , and that onely the lewcs did worfhip the true God . For whereas the wit of man by reafon of the feeblenes thereof can by no meanc attaine vnto God.but being holpen and lifted vp by his holye worde, it folowed of nccef- fitie, that all men,except the lewes, did wander in vanitie and crrour , bc- caufc they fought God without his word. The vij. Chapter. Sy what te/i,tnoHit the Scripture ought to-be efiablnhed, that ii ly the vvitnejjeoftht holy Ghoft,that the authoritie thereof may remaine certaine. ,And that it it a -vvicl^edimentiou to fay that the credit thereof doth hang vpott the iudgement of the Church, gVt before I goanyfurther,itis needefuU to fay fomewhat of the authority The credit of thi ^ of the Scripture, not onely to prepare mens mindes to reuerence it, but fcnpture doth vat alfo to take away all doubt thereof. Nov/,whcn it is a matter confefled that <';f °"!whichthe ' ^ Churchitfelfehadneuerbin.Thcreforeitisavatncforgeddcmfc,thatthc Churchhath power to iudgcthcfcripturc , foasthcccrtainucof thelcnp- turelhouldbechoughttohangvponthewiU of the Church . \Vhercforc, when the Church doth recciue the fcripturc and fcaleth it. with her confcn- ^og teftimonie, (he doth not of a thing doubtfull, and dut othcrwife ftiou^ God the Creator. Lib.i. 14 bcmcomrouerfle, makcitautentikcandof crcditc: but becaufcfhecac- knowlcdgeth ic to be the tructh of her God , according to her duetic of godUnefTe Without delay fliccdothhonorit.Whcreas they dcmai!nde,hovvc {hall wee be perfwaded that it came from God, vnlclTe wee refort to the de- cree of tncChurchj' Thisisailoneasifamanlliouldeaske, howcfnallwee learneto knowlightfirom darkeneff-e, white from blacke , or fwcete from lower . For the Scripture {hewerh in it fclfe no leireapparantfcnfe of her trueth,than whiteandblacketmngsdoeoftheircoJour, or fweetc&fower things of tafte. 3 Iknowthattheycoraroonlya]leagctherayingof^«,/,;?;W. whcrehec , <''- faith that he would not belecue the Golpell, faue that the authoritie of the f""'^^'^'""^"" Church moued h.m thereto But how vntruely and cauiljoufly ic is aUeged "&. W../ for fucn a meanmg. by the whole tenor of his writing ,c ,s eafie to perceiuc. rleCiJCJs, He had to doe with the Manichces, which required to be bcleeued without '^''^""' ""'f'f gamfaying , when they vaunted that they had the trueth on their fide but ^"^ ""{f"'^'"' the Gofpel-Now ^«^«/9/«r askcth them what they would do,if they did light eT^^' /w vpon a man that would not belecuc the gofpelit felfe, with what manneTof '"''''""'f^ ***^» pedwafionihcy would draw him to their opinion. Afterward hcfaith- 1 mv ?" 'i'V,*" moued me therto Meanmg that he himfclf,when be was a ftranger from the «*«^^i«c«;,«« rm.i'K'^^r 7V°'^'^f^^^^'?S^"°*="^'^"^^ thegorpellfortheaflurcd f^^^-^ '^'"• ^K f K°^ 5\''"' ^ '^?''^" ^" ^" ouercomc with the authoritie of the ^^'"^ rn m^n ;^ vvhat maruel isit, if aman not yet knowing Chrift, hauc regard to men?^y7?.«. therefore doech not there teach that the faith of the god- lys grounded vpon thcnuthoritic of the church, nor meaneth that the ccr. tamty ofy gofpel doth hang thcrupon: but fimply & ondy,that there fhould C^^rfl-f nl""'*?"!' ^^^'^^ g^^P^^,^° '^^ ''^^^^^h whereby they might be won to Contr, epm. ehriit,vnlefre the confent of th^ church did driue them vnto it And v fame f""d^raeQtaitta ^r!fr^?l?,^ I K f ?';"' ^^ ^""'^ P^''"'^ '°"^™^ ^" '^' %'"§• When I ihaJl "? •^• kelt thou mecte for vs to ludge or do/but that we forfakc fuch men as firft cal ys to come and know ccrtaine truethes, and after commaundvs to beleeue things vncerramc : and tha t wee follow them that require vs firft to beleeue that which we are not yet able to fee , that being made ftrong by beleeuine, wemaptta.netovnderllandthethingthatwebeleeue:normL Oodhimfelhrnvardlyftrengcbningandgiuinglighttoourmind Thefearc tne verie words oU»^fline: whereby euery man may eaCly gather, that the holymanh.dnotthis meaning, to hangthe creditc that wee hauc to the Scriptures ypon the will and awardemcnc of the church, but onely to (hcwc this, Cvvhichweeourfcluesalfodoconfeiretobetrue) that they which are not yet Jightned withthc fpidte of God,are brought by the reuerence of the It^tnerC?''^ iW^X i" ^^ ""^^^'^"^ ^' '^'"^ "" ^"'^ ^" ^^^^^^ 1^^^"^ to' aurho H f'/'°^?^'?^>^'^'^'^^l^^^-- ^H'i that thus by this meane the authoritie of the Church is aniruroduftion , whereby wee are prepared to belecuc theGorpeIl.For.aswcefec , hismindeisthatthc affuran^e oHhe godly Cap.y. Ofthc knowledge of Rodlv be ftaycd vpon a far other foundation. Ochcrwifc I doc not denyc but ilut he often prcffcch the Manichics wiih the confent of the whole church, when he fecketh to prouc the fame Scripture which they rcfufed. And fiom ^ .- henceiccame,thatheforeprochedF4«/?«^ for that he did notyeldhimlelfe C .ntr. Fra!\a ^^ ^^^^ ^^^^j^ ^^^^^ ^^ j ^^ g^oundcd.fo ftabhnicd , fo glonoully renoumed ' and from the vcric time of the Apoftles by certaine fucceflions perpetually commended.But he neuer trauaileth to this cnd,to teach that the authority which we acknowledge to be in the Scripturc,hangcth vpon the determina- tion or decree of men. But only this, which made much for him in the mat- ter y he difputcd of,he bringcth forth y vniuerfal iudgement of the church, wherein he had the auantage of his aduerfaries. If any dcfire a fuUcr proofc Aug.de vtilita hereof,lct him read his booke concerning the profit of belecuing Where he leered. dial find that there isnoothcrreadineUeof beliefe commended vntovsby him,but that which only giucth vs an entrie,and is vnto vs a conuenient be- • ginning to enquire, as he tcrmethit: and yet not that we ought to reft vpon bare opinionjbur to kane to the certaine and found trueth. ^uhon^h there 4 Weoughttohold,as I before faid, that the credit of this doarme^i^i not hreaf}»t%mu^h eftabhfhed in vs, vntil fuch time as wee be vndoubtedly perluaded yOodis to prom the di- j^^. author thereof Therefore the principal proofe of the Scripture iscom- r'/?M«rrr^ monly taken of the perfon of God the fpeaker of it. The Prophets and Apo- ZljlthcLtlLt. files boaft not of their owne {harp wit or any fuch things as procure creditc ttom of praphane to men that fpcake:neithcc ftand they vpon proucs by reafon,but they bring vtenjetcattKot it ^^^^^^ ^^^ j^^j „3,j,e of God,thcreby to compel the whole worlde to obedi- tltlfntetm cncc. Now we hauc tofce how not only by probable opinion, but by aparanc "fmlnlZTZ truth it is cuident.that in this behalfe the name of God is not without^caufc */«r4««<>/g«i/<-ttor deceitfully prctendcd.lfchen we wilprouidewel for confcicnces,y they •ii« doth requin, be not continually caricd about with vnftedfaft doubting, nor maywauer, '7Z'd'yrMy nor ftay at euery fmal ftop,th.s maner of perfuaHon muft be fetched deeper thettftimomtof than from either the reafons, iudgemcnts or the coniedures of nicn, cuen .thehdv Ghoft,tbt from the fecret teftimonic of the holy Ghoft. True in deede it is, that if wee fame being the jj^^j ^^ ^^^^^^ ^ of argumcntcs , many things might be alledged that r^toW may eafilyproue,iftherebcanyGodinhcaucn,thatthelaw.thc prophecies of a, and the gofpel came from him.Yea,although men learned & of dcepe ludgc mcnt would ftand vp to the contrarie,& would employ and fliewe foorth the whole force of their wits in this difputation:yet if they be not fo hardned as to become defpcrately {hameIefTe,they would be compelled to confeflc, that \ there are fcene inthe fcripturc manifeft tokens that it is God that fpeaketh thcrein:wherebyit may appeare that the doftrin thcrofis from hcauen.And fhortly hereafter we ftial fee,y all the bookes of the holy fcripture do far ex - eel al other writings whatfoeuer they be.Yc3,if we bring thither pure eyes & vncorrupted fenfes,we (hal forthwith find there the maieftic of God, which /halfubducalhardnes of gainfaying, and enforce vs to obey him . But,yet they doc difordcrly, that by difputation trauel to eftablilh the perfcft credit ofthe fcripture.And trucly although I am not furnifhcd with great dextcri- tie,nor cloquence:yet if I were to contend with the moft fubtile defpifers of God.that hauc a dcfire to flicw thcmfclucs wittie & plcafant in fccbling the autho- God the Creator. Lib.i, 15 authoritlc of Scripture, I truft it fliould not be hard for mec to put to filcncc their bablmgs. And if it were profitable tofpcnde iabour in confuting their cauilationsjl would with no great bufineffe {hake in funder the braggcs that they mutter m corners , But though a man doe dcliucr the found worde of Godfromthereprochcsofmcn, yetthat fufficethnotfoorthwithtofaftcn in thcK hearts rhatafluredneflTc thatgodJincffc requireth ; Prophane men becaufethcy ihinke religion ftandethoncly in opinion , to the ende they would bcleeue nothing fondiy or Jightly , doe cou«t and require to haue i proued to them by reafon, that Mofes and the Prophets fpake from God. But I anrwere,that the teftimonie of the holy Ghoft is better than all reafon For as only God IS a conuenient witneffe ofhimfelfe in his owne worde, fo fhal the (ame word neuer find credit in the hearts of men , vntill it be fealcd vp with the inward witnes of the holy ghoft. It behoueth therefore of necef- fitie that the fame holy Ghoft which fpake by the mouth of the Prophets do enter into our hearts to perfuade vs, that they faithfully vttered that which was by God commaunded them. And this order is vcrie aptly fetfoorthby £/4f/inthcfewordes: Myfpirit whichisin thee, and the wordes thati hauc put in thy mouth and in the mouth of thy feedc,(hall not faile for eucr . It ^^^ ^ '•'*• grceueth fome good men , that they haue not ready at handc fome clearc proofe to alleage when the wicked do without punifhment murmure againft the worde ofGod; As though the holy Ghoft werenot for this caufe called bothafealcandaplcdgc, becaufe vntil he doc lighten mens mindesahey do alwaywauer among many doutings. I P,"!^f^^"^^°''^^*"'^^»f a certainly pcrfuaded truth, that they whom ru r :. ,.- theholyGhofthathinwardly taught.do'wLly reft vpon the fcripture! an" Ip^!!^ ythcfamefcriptureistobecreditedforitfclfefake,&oughtnottobemade»/i1?^^^^^ lubiett to demonftration and reafonsrbut yet the certeintie which it eettcth ***"* *>»>tvvith among vs,itattaineth by the witnes of the holy Ghoft . For though by the i'"!f^ " ^'"^ onely It through^ pcarcethourafFeftions, whenitis fealed in our heartes /5 v,hghuna Dy the holy Ghoft. SobeingIightncdbyhisvertue,weedoe thenbeleeuc fhat-vvethtrem notbyourowneiudgcment,orothermens, that the fcripture is from God: T^nfhZ"^ ifwe beheld the maiefticofGodhimfelfe there prefcnt. thatby the minifte- »'ntn^ejl». rieotmenitcametoysfromtheverie mouth of God. Wee fcckenotfot arguments and hkelihodestoreftouriudgement vpon : but as to a thing without alcompaffeofconfideration, we fubmit our iudgcment & witvnto K . And that not in fuch fort as fome are wont fometime haftily to take hold otathmgvnknowen. which after being throughly pcrceiued difpleafeth them;but becaufe we are in our confcicnces wel affured y wee hold an inuin- ciWe truth.Neuher in fuch fort,as filly men are wont to yecld their minde in mraldom to fuperftitions: but becaufe we vndoubtedlyperceiue therein the Krength & breathing of the diuine maieftie,wherwith we are drawen & ftir- red to obey,both wittingly & willingl7,& 7" more liuely & cfFeftually than rrt!rr''\""f "''"''• And therefore for good caufe doeth God cry Ea.j.io^ out by £/^ , that the Prophets with the whole people doe bearc him witnes. Cap.7. Ofthe knowledge of wrncffc, bccaufcbcing taught by prophecies they did vndcubtcdlyl3cle^«c riStguacorvncerLatfethaVGodhimfelfchadf^^^ isourpcrfuarion,asrcqu.rcthnorc.fon5 : fuch '^ ""^^^^^.^^^S^, as hath a risht good tcafon to ma.ntamc .r.cue.i fuch a one, whcrem the nnnd more alure^dly&ftedfaftlyreftcth,thanvponany reafons: i-1;--;.^^^^^^^^^^^ cannot proceedebutby rcuelationfrom hcaucn.lfpcakc now otnone other irgbu^tthatwhichcLryoneofchct-aKhfulldoethbycxpc^^^^^^^^^^ hirnfclf fiuing that my word* do much want of a ful declaration ot it. 1 Jeauc hcTe many th^nas vnfpoken,bccaufe there wilbe ellwhcic agame a conucm- X^-cCe-catoWm. the true faith which the fpirite of God dc.h feale .n our hearts.Yca with thi» E(av .4M onlyrcafonwUthefoberrcadcr.andwillmgtolearnc, becomen cd Efa, ^'''■''' prlVcth,thatallthechildrenofthercnuedchurchft^^^^^^^ God A fineular priuilcdge therein doih God vouchfafc to grant lohis elett Sy whSefeLrethfLm all the reft ofmankinde. For what is the begm- Softrdoarmc, butarcndiechccrefalnesto heare the voice of God> S^.tGod^quircthto^eheardbYthemouthofAf./e.,asitis^^^^^^^^^^ - notinthyhTart,whofl.allarcendintoheaucn orwho fl^,«l "^.^'""^ '"^^^^^^^ Dcut.r>.xx. deepe?chUordiseueninthineownmouth.lfubethepleaa^reofGod^ thisueafurcofvnderftandingbelaydevpmftore forh, ch^^^^^^^^^^ maruclnorvnlikely.thatinthccornmonmult.tudeofmeni^^^^^ Eom.io.,«r.5,-vNleffcwehaucthisaffuranccwWchisbothmor^^^^^^^^^^^ inionudtuomlj V r ^ jhan any iudecment of man , mvaincftial the «"^'^°""'^ °; '"J. tL<^c^i,vvJt *°'"u„ b" ft"Lathcncd with arguments, or ftablifhcd with confent of y ^fi^-uvard. tht cure either be "'^"Sj^^"^^ """J^^^.^ns of dcfcnce.For vnlcfle this foun rLreefiabtnhcd cb^iTcMr confirmed With any Other means otocrc ^ jjj^ h c.«W?c/,c.dationhe.laydc,itftillremaincthhang.ng »n doubc. ^*°\ ^^^^^braced MuJd.jpo/:uo», ^i,,n excmptingitfrom the common ftatc of things , "^^^ ^juc embrac^a v^^ejlcc 6- agree- ^^^uoutlv and accordme to theworthinclTe of it: then thefe things become vtem which u t» « ^="2"?^ "^f -^h u "^^ ^crc but of fmall force to graftc and faftcn the tt, anitUforcc v£rie fithclpcs,whichbctorc wercDUtoi imau ^q^v great eftabliOi- W;«ft.r Lhm affurance thereof in our mindes. For it is marucilous now gr .«.«i«^n/;r.«^A fnent crowcthhereof,whenwithearncftftudie weeconfiderhow w^^^^ ;^r^"''^hc1uenlyadoftrfnciacucne^laccofi,,¬ God the Creator. Lib.i, 16 howe beautiful! an agreement of all the partes araongthemfeiues, and fuch other things as auailc to procure a maieftie cowritings. But more perfedly are our hearts confirmed when wee conlider , howe wee are eucn viokntly ^ Carrie J to an admiration of it, rather with dignitie of matter , than with- grace of wordes . For thisalfo was not done without the fin.ular proui- dence of God, that the hie myfteries of the hcaucnly kjngdome ihoLilde for the moft pare bee vttered vnder a contemptible bafenelFe of wordes, icaflif it had bccne beautified with more gloijous fpeach,the wicbediliouldcauile that the onely force of eloquence doeth raigne therein . But when that rouf^h and in a manner rude fimphcitie doeth raifevp a greater reuerencc of It fclfe than any Rhetoricians eloquence, what may weeiudge, but thac there is a more mightieftrengthoftruech in the holye Scripture, than thac it ncedeth any art of wordes f Not without caufe therefore the Apoftle ma- keth his argument, to prouc that the faith of the Corinthians was grounded i.Cor.a.^k vpon the power of God , and not vpon mans wifedome , becaufc his prea- ching among them was fee forth not with entifingfpeach of mans wifedoms, . butmplaineeuidenceof the (pirite and of power. For the rruethisthen^ fetfree from all douting, whennor vpholden-by foraignc aides itfelte alone fufficethto fuftaineit felfc. But howe this power is properly alone bclorw ging to the Scripture, hereby appeareth, that of all the writings of men , be they neuer fo cunningly garnifhed, no one is fo farre able to pearcc our affe- Aions. Kcadc Demofihenes or Cicero, rczdVlato ,Jr/fiotle , or any other of all that fort: I graunt they (hall marueiloufly allure, delite, mouc, andrauifh thee . Butif from them thou come to this holy reading ofScriptures , wilt thou or not, itlhall fo liucly moue thy affedions, it (hall fo pearcethy heart,it {hall fo fettle within thy bones ,.thatin comparifon of the efficacic of this feeling, all that force of Rhetoricians and Philofophers {hall in man- ner ranifh away : fo thatit is eafie to perceiue that the Scriptures, which do farre excell all giftes and graces of nians indultrk : doe in deede breath out acertainediuinitie. * Israuntindeede, tliatfome of the Prophets hauean'clecant,clcarc, ^U aiuntei,x>n' «L r \ \ r rr ir 11 1 I . tCYS are not rude, yea,& a beautiful phrafcofipeachjlo as their eloquence gjueth not place to „.ijfjeT bee all the prophane writers : , and by fuch examples ir pleafed the holy Ghofl to -wbtch are rude flicwe that he wanted rKJt eloquence, though in the reft he vfed a rude and dminethutfcnf- groCTe {lyle.But whether a man read Dauid, Efai , and (uch like , who haue a T/jJ^^"^^ ^J ' fweete and pleafant flowing fpeach , or ^mot , the hcardraan , Weremie and f^g^thly ,%U tt Zichxrie, whofc rougher talke fauoareth of countiie rudcnes:in euerie one of hathp»Aetbing s - them {hall appeare that maieftie of the holy Ghoft that I fpeake o£ Yet am boue the exceUtn- lnotigiiorant,thatasSatanjsinraanything-!acounter£hiterofGod, that ^'^ of humane with deceirfull refemblance hee might the better creepe into (imple mens ^^ roindes : fo hath he craftily fpread abroad with rude and in manner barba- ^^^^^^^ ^^^ ^^^ . rous fpeach thofc wicked errours wherewith he deceiued {illy men.and hath canomfies. ofc times vfed difcontinued phrafes, that vnder fuch vifor he might hide his deceites . But howe vaine and vncleanlie is that curious counterfaiting, all loen that haue but meane vnderiVanding doe plainly fee . As for the holye S,cripture,although froward men labour to bite at many things, yet is it full of Cap.8. Ofthc knowledge of of fuch fcnicnces as could not be conceiucd by man. Let all the Prophets be looked vpon,ihere(halnotoncbc found among them, but he hath tarrc ex- celled all mans capacitie,in fuch fort that thofe are to be thought, to hauc no iudgcment of taft to whome their doftrine is vnfauourie. Thtfi.ri;iturctH~ 3 Other men hiue largely entreated of this an. unicnr, wherefore at this cUntcT tha»aflo time itfufficeth to touch but a fcwe things,^ chiefcly make for the principal tk:r vvndH^u fumme of V whole matter. Bcfide thefc points that 1 haue already touched, the verieantiquitie ofy Scripture is of great weight. For hofoeuery Greckc writers tel many fables of the iEgyptiandiuinitic: yet there rcmaincthno monument of any reljgion,but that is farre inferior to the age of Mofes.And Mofcs deuifcth not a new God,but fetteth foorih the fame thing which the Jfraelitcs had receiued inlongproces of time, conueicdto them by their fathers as it were from hand to hand concerning the eucrlafting God . For what doth he elfe but labour to call them backc to the couenant made with ^brJjomHfhchid brought a thing neuer heard of before, he had had no cntrie tobegin. But it muft needes bey the deliuerancc from bondage,wher in they were deteined.was athing well & commonly knowenamong them, fo that the hearing of the mention thereof did foorthwith raifevpall their mindsitis alfo likely that they were informed of the number of the CCCC ycares. Now it is to be con(idered,if Aio/^j which himfelfe by fo long diftacc of time was before al other writers, do from a beginning fo long before him- felfe fetch the original! deliuerance of his doftrine : howe much theholyc Scripture then is beyond all other writings in antiquitie, Moffti f» thit he 4 Vnleflc perhaps fomc lift to beleeue the ^Egyptians, that ftretch their fublnbeththifigi auntientytohxcthoufandyeares before the creation oftheworldc. But ttnUiug to thedt- fijh their vainebaUing hath bin alwayfcomedeuen of al the prophanewri- ftjJ^wT'' 'c« themfelues,thcre is no caufc why I (hould fpend labour in confuting of himftife to Ixtue u .B\it hfcphftt againft^^/i/o»,alleageth teftimonics worthie to bee remcm- jfoUovveinofuch bredoutofauncient writers, whereby may be cathcred, that by confentof hum»r M common ^jj ^^^^^^^ ^^ dodrine that is in the law hathbecne famous eucn from the ■vvntm Amongfi fj^ft ages, although it were neither read nor truely knowen . Nowe, that neither there llioulde rcmainc to the malitious any caufc of fufpicion, nor to the wicked any occafion to cauill, God hath for both thefe daungers pro- uided good remedies . When Moyfes rehearfeth what lacob almoft three hundred ycares before had by hcauenly infpiration pronounced yppon his ownc pofteritiCjhowe doeth hee fet foorth his owne tribe ? yea , in the pcr- fonoflwhefpottethitwithcternallinfamie . 5>w«« Cfayethhec) and *. * uen as an vndoubced Prophet? Ifanyman obieft againft race, thatltake thefe things as confefled, which are not out of controuerfic ,itis eafic to aunfwcre this cauiilation . For feeing that Mofes'm open affetnbly publiflied all thefe things , what place was there to fayne before thofe witncffes that had them felues feenc the thingcs done ? It is likely forfooch that he would come among them , and rebuking the people of infidclitie, ftubborncs, vn- thankfuinefle, and other finnes, wculdc haue boaftcd that his dodrine was cftablifhcd in their own? fight with fuch miracles, whichindccdeiheync- uerfawc. 6 For this is alfo worthic to be noted , fo oft as hee telleth of ary mira- His mr.-adei net cles, he therewithallodiouflyioynethfuchthinges as might ftirre the whole ^^"^ h magicaS people to crie out againft him , if there had bccne neuer fo little occafion. '"'" '">^P>^""'' Whereby appearcth,thattheywere1)y no other mear>e brought to agree vn- g . to him, but bccaufe they were euer more than fufficietlyconiiinced by their ^°'''^' ' owneexperiencc.Butbecaufethemarterwasplainlierknowen, thanthaty prophane could denie thac. miracles were done by Afo/^j; the father of ly- j^^^ .^ ing hath miniftred them an other cauiilation, faying, that they were don by Exo.'kjI Magicall artes and forcerie^ But what likely proofe haue they to accufe him for a forcerer, which fofarre abhorred from/uchfupcrftition, that he com- mandeth to ftone him to dcath,that doth but aske counfcl of forcerers and loothfaiers?Truelynofuch decciucrvfethhisiugglingcaftes , but thathc ftudieth to amafe the raindes of the people to get lumfelfe a fame. But what doth Mo/tfjj" by this that he criethoutjthat himfelfe and his brother Jaron arc nothingjbut doth onely execute thofe things that God hathappointed, X>. he Cen,40 Cap.p. Oftheknowlcdgcof he doih nifficiently wipe away anWottcs of thinking cuil of him. Nowif the ihinKi themfek.cs be conSdered, what enchantment couldc bring to pafTe, that Mannadailyrainingfroraheauen, fhould fuffice to fcede the people? :^nd if any mankept in rtorc more than his iuft meafurc, by the verie rotnng th<:reof lie fliould be taughr,that God did punifti his want of belcefc? Bcfidc that with many great proues God fuffted hisferuantfotobe tried, that now the wicked can nothing preuaile with prating againft him . For how eft did fometime the people proudly and impudenUy make infurreaions/omettmc aiucrsofthcmconrpinngamongthcmfelues wentaboutto onertkovvthe hoiyferuant ofGod.-howecouldc he hauebegiled their furor withillufions? And the end chat followed plainly (heweth, thatbythwracanc hisdoaime was rtabbftied to continue to the end of albges. ' t -u r 7 Moreouer where he afhgneth the chicfe goucrneraent to the tribe of Mai. Ly fin. W*in thepcrfonofthc Patnnrche I^c.i, who can denie that th.s was done yhe-.v^m cimg, by fmrite of prophccie/pccially ifwe wey in confidcration the thing it felfe, ^Mcam ;o j/ ^ ■ comtning to paffe it proucd true ? Imagine Mofes to haue bin the fitft P^jT'^^yJ'l author of this prophccie : yet fromihe time that hcc did firft putitin wri- t'^f JSf'S.^. Jmg th^re pa^ed'fourc hundred yeares wherein .here was no mention of b^ch^ >».^:rInon thefcepter in the tribeof/W*. After 5<.«/ was confecratekmg , it feemcd ^^^'"^- that tli kinedome fhould reft in the tribe ofBeni^in When D.«;^ was an- '"^* "' '' nomted by Lmcl, what reafon appeared there why the courfe of inheritace ..„ ,x of the kincdomcdiould be changed ? whowoulde haue looked that there "^'" flaouldhauecomeakingoutofthebafehoufeof a heardman ? And when therewereinthcramehoufefeueabrethren,whowouldhaueraidthatthac honourlhouldlight vpontheyongeft ? By whatmeane camehe tohopeto be a kine? who ctn fay that this annointment was gouerncd by any arte.tra- «aile or^licie of man.and not rather that it was a falfill.ng of jhe heauenly prophecies LikewiftthorethingsthatMrfw»g^<>^-^"h '" accounted no fmallmatter,thatfince the Scripture was firft publiftied , the gXlPlndcon- willes of fo many ages hauc conftantly agreed to obey it . And that howfoe- ttnuall agrecmcm uer Sathan with all the worlde hath trauailcd by marueilous meanes, either t>fmen muldirg tooppreffeit,orouerthroweit,orvtterlyto blotte & deface it out of mens ''f'^^'^V'^'t^ remembraunce.yct euer ftil like a palme tree,it hath rifen vp aboue , and re- y^XXX'" '""'' mainedinuincibJe. For there hath not lightly bin in old time any fophifter, or Rhetorician that had any more cxccllei wit than other, but he hath bent D3 hi« The dignitie o^ Jcripture ttot a U- ile afccrtainidby ihe ctmjiant fuf- Jrings of foraanj that haue feakd 4f. with tbcir •iloud. Devtilitatc «ieden>ij. Cap.8. Ofthc knowledge of his fcx-ceagainft this Scripture : yet they all haue nothing prcuairctj. The •whole power of the earth hath armed it felfe to dcftroy it, & yet all their cii* terprifes are vanifhed away,as in fmoke. How could it haue refilled being fo mightily on echefideaflailed , if it had had none other defence but mans? Yea, rather it is hereby proucd, that it came from God himfclfe, that all the trauailesofmenllriujngagainftit , yet it hath of her owne power ftil rifen vp. Bciide that,not one citie alone,nor one oncly nation hath agreed to re- ceiue i^i embrace it:but fo farre as the world ext^ndcth in length & breadth, the Scripture hath attained her crcdite, byone holy confpiracie of diuers nations, v/hichotherwifcwcreinnochingagreableonewith another . And fbrafmuch as fuchagreementcfmindesfo diuers and difagreeing mmaner in all things els,ought much ro raoue vs,becaufe it appeareih, that the fame is b: ought about none other way , but by working of the hcauenly maieftie: no fniall eftimation groweth vnto itjwhen we behold their godhnes, that do To agree,! tneane notof them all, but onely ofthofe , with v.home as with iightcs it plcafed God to haue his Church to ftiine. 13 Now with what affuredneflc of minde ought wee to fubmit vs to that doftrine which wee fee ftabliflned and witneffed with the bloudof fo many holy men? They when they had but once receiuedit, fticked not boldly without feare, yea and with great chearfulnes todicibrit t howefhouldic then come to paire, that wee,hauing it conueyed toys whh fuchanaffurcd pledge, lliould not with certaine and vnmoucablc perfuafiontakeholdeof it? It is therefore no fmall confirmation of the Scripture, that it hath beenc fealed with the bloud offo many witnelTes , fpecially when we confider thac rhey fuftred death to bcarc witnefle of their faith : and not of a frantike di- ftemperanccofbraine, as fometimethecrronioasfpiritesarewonttodoe, butwithafirmeandconftant,andyetroberzealeofGod . There be other reafonsandthorenotfewnorwcake, whereby the Scripture hath her dig- nitie and maicftie,not only afcertained vnto godly hearts, but alfo honoura- bly defended againft the fubtilties of cauellers, yet be they fuch as be not of thcmfclucs fufficiently auaylable to bring ftedfafl creditc vnto it, vn till the hcauenly father difclofing therein his maieftie, doeth bring the reuerencc thereof out of al controuerfie . Wherfore then only the fcripture fhal fufficc toy knowledge of God thaibringethfaluation, when the certeintic thereof {halbe grounded vpon the inward pcrfjafion ofthc holy Ghoft. So thofe te- ftiinoniesof racnthatferuetoconfirme it fliallnot be vaine, if asfecondc helpes of our weakneilc they follow that cheefc and higheft teftimonie. But they do fondly that will haue it perfuaded by proofe to the vnfaithfull, thac the fcripture is the worde of God,which cannot be knowen but by faith. For good reafon thereforedoeth^«g/rJ:';?r iiccdchiil to the doarme of the Prophets, whichyct might feeme to hane mfotobeJfeJ. D 4 giuen 3.!:'ct.i.jo. Cap.p. Ofthe knowledge of giuen place after the rifing ofthe light ofthe Gofpel. On the other fidc^fa- ny fpjritc leauing the wifedome ofthe worde of God docih thruft vnto vs an other doftrine, chat the fame fpirite ought rightfully to befufpcaed ofva- nitie and lying. For what? when Sathan transformeth himfelfe into an an- gel of hghr, what crecite (hall the holy Ghoft haue among vs, if it be not fe- uerallyknowen by ferae afliired marke f And trucly it hath beene plainly pointed out vnto vs by the worde ofthe Lorde,but that ihefe miferablc men doc willingly couct to erreto their owne dellruftion , while thcyfcekea fpiricc rather from themfelues than from him. But (faye they)it is difhono- rablcjthatchefpiriceofGod , whome allihings ought to obey, (houldcbc fubietft to the Scripture. As if this were a dilhononrtothcholy Ghoft to be euery where egali and like to itfelfe, to agree with it felfe in all things , and nowheretovarie. Indcede,ifitwere tobetrycdby the rule either of men, or of Angels , or any others rule whatfoeuer, then it might wel be thought, that it were brought into obedience, or if yeeliftfotoicrmeir, into bon- dage. But when it is compared with it felfe, when it is confidered in Jt felfe, who can therefore faye,that there is any wrongdonevntoii?But thus itis brought to trial!. I graunt, but fuch a triall wherewith it was his owne pleafuretohauehismaieftiecftabhftied. It ought to content vsfofooneas he entret h into vs . But left vnder his name the fpirit of Satan {hould creeps in, hee will haue vs to knowe him by that image of himfelfc , which hee hath printed in the Scriptures . Hee is the author of the Scriptures : hee can- not be diuers and vnlike himfelfe. Therefore it muft needes bc,that he con- tinually re maine fuch as he hath ftiewed himfelfe therein. This is no difho- nor vnto him, vnlefle perhaps we count it honorable to fwarue and go ouc of kind from himfelfe. TiCor.? vhe»_t^ve rctd i^^.^ without Chtift did Call away the people from the benefirc of the newc V*Sf^tic, Teftament. wherein the Lorde doeth coucnant that he will graue his lawe fy thejpJte u a within the bcwels ofthe faithful],& write it in their hearts. The letter there- dangeious guide f^j.^ js dead,& the law of the Lordekilleth the readers of it, when it is feue- ifvvefalUvvett, ^^^ ^^^^ ^j^^ ^^^^ of Chrift,and not touching the heart ,one]y foundeth in SofZfcri'p' the eares. But if it be effeftuaUy printed in our hearts by the holy Ghoft.if it tuntheymuflgo prcfent Chrift vnto vs: then is it the worde of life, conuertmg foules, giumg handtn hand, ecb wifedome to litle ones, &c. Alfo in the fame place the Apoftlc callcth bis ^ir«««ic?-^^^- reaching the minifterie ofthe holy Ghoft : meaning that the holy Ghoft TcS!'' doth fo ftick faft in his trucih which he hath expreffed in the fcripturcs.thac then onely he putteth foorth and difplayeth his force , when the Scripture hath her due rcuerence and dignitie. And it difagrceth not herewith which I before fayd,that the worde it felfe is not much afliired vnto vs , vnlefle it be con6rmed by the witneffe ofthe holy Ghoft. For with a certaine mutuall knot the Lorde hath coupled togither the affurancc of his worde and of his fpiritjfo that perfeft reuerence to the worde doth then fettle in our mindcs when the holy Ghoft ftiinethvponvs to make vs ihereinbcholdthefaceof God: God the Creator. Lib.i, 21 God : and on the other fide without all feare of being deceiued wee doe em- brace the holy Ghoft,whcn we reknowlcdge him in his own image , that is, in his worde. Thus it is vndoubtedJy: God brought not abroade his wordc a- mong men for a fodainc fhewc , meaning at the comraing of his fpirit by & by to take it away againe, but he after fent the fame fpirite with whofe po- wer he had diftributed his wordcjto make an ende of his workc with efFeftu- all confirmation of his worde. In this fort Chrift opened the mindesofthe LukciJ.*?. two difciplcs, not that they fhould caft away the Scriptures and waxc wife of themfelues , but that they fhould vnderftande the Scriptures. Likewife Vaul when he exhorteth the ThefTalonians not to extinguifh the fpiritejdoth not i.Thtf. j.if^ Carrie them vp on high to vainefpeculations without the wordejbutby and by fayeth further , that prophecies are not to be defpifed : whereby wiihou c doubt is meant, that the light of the fpirite is choked vp fo foone as prophe- cies come to be defpifed . What fay thefe proudly fwelling men, rauifhed with the fpiritCjto thefe things , which recken this onely to be an excellent illumination, whencarelefly forfaking andfaying farewell to the worde of God, they both boldly and rafhly doe take holde of all that they haue con- cciued in their fleepe ? Truely,afarre other fobrietiebecommeth the chil- dren of God: which as they fee that without the fpirite of God they are. yoide of aU light of trueth , fo doe they knowe that the worde is the inftru- naent wherewith the Lordediftributcth to the faithfull the light of his fpi- rite. For they knowe none other fpirite but that which dwelt andfpakein the Apofllesjby whofe oracles they are continually called to the hcaringc^ the wordc. The X, Chapter.. That tht Serif ture,te torrc6l alfuperftiium, datb in cempurifoH fit the trtu Gadagainfi " all the gads of the Gentdcs^ recf{p»i»g htm for none of them, ]gVT becaufewehauefhewed, that the knowledge of God which in the Thefantprvvtr,- frame of the world and all the creatures is fomewhat plainly fetfoorth, proutdeace,merc^, is yet more familiarly and plainly declared in the worde mow is it good to '""'"f'7 "■'^^"^ confidcr, whether the Lordefhewchirofelfefuchin the Scripture as it pica- Zcnawmof'' fedhinifirfttobereprefentedinhisworkes. Butlfhallatthistimc be con- the-vvorldyu alfo tented onely to point vnto if, whereby the godly mindes being admonifhed, leuiht m holy may know what is chiefly to be fcarched in the Scriptures concerning God, f"'ff'*^'' and be direfted to one certaine marke in their feeking. I doe not yet touch the peculiar couenant, whereby God feuered the flocke of Abraham from o-l ther nations. For euen then he appeared the redeemer inreceiumg to his children by free adoption thofe that before were enemies . But wee are yet about that knowledge that refteth in the creation of the worlde, and afcen- dcth not to Chrifl the mediatour. And although by and by it fhal be good to alleage certaine places out of the newe Teflament jfisrafmuch as euen out ofit both the power of God the Creator and his prouidence in prefer, uing of the firfl nature is approued , yet I warne the readers before , what is Jtow my purpofe to doe,to the end that they palTe not the appointed bounds. D f So. Cap.i 0. Ofthc knowledge of So for this prcfent, let it fufficc vs to Icarnc, howc God the maker of heauen ^ «n(l earth docdi goucrne the worldc by him created . Euery where is rc- noumed both his fatherly bountie and cndincd will to doc good . and there arc alfo examples rehearfcd of his feueritie , which flicwe him to be a righ- teous punilher of wicked doings, fpecially where his fuffcrance nothing prc- uaileth with the obllinate. ^ r • u' Exo.34«. * Ib ecrtainc places are fctfoorth more plaine defcriptions, wherein his Mof»,DMid,^ natural face is asinaniraage re^nefcntedto'be feenc.Forin \hz place where Un-nU teach tht ^ defcfibcih it,ic feemcth that his meaning was (liortly to comprehendc {^.«It^W; ^« all that was lawfull for men to vnderftand of God^ teach concermrti Lorde,a mercifull God,and graticus, patient and of much mercy, and true, Goi, namely hu ^hichkcepcft mercie vnto thouf.' rides, which takcft away iniquitie & wic- fovver,zpodneffe, i^^jjoings, before whomc the innocent {hall not be innocenc, which ren- 7ufikl:££lt drcft tt»e wickcdnclTe of thefathcrs to the children and ch.ldrcns children. Mndtmeth.and whcrcletvs matkc , that hiscternitic and being of himfclfe is exprelicd in ^ they teach to the ^i^^ j^jfg rcpcting of that honorable name: and that then his vertues are re- {i;^L'Str/-hearfed,in ihich is dcfcribcd vnto vs , not what he is ki refpcd to himfclfe l&TaT/ut but what a onehe is toward YS:that this knowledge of him may rather ftand conjiienetinkwt. jnaliuelyfccling.thanin anempti:&fupernaturall fpeculation. And here we do heare recited thofe vertues of his wKich we noted lolhme m the hea- uen and earth, that is to fay, clemencie, bountie, mercy, iuftice, ludgemenc and trueth. For might and power are contcined vndcr this name £Mj/w God.With the fame names ofaddition do the Proptietsfethim forth when they meane fully to paint out his holy name. But, becaufc I would not heap pral,i45.j. vp too many examples together , at this prefent let one Pfalmc fufticevs, wherein the furamc of all his vertues is fo exaaJy reckened vs that nothing can fecmetobe omitted And yet is nothing there rehearfed.but that which we may behold in his creatures. So plainly do we perceiuc God by informa- tion of expericncc,to be fuch as he declareth himfelfe in his worde. In lere- IeM.tf.14. ,,wv where he pronounceth, what a one he would hauevs knowe him to be, rhe fetteth forth a dcfcription not altogether fo full , but yc t comming all to onceffeft.Hethatglorieth, fayethhc, let him gloricin this that he know- cth me to be the Lorde that doth mcrcy,iuftice, &iudgementon the earth. Surely.thefc three things arc verie neceffarie for vs to know:mercy,in which aloneconfifteth all our faluatiom Judgement, which is daily cxeeuted vpon cuil doers, & more grecuons is prepared for them to eternal deftruftion : lu- ftice,whereby the faithfull are preferued & moft tenderly cherifticd Which things when thou haft conceiued, the prophecic faith, thou haft lufhciently enough whereof thou maift glorie in God. And yet here are not omitted ei- therhistruechorhispower,orhisholine(reorgoodne(Te . Forhowftiould the knowledge ftand fure which is here required of his lufticc, mercy and iudgemeHLwileflc it did reft vpon his vnmoueable trueth? And how ftiouldc we bdeeue that he doth gouerne the earth with iuftice and ludgement , but vnderftanding his power ? And whence commeth his mercy but of his good- nefl"c?lf then all his waies be mercie,iudgement and iuftice, in them mult holincflc alfo ncedcs be feene.And to none other end is directed that know- ledge God the Crcatofr Lib.i • 2 2 ledge ofGod that is fetfoonhvntovs in the Scriptures, than is that know- ledge alfo whichappcarcthcmprintcdinhiscreaturesjthacistofayeatfirft moueth vscothefearcofGod.and then to put confidence in him , tochc end wee may Icarnefirft to honour him with pcrfcdinnocencic of lifeand vnfained obedience, and then to hang altogether vpon his goodnsffe. 3 Butherelmeanetogatherafummeofgencral dodrjnc. And firftlet Howfoeucrtht the readers note/hat the Scripturato thcendcto dire^ vs to the true God, '''*"'* "Z'^' ^"^ doth exprcfly exclude and caft awayallthegodsef the Gentiks, becaufe ■^'^K^'>1'-^^»'- I ■ -11 I- • 1 1 • , fnottflt toe (jen- commonly in a manner m aJlages reJjgioahatbbeene corrupted. True it is tiiesJhm\Kci''., in deede that the name of one God was eucry where knowcn. & rcnoumed, Udge of bun hsih Fur euen they that worlhipped a great number of Gods, fo oft as they did >>etne^ivvayi%rt, fpeake according to the proper fcnfe of nature, they fimply vfed the Angular "h^Z'murUi- name of God,as if they were contented, with one God alone . And this was Teai»gto tkenut^ wifely marked by lufiine the Martyr, which for this purpofe made a booke.of God,giuethpcir theMonarchieofGod, whereby many teftimonies he ftieweth that this, ^l^-i''^"»'»y/ that there is but one God,wasengrauen in the hearts ofal men. The fame ^**'''«>if^- thing alfo doth TertulUan proue by the common phrafe of fpeach. But for- afmuch as all without exception are by their owne vanitie either draw en or fallen tofalfe forged d:uifes,and fo their fenfes are become vaine, therefore all that euer they naturally vnderftoodeofthebeing but one God , auayled no further^but to make themincxcufable . For euen the wifeft of them doc plainly fhewe the wandering error^ftheir minde, when they wifh forae goi' to affill them,and fo in their prayers do call vpon vncertaine gods . Moreo- ueriathis that they imagined God to haue many natures, although they thought fomewhatlelfe-sbfurdly than the rude people did of ia///«-, Mm?*- rie,P^emsy Minerua and other: yet were they not free from the deceitesof' Satan,and as wee haue alreadie fayde elfewhere,whatfoeuer wayes of efcapc, ihc Philofophcrs haue futtlely inuented , they cannot purge themfelues of rebellion , but that they all haue corrupted the trueth of God, For this rea* fonffo^tfcwcafterhehad condemned all idols, biddeth to feeke God in his Aba.v. owne tempkj chat the faithflill (houldnotadmittchimtobcany other than fuchas he had dilclofed himfelfe by his worde, . The xl. Clrapter; That it Hvn^awfUU to attribute -vnto God a vifibtefome , Atid tbar • lenerally theyforfake God ,fo many as de ereS — tothemfeUiesaajuma^es, g VT as the Scripture prouiding for the rude and groflewitofman^vfeth ThtCcripmtif. to fpeake after the common manner : fo when it meaneth tomakcfeuc- of no Jm thing rally knowen the true God from the falfegods , it chiefly corapareth him r>:ore carefultka»- withidoles: net thatic doth allowethefe inuentions that are morcfnttlely ^^'"'""ZT^ and finely caught bv the Philofophers, but the plainlier todifclofe the foo- firkhctlT" Iifhneffeoftheworide, yea rather their madneffe in fc eking Godfolongas wng7<^nd:henfy- theyckaue euery one to their owne imaginations . Therefore that cxclu- tximjfir.g htm'' Iwe definition which we<;ommonIy hearcibringeth to nought al th^t raaner ""^'f ^; l*'^/^ ■ Cap.i I . Of the knowledge of of godhead, that men frame to themfelues by their ownc opinion , bccaufc God himfclfe is the only conuenicni witneffc of himfclf. In the mcanc time, fiih this brutifli grofleneflc hath poflefled the whole worldc, to couet viliblc fhapes of God,and fo to forge themfelues gods of t Jmber,ftone,gold,filucr,8c other dead and corruptible matter, wee ought to holdc this principle, that with wicked faT(hod the glorieofCod is corrupted, fooftasanyfliapeisfai- ned to reprcfent him. Therefore God in the law, after he had once challen- ged the gloric of his dcitie to himfelf alone,.:.eaning to teach vs what maner of worfhipping him he alloweth or refiifeth,addech immediatly: Thou ftialc makcthccnograucnimage,aoranyfimihtude, in which wordes he rcftrai- Eso.20.4. ngjh our liberticjthat we attcpt not to rcprefent him with any vifiblc image. And there he (hortly rcckneth vp all the formes wherewith of longtime bc- fore,fuperftition had begun to turne his truth into lying. For we know that the Perfians worfliipped the Sunne, yca,andromanyfl:arrcs as thefoolifh nations fawc in the skie , h many gods they fained ihem . And fcarcc was there any liuing creature which was not among the .Egyptians a figure of god. But the Grecians were thought to be wifer then the reft, becaule they worlhipped God in the {hape of a man. But God compareth not images one Maxitnus Tirius with another,as though one were more and another leffe meetetobcvfed, Placomcus fer- but without any exception hereiedeth allimagesjpiftures and other fignes, mone.3 8. ,whereby the fupcrftitious thought to haue God neere vntothcm. 3. This is eafie to be gathered by the reafons whichheioynethtothepro- ^xt""^**/'m"'/ * hibition. Firft with Mofes : Remember that the Lord hath fpokcn 10 thcc in eS 4S 7Wr'-the vale ofHoreb . Thou heardcft a voice.but thou faweft no body.Thereforc «ar4//i6/i»i«(/«- takeheedetothy felfe,lcaftperaduenture thou be decerned and make to Ucers themfelues thy felfe any likeneffe,&c. We fee how openly God fetteth his voice againft wT™lS:'!? all counterfaitfhapcs. that wee may knowc that they forfakeGod whofoe- GodU defiled «er doc couet to haue vifible formes of him. Of theProphets only Efay{^z\\ when he u bodt- be enough , which fpcaketh oft and much hereof, to teach that the maieftic ly reprefcntedia ^f God is defiled with vncomely and foolifh counterfaiting , when he bcc- eSv 5?? '& i"g without bodicis likened to bodily matter : being inuifible , to a vifiblc 41 .7.& 45X& image : being a fpirit, to a thing without life : being incomprehenfible , to a 4«. J. fmall lumpe of timber, ftonc or goldc. In like maner reafoneth Vau/iVor af- much as we arc the generation of G O D , we ought not to thmke that the godhead is likcvnto gold, or fiJuer, or ftone grauen by art and the inuention Aft. 1 7.3P. of man. Whereby it ccrtainely appeareth, whatfoeuer Images arc ereftcd, or piaures painted to exprcflTe the fhape of God, they fimplic difplcafc him as certaincdilhonoiirsof hisraaieftie. And what maruellisitif the holic Ghoft do thunder out thefc oracles from heauen, fith he corapelleth the ve- ry wretched and blindc Idolaters themfelues to confefle this in earth ? It is knowen how 5'c»fM complained as it is to read in ./<«5w/Z/«f. They dedic«c • ^ .... (faith he) the holy immortal and inuiolabie Gods in moft vile & bafe ftuffc, «fio " and put vpon them the fhapes of men and beaftcs, and fome of them with * kind of man & woman mingled together, and with fundrieihapcn bodies, and fuch they call Gods,which if they (hould rccciue breath & mccte them, would be Kckcncd monfters,Whercby againe plainly appearctli,that it is a fond God the Creator. Lib.i, 23 fond cauillation wherewith the defenders of images feeke to efcape , which fay that the lewes were forbidden images, becaufe they were inclinable to fuperftition. As though that thing perteined to one nation only which God bringcth forth of his eternal being and the continuail order of nature. And T>rf»/rpake not to the lewes but to the Athenienfes when he confuted their error in counterfaiting a fhape of God. 3 God in deede,l graunt, romerime in ccrtaine fignes hath giucn a pre- although God fence of his godhead, fo as he was faide to be beholden face to face but all ^-f'^-^f"^ "x^^- thefe fignes that euer he fhewed, did aptly ferue for meanes to tcache , and ^tZtdZ Withall did plainly ad:nonifh men of an incomprehenfible cffence. For the cor[mnU ft^m,! cloudeandlmoke and^flamc, although they were tokens oftheheauenly/"^"^""^'^''"'' *&' glorie, yet did they as it were bridle and reftraine the inindes of men , that t^'^' y?'^.?«;» theyftouldenotattempttopaff.anyfurther. Wherefore, not ;>fo/-.him- tw^t^r: felfc,towhomeGoddifclofcdhimfelfemoft familiarly in comparifon ofo- sbcuidnJpe^ ther, obtcined by prayer to fee that face, but recciued this aunfwere, that /*'«' '" ""^'^ '^«- manisnot able to fuftainefo great brighcnelTc . The holy Ghoft appeared '"""''/^^""^'T vnderthclikeneireofaDoue,butfithhe immediatly vanifhedaway . who %tZlZL. doeth not lee that by that token offoihort a continuance of a moment, the -ovecanmt com- faithfull are put m minde, that they ought to beleeuc him to be an inuifible f"'"'*"^- ^^'' fpirue,thatholdmg them contented with his vertue and grace, they fhould ^7" /''«"'^. n>akeh.mnooutwardfl.ape.This,thatGodappearedfcLtimesmformett;l^^^^^^^ otaman,wasafore{hewmgofthe reueilingthatwas tobc made of him in ^e>%mldh^ut. Chrift. And therefore Jt was not JawfuU for the lewes to abufe this pretence ^^'"^^^''^ '*«» aT'?'°'^''"/''^"" r'P'''^'"'""^" ofthegodheadinthe ftapeofman. tlZl/f Alfo the mercy featewhcrem God fhewed forth the prefenceof his power ZhXd^ m the time of the Jawe, was fo made, asit might teache that the beft behol- ««• dingot the godheadis this, when mens mindes are carried beyond them- ^'^"•^•' '• felueswithadmirationofit. For the Cherubins with their wingesftretchcd u^zViT abroad didcouerit thcveiledidhideit,andtheplaceitfelfebeingfetfarre L^^ inwarde,d.d of it felfc fufficiently kcepe it fecret. Therefore it is vene plaine that they be vene madde, that goe about to defende the images of God and ofSaintswiththecxarapleofthefeCherubins. For, I pray y§u,what meant txiefe httle images, but to fhewe that images are not mcete to reprefent the rnylteries of God? forafmuch as they were made for this purpolc, that hy- dingthemercyfeatwiththeirwings,theyihouldnotonelykeepebackcthc ""^AU A''"'.^^°^"^''''^"^^^f''°«^fhe beholding of God,andfotocor. reft his rafh hardinelTe . For this purpofe maketh it , that the Prophets de- ^, , fcribed theSeraphinsfhewedtheminavifion, with their face vncouered: ^^'^'^•'^ whereby they«e,thatro great is the briehtnefleof the glorie of God, that the Angels themfeJues are kept from dired beholding it . and the fmalj Iparkes thereof mat fhine in the Angels are wirhdrawen fVom our eyes. Al- ihough yetfo many as rightly iudge , doc acknowledge that thz Cherubins ot whom wee now fpeake, perteined onely to the olde manner of introdu- «ion,a s K were of children, y^^d in the lawe. So to drawe them nowe for an example to our age, is an abfurditie. For that childifli aec, as I may fo terme Hjis paued, tor the which fuch rudiments were appointed. And it is much • {hamcj Cap.il. Ofthc knowledge of (hame, that the painlmc writers arc better expounders ofthc lawc of God than the Papiftcs are. luuenal reprochcth the lewcs , as it were in fcornc, that they honour the white cluuds and the deitic of hcaucn. I grant he fpea- kethperuerfly & wickedly: andycthc fpeakcthroorc trucly in faying that they haue among them noimagc ofGod , than the Papifts doc which prate that they had a vifibk image of God. And whereas that people with a cer- taine hocc haftincllc.brakc out oftentimes to feekc them idols , euen as wa- tersout ofagicat frelh fpring boile out with violent force: hereby rather let vslearne how great is the inclination of our nature to idolatrie,left thro- wing vpon the lewesthc blame of that fault which is common to all, wee flcepe a deadly fleepe vnder vaine allurements to finne. praUii5»4& 4 To the fame purpoleferueth this faying: The idols ofthc Gentiles arc I jj'i.j.' gold and filucr.cuen the workes ofmenshands. Bccaufe the Prophet doeth Tht nunervvhcr gather of the ftuffe It felfc , that they arc nogods that haue a golden or filuer "thttrnZThuT '™^g'= • ^"*^ ^^ "^^^^ "^°'' '^""'"'^^'^ trueth,thacit is a foolifh fained nuien- 'f^"ft!nriTth i\on whatfocuer we concdue of our owne fcnfe concermng God . Hcc na- mtkf thtmftcme mcth rather gold and filucr, thanclay or rtonc,that the bcautie or the price vvorft than mad, _(]jould not fcruc tobringa rcuerence to idols. Blithe concludcth generally, 'tu'fj^ir ihatnothing is leffeallowablc.than gods to be madeofdeadftuffe . And in f"dtilJfkZo. the meane whUe he ftanderh as mudi vpon this point, that men arc earned ring of fuel) ihiftgt away with too mad a raflincfic, which thcmfelucs bearing about with them . at chejjgwei of ^ut a borrowed breath,rcadie to vanilh away at eucry^oment,ye t dare giuc ^'"^' the honor of God to idols. Man muft necdcs confclTe that himfelfeis but a creature of a daies continuance , and yet he will haue a peecc of mectall to becountedGod, towhichhimfclfcgauc the beginning to be a God .For whence came the beginning ofidols but from the will of men? Veric iu% doth the heathen Poet giuc them this taunt : I vMfometime afig tree log^ a bkcke that fcrud for mttght: Horat.ferm.i . ^^^ workman dotttedwbat of me jvercfittejl to be vrought: jifottrmi to fit vpon, or els a Vriaf God to be. M length he thought the better was a God to makfofme. Porfooth an earthly filly man that breatheth out his owne life in manner cuery moment , by hisworkmanfhip (hall conuey the name and honour of Ood to a dead ftock. But forafmuch at Epicure infcoffingly iefting hath ca- red for no religion, let vs leaue the tauntes of him and fuch as he is , and let the rebuking ofthc Prophet pricke vs,or rather thruft vs through where he £fa 44.i 5. faith,that they afe too much beaftly wittcd that with onefelf peecc of wood do make a fire and warme themfelues,doc heat the oucn to bake bread, doc . roft or feeth fle(h,& do make them a God before which they fall -down hum- bly to pray.Thereforc in another place he doth not only accufe them by the .iaw,but alfo doth reproch them that they haue not learned of the foundati- ons ofthc earth:for that there is nothing leflc conuenient than to bring pod CO the meafurc of fiue foote.which is aboue al meafure & incomprehenfiblc. Era.40.^1. And yet this fame monftrous thing which manifcftlyrcpugncth agamft the er » 8 Sf J 1 T «rder of naturc.cuftome fheweth to be natural to men. We muft moreoucr & 57..0 -hold in mind.thatfupcrfticions arc in Scripture commonly rebuked m this God the Creator. Lib.r. 24 pihrafeoffpcaclijthat they arc the workcs of mens hand which want the au- orc.i4.4. thoritieofGodithatthismaybecertaine, that all thefe manners of wor- Mic,5.i4, {hipping that men do dcuife of ihcmfclues are dcteftable . The Prophet in P^^.! 1 5.8. the Pfalmc doth amplifie the madncfle of them that therefore are endued withvnderftanding, that they {hould know that all things are mouedwith the onely power of Godjand yet they pray for helpe to things dcd Sifence- lefle . But becaufe the corruption of nature caricth as wel all nations, as ech man priuately to fo great madnes,at laft the holy Ghoft thundreth with ter- rible curfe againft them, faying: Let them that make them become like to them,and fomany as truftin them. And it is to be noted that a fimilitudeis lioleffeforbidden than a grauen image, whereby the fond fiibtletie of the Greckes is confuted For they thinke they arc well difcharged if they graue not a God,while in painting they doe more licentioufly outrage than any o- thcr nations.But the Lord forbiddeth an image not onely to be made by the grauerjbutalfotobecounteifaitcd by any other workeman, becaufe fuch counterfaiting is euil and co the dilhonor of liis inaieftie. 5 I knowe that it is a faying more than common among the people , that images are lay mens bookes, Gregorie fo faid.but the fpirit of God pronoun. ,^j ^ov-vUdgiof ceth farre otherwife,in whofe fchoole iiCregorie had becne taught, he would Gedmftuh books neuer fo haue (poken. For whereas HUremie plainly faith, that the ftocke is a l^'^r" notbtng but doftrine of vanitie : and whereas Habacuc teacheih that the molten image Y'"""'^^"^' isateacheroflycsrrurclyhereofisageneralldodrinetobc gathered , that Hi^",n.g. it is vaine and lying whatfoeuer men karnehy images concerning God . If Ha.s.ik * any man take exception,& fay that the Prophets reprouc them onely which abufed images to wicked fuperftitioml graunt that to be truc.But I addc fur- ther that whichis cade for allmen to fee , that they condemne that thing , tvholy which the Papiftcs take for an aflared principle, that images arc in fteedc of bookes . For they doc in comparifon fet images againft God as things direftly contraricjan d fuch as neuer can agree logithcr. This compa- rifon I fay is made in thofc places which I haue alkagcd . Sith there is but one true God whome the lewes did worlhip, itisamifie and falily done to forge vifible (hapes to reprcfent God, and men arc miferably deceiued, that thereby fecke for knowledge of God. Finally , if it were not true that it is 3 : ilcceitful and corrupt knowledge of God that is learned by images, the Pro- phets would not fo generally condemne it. Atleaft thus much 1 winneof Svlaaamm' them when we fhcwe that it is vanitie and lyingjihat men doattempt tore- EuiibinsAucur .prefent God with images,wc do nothing butrehearfe wordc for wor dc that fiine.rftf Eiiber- twhichtheProplietshauetaught. tineCoiincp!,5c 6 Let be read what Laa^miui and Etifebmt haue written of this matter, ^tuZZ^^S' Vihicn Itickc not to take it for certaine that they were all mortall, of whomc ttv-i of God hf images are to be feene. Likcvyifc Mtgufline: whicbwithout douting pronoun- m^?.rie coyid:t^' ccth that it is vnlawfuU not onely to worfhip images , but alio to fet vpima- "^"^1%^ l'""^- gestoGod. And yet fayethhe none other thing but the fame which many shethiu 'fZ'rl's'- yeres before was decreed by the Elibcrtine Counccll, whereof this. is the buKietb hu g!o,y -Xxxvj Chapter. It is ordeined thit no pidures be had in the Church, i^tccofstcrnpt. *lut the thing which is honoured and worfliippcd be nor painted on the Concj.Ehi.er, walies. Cap.ii. Ofthc knowledge of Li i.DcciuWei wallcs.But moft notable i« that which in another place MgupitTt allcdgnh cap^&ji. ' outof^V'To , andconfirmcthitwith hisowncaffcnt, that they which firfk brought in the images of Gods,both tooke away the feare of God,& brought in cr s:oT A ff^arro alone (hould fay this,peraduenture it fliould be but offmall authoritic . Yet ought it ofrignt to make vsafharacd, that a heathen man troping in darkencflc came to this hghr,to fee that bodily images are there- fore vnmeete for the maicitic of God, bccaufe they diminifh the feare of Godjandcncreafeerrourinmerj. Thcuroofe it felfc witncfleth that this was no Icfletruely than wifely fpokcn . But Jt^gufiiyts hiuin^ borrowed it of r>j-ro,bringcth ir fjorth as of his owne mindc. And firft he admoniiheth,that - the firft errors wherewith men were entangled concerning God, began not ofiraagcs,but as with new matter added,encreafcd by them . Secondly he cxpoundeth that the feare ofGod is therefore mmillicd or rather taken a- way thereby, becaufe his maieftic may eafily in the foolilhnefle , and in the fond and abfurd forging of ima^ci growc to contempt. Which fecond thing IwouldtoGodwedidnocbyproofefindetobefotriie . Whofoeucr there- fore will couet to be rightly taught,let him clfewhcre learnc than of images, whatismeetetobcknowen concerning God. TftheimAgtt ^ whereforeif the Papifteshaue any ihamc, let them no more vfethis vvlmh rapi/Us flyfj jq fay that images are lay mens bookes ,whichby manyteftimoniesof KflfimfflvLrt Scripture are fo openly confuted. And although Igraunt them fomuch, yet not paternes of (hould they ttot much get thereby for defenfe of their idols. What monftcts vncUanmi as they j{^gy thruft in,in the place of Godjis well knowen. The pifturcs and images fit mZZ's tain"' ihatthcy dedicate toSaints,what arc they but examples of extreme riot & ftrua^he people of vnclcancfle, whereunto if any would faihion himfelfc,he were worthic to be godMfore vvliom beaten with ftaues ?Surely,the brothelhoufes can fliewe harlots more chaft- Chrtfiihouldra- y ^^^ foberly attyred,than their temples flicwe images of thefe whom they ta-lLTTst would haue called virgins.Euen as vncomely array giue they to the Martyrs. .tmgkt^^xm- Let them thcrfore fafhion their idols at leaft to fome honeft {hew of fliamc- t^»g^ faftnesjthat they may fomcwhat more colourably lye in fayingjthat they arc thebookes of fomcholincffe. But if it were fo, yet then would we aunfwere, -that this is not the right way to teach y faithful people in holy places, whom God would haue there inftruftcd with farre other doftrine than with thefc trifles.God commaunded in the churches a common dodtrine to be fet forth to al men in preaching ofhis word and in his holy myfteries.'wherunto they {hew thcmfelues to haue a rainde not verie hecdefull, that caft their eyes a- bout to behold images. But whom do the Papifts call ley and vnlearned men whole vnskilfulncs may beareto be taught onely by images f forfoothcuen thofewhomthcLordeknowlcdgethforhisdifciples, to whomhevouchfa- feth to rcueilethehcaucniy vvifcdome, whomehe willeth to be inftruftcd with the wholfome myfteries ofhis kingdom. I graunt in deedc as the mat- ter ftandetli, that there are at this day many which cannot be without fuch bookes.But whence I pray you groweth that dulnes, but that they are dcfrau dedofthatdoftrine which only was meetc to inftruft them with ? For it is -for no other caufe,that they which had the cure of churches gauc oucr their office of teaching toidolsjbut becaufe thcmfelues were dummc. P4«/tefti- £ctb God the Creator. Lib. i • 25 thatChriftisinthe true preaching of cheGofpel, painted out inamanncr Oal.j.i. crucified before our eyes . To what purpofc then were it to haue commonly fci vp in churches fo many crofles of wood,ftone,C]uer and gold, if this were wel & faithfully beaten into the peoples heads,thac Chrift died to beare our curfe vpon the crofle,to cleanfe our finnes with the facrifice of his bodie,and to wafh them away with his bioudjand finally to reconcile vs to God the fa- therj" Of which one thing they might learne more than of a ihoufand crof- fes ofwood or ftone. For perhaps the couetous do fee their raindes and eyes fafter vpon the golden & filuer croffcs,than vpon any wordes of God. . 8 Asconcerningthebeginningofidolsjihatisby comonconfentthoughtS:ip.i4»5. to be C! ue which is written m the booke ofwifedome, that they were the rirft ^T^F'^^^ ^"r"'' authors of chem,which gaue this honor to the dead , fuperftitioufly to wor- the amfLt roots {hip their memorie. And truely I graunt that this euil cuftome was verie an- ofihfiicUtie, men cient,& I deny not that it was the fierbrand wherwich the rage of men being notbd'cuing «r kindled to idolatrie,did more & more burnc therein. Yet do I not grant ihac ^°' ""ff"^^^ this was thehrftoriginallofthis mifchiefe . For it appeareth by Mojh that ^°i^^l lb!yb7tu images were y^c^ before that this curiofitieindcdicatingiheimages ofdcad/o»ae vifibU frjfte menjwhereoftheprophane writers make often mention, were cGm(^\n\tQ.f<»' '"^ertifment When he tejlcth that Rachel had ftolcn her fathers idols, hefpeakethitasg|J'/'«^'''^''- ofa comon fault. Whereby we may gather that thewit of man is, as I may fo '^ * '* call it,a continual worfhipofidols. After the generall floud, there was as it were a new regeneration of the world, and yet there paffcd not many yercs but that men according to their own luftfaigned them gods. Anditis likely that the holy Patriarch yet liuing, his childrens children were giucn to ido- latriCjfo that to his bitter griefe he fawe the earth defiled with idols , whofc corruptions the Lordehad but late purged withfo horrible iudgement. For iof.j4,i. Thare & T^chor euen before the birth of jlhaham were worfliippers of falfe gods,as lofue teftificth. Seing the generation oiSem fo foonc Iwarued, what ihal we iudgc of the pofteritie o£cham , who were alreadie curfcd in their fa- ther?Themind ofmen,asitis ful of pride &ra{h boldneSjprefumcthtoima- gin God according to her own conceit : & as it is poflefled with dulncs, yea, ouerwhelmed with grofle ignorancc/o it conceiueth vanitie & a fond fanta- fic in fteede of God And in thefc euils is added a new mifchiefe,that man at- tempteth to exprcfle in workmanfliip fuch a god as he inwardly conceiueth. Thus the mind begettcth the idol, & the hand bringethit forth. The exam- ine of the Ifraelites proueth that this was the beginning of idolatrie,that m^ do not belecue that God is among them , vnleffe he fhewe himfelfe carnally prefcnt. We know not(faid thcy)vvhat is become of this U.ofes: make vs gods that may go before vs.They knewe that there was a God whofc power rhey Ek^.j 1. 1. had had experience of in fo many miracles: but they did notbeleeue that he was nie vnto thcm,vnlcfle they did fee with their eyes a corporall reprefer - lationof his face to be a witnes vnto them of the God that gouerned them. Their mindewis therefore to knoweby the image going before them, that God was the guide of their iourney. This thing daily experience teacheth, that the Hefh is alway vnquict til it hath gotten fome counterfait deuifc like it fclfjwherein it may vainly delight as in an image of God. In a manner in al E, ages Cap .II. Of the knowledge of aecs (incc the creation of the world , mcix to obey this blind defire haue ere- a=d fipncs whcrin they imagined God tobc prefent before their carnal cies. Trom w4/«^ 9 °After fiich inuencion forged , by and by foUowech worfliippmg . For m.rre.ta reprc- ^vhcn men thought that thcybchclde God in images , they did alio worUiip fintGad, men j^-^^^ -^ ^j^^,^ ^^ length being both With trmdes and eyes altf gethei taftncd rX 'wit:f:f thcreon.th.y began to waxe more and more brut.ll. and to wonder at them prefence VV.ZS re- and hauc thcm m admiration, as if th.te were fomc nature ot godhead p.nnod -vntt jn them So appcareth that men brake not out into the worlhippmgotiraa- thorctraxges.tlm ^^ ^.,j ^. ^^^^^ perfwaded in fome gtoflc opinion: not to tbinke the 1- S;:r::^:L m;gcs\obcgod.>ttoimaginethattheredidacercaineforceofGodh^^^ d:ut,>e tlun> .n abide in them . Therefore whether thou vcprefent to thy lelfe eyther God ihcm,&aiUxith oracrcatu-e in the image, when thou falleftdowne to wornup, thou art «i- flulyto vv^ih.p readic bewitched with fomelupcrftition For this reafonth. Lord hath f.x- bidden not onely images to be ereded that are made to cxpreflc alikeneffc of him, but alfo anic titles or Rones to be dedicated, that Ihould ttandc to be worfliipped. And for the fame reafon alfo in the commandement ot the law, this other point is added concerning worfliipping. Foifofoneasthcyhauc forged a vifible forme for God , they alfo tye the power of God vnto it. So beaftl/ fooLfh are men, thnt there they faftenGod where they countcB- faitehim, and therefore muft they needei worlhippeit. Ncnheris there a- ny difference whether they limply worlhip the idolc ,ol God in y idole.l his is alway idolatry.when honours due to God are giuen to an idole,Ynder what colour ft euer it'be. And becaufc God will not bee worihipped fuptrfnti- oufly, therefore whatfoeucr is giuen to idols istakenfrom him. Let them takehcedc hereunto that fecke for pretcnfcs to defende the abhcminable idolatric , wherewith thcfe many ages part , true religion hath bin drowned andouerthrownc. But (fay they) the images are not taken for Gods. IS ei- ther were the lewesthemfeluesfovnaduifed to forget that it was God by whofe hande they had bin brought out of i^gypt before they made the calle. Yea when Aaron faide, that thofe were the Gods by whome they were dili- ueredoutof thelandof iEgypt,thcyboldlyairented, {hewing a plame to- ken of their meaning , that they would ftill keepe that God y was their deh . uerer,fo that they might fee him goe before them in the calfc. Nei. her is ittobcbeleeued that the heathen were fo grolTe as to belecue. that God was no other thing butftockesandftoncs . For they changed their images at their pleafurCjbut ft.l they kept the fame Gods in their mindc: and there were many images of one God , & yet they did not accorduig to the multi- tudc of images faigne them many Gods. Befidc that they did dayly conle- , ,, , crate newcimages,yet did they not thinke that they made newe Goc^s Lee r«PJj.iji. the excufes be read which >.^«S#;« faithwcre pretended by the Idolaters of his age. When they were rebuked, the common fort anfwercd > that 'hey did not vvoraiip that vifible thing , but the deitie that did in it muUib y dvvci. And they that were of fomwhat better religion, as he calleth it, did lay thac they did neither worfhip the im3ge,nor the fpiritc in it . but by the corporal image they did beholde the figne of that thing which they ought to worlhip? How then ? AU idolaters, whether they were of the lewcs,or of me GcntUes ' were were God the Creator. Lib.i# t6 were none otKcrwife minded than as I hauefaide : being not contented vvithafpirituallvndcrftandingofGOD, they thoughtby iheimageshec (koulil bemorcfure and neerer imprinted inthem . After once th^t fuch dtfordered counterfaiting of God well liked them,they neiier ended,til daily more and more deluded wiihnewe deceitcs, they imagined that God did {hewe foorth his power in imsges. Andncuerthclcflc, both the Icwes were perlliadcd that vnderfuch images they didworfhipthe one true Lordeof hcaucn and earth: and likcwife the GencileSjiheiifaJfe godsjwhora yet they faigncdtodwcUinhcauen. xo V/hofocuerdcny that ithachthusbindone in time part, 7^^ within ^.^^^'^'^^^'^^^^^ our ownc rem cmbrance^they impudently lye. For , why fall they downe be- ^'^v^iljiddltrlm fore them ? And when they prnye , why turne they towarde them as to the hwesard Gen- earesofGod ? Foritis true ihat^fcg«^i«f faycth, thatnomanprayetbor "•«• worfliippeihwhenhefobehol-'eihanimage, buthcisib affcfiedinrninde, Inp'^-"?- that he thinkcchhitnfclfc to be heard ofjr.orthatit v/dldoefor him what he defircth. Why is there fnch ditfcrcncc betweene the images of one God, that pafilng by oncimagc with little rcuerence or none cone to ir, they ho- nor an' ;'hcrfolemnIy t Whydothey weariethemfclues vviih vowed pilgri- rcages to vifitc ihofeinages wherof ihey hauelke at home f Why do they at this day in defence of them as it were for their religion &coimtrey,f:ghE toflaughter and deftriidion,in fuch fort as they would better fufi'er tohauc the one onely God than their idols to be taken from them ? And yet I doe not recken vp the grofTe errours of die common people , which are almoft infinice,and doein aianner poflefle the hearts of al men. I doe onely fhewe v/hat thcmfelues doe confcfle when they meane raoft of all to excufe them- fciues ofidolatrie.We do not call them (fay they jour Gods. No more did the lewes nor the Gentiles call them theirs in time paft : and yet the Pre - phctsechwhereceafc not to caft in theirtceth their fornication withftocks andftones , fordoing no more but fuch things as are daily done by them that wou Id be counted Chriftians , that is to fay , that they carnally wor- (hipped God in ftockes and ftones. 1 1 Although I am not ignorant g nor thirtke good to pafle it ouer ^ as if I Tl^e difcrcnce kncwe it not ,how they feeke.to efcape with a more futtle diftinftion, where- ll'^^l,%J^'J^l^ of I ihall againe make mention more at large hereafter. For they pretende andid'o'ktoru » that tlie worihip which they giuc to images, is IdoloduUa, which is leruice of but a shift. They images,andnotI^t'^ji^"//*^]^^ that which was holden eight hundred yearcs agoc,by the conimaundement JftcmS-node, and authoritie of Jrfwe the emprefle. For that Synode decreed, that images that mages were fliould not only be had in churches,butaIfbworfhipped . For whatfoeuer I tote had m dm- fiiould fay,the authoritie of the Synode would make a great preiudice on the ** other fide. Although to fay trutih , thatdoeth not fo much moue mee, as makeitappeareto the readers how farre their rage extended, that v/erc morcdefiroiis of images than became Chrtftians. But firft let vs di(]-)atch this . They thatat this day maintaine the vfe of images, alledgcthe decree oi I hat T^cene Synode for their defence . But there is extant a bookc of con- futation bearing the name ofC^*-^* the Great, which by the phrafe we may E 3 gather Cap .II. Of the knowledge of gather to hauc bin written at tbe fame limc.Thcrcin are recited the (cmcit* . ces oftheBilhops that were prefent at that Counccll, and thcargumcntcs- wherewith they contended. Jc/j« the Legate of the t aft partes faid : God created man after his owne image;and thereupon gathered that weecugbt tohaue images. The fame man thought that images were commended vn- to vs in this fentence : ihcwc me thy face becaufe it is beautifulL Another ta proue that images cught to be ict vpon ahars, cited this teftirr.onn : no man lighceth a candel and putteth it vnder a bulhell Another, to Ihewe that the beholding ofthem is profitable for vs , brought foorth a vcife out of the Pfalme : the light of ihy countenance is fcalcd vpon vs . Another tool c this firaiLrude : As the Patiiarches vied the Sacrifices of the Gentiles , fo muft Chriftian men haue the images of Saints in fteed of the images of the Gen- tiles, To ihe fame purpofe haue they writhed I his faying : Lordc,Ihauelo- uedthebeautieofthyhoufe . But fpecially witt> is the cxpofiticn of this place : As we hauc heard fo haue we feenc, that God is not knowen by onely hearing ofhiswordc, but alfo by looking vpon images . Lskc is thclharpc deuife of BiQiop Theodire, Marucilous (faith he) is God in his Saints. And in an other place : In the Sainrs that are in the earth: therefcrc this ought to be referred to images . Finally /o filthic arc their vnfauoune follies thatit gtee- uethmctorcheatfe them. Their argumints 1 5 When they talkc of the wotQiipping : then are broughc forth the wor- breugbt joryrooft {pipping oiVharao , and of the rod oilofiph , and of the piller that lacob fct '^vor'lZpcl'" ^' ^P* Albeit inthislaftexamplcjiheydonct onely deprauc the meaningof the Scripture, bu t alfo bring in that whic h is no whci e to be read.Then thcfe places feefne to them marucilous ftrong and mcete pi coues . Wotfldp his footeftolc.AgainejWorfhip on his holy hill. Againe, all the rich men of the people fhallworftiip thy countenance. Ifa man would infcorne putthcpcr- Ibnage of 3 riding foolc vpon the patrones of Images, could he gather toge- ther greater and groffer follies ? But to put al out of doubt, Theodofiin Bilhop ofiW/V* deriueth from relegere ,io record , or gather vp together : yet is the reafon that he afllgneth enforced and farre fet, that good worfhippers did often re- cord & diligently wey what was the trueth. I rather thinkc that that name is fet as a contrary to wandering liberrie, becaufe the greater part of the world vnaduiledJy takech hold of that which they firft meete withall, and flyeth a- '< bout hither and thither ! but true godlinefle, to the ende it may ftandc in ' ''^ ftedfail: ftate,^p/^^«,that is toray,doeth gather vp itfelfc together within -. . *^ her bonds. Like as Ithinke fuperftiiion lohaue her name hereof, that not being contcntedjwitii the maner & order prefcribed, fhec heapeih vp toge- ther afuperfluous number of vaine things.3uttoleaue the wordsjthath al- way bin agreed by the confent of al ages, that religion is with falfccrrours corrupted & pcruerted. Whereupon we gather that it is a very fondc colour which y fupcrftitious do prctend,when with vndifcrete zeale they giue them fducsJeauetodoeall things. And ?lrhough this confeflion found in the E 4 mouthcs Cap. I a* Ofthc knowledge of mouthcs of all men: yet herein a {haracfuU ignorance bewrayeth it felfcjthaB neither they cleaue to the one God , nor haue anyregarde ofordcrinthe worfhipping of him.as we haue alrcadie fhewed. But God.to claitne his owa right vnto himfelfe.crieth out that he is iebusjand that he wil be a fcucrc re- uenger if hebc mingled with any fained god. And then he fettcth forththc lawful raaner of worfliip ping, to holde mankinde in obedience. He contci- neth both thefc points in his law, when firft he bindeth theTaithful vnto him felfc that he onely may be their lawmaker : and then he prefcribetharule whereby to be worfhipped after his owne minde Ofthc law,becaiife the vfes & endes thereof are manie,l wil entreat in place fit for it. Now I onely touch thispoinr,that thereby men are bridled that they run not out ofthewayto wrong worfliippings.NoWjas I firft faid,we muft hold in mind, that if all that euer properly bclongeth to Godhead do not reft in God aIone,he is fpoylcd of his honour,& his worfliip broken. And there muft we fomcwhat heedfuUy marke with what futtleties fuperftition deceiueth. For it doeth not To reuok vnto ftrangc gods that it fcemeih to forfake the higheft GOD, ortobring him downe into the number of other gods: but while Ibe granteth vnto him the higheft place, {hecfecteth round about him a nuirber of kfler gods, a- mongwhcmefliediuidcthhis offices. And fo (albeit clokedly and craftely) the gloric of the godhead is cut in p3rts,that it remaineth not whole in him. So in the old time,as v/el they of the lewes as of the Gentiles did fet beneath thefatherandiudgcofgods a great rout of gods which fhoulde cueryonc according to his degree in common haue with the higheft God the gouern- Hicntoftheheauenand earth, SotheSaintsthatinafewcagespaft depar- ted this hfcjare aduaunced to the fellowfl^p of God,to be worflupped,called vpon,& honored in ftead of him .And yet with fuch abhominaiion we thinke that the maieftie of God is not fo much as diuided.whcn in deed it is a great part fuppreflcd & extinguifhedjfauing that we retaine ftil a poore opinion of his fupreme power : and in the mcane time decciued with entangled futtle- tieSjWe are fundrely carried to diuersgods. a For this purpofe alfo was inuented the diftinftion of tatria and tuliay rhdilimciion 35 thev terme them , that is worftiip & feruice, whereby they might freely. Ziet^weilhe feemc'to giue away the h'^nours of God to Angels and dead men .^ For it is. ^okIy th^ydTvnto euident,thatthcworlhipwliichthe Papiftes giue vnto S3ints,diftcrethno- GodAKdvnio thing in dec de from the worftiip of God For all alike without diucrfitie they ^^tnii.u^nfit vvorftiip both God and them :fauing that when they be charged with it,thcy mnAjoni. >vindc away with this exception,that they keepe ftil for God the honour that is due vnto him inuio!ate,becaufe they leaue vnto him the worftiip that they call Lattla. . But fith the queftion ftandeth vpon the matter, & not the word». who woulde permit them focareleflely to mockein amatter of all matters inoft weightie > But to let that alfo paffe ,yet winne they nothingby this di- ftinftion ,but to proue,that they giue worfliip to one God, & feruice to ano- Ther.ForI<«>-/4inGreekefignihethasrauchasinLatineC«/?Mf , and inEn- glifti worfliip . DulJa , properly fignifieth feruice . And yet fomtime in Scrip-; ture this difference is confounded together without diucrfitie. But graunt it ■be a perpeiuaUdi&rcnce, then muft wccfearch what both thcwordesmay me;ine. God the Creator. Lib.i. 2^ tncAnc.Dulia is fcruicc, Latriai% worfliip.Now no man douteth that to fcrucr is more than to worfhip. For many times a maivcouU hardly beare to ferue him whome he vvoul J not fticke to worihip. So isitanvncquall dealing, to giuc to the faints ihatwhkhis the greater, and tolcauetoGod that which is the Icircr . But many of the auncient authors hauc vfed this diftindion. What maketh that matter, if all men doperceiuc it to be not only vnfit, but altogether verie fond ? 3 Now leauing nice futtletiesjlctvswey the matter it fclfe. When PfgedUne$ ten,thou flialt worlhip the Lord thy God.the name o'iLama was not brought "J^^fi ^^ ■*""* in queftion-Sarhan required bat an adoration. Likewife when the Angelxe- %°f^lZfvl ' proued 7o^»,becaufe he fell downe on his knees before him» we oughtJiot to out 'll^pt'eneie'^ thinke thatMwwas fo mad thatlte woulde giuc vnto the Angell the honour madeccmmon vs^ that was due onely to God. But becaufe it was not poflible ,, but that al wor- '" •^»'> <"*"•' ftiip that is ioyned with religion fauoureth fomewhat as pertaining to God, ^^^•4^°' therefore he could not adore the Angell, but that he muft take awaycfome- "■*^""* what from the glorie of God. We read in deede oftcnjthat men haue beenc honoured:buttbatwasaciuilhonour,aslmayfocallit. But religion hath another rule, which fo foonc as it is ioyned with worship , bringeth with it a prophanc abufc of the honour of God. The fame may wee fee in Cornelius^ He had not foflcnderly profited in godlineffe, but that hee hadlearnedto gmc the foueraigncwonliip to God alone. Therefore, when he feU downe Aa.to,2^. before P«fr, he did. it not of this meaning,to worfhip him in the ftccdeof God . And yet did Vetcr earneftly forbid him to doe that which he did. AnU why fofbut becaufe men do neuer fo narrowly put difference be tweenc- the worlhip of God and of his creatures: but that without diuerfitie they giucaway that vnto the cre3ture,which belongcth vnto God. Wherefore i£ we haue one God, we muft remember that nothing be it neuer foiittlc muft be taken away from his g'orie, but that he keepe mil that wliich is properly h«s.ThercforeZ4cW« when he preacheh of the repairing of the Church,in plaine words exprelTcth ; That tliere iliall not only be one God,but alfo that '^^■^^ there fhalbe one name of tha t God.to the end that he haue nothing in com- mon with idols.What manner ofworfliip God requireth, wc fhall fee in ano- ther place when it falleth in ordcr.For it plcafed him in his lawe to prefcribe vnto men what is lawful! &right.& fo to binde them to a certaine rule, that euery man Ihould not giuehimfelf leaue to deiiife what form of worfhip hee iiIt.But becaufe It is not expedient to load the readers with heaping many matters together,! wil not touchc that point yet . Onelv let it fuffife for this- time to keepe mminde , that cue^ carrying away of the dutifull behaui- oursofgodlineflc to any other than to God alone, u not without robbery £^1 ©F Cap .13. Of the knowledge of of God. And fitftfuperftitiondcuircdto giiiediuinc honours tothcSunne, or ocher ftarres or idolcs : then followed ambitious pride , which garni{hing raortall men with fpoiles taken from Godjprcfumcdto prophane all that c- uer was holy. And although this principle remained among them, to honor thcfoucraigncdcitic, yetgreweu in vie indifferently to o.i^cr iacrificcs to fpiritcSjleffer gods, or dead men of honour. So flipperie is tbcway toflydc into this fault , to make common to a number that which God lcuc:el) chal* icngcth to hirafeJfe alone. The xiii. Chapter. That there if taught in the Scripttira arte e fence gf God from the verie creatm, vxhichejfettce cottteiaetb m it three ^erfom^ rA*ycn>ra«W4-TpHatwhich is taught in the Scriptures concerning the incomprchcnfiblc chethGodtobean ^ andfpirituallclTencc of God,ought toliifficenotonely tooucnhrowcthc "^T^T'*^"'/ fooli(herroursoftheccmmonpeople,but alio to confute the finefuttelcics 2?f«t£TS'' "f prophane Philofophic. Oneofihcoldc writers fecmcd to hauefaid very menfrom nteaft*- well.That God js all that wce do feCjand alhhat we d o not fcc. Butbyihis ringGod byfenfe meanc hc hath imagined the godhead to be povvred into al the partes of the 0Hdfrofnt»fagf ^^^^^^ Although God,to the uitent to kccpe men in fober minde , fpeaketh ThinMT/Lt but fparelyofhisownc offence , yet by thofc two names of addition thati aiCoby (be on* hauerehearfcd.hc doth both take aw..y all groiie imaginations, and alfo re- dox^ m««\'^°S§e' °" V ,^ j \^ fccretclv fteale from him his etcr- tU beginning of openly take from him htsGodhad , doe iccr-^ci) ue timvbcgJto Jiic ^ For they faye, that the Wordc then began firfl to be, when OUU ,/..l nkc but "'"^ • „ ° t on of the worlde opened his holy mouth . But verie vnd.Icrctc ^^^ before any " f^^ ^^/^^"^ 1^'e a c^^ fubftance of Gcd. For th,ngbcf,^n,and ly doe thcy toimagHic , , , • ohijoutwardeworke, beganto a.-i/je,this title is giuen to none but with an addition,as it is faid : that Mofes fhalbe for a God to Thoi-ao , Same read it in the Geni- tiue cafe which is veriefoolifli. I grauntin dcedc that often times a thing is called Diuine or cf God,that is notable by any fingular excellence : but here bythetcnourofthctextitappeareth, thatfucha meaningwere hardand -forccd.andwil not agree. But ifrhcirftubbornefTe will not foyelde: In Efxie is verie plainly brought in for all one boihChrift and God , and he that is a- Efa.9.^, domed with the foueraigne power , which is properly belonging to God a- lon-\ This(faythhe)isthenamewherby theylhallcallhim,theltrongGod, the Father of the world to come,&c , Here the lewes barke againe, & turnc the text thus: this is the name whereby the ftrong God the father of the world to come fhall callhim: fo that they leaue this onely to the Sonne to be called the Prince of peace . Buttowhatpurpofeflioulde fo many names of addition in this place be heaped vpon God the Father, feing it is the purpofc ofche Prophet to adorneChrift with fiichfpeci ill notes as may buyldeour faith vpon him? Wherefore it is out of doubt that he is here in like fort cal- led the ftrong God.as he is a little before called Immanuel. But nothing can lere., 3 tf, be found plainer than that place ofH/Vrww where he fayeth, that this fhall gp^^^^g^ be the name whereby the fcede of Dauid fhall be called Ichouah our righte- oufneffe. For where the lewes themfelues do teach, that all other names of God are but adiediue names of addition, and that this onely name Ic^o«4/» which they call vnfpeakable is a fubftantiue name to exprefle liis cfTence: we gather that the Sonne is the onely and cternall God, which faith in another place that he will not giue his glorie toanother . But here alfo they feeke to fcape awaybecaufe that Afo/figauc that name to the Altar that he buildcd; and E%echiel gauc it to the new citie Hierufalem. But who doeth not fee that the Altar was builded for a monument that God was the auancement oiMo- fes , and that Hierufakm is not adorned with the name of God, but only to te- ftifie the prefenceofGod? For thus fayeth the Prophet: The nameof the Eze.48.3y. citie from that day fhalbe Jf/7o»a^ there. And Mofw faith thus : Ha builded £5^0.17.15. an altar and called the name ofit,IffcoWj my exaltation. But more bufinefle Ice.jj.i ^ arifeth by an other place of H;'«-cw;;>, where the fame title is applyed to H/e- rufalem'ia thefe wordes : this is the name whereby they (hall call her lehouah our righteoufnelTe . But this teftimonie is fo farrc from making againft the crueth which we defende, that it rather confirmeth it. For whereas he had before teftified thatChriftis the true lehouah from whome floweth righte- ©ufneflTc, nowe hcc pronounccth that the Church fhall fo verily feele the F. fame. Cap.i3. Ofthe knowledge of famcthatftiecmaygloriouflyvfethcvericnaraeitrelfe. Andfo in the fir ft place is fee the fountainc and caufe of righteoufncfle,in the other the cffeft. The vvordcom- lo Nowc if this doe not fatisfie the Iewes,ihat Ichouah is fo often prefen- munkatini ttfelft^d in the perfon of an Angcl.I fee not with what cauillacions liaey can mock vvithnen, t»o\s jtonclt isfaid.th.ic the Angell appeared to the holy fathers: and the fame 'i^fln'JlZl'Z' A"g^^^ challengcth to himfelfe the name ofthe eternall God.If any take cx- ftiTihc^tdtt ccption and faye,that this is fpoken in refpeft of the Perfon that hec reprc- ftLfe to beths God fcnteth : thisknottis not thus loofcd.For being a fcruant he would not fufFer cf vn/pea'^Me Sacrifice to be oficrcd to hini and take from Ood his due honour . But the ^f*',"; Angell rcfufing to eate breade, comroaundeth Sacrifice to be offered tole- iud.'i3LV. houah. And then heeprooucth that himfelfe in deede was the (avnc hhouah, and therefore Manoah and his wife by this token did gather , that ihcy had fcene noconely an Angell but God . And thence came it that he faydc wee {ball die bccaufc wee haue fccne God. And when his wife aunfwereth, if Jc • ho:t:ih woulde hauc flaine vs , hec woulde not haue receiued Sncrificc at cur handes: in thib fliee doth confefle that he was God which before was called the Angell . Befidc this, the aunfwerc cf the Angell himfelfe taketh away all doubt of ir, faying; whydoeftthouaskemeeofmyname, which is niar- uellous? So much the more deteftable was the wickedneiTe of Sf>-«er;o,when hec affirmed ihatGodncuerappeaiedto jbreham and the other fathers,. but that an Angell was worfhipped in place of him. But trudy and wifely haue the true teachingdoftours of the Church expounded, that the fame ptincipall Angellwas the Worde of God, which then asaforchandebcgaa to execute the office of raediatour . For though hee was not yet clothed with fle{h,yet he came downeasa meancbetwceneGod andmen.tocomc more familiarly to the faithfull . Therefore his nye connviunicating him- felfe made him to be called an Angell : yet ftill in the meanc time hee retci- ncd that which was his ownc , lobe the God of vnfpeakeable gloiic. The fame thing meancth 0/Mi,which after he had recited the wraftling of 24coi with the Angell, faith :If/;6«^/» the God of hoftes, lehomh , v/orthiecfme- «-^*'5- morieis his name. Here againc Scrwaro carpcth , that God did beare the perfon of an Angell. As though the Prophet did not conGrme that which Mofeshadfaid-.why doeftthouaskemeofmyname ?Andthcccnfe(rion of the Holy Patriarch doth fufficiently declare that he was not a created An- gell, but one in whome the full godhead was re(ident,when he faide: I haue Gen.3i.29. feene God face to face. And for this caufe Vaul faith, that Chrift was guy de r.Cor.104. of the people in the wildernefle . For though the time was not yet come of Zach.;,3. j^jj- abafement: yet that eternall word ihcwed a-figurc of that office to which he v/as appointed. Now ifthefecondCliapter of Zdcfc^m be wayed without contention, the Angel that fent an other Angel was by and by pronounced to be the God ofhoftcs,and tohim is foucraigne power afcribed. I omitte in- numcrabls teftiraonics on the which our faith fafely rcfte'h, although they Efa a 5 5. ^'^^ "'^^ "'"'^^ '"°"^ '^" lewes. For when ir is faid m Efaie : Beholde, this is ourGod,thisis2ffcoW;,wc fhallwaitevponhim , andhefliallfauc vs, they that haue eyes may fee,thac herein is ment God which raifcth vp for the faluation of his people .And thcfe vehement denionftrations iwifc repeated- God the Creator. Lib.i. 34 fuffcr It to be dravvcn nootlierwhere but to Chrift . And yet plainer & fuller is the place o( Malachie ^vihctc he promifeth that he (hail come ,the Lorde that was then deSred.to his owns temple. But to none buctotheonlyfouc- Mal.j.r, raigne God was the temple dedicate , which temple yet the Prophet doeth claime for Chrift. Whereupon followeth that Chrift is the fame God that was cu r honored among the lewes. II As for the NeweTeftamenr, it fwarracth with innumerable teftimo- y, ju a f nies, therefore we muft trauell rather lliortly to choofe out fewe^than large- cimji pUinb a- 1/ to heape vp all. For though the Apoftlcs fpcakc of hi-m £nce he was now uoucked in the become the Mediator in fleni:ycr all that I fliall bring forth ihal aptly fcrue NewTeJiament, to proue his godhead. Firft,thii is worthy to be (ingularly markedjihat thofe things, which were beforefpoken touching the eternal] God , the Apoftles doe ihcwc that they are either alreadie performed, or hereafter to be per- fourmed in Chrift. For where £/S;ieprophccierh that the Lord of hoftesfhal „-. „ be to the lewes and Ifraelites a ftumbling ftone and a rock to fall vpon: VmI RoId ol' 4. aftirrnech chat the fame is fulfilled in Chnft. Therefore he declarcth him to Rc)tn."i4 '"• be the Lord ofhoftcs.Likewife in an other place, We muft al!(r3ithhe)oncc Eia.55.23. be brought to appears before the iudgcment throne of Chrilf. For it is writ- teajCome{liallallkiieesbow,and tomcfliallalltonguesfwcare.SccingGcd in /lyi/Vfpeaketh this thing of himfelfc,and Chriftindecdepcrformethitin himfclfcjit foUowcth that he is the ^clfc fame God , whofe glory may not be withJraweuto another. And that thing which writing to ihc Ephcfians he Ephc.8.4. allegethoutofthePfalmesjiseuidentthatitcanbeapplyed to none but to pnil.57,15. Godalonc. Afccndingonhiehechathcarried captiuitiecaptiuc, meaning that fuchafcending was in lliadowefhcwed,when God in notable vidoriea- gainft foreine nations did ihewe forth his power, but hee declareth that in Chrift it was more fully performed. So lohn teftifieih that it was the glorie of the Sonne that was reueiled to £/S/by a vifion, whereas in deedc the Pro- If^^'^'^"^' phet himfelfe writcth that the maieftic ofGod appeared vnto hm. And it is '^' '^* euidcnt that thofe things which the Apoftle writing to the Hebrues apply- cth to the Sonne.are the plaine titles of God:as, Thou Lord in the begin- ^^^ ^ wSiS ningdidft laic the foundations ofheaucn and earthj&c.Againe,vvorlTiip him all ye his Angels. Andyet he abufeth not thofe titles when he drav/eth them to Chrift . For all thofe things that are Ipoken of in thofe Pfalmes, he him- felfe alone hath fulfilled. Foritwashethatrofe vpand had mercie of 5;a». It was hee that claimed to himfelfe the kingdome of all the nations and ilandes. And whylhould /o^n fticke to apply rhe maisftie of God to Chrift, Ichn.i.i. which in his preface had faid that the wordc was alwayGod ? Whyftiould Taul fcare to fet Chrift in theiudgement throne of God,hauing before with ^-Cor.io. foopen proclamation declared his Godhead , where he fayed that hee was ^°"'-i''5' God blcffed to the cnde of worldes ? And to make appeare , howe well he a- grecth in this point with himfelfe , in another place he wtiteth thatChrift is God openly (hewed in the flefti . IfhebeGodtobcpraifedtoiheendcof worldesjthenheisthc fame to whome in another place hee affirn^eth all i.Tim.j.Kf, glorie and honour to be due, Andthushehidcthnot , but playnly cryeth out, that he would hawe counted it no robbericj if he hadiliewed himfelfe F 1 cquall Cap.i3. Ofthelcnowlcdgcof i.Tim.t.iT. equall with God,but that he willingly abafed himfelfe. And that the wicked Philip! I*. (f. fhouldnoccarpethatheisfomemade God , lohn goeth further and faith; Iohn.5.i(j. He is the true God and the eternall life . Although it ought aboundantlYta i.Cor.8.5. facisfie vs, that he is called God, fpccially of that witneffc which exprelfely Aftlio.Vs.* affirmethvntovsjthat there arc no more Gods butone. That fame witneflc lohn'io.a's, isPrf«/,whichfayth thus : How many foeuer be called gods, citherinhea- uen or in earth, to ts there is but one God from whonie are all things.When we heareofthe fame mouth , that God was openly fliewcd in the flclh, that _ God with his owne bloud purchafed the church vnto himfelfe : why fhould we imagine a fecond God which he himfelfe acknowlegeth not ? And it is no doubt that all the godly were of the fame meaning. Likewife Thomas in pro- tcftinghimtobehisLordandhis God, doethprofeflethatheisthatonely one God whome he had alw»yes worfhipped. 12. Nowc ifwcecfteeme his Godhead by the workcsthatinihe Scripture vvlHuk/athfr areafcribcd vnco him.itfhalltherebyraorceuidentlyappcare. Forwhenhe hugauernrai of faidcthat from the beginning he wasthithcrto working with his Fathcr:the the world, "hu lewes which were moll dull m vnderftanding of all his other fayings , yet fardonmg offm, ti^ej-, percciued that he tooke vpon him the power of God. And therefore as ZS'Zbi 'of ^°^'" telleth,they fought the more to kill him, becaufe he did not only breake thel)earti%oueth the Sabboth,butalfo did call God his father , making himfelfe equall with bimto beverie God. Howdullfhallweebethenjifwedonot percciueihat his Godheadis ^"^ herein plainly affirmed > And truely to order the world with prouidence and ohn.5.17. power, and to gouerneall things with the authoritie of his owne mightj, which the Apoftlc afcribeth vnto him , belongeth to none but oncly to the Heb.i.j. creator. Andhenotonely enterparteneththegouernement of the worlde F-fa 4325. vvith his Fathcr,but alfo all other offices which cannot be made common to Ma:..;.,?. QqJ ^.j^j^ j^j creatures . The Lord cryeth out by the Prophet : I am he, I am Tha'Af'-vvrouzht be, that do away thine offences for mine owne fake. Accordingto the mea- rmracks by hu ningofthisfentcnce, when the Icwcs thought that wtongwasdonetoGod own povve>;(^ for that Chrift did forgiue finnes,Chnft not onely affirmed in wordes but al- fthmlowm'lT ^" P'^o"^^ by miracle that this power belonged vnto himfelfe. Wc fee ihcre- °iblt\!eu author fore that he hath, not the rainiftration , but the power of forgiuencfle of 4>fLfeandfa[ua' finnes, which the Lord faith he will not fuffer to palTe away from himfelfe to tion: that he u any. What flialwe fay of fearching , & pearfing ihefecrete thoughts of harts? &^of"f"'fi'ce is ic not the proper tie of God alone ? But the fame had Chrift : whereby is arewiUedtohe- gathered thathe IS God. leeueandtrufttn 13 Nowe, in his miracles howc plainly and clcarely doethheeappeare? hira-.thatbunarae And though I graunt that as well the Prophets as the Apoflles did equalise Vve^lrelaufh"'^ like miracles to thefe that he did : yet this great diffi:rcncc is there, that glory mtbefnlw ^^^y ^J ^"^^^^ miniftration difpofcd the giftes of God , he fhewed foorth his ledge of bim.tbat ownepower. He vfcdfomerime prayer, to the cnde to giue glorie vnto his the fame things Father. But we fee for the moft parte his owne power (hewed vnto vs. And Tf^om'ifJfZT' ^^"^^ *^°"''^ ^^ otherwife be but that he was the verie author of miracles that 'and'from Imu^ by his owne authoritie gaue power to othet to dcalc miracles abrode? For thefcareproofes the Euangelifldeclareth that hcgauc power to the Apoftles toraifevpthc ofhif godhead, dead, tohcale the leprous, to.caft out deuils. &c. And they fovfcd the Mat.10.8. ^ mmi? God the Creator. Lib.i. 35 mtniftration thereof , that they fufficicmly {hewed that this power came Mar.j.ij.&tf.y. not from els where but fromChrift. In the nameof IefusChrift(raith'P«f)') A&.1.6. rife and walke. It is therefore no niarueilc if Chrift alledged his miracles lohn.5,j5.&io. to confound the vnbeleeuingnefle of thelewes : forafmuch as they were S7'0C '-f"* fuchas being done by his owne power did giueamoft pJaine teftimcnieof his godhead . If elfe where then in God there is no faluation , no righteouf- nelle, no Hfe ; and Chrift conteinech all thcfc things in him/urely he is ther- by declared to be God. And no man can obiedagainftmeeandfaye, that life and faluation is powred into him by God : for it is not fayed that hee re- ceiuedfaluarion,butthat he is faluation himfelfe . Andifnonebcgoodbut ^3(^,0.17. onelyGod.-howcanheebeonelyman, being 1 will not fay good andiuft, iohn.1.4. but felfe goodnefle and iuftice ? Yea, from the firft beginning ofthecrea- Iohn.i4-«. tionastheEuangeliftwitneffethjinhimwaslife: and heeuen then being ^^3.26.16. life was the light of men. Wherefore being fupported withfuchprooueswc Rom!i'o!i'i'.6c are bolderorepofe our faith and hope in him : when yet wee knowetharic ij.jj. is an vngodltnefle that robbeth God for any man to fallen his confidence in creatures. BeleeueyeinGod?faith he. Beleeue thcnalfoinmee. Andfo doech PWexpound thofe two places oiEfay , Whofoeiier trufteth in him, fliillnotbeputtofhame. Againe , Outofthe rooteof Ifay fliallheecome that ihall rife to rule peoples, in him the nations (hall truft. And why Ihould wccfeekeout more teftimonies of Scripture for this matter, when wee (6 often mccte with this fentencc ? He that beleeueth in me hath eternall hfe, Morecjuer the inuocation which hangeth vpon Faith belongeth alfo to him, which yet ts proper to the maieftie of God, if he haue any thing at all proper to himfelfe . For one Prophet fayeth: Whofoeuercallethvppon the name lo.i.js. oilehouah {halbe faued rand ano-her fayeth , a moft ftrong toure is the name Pr.i 8. 10. o^Iehouah: to it the righteous (hall flee and hee (lialbe faued, but the name ofChrift is called vppon for faluation : it followeth therefore ihat hee is lehouah . Asfor inuocation, wee haue an example of it in S/f/j/jew, when hee ^T^'^'^^* fayeth, Lordelefureceiuemif fpirite'. Againc,in the whole Church, as ^- ^* nanioi teftifyeth in the fahie booke . Lorde (fayeth he) thou knoweft howc great euils this man hath done to thy Saintesthat call vppon thy name. And that it may be more plainly vnderftanded, that the whole fulnefle of the Godhead doeth corporally dwell in Chrift, theApoftle doeth confeflc that he brought no other doftrine among the Corinthians but the know- x.Cor.a. ledge of him , and that hee preached no other thing but that knowledge. Whatjlprayeyou, and howe great a thing is this, that the name of the Sonne onely is preached vntovs,whome heewilleth togloriein rheknow- Jcdgc of himfelfe alone f Who dare faye,that he is but a creature, of whome Hie 5.24* the onely knowledge is our whole glorie .<• BeGde that, the falutations fet before theEpiftles of "Paw/, wifh the fame benefites from the Sonne which they do from the Father : whereby we are taught not only that thofe things which the Father giucth vs do come vnto vs by his interceffion , but alfo by communitieofpower,heistheauthourof them , Which knowledge by praftifeis without dout more ccrtaine and perfefkthan any idlefpecula- lion. For there the godly mindc doeth beholdc God moftprefent, and in F 3 mancr Cap.i3. Ofthe knowledge of maner handle hlm,wherc itfcekthitfelfc tobc quickcnedJightncd,(aue cui- denrly doth Van/gme to the Holy ghoft diuine power, & ihewcih that hee is The hcfy ghoft. hi fuhftaniially refide nt in God . Scripturt plainly I J And the Scripture it felfe,when it fpe aketh of him, forbeareth not the termedGod. na'hie of God. For Vaul hereby gaihercth that wee arc the temple of God-, CctfT^! *^' bccaufe his fpirite dwelleth in vs: which thing is not lightly to be paffcdo- a.Cor.ki^. "<^' Foi' whereas Godfo often promifeih tliat he will choofe vs for a tenaple CO God the 'Creator. Lib.i. 36 toKimfclfc, that promife is no other way fulSlIed,but by his fpirite dwelling AuguR.ad M*s- invs.Surely,as^«?^''«everie wcllfaieth : ifwe were commanded to make tniicuP.Epi.6^ vnto the Holy ghoit a temple of timber &ftonebecaufc fiich worfliipisdue to God only,it were a clcare argument that he is God: nowe therefore hovve much clearer is this.that wee ought not to make a temple, butourfelues to be a temple for him ? And the Apoiile h imfelfe caileth vs fomctime the tem- ple cf Godjlbmetime the temple of the Holy ghoft, both in one meaning . And Veter reprehending Anmixt for that he had lyed to the Holy ghoft/aid thathelyed not vntomenbutvntoGod . And where fp^bringeth in the ^-^'^'^' Lordofhoftesfpcaking, P^«/ teacheth that it is the Holy ghoft that fpea- ^^'jf^^. keth.Yca,where commonly the Prophets fayjthat the words which they vt^ tcr are the words of the Lord of hoftes,Chrill &the Apoftlcs do referre them to the Holy ghoft. Whereby it followeth that heisihc ttuclehonahf ihatis, the chiefe author of prophecies. Againe,where God compbineth chat hcc was piouoked to wrath by the ftubbornefle of his people , in fteede of that E/i/ faith that his Holy fpirite was grieued. Laft of all, ifblafphemic againft Efa.4j.10. the Holy ghoft be not forgiuen in this world nor in the world to come, wher- ^^^- "^5°* as he may obtaine pardon that hath blafphemed againft the Sonne : hisdi- Luk'eii.'ot isine maicfticis here plainly proucd , the otFence or dxminilhment whereof p^alj^-S^ is an vnpardonable crime.l do wittingly S:of purpofe omit many reftimonics that the auncient writers haue vfed . They baue thought it a maruellous mectc place to .lUcage out oiDanid : with the word of the Lord the heaucns were ftablilhed,& al the power of them with the fpirit of his mouth.to prouc that the worlde was no lefle the worke of the Holy ghoft than of the Sonne. But for as much as it is commonly vfed in the Pfalmes to repetc one thing twife rand in E/iy, the fpirite ofhis mouth is as much to fay as his word, that Efa.ix.4, reafon is verie weake.Thereforc I thought good to touch a fewc fuch things as godly minies might foundly reft vpon. 16 And as God hath m^e plainly difclofed himfclfc by the coimningof j^^jg Trimtitof Chriftjlb is he alfo in the three Perfons become more familiarly knowen. perfom the laitu. But of all the teftiraonies let this one fuflScc vs for this prefent. Vaul fo knit- ''[^^'^^"JJ^^ie tech thefe three together,God, Faith,and Baptifme,that he reafoneth from il^tole%th& the one to the other in this mancr.Becaufe there is but one Faith, he there- cm baptifme, by lliewcth that there is but one God.And becaufe there is but one God, he Kp.4.5, thereby prooueth that there is but one Faith Therefore if we be entred into the Faith and religion of one God by Baptifme: we muftneedes thinke biai the true God in whofe name we are baptifed. And it is not to be douted, but that in this folemneproteftation , Chrift meant to teftifie thattheperfed light ofraith was alreadiedeliuercdjwhcn he fayd : Baptife them in y name jfat.28.25. of the Father and of the Sonne and of the Holy ghoft . Fot it is as much in cffeft as to be baptifed in the name of one God , which with pcrfed bright- neflc hath appeared in theFather,thcSonne,and the Holy ghoft . Where* byiseuidentthatintheefience of God abide three Perfons in which the one God is knowen. And furely, forafmuch as our faith ought not to looke hither & thithcr,nor diuerfly to wander about,but to haue regard to the one God^o be appUcd to him, & to ftickc faft in him : it is hereby eafily proued, F 4 thac Cap.i3. Ofthc knowledge of that if there be diucrfe kindcs of faith, there rauft alfo be many gods. Nowe whereas baptifme is a Sacrament of faith : itprooueih vntovs thevnitieof Godjbccaufeitiibuc one. And hereof alfo folioweth, that it is not lawful! to be baptifcd but into one God,bccaufe wee embrace the faith of him, inta whofe name we are baptifed. What meant Chrift then^when he commarv- ded to be baptifedjin the name of the Father , the Sonne, & the Holy ghott, but that wc ought with one Faith to belecuc in the Father, Sonne, and the Holy ghoft?Therfore fith this remaineth certain, that there is but one God> and not many,we dctenninc that the Worde and the Spirite are nothing els but the veric felfe eflence of God. And verie foolifhly did the Jrrianj prate, which confeffing the godhead of the Sonne,did take from him the fubftancc ofGod. And fucb a like rage vexed the Macf■ 1 8 But to borow fimilitudcs from matters ofmcn , to cxprefTe the force . J/'^'^'^^^^'f of this diftinftion, I knowe not whether it be expedient . In decdc the olde ^^„ "^o/,/jJ/L fathers are wont To to doe fometime;but withall they do confeffejthat what- ther>a»dthe(pi' foeuer they bring forth for like,doth much differ.For which caufe I am much nteuojboth. afraidtobe^anywayboldjleaftif I bring foorth any thmg vnfitly, itfliould giue occafion cither to the malicious to cauill, or to the vnskilfull to be de- ceiued. Yet fuch diftinclion as we haue marked to be fet out in Scriptures, it is not good to haue left vnfpoken. And that is this, that to the Father is gi- uen the beginning of working , the fountaine and fpring of ail things: to the Sonne wifcdomejcounfelijand the verie difpofition in the doing of things:to . the Holy ghoft is affigned power and eftcduall working. And although eter- nitic belong vnto the Father , and eternitietothc Sonne and to the Holy gh'ft alfo, for as much as God could neuer haue been without his wifedom andpower,andineternitieisnottobefought, which was firft or laft : yeC- this obferuation of order is not vaine or fuperfluous , wherein the Father is rcckncd firft, and then of him the Sonne,and after of them both the Holy ghoft. For eucry mans minde ofit felfeendJncth to this, firft to confidcr God.thenthewifedomerifingoutof him, and laft of all the power where- with* he putteth the decrees ofhispurpofe in execution. In what fort the Sonne is faid to be of the Father only,& the Holy ghoft both of the Father & the Sonne,!? Chewed in many places, but no where more plainly than in the viij.Chapter to the Romanes , where the fame fpirite is without difference fometime called the Spirit of Chrift,& fomtime of him that raifed vp Chrift.. from the dead: and that not without caufe . For Vetcr dothalfo tcftifie that it was the Spirit ofChrift wherewith the Prophets did prophecie, whereas the Scripture fo often teacheth.that it was the Spiritc of God the Father. 19 Nowthisdiftinftionisfofarofffroinftanding againftthc finglevni- That the Trmiig tie of Godjthat thereby wee may proue that the Sonne is one God with the «fperfemuan af Father.becaufe he hath one fpinte with him,& that the Holy Spirite is not a ^XTrJi!,l ll'rL'. thmg dmers from the Fa thcr& the Sonne. FormechHypoftalisisvnder- andm what ftanded the whole fubftance,withthis,thateuery one hath his owne proper- fence the father it tic. The Father is whole in the Sonne,& the Sonne is whole in the Fathcr,as '^' iegt»ning of himfelfe affirmeth. I am in the Father,& the Father is in me.And the Eccle- [oHb*"!. i o. fiafticalwritersdonotgrauntiheonetobefeuered from the other by any diflerenceofeflcncc.By thefc names that betoken diftinftion (faith ./^«g»- y?/«e)that is ment whereby they haue relation one to another, & not the ve- -Auguft.ho. de. rie fubftance whereby they are all one.By which meaning are the fayings of temp. 3 8. the old writers to be made agree, which othcrwifc would feeme not alittle to difagree. For fometime they fay that the Father is the beginning of the Sonne,& fomtime that the Sonne hath both godhead & effcnce of himfelfe, & is all one beginning with the Father. The caufe of this diucrfitte ^ugufiing doth in an other place wel& plainly declare, when he faith: Chrifthauing F 5 rcfpeft^ Cap. 1 3 . Of the knowledge of De trinitate & rcfpeft to hirafelf,is called God,Sc to his Father is called the Sonne. And a- coll. ad Pafcen- gaine,thc Father as to himfelf is called God,as ro his fonne is coiled the Fa- liuni epi.174. theCjwhcre hauingrcfpeft to the Sonne he is called the Father , hee is not CyriUus de crin. jj^g Sonne;& where as to the Father he is called the Sonne, he is not the Fa- dialop^" *^* ther; & where he is called as to himfelf the Father,&astohimfelfetheSon: Auguft.in Pfal. it is al onc God.Therefore when we {imply fpeake of the Sonnc:without ha- lop.&traS. in uingrefpcft to the Fa ther, we dowel & properly fa/jthai he is of himrclle:& lo.j j.a:Pfa,68 . therefore we call him but one beginning: but when we make mention of the relation betwcene him & his Father , then wee rightly make the Father ihc beginningoftheSonne.All the whole fifth bookc oi Miguftme concerning the Trinitic doth nothingbutfet forth this matter. Andrmichfaferitisto reft in that relation that he fpeaketh of , than in too futtlely pearfing vnto the hie myfterie.to wander abroad by many vaine fpecularions. TJ di r' F 2,0 Let them therefore that are pleafcd with fobetnefle , and contented perfom, ^;fe«(7r{ withmeafurcof Faith.fhortlyleame fo much as is profitable to beknowen: derofthsmfian- that iSjwhenwccprofefTe that wecbeleeue in one God, vndcrthenanieof deth vvei enough GodjWCe vudcrftandctheone onelyand fingle effence in which weecom- vvtth one finale p^ehend three Perfons or Hypoftafes. And therefore fo oft as wee do inde- vvhereum7vve finitely fpcakc of the name of God,we meane no lefle the Sonne & the holy mufi haucrecourfe Ghoft than the Father . But when the Sonne is ioyned to the Father , then when the father; commethinarelationjandfowcmale diftindion betwcene the Perfons. thefonncor the ^^^ becaufe the properties in the Perfons bring an order with them,fo as called God! fi' not ^^^ beginning & originall is in the Father : fo oft as mention is made of the tmxgifteechto be a Father & the SonnCjOr the Holy ghoft togethcr.the name of God is peculi- feuerall Gad from jrly giuento the Father. By this meane is rctcined the vnitie of the eflence, ether. ^ regard is had to the orderjwhichyet doth minifh nothing of the godhead of the Sonne & of the Holy ghofi. And whereas we hauc alrcadie feene that the Apoftles do affirme^that the Sonne of God is he, whome Mofcs and the Prophets doe teftihe to be lehonah the Lorde, wee muft of nccefll tie alway come to the vnitie &f the eflence. Wherefore it is a deteftable facrilcdgc for rs to call the Sonne a fcuerallGod from the Father , becaufe the fimplc name ofGod J doth admit no relation, and God in refpeft of himfelfe can- not be faid to be this or that. Now,that the name of lehouah the Lord inde- j.Cor.i 2.^. finitely taken is applycd to Chrift, appearethby the words ofVaui, where he faith : 1 herefore I naue thrife prayde the Lord,becaufe that after he had rc- ceiued the aunfweare of Chrift, My grace is fufficicnt for thee : he faith by and by, that the power of Chrift may dwell in mcc. It is certaine that the name Lorde is there fct for lehouah , and therefore to reftrainc it to the per- fonofthcMediatour were verie fond and childifli, for fo much as itisan abfoluie fcntencc that compareth not the Father with the Sonne . A nd we ■knowethatafterthcaccuftomed manner of the Greekcs, the Apoftles do commonly fet the worde Kyrios, Lord.in ftecdc odelnu^Jj . And not to fetch an example farrcoff^Prfw/did in no other fenfcpraye to the Lorde, than in AdLi.tS, the fame fenfe that Pwerciteth the place of ycf//: Whofoeuer callcthvp- loeLa.iS. pen the name of the Lorde {hall be faucd . But where this name is peculi- arly giuen to the Sonne, wee ihall fee that there is an other reiafon thereof, vihen God the Creator, Lih.u 3^ when wee come to a place fit for it . Nowe it is enough to haucin mindc, when Taulhad abfolutely prayed to God, he by & by bringeth in the name ofChrift. Eucnfois the whole God called by Chnft himfeJfethe Spiute. For there is no caufeag^inftic, but that the whole clTcnce of God maybe fpiriruall, wherein che Father, the Sonne , and the Holy ghoft be compre- hended . Which is Yericplainc by the Scripture . For euen as there wee heare God to be made a Spirite : lo we do hearc the Holy ghoft,for fo much as it ii an Hypollafis of the whole elTence , to be called both God , and pro- ceeding from God. 11 But for as much as Sathan,to the endc to roote out our Faith, hath al- way moucd great contencionsparcly concerning the dmine effence of the i,r,cne'^e''!whs Sonne, and of che Holy Ghoft, and partly concerning their diftindionof todijpmeagaiufi Perfons : And as in a maner in all ages he hath ftirred vp wicked fpirites to- herml^es about trouble che true teachers in this behalfe: foat tiiis day he trauaileth out of themyftem of the- the old embers to kindle a newe 6re;therefore here it is good to anf/v^ere the "*"*'• pcrucrfe fooli(h errours of Tome. Hitherto it hath bene our purpofe.tolcadc as it were by the hand thofc that are willing tolearne,and not to ftriue hand to hand with the obftinate and contentious. But now the trueth which wee hiue alrcadie peaceably fhewed, muft berefcued from the cauillationsof the wicked: Albeit my chiefetrauailelhall yet be applyed to this endc,thac ihey which giue gentle and open eares to the worde of God , may haue whereupon iledfaftly to reft their foote. In this point, if any where at all in the fecrerc myftcries of Scripture, weeouglit to difpute foberly , & with great modcratioa,and to take great heede that neither our thought nor our toungproceede any further than the boundes of Gods worde doc extendc. For how may the minde of man by his capacitic define the immeafurable clTenceofGod, wliichneuer yet could certeinly determine howegreatis the body of the Sunncvvhirhyethc daily feethwithhis eyes? yea, how may ftie by her own guiding attamc to difcufle the fubftiance of God,that cannoc reach to know her own lubft jnce? Wherefore let ts willingly giuc ouer vnto God the kncnvledge ofhimfelfe.For he oneiy, as HHarie fayeth, is a conucni- Hila.li.pri. (^ ent witneiTe to himfelf,which is not knowen but by himfelf Wee lliall giue it Trinitate, ouer vmo him, ifwefhall both conceiue himtobefuchashe hath opened himfelfe vnto vs, & {hal not elfwhere fearch to know of him, than by his own word. There are to this ende written fiue hotailiesof Chryfc^oaicagainft the^«owe/ . Yet the boldnefle of^ophifl^rs could not be reftrained by them from babbling vnbridledly . For they haue behaued themfelues in this bchalfe no whit more modeftly than they are wonted in ail other . By the vnhappiefuccelTe of which vndifcretion, wee ought to be warned to take care that we bend our felues to trausile in tliis c]ucftion rather with traSa- bie wiUingnelTe to learne,than with fharpaelle of v/it, and neuer haue in our minde either to fearch for God any where elfe than in his holy v/orde , or ta thinke any thing of him , but hauing his worde going before to guide vs, or to fpeakeany thingbuc that which is taken out of the fame Worde; Tha diftiuction that is in the one Godhead of the ?ather,the Sonne,and the ho- ly Ghoft,asicisveriehardcto know , To doeth it bring more bufipjefle aai com.- Cap .13. Of the Icnowlcdge of comberance to fomc wictes than is expedient. Let them remember that the mindesofmcn do enter into a maze when they foUowe ih;-ir cwnecuriofi- tie, and fo let them fufFer themfchies to be ruled with the hcaiienly oracles* howfoeuer they cannot attaine the height of the myfteric. The monflroui ^.i To make a regifter of the errours, wherewith the purencffe of Faith in itipnttto/Ser- this point ofdodtrinehaih in times paftbeenc aflailed, were too long & full ^*'''^' of vn profitable tedioufnefle : and the moft parte of herctikcs bauefo at- tempted to ouerwhelme the glorie of God with grofle doting errours , that they haue thought it enough for them to Ihake and trouble tnc vnskilfull. And from a fewc men haue fprong vp many feftcs , whereof fome doe tearc infunder the cflencc of God, fomc doc confoundc the dilHndionthatis betweene the Perfons. But if wee holde faft that which is alrcadie fuffici- cntly fhcwetl by the Scripture, that the efTence of the one God which bc- longeth to the Father,the Sonne, and the Holy ghoft , is fingle and vndiui- dcd: AgaincjthattheFatherbya certaine properiie diffcreth fro the Sonne, & the Sonne from the Holy ghoft: we (hall ftop vp the gate not oncly agamfl^ .4>T/Mf&5";o ,,, 24 It is eaSe by many places to proue that it is falfe which they hoJdc, The arguvienes thacfo oft as there i ^ in fcripture mention made abfoJutely of God, none is "'iAvcredvzbtcb meant thereby but the Father. And in thofe places that they themfclues do "'''' *''"'•?-' ," allcage , they foiily bewraye their owne want of confideration^becaufe there STrt'^^W^ IS nllo fet the name of the Sonne . Whereby appeareth, that the name of God. God is there relatiuely taken ^aud therefore reftrained to the Perfon of the Father. And their obic(flionv/hae they fay, If the Father were not onely the true God, hce ihoukie himfelfe be his cwne Father, is aunfwered with on: wordc It is not iiKonuenient for degree and orders fake, that he be pe- culiarly called God which hath not onely of himfelfe begotten his wifedom, butalfoistheGodoftheMediatour, as in place fit for it, I will more large- ly declare. For fith Chrift was openly (hewed in the flefh.hce is called the Sonne ofGod,norone:y in refped that he was the etemall Worde before all worldes begotten of the Fath.r : butalfobecaufchetookevponhimthe Mat.iWTs ' Perlon and office ofth^Mcdiatour to ioynevsvn to God. And bccaufe they doe fo boldly exclude the Sonne from the honour of God, I wouldefainc knowe whether the Sonne wlicn heepronounceth, thr.tnoneis good but ' God, doe take goodneffe from Mm felfe ? I doenot fpeakeofhis humaine nature, leaft perhappes they (hould take exception , and fay, that whatfo- - cuergoodnefTewasinitjiccaTieoffrcegifte . laskc whether the eternal! VVordeofGod begoodorno? Iftheyfaycnay, then wee hclde their vn- godlinefle fufficientl/ conuinced: in faying yea, they confoundethcm- felues. But whereas at the firft fight, Chrift feemeth to put from himfelfe the name of Good, tha: docth the more confirms our meaning. For fith it is thefingular title ofGod alone, forafmuch ashewasafterthe°commonma- nerialuted by the nanie of Good , in refufing, falfe honour , he did admo- nifhe them , that the goodncfle wherein hce excelled , was the goodnefic that God hath I askealfo, where Vaul afhrmeth that onely God is im- mortal], wife^and true , v/hcthcrbythefewordes Chriftbe brought in to the "'""^♦"•'T^ number of men mortall, fooliih, and falfe? Shallnothee then be immor- tall, that from the beginning was life togiueimmortalitic to Angels f Shall nothee be wife , that is the ctern^ll wifedome of God ? Shal not the tructb Pf^-^-^O'- itfclfe be true ? I askc further more , whether they thinke that Chrift ouehc tobeworiliippedorno? For hecdaimcth this vnto hirafcL^e, to haue'all knees bowbefose him : itfolloweth thathecis the God which did in tha Javve forbid any other to be worihipped but himfelf . If they wil hau'e that' meant of the Father onely which IS fpoken in £/^_^:. 1 am, and none but I: Shis tcitiraonic I turne sgaiiift them felues.forafmuch as wc&fccahat whas^ .r • ^. locuer- Cap.i3. Ofthelcnowlcdgeof foemrrpcrcainethtoGodisgiuentoChrift. And their cauilfation hath no place, that Chrift was cxakcd in the flclli^whercin he had beenc abaled, and thatiniefpjedoftheflefli, allauthoruieisgiuenhjtnin heauen & in earth: becaufe although the maicftie ofking and ludge extende to the whole Per- Phil » 7 ^^" "^^^'^ Mediatour, yet if he had hot beene uod openly llicwed in flefli^hc * co.uld not haue beene aduaunccd to fuch height , but that God ihould hauc difagreedwithhimfeltc. But this controueriie 'Pa«/ doeth well take away, teaching that he was equall with God before he did abafc himfclfe vndci- the Ibape of a fetuaunt . Nowe howe could this equalitic hauc ftandc togichcr, Efjus $.9. vnlciFc he had beene the fame God whofe name is Uh and Ichouah : that ri- deth vpon the Cherubin,ihat is king of all the earth and Lord of the worlds? Now howfoeucr they babble againft ir, it cannot be taken from Chrift which £yi;Vfaieth in another place : He, he, is our God , for him we haue way ted, whereas in thcfcwordes hedefcribeththe comming of God the Redeemer, not onely that flwuld bring home the people from the exile of Babylon , but alfo fully in all points reftorc the Church. And with their other cauillatiop. they nothing prcuaile, in faying, that Chrift was God in his Father . For though we confefle that in refpeft of order and degree the beginning of the godhead is in the Father, yet we fay that it is a deteftable inuention to faye, •that the eflence is onely proper to the Father , as though he were the onely Godmakcr of the Sonnc.For by this meanes either he Ihould haue mo eflen • -€cs than one.or elfc they call Chrift God onely in title and imagination. If - ihcy graunt that Chrift is God, but next after the Father , then fliall the ef- fcnce be in him begotten and fafhioncd, which in the Father is vnbegottcn andvnfafhioncd. Iknowethat many quicke nofcd men doe laugh at this that wee gather the diftinaion of Perfons out of the wordes of A/o/a, where bee bringeth in God fpeaking thus: Let vs make man after our image. But yet the godly readers doe fee howe vainly and fondly Mofes ftiould bring in thisasaialke of diuerfe together, if there were not in God mo Perfon* ^-vwh u v»- elTcnce as wel of the Sonne as of the Holy gholl is vnbegotten. But for fo fSz/S'' touch as the Father is in order firftand hath of himfclfe begotten his wife- IZthout bi^tn- dome, therefore rightfully as is aboucfaid , he is counted tiie original] and fing. fountaine of aU the godhead. So God indefinitely rpokcn,is vnbegotten, and thcFatherairoinrefpeftofperfonis vnbeg.-5tten.AndfooIi{hly they thinkc that they gather, chat by out meaning is made a quaternitie , becaufe talfe- \y and cauilloufly they afcribe vnto vs a deuife of their owne braine,as though we d.d fame that by deriuation there come three perfons out of one ciTeuce: whereas ic is euident by our writings, thatwedonordrawethc per- fons oat of the eflenccjbut although they be abyding in the efience we make a Jiftindionbetwecnethem. Ifthc Perfons were leuered from the effence, then peraduenture their reafonwcrehke to be true . But by thatmeancic fnould be a Trinitie of gods and not of Perfons , which one God contemeih jnhim.Sois their fond qucltion anfwcred , whether the efTence doe mccte toaiakevp the Trinitie,as though we did imagine that there defcend three gods out of it. And this exception growethof like foolifhneffc where they iay, that then the Trinitie,{hould be without God. For though i: meete not tomakevpthediftindionasapartoramember , yet neither are the Per- fons withoutit.noroutofit. Becaufe the Father if he were notGcdcould not be the Father, and the Sonne is none otherwife the Sonne but becaufe he is God . Wee fay therefore , that the godhead is abfolutely of it felf'e. Whereby wee graunt that the Sonne in fo much as he is God, is of himfelfc without refpeft of his perfon , but in fo much as hee is the Sonne , wee fay that he is of the Father. So his cflcnce is without beginning, butthebc- ginningof his perfon is God himfelfc . And the true teaching writers 'nhatinoldctimehauefpokcnoftheTrinitie, haueonly applyed this name to the Perfons, forfomuch as it were not onely an abfurde crrour but alfo a groffe vngodlinefle , to comprehend the cflenccin the diHinftion, For they chanvillhauethefe three to meete, the eflencc, the Sonne, and the Holy ghdTl, itisplainethatthcy doe dcftroy thetffence of the Sonneandthe Holy gholl, for elfe the partes ioyned together wouldefallinfunder, Which is a fault in euery diftindion . Finally if the Father and the Sonne were Sy- nonimcs or feueral] names fignifying one thing, fo the Father fhould be the Godmakcr , and nothing fhoulde remaine in the Sonne but a fhadowc, andtheTrinitiefliould be nothing eife, buttheioyning of one God with two creatures, 26 Whereas they obied, that ifChrifl be properly God, he is not right- chrifi though the fully called theSonne:to that wee hauealreadieaunfwercdjthat becaufe in y5«»<;c/6o5,;« fuch places there is a comparifon made of the one Perfon to the other , the P^'P^^fy Godnot name of God is not there indefinitely taken, but reftrained to the Father ^JJ//^^"J*/f'' onely, info much as he IS the beginning of the Godhead, not in m^Vmgoi"he f^meeldhLd cflenceasthemaddemendoe fondly imagine, butinrefpcd of order. In-vvhereby. bufa- this meaning is conftrucd that faying of Chrift to the Father: this is the ^'^'^'' »<^<"^' G, ctcrnall Cap.i3. Ofthe knowledge of Xohn.17.}. eternal! life, that mcnbelecuein thee the one true God , andlcfiisChrifl whome thou haft fent.For freaking in the Perfon of the Mediatour, he kcc- pcth the degree that is raeanebetwccne God and men : and yet isnochts maieftie thereby diminiflicd. For though he abafcd hmifclf , yet he left not- with the Father his glorie that was hidden before the world. So the Apolllc in the fecond Chapter to the Hebrues, though he confefTeth that Chrift for a Ihort time was abafed beneath the Angels , yet he Ihckeih not to aflfirme wichalljChat he is the fame eternall God that founded the earth. We muft therefore hold.thai fo oft as Chrift in the perfon of the Mediatour ipeakcth to the Father , vnder this name of God is comprehended the Godhead Iohn.i5.i4. Fathcr.thacGodmaybeallinall. There is nothing more abfiirdc than to take away eternall continuance from the godhead ofChrift.Ifhe niallncucr ceafe to be the Sonne of God, bii t ftiall alway remaine the fame that he was- fr6 the beginning , it followeth that vnder the name ofthe Father is ccpre- hendedthe one cflence that is common to them both. And furely there- fore did Chrift defcend vnto vs, that 1-fcing vs vp vnto his Father, he might alfo hft vs vp vnto himfclfe , inafmuch as he is all one with hisF:ither. It is therfore neicher lawful nor right fo exclufiuely to rcftraine the name of God to the Father, as to take it from the Sonne For, lohn doeth for thi? caufe af- lohn.i.u firme that he is true God, that no man fliould thmke that he rcfteth in a fe- cond degree of Godhead beneath his Father. And I maruell what thefe fra- mersofnewcGods doe raeanc, that while they confeffe Chrift xo be true Gcd,yet they foorthwith exclude him from the godhead of his Father. As though there could any be a true God but hec that is the one God: or as though the godhead powred from one to another , be not a certaine newc forged imagination. jfXHeutfamfro ^7 Whereas theyheapvp many places out of /Kfw.f/^/jwhere he affirmeth thinking the fL that the Father of Chrift is the onely and ctemall God oflfrael: thatisei- theronly a»dnot thet done of a fliamcfiill ignorance, or of an extreme wickcdneflc. For they thefonne to be ought to haue confidered , that then the holy man had to doeindifputati- pujjrtyemnaU ^nwith thofefrantike men,chat denycd that the Father of Chrift was the fame God that in olde time fpake by i>/c/^'-f and the Prophets, but that hee was I wot not what imagined thing brought out of the corruption ofthe worlde. Therefore he altogether tiauaileth in this point, to makeitplaine that there is no other God preached of in the Scripture but the Father of Chrift,and that it is amifll- to deuife any other, & therefore it is no maruell if he fo oft conclude that there was no other God of Ifracl , but he that was fpokcn; God the Creator. Lib.i, 42 fpolcea ofby Chi'ifl and the ApoIUes. And in like mannernowe,whereas we are to ftandagamfl: another Tort of crrour, we may trucly fay that the God which in olde time appeared to the Fathers, was none other hut Chrift.Buc if any raan obied that it was the Father , our aunfwerc is in rcadinelTe , that when we ftriuc to defend the godhead of the Sonne, we exclude not the Fa> ther. If the readers take hecde to this purpofe oHlrenieHs, all that contenti- on (hallceare. And alio by the fixt Chapter of the thirdebooke, this whole fliife is ended.v.'hcre the good man ftandeth all vp6 thispcint,to prouc that he which is in Scripture abfoluiely and indefinitely called God; is verily the one onelyGod.andthatChriftisabfolutcly called God . Let vs remember that this W3S the piincipall point whereupon ftoode all his difputation, as by the whole procefle thereof dotih appeare: and fpccially the 46 . Chapter ofthefecondbooke, that he is not called the Father by daikclimiliciide or parable.which is not vcrie God in deed.Moreoucrin another place he faith, Lib, j.csp.p. that as well the Sonne as the Father were ioyntly called God by y Prophets and Apofties. Afterward he defincth how Chnft which is Lorde of all, and Cap.iJ.eiufde Kingjand God, and iudge,receiued power from hicfl which h the God of all, q' i^.gjufd^ thstistofayinrefpeftofhis fubieftionjbccaufe he was humbled euen to the Ub, death of the croife. And a little after he affirmeth, tliac the Sonne is the ma- ker of hcaucn and carrhjWhich gaue the Lawe by the hjnd of Mofei,^nd ap- peared to the Fathers. Nowe if any man doc prate that v/ith hen.tus onely the Father is thcGodofJ/r^f/, I will turne againevpon him that which the fame writerplainly teacheth,thatChrifi:isalloneand thefame: asalfohe applyethvntohimthe Prophecie of J7>-4.ve*/, that though God be diftinguiflied into three perfons, yet are there not made many gods nor the vnitie torne in funder . And bccaufe by thQima^mauon oi' PraxeM Chrift could not be God , buthce muftalfobc the Father, therefore hcfomiichlaboureth about the dillindion Whereas he calleth the Worde and the Spirite a portion of ihe whole, although it be ahardkindoffpcechjyetisitexcufable, bccaufe it is not referred to ihe^ fubftance, but oncly flieweth the djfpoficion and order that bclongeth onely to the Perfons, as Tcr/M//wwhimfeifcwicne{Teth. And hereof hnngeth that: How many perfons thinkeft thou there are , O mod frowarde Traxea^s , but euen fo many as there be names ? And fo a little after that,they may belceue the Father and the Sonne ech in their names and Perfons- Hereby I thmkc * may be fufHcicncly confuted their impudencie,that feekc to beguile the fim- ple with colour oiTertulUxns authoritie, , r^^jjcrsvvitb ^9 A^ndfurely whofocuerflialldihgcntly compare togitherthe writings gcM^I'fcln^lit' ofthe old authorSjihal find no Other thine? in 7j-eKa?/*f, than that which hath leacb Chrift tobc bccne taught by Other that came after, luflineh one oftheauncicntcft, and the fame God hejnall things docth agree with vs , Yet let thera obieft thatheeas the -^vtththefatkr. ^^^^^^^ ^gijcth the Father of Chrift the onely God . The fame thing • doth HUarle tcachjyeajandfpeaketh more hardly, that the eternitic is in the Father. But doth he that to take away the elTence of God from the Sonne? And yet is he altogether in defence of the fame Fairh that wee followe . Yec -^ are they not alTiamed to picke outcertaine mangled fcntences whereby they would perfwadc thatH<7^r;>is a Patronc of their errour. Where they bring in J^«