The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

THE FYRST BOOKE OF THE INSTI∣TVTION OF CHRISTIAN RELIGION, vvhich intreateth of the Knovvledge of God the Creatour. (Book 1)

¶The .i. Chapter. That the knowledge of God, and of oure selues, are thynges conioyned: and howe they bee lyncked the one wyth the other.

THe whole summe in a manner of all our wisedom, which only ought to be acompted true & perfecte wisedom, consisteth in two partes, that is to saye, the knowledge of God, and our selues. But where as these two knowledges be with ma∣ny bādes linked together: yet whether goth before or engēdreth the other, it is hard to discerne. For fyrst no man can loke vpon him selfe, but he muste nedes by and by turne all hys senses to the behol∣dyng of God, in whom he lyueth and is moued: because it is playne that those giftes wherewith we be endewed are not of our selues, yea euen y^t y^t we haue a beyng is nothyng els but an essence in the one god. Finally, by these good thynges that are as by droppe meale powred into vs from heauen, we are led as it were by certayne streames to the sprynge head. And so by our own nedines, better appeareth that infinite ••lēty of good thynges that abydeth in god. Speciallye that miserable ruyne, where∣into the fall of the fyrst man hath throwen vs, compelleth vs to lyft vp our eyes, not onely beyng fodelesse and hungry, to craue from thence y^e whych we lacke, but also beynge awakened with feare, to learne humili∣ty. For as there is founde in man a certayne worlde of all miseries, and synce we haue bene spoyled of the diuine apparel, oure shameful naked∣nesse discloseth an infinite heape of fylthy disgracementes: it must nedes be that euery man be prycked with knowledge in conscience of his owne vnhappynes, to make him come at least vnto som knowledge of god. So by the vnderstandyng of our own igno••aunce, vanitie, beggery, weake∣nesse, peruersenesse, and corruption, we learne to reknowledge that no where elles but in the Lorde abydeth the trew lyght of wysedome, sound vertue, perfecte aboundaunce of all good thyngs, and puritie of ryghte∣ousnesse. And so by our owne euyls we are styrred to consyder the good thyngs of God: & we cannot earnestly aspyre toward hym, vntyl we be∣gynne to mislyke our selues. For of all mē what one is there that would not wyllyngly rest in himself? yea who doeth not rest, so long as he kno∣weth not hym selfe, that is to saye, so longe as he is contented wyth hys owne giftes, and ignoraunt or vnmyndefull of hys own misery? Ther∣fore euery man is by the knowledge of hym selfe, not only prycked for∣warde to seke God, but also led as it were by the hande to fynde hym.

Againe it is certaine, that man neuer commeth vnto the true know∣ledge [ 2] of himselfe, vnlesse he haue firste beholden the face of God, and from beholdinge thereof do descende to loke into himselfe. For (suche is

the pride that is naturally planted in vs) we alwaye thinke oure selues righteous, innocente, wise & holy, vntill that wyth manifest proues we be conuinced of oure vnryghteousnes, filthynes, follye and vncleannes. But we are not conuinced thereof, if we looke vpon oure selues onely, and not vppon God also, who is the onely rule whereby this iudge∣mente oughte to be tried. For because we are naturally inclined to hypo∣crisie, therefore a certayne vaine resemblaunce of ryghteousnes doeth aboundantly contente vs in steade of righteousnes in dede. And because there appeareth nothing among vs, nor aboute vs, that is not defyled wyth much filthines, therefore that whiche is somewhat lesse filthy plea∣seth vs as thoughe it were moste pure, so longe as we holde oure selues within the boundes of mans vnclennesse. Lyke as the eye that is vsed to see nothing but blacke, thinketh that to be pure white, whiche yet is but darkesh white, or brown. Yea, we may yet more plainli discerne by our bodely sense how much we are blinded in cōsidering y^e powers of the soule. For if at mid day we either loke down vpon the ground, or behold those things that round about lye open before our eyes, then we thinke our selues to haue a very assured and pearcing force of sighte: but when we loke vp to the sonne, and behold it w^t fixed eyes, then y^t same sharpnes that was of great force vpon y^e ground is w^t so great brightnes by & by daseled & confounded, y^t we ar compelled to confesse that the same sharpe sight which we had in consyderyng earthly thyngs, whē it commeth to the sonne is but mere dullnes. Euen so cōmeth it to passe in weying our spyrytual good thyngs. For while we loke no further than the earth, so long wel contented w^t our own righteousnes, wisedom and strength, we do swetely flatter our selues and thynke vs in maner halfe gods. But if we once begin to raise vp our thought vnto God, and to weie what a one he is, and how exacte is the perfeccion of hys ryghteousnesse, wisedom and power, after the rule whereof we oughte to bee framed: then that which before did please vs in our selues with false pretēce of righteous∣nes, shal become lothsome to vs as greateste wyckednesse: then that which did maruellously deceiue vs vnder colour of wisedome shal stinke before vs as extreame follye: then that whiche did beare the face of strength shalbe proued to be most miserable wekenesse. So sclenderly doth that which in vs semeth euen most perfect, answere in proportion to the purenes of god.

Hereof proceded that trembling and amasednesse, wherewith the [ 3] Scripture in many places reciteth that the holy men wer striken and a∣stonished so ofte as they perceiued the presence of God. For when we se that they whiche in his absence did stande assured and vnmo••ed, so sone as he discloseth hys glorye, beginne so to quake and are so dismayed, that they fall downe, yea are swallowed vp and in manner as destroyed with feare of death: it is to be gathered thereby that manne is neuer sufficiently touched and inwardly moued wyth knowledge of his owne basenesse vntil he haue compared himselfe to the maiestie of God.* 1.1 But of suche dismaying we haue often examples bothe in the Iudges and in the Prophetes: so that this was a common saying among the peo∣ple of god: We shal die, because y^e Lord hath appeared vnto vs. And ther∣fore the history of Iob, to throw men down w^t knowledge of their owne follye, weakenesse, and vncleannesse, bryngeth alwaye his prinycpal

profe from describing Gods wisedome, strength and cleannes. And that not without cause. For we see how Abraham, the nerer that he came to beholde the glory of God,* 1.2 the better acknowledged hymselfe to be earth and dust. We see how Elias could not abide to tary his comming to him with vncouered face: so terryble is the beholdyng of hym. And what may man do that is but corrupcion and a worme, when euē the Cheru∣bins for very feare must hyde their faces? Euen thys is it that the Pro∣phete Esay speaketh of: The sunne shall blushe and the moone shalbe ashamed, when the Lord of hostes shall reigne, that is to saye, when he displayeth his bryghtnes and bryngeth it nerer to sight, thē in compari∣son therof the bryghtest thyng of all shalbe darkened. But howesoeuer the knowledge of God & of our selues, ar w^t mutuall knot lynked toge∣ther, yet y^e order of right teaching requireth that first we entreate of the knowledge of God, and after come down to speake of the knowledge of our selues.

¶ The .ii. Chapter. ¶What it is to knowe God, and to what ende tendeth the knowledge of hym.

I Meane by the knowledge of God, not onely that know∣ledge whereby we conceyue that there is somme God, but also that, wherby we learne so muche as behoueth vs to know of him, and is profitable for his glory, finally so much as is expedient. For, to speake properly, we cannot say that God is knowen where there is no relygion nor godly∣nesse. But here I dooe not yet touche that speciall kynde of knowe∣ledge whereby those menne that are in theymselues reproba••e and ac∣cursed dooe conceyue God the redemer in Chryste the mediatoure: but I speake onely of that firste and symple manner of knowledge, wher∣vnto the very order of nature woulde haue ledde vs, yf Adam hadde continued in state of innocencye. For althoughe no manne, syth•• man∣kinde is in this ruine, can perceiue God to be either a father, or authour of saluacion, or in any wise fauourable, vnlesse Christ come as a meane to pacifie him towarde vs: yet it is one thing to fele that God our maker doth by his power sustein vs, by his prouidēce gouerne vs, by his good∣nes nourish vs, and endue vs with al kindes of blessinges: and an other thing to embrace the grace of reconciliaciō offered vs in Christ. Wheras therfore the Lord fyrst simply appeareth as well by the makinge of the world, as by y^e general doctrine of the Scripture, to be the Creator, and then in the face of Christe to be the redemer: here vpon arise two sortes of knowing him, of which the former is now to be entreated of, and then the other shal orderly folow in y^e place fit for it. For although our minde cannot conceiue the knowledge of God, but that it muste geue to hym some kinde of worship, yet shall it not be sufficient simply to knowe that it is he onely that oughte to bee honoured and worshipped of all menne, vnlesse we be also perswaded that he is the fountaine of al good things, to the ende that we shoulde seke for nothing els where but in him. I

meane hereby, not onely for that as he hath once created this worlde, so by his infinite power he susteineth it, by his wisedome he gouerneth it, by his goodnes he preserueth it, and speciallye mankinde he ruleth by his righteousnes and iudgement, suffreth by his mercye, and saue gar∣deth by his defense: but also because there can no where be founde any one droppe either of wisedom, or of lyght, or of rightousnes, or of power, or of vprightnesse, or of sincere trueth, whiche floweth not from him or wherof he is not the cause: to this ende verely, that we shoulde learne to looke for and craue all these thinges at his hande, and wyth thankesge∣uing accompt them receiued of him. For this felinge of the powers of God is to vs a me••e scholemaster of godlynes, out of which springeth re∣ligion. Godlines I cal a reuerēce of God ioined with loue of him which is procured by knowledge of hys benefytes. For men wyll neuer with willing obediēce submit themselues to God, vntil thei perceiue that they owe all thinges to him, that they are nourished by his fatherly care, that he is to them the author of al good thinges, so y^t nothyng is to be sought els where than in hym. Yea they will neuer yelde themselues truly and with all their hart wholly to hym, vnlesse they assuredly beleue that in hym is perfect felicite reposed for them.

[ 2] Therefore they doe but tryfle with vaine speculations, which in en∣treating of this question, do make it their purpose to discusse, what thyng God is, where it rather behoueth vs to knowe what maner one he is, and what agreeth with his nature. For to what ende serueth it to con∣fesse as Epicure doeth, that there is a God, whych doth only delyte him self wyth ydlenesse, hauing no care of the world? Finally, what profiteth it to knowe such a God wyth whom we may haue nothyng to doo? But rather the knowledge of hym ought to serue to thys ende, fyrst to frame vs to feare and reuerence, then that by it guydynge and teachyng vs, we may learne to craue all good thynges at hys hande, and to accompt them receiued of hym. For how can anie thought of God enter into thy mind, but that thou must therwithal by and by thinck, that forasmuch as thou art his creature, therfore thou art of right subiect and bonde to his authorite, that thou owest him thy life, that whatsoeuer thou enterprisest whatsoeuer thou doest, ought to be directed to him. If this be tr••w, then trewly it foloweth, that thy life is peruersly corrupted if it be not framed to obeyng of him, for asmuche as his will ought to be our law to liue by. Againe, thou canst not clerely se him, but that thou must nedes know y^t he is the fountayn & original of al good thyngs, whervpon shulde grow both a desire to cleaue vnto him, and an assured trust in him, if mannes own corruptnes did not draw his mind from the right serching of hym. For first of all, the godly minde doth not as by a dreame ymagine to her selfe any god at aduenture, but stedfastly beholdeth y^e only one and trew God: and doth not falsely forge of him whatsoeuer her selfe lyketh, but is content to beleue him to be such a one as he discloseth him self, and doth alway with great diligence beware that with presumptuous rashnes she passe not beyond his wyll, and so wander out of the way. And when she so knoweth him, bicause she vnderstandeth that he gouerneth al things. she assuredlye trusteth that he is her safekeper and defendour, and ther∣fore wholly cōmitteth her selfe to his fayth? Because she vnderstandeth y^t he is the author of al good things, therfore if any thing trouble her, or

if she want any thing by and by she flieth to him for succoure, loking for helpe at his hande. Because she is persuaded that he is good and merci∣full, therfore with assured confidence she resteth on him, and douteth not in al her euils to fynde ready remedy in his mercifull kindnes. Because she knoweth him to be her Lorde and father, therefore she determineth that he is worthy that she shoulde in all thynges haue regard to his au∣thoritie, reuerence his maiestie, procure the aduauncement of his glory, and obey his commandementes. Because she seeth y^t he is a righteous iudge and armed with his seueritie to punish sinnes, therfore she alway setteth his iudgement seate before her eies, and with feare of him with∣draweth and restraineth her selfe from prouoking his wrath. Yet is she not so afrayed with the felyng of his iudgement, that she would conuey her self from it, although there were a way open to escape it: but rather she doeth no lesse loue him, while he extendeth vengeaūce vpon the wic∣ked, than while he is beneficiall to the godly, for asmuche as she vnder∣standeth that it doth no lesse belong to his glory that he hath in store pu∣nishment for the wycked and euyl doers, thā that he hath reward of eter∣nal life for the righteous. Moreouer she doeth not for only feare of pu∣nishment refraine her self from synning: but because she loueth and re∣uerenceth him as her father, attendeth on him and honoureth him as her lorde, therefore although there were no hel at al, yet she dreadeth his onely displeasure. Now behold what is the pure and trew religion, euē faith ioyned with an earnest feare of god: so that feare may conteine in it a willyng reuerence, and drawe with it a ryghte forme of worshipping such as is appointed in the lawe. And this is the more hedefully to be noted, because al men generally do worship God, but fewe do reuerence hym, while eche where is great pompous shewe in ceremonies, but the purenesse of heart is rare to be founde.

Truly, they that iudge rightlye, will alwaye holde this for certayne, [ 3] that there is grauen in the mindes of men a certaine feling of the God∣head, which neuer can be blotted out. Yea that this perswasion, y^t there is a god, is euen from their generation naturally plāted in them and depe∣ly roted within their bones, the very obstinacy of the wicked is a substā∣ciall witnesse, which with their furious striuing yet can neuer winde thē∣selues out of the feare of God. Although Diagoras and suche other doe iest and laugh at al that hath in al ages ben beleued cōcerning religion: although Dionisius do scoffe at the heauenly iudgement: yet that is but a laughter from the teeth forward, because inwardly the worme of con∣science gnaweth them much more sharpely thā al whose searyng yrons. I alledge not this that Cicero sayth, y^t errors by continuance of tyme grow out of vse, and religion daily more and more euer••ase••h and wax∣eth better. For the world (as a little hereafter we shall haue occasion to shew) trauaileth as much as in it lieth to shake of all knowledge of God, and by al meanes to corrupt the worshipping of him. But this onely I say, that when the dul hardnes, which the wicked do desirously labor to get to despise God withal, doth lie piningly in their hartes, yet the same feling of God, whyche they woulde moste of al desire to haue vtterly de∣stroied, liueth still, and sometyme doeth vtter it self: whereby we gather that it is no suche doctrine as is first to be learned in scholes but suche a one whereof euery man is a teacher to himselfe euen from his mothers

wombe, and suche a one as nature suffreth none to forgette, although many bend all their endeuoure to shake it out of their mind. Now, if al∣men be borne and do liue to this end, to know God, and the knowledge of God is but fickle, and lyghtely vanisheth away, vnlesse it procede thus farre: it is euident, that they all swarue out of kinde from the law of their creation that do not direct to this marke al the whole thoughtes and dooynges of their lyfe. Of whiche the Philosophers themselues were not ignorāt.* 1.3 For Plato meant nothyng els, when he oftentymes taught, that the soueraign good of the soule is the likenes of God, whē the soule hauing throughly conceiued the knowledge of hym is wholly transformed into him. Therfore very aptly doth Grillus reason in Plu∣tarche, where he affirmeth, that men, if religion be once takē from their lyfe, are not onely nothynge better than brute beastes, but also many waies muche more miserable, for that being subiect to so many sortes of euils they continually draw fourth a troublesome and vnquiet life: and that therfore the worshipping of God is the only thyng that maketh thē better than brute beastes, by which alone they aspire to immortalite.

¶ The .iii. Chapter. That the knowledge of God is naturally planted in the myndes of men.

WE holde it oute of controuersie, that there is in the mynde of man, euen by naturall instinction, a cer∣taine feling of the godhead. For to the end that no man should flee to the pretense of ignoraunce, God himselfe hath planted in all men a certaine vnder∣standing of his diuine maiestie: the remembraunce wherof, with pouring in nowe and then as it were new droppes, he continually reneweth: y^t when al, not one excepted, do know that there is a God, and that he is their ma∣ker, they may all bee condemned by their owne testimonie, for that they haue not bothe worshipped him, and dedicate their life to his will. But truely if the not knowyng of God be any where to be founde, it is like∣ly that there can no where els be any example of it more than amonge the grossest sortes of peoples and furthest from ciuile order of humani∣tie,* 1.4 But (as the heathen man saith) there is no nation so barbarous, no kind of people so sauage, in whom resteth not this persuasion that there is a God. And euen they that in other parts of their lyfe, seme very litle to differ from brute beastes, yet do continually kepe a certain sede of re∣ligion. So throughly hath thys common principle possessed all mennes mindes, and so fast it sticketh within all mens bowels. Sith then from the beginning of y^e world there hath ben no cōtrey, no citie, yea no house that could be without religion, in this is emplied a certaine secrete con∣fession that a feling of the godhead is written in the heartes of all men. Yea and ydolatrie it selfe is a substanciall profe of this persuasion. For we know how vnwillingly man abaseth himself to honour other crea∣tures aboue hymselfe. Therfore when he had rather worshyp a blocke and a stone, than he would be thought to haue no god: it appeareth that

imprynted persuasiō of God is of most great force, which is so impossible to be raced out of the minde of mā, that it is much more easie to haue the affection of nature broken: as in deede it is broken, when man from his own natural swellyng pride of his own wyl stoupeth down euen to the basest creatures, to honour God.

Wherfore it is most vaine which some doe saye, that religion was de∣uised [ 2] by the sutteltie and craft of a few, by this policie to kepe the simple people in awe, whereas they themselues that procured other to worship God beleued nothing lesse than that there was any God at al. I graunt in dede y^t suttle men haue inuented many thinges in religion, whereby to bring the people to a reuerence, and cast them in a feare, to make their mindes the more pliable to obedience: but this they coulde neuer haue brought to passe vnlesse the mindes of mē had been already before hand perswaded that there was a God, out of which persuasion as out of sede springeth that ready inclinacion to religion. Neither is it likely that euē they which suttelly deceiued the simple sort with color of religion, were themselues altogether without knowledge of God. For though in times past there haue been some, and at this day there arise vp many that deny that there is any God, yet whether they wil or no they oftentimes feele that which they are desierous not to know. We reade of none that euer did breake forth into more presūptuous and vnbridled despising of God, than Caius Caligula: yet none more miserably trembled when any to∣ken of Gods wrath appeared. And so against his wil he quaked for fere of him whom of wilful purpose he endeuored to despise. And y^e same may a man commōly see to happen to such as he was. For the bolder despi∣ser of god, that any man is, the more is he troubled at the very noise of y^e falling of a leafe. And whense commeth that, but from the reuengement of Gods maiestie, which doeth so much the more vehemently strike their consciences as they more labor to fly away from it. They do in dede loke about for al the starting holes that maie be, to hide themselues from the presence of the Lord, but whether they wil or no, they are stil holdē faste tied. For howsoeuer sometime it semeth to vanish away for a momente, yet it ofte returneth againe, and with newe assaulte doeth runne vpon them: so that the reste whiche they haue, if they haue any at all, from torment of conscience, is much like to the slepe of drunkardes or phrene∣tike men, which euen while they slepe do not quietely reste, because they are at euery momente vexed with horrible and dredfull dreames. Ther∣fore the very vngodly themselues serue for an example to proue y^t there alway liueth in al mens mindes some knowledge of God.

The .iiii. Chapter. That thesame knowledge is either choked, or corrupted, partly by ignoraunce, and partly by malice.

BUt as experience teacheth y^t God hath sowen y^e sede of religion in al mē, so scarcely may be found y^e hundreth mā y^t hauing it cō∣ceiued in his hart doth cherish it, but no mā in whō it ripeneth, so farre is it of that any frute appereth in due tyme. Therefore whether it be that some become vaine in their owne superstitions, or that some doe of sette purpose maliciously reuolte from God, yet all do••

runne out of kynde from the true knowledge of hym. So cometh it to passe that there remaineth no true godlynes in the worlde. But where as I saide that some by errour fall into superstition, I meane not ther∣by as though their simplicitie myghte excuse them from blame, bycause the blindenes that they haue, is commonly alway myngled bothe with proude vanitie, and with stubburnes. Uanitie and the same ioyned with pride appereth in this, that they myserable men bothe in the seekyng of God doo not clymbe aboue them selues as they ought to haue done, but measure hym accordyng to the proportion of their owne fleshly dulnes▪ and also neglecting the perfect maner of searching for him, do curiously flye to vaine speculations. And so they conceiue hym not suche a one as he offreth hym selfe, but doo imagine hym suche a one as of their owne rashe presumption they haue forged hym. Whyche gulfe beeyng ones opened, what waie soeuer they stirre their fete, they muste nedes alway runne headlonge into destruction. For what soeuer afterwarde they go about towarde the worshippyng or seruice of god, they can not accompt it doone to hym, bycause they worshyp not hym, but rather the deuise of their owne heart,* 1.5 and their owne dreame in stede of hym. This peruers∣nesse doo the Paule expressely touche, where he sayth: That they were made fooles when they coueted to bee wyse. He had before sayde, that they were made vayne in their imaginations: but least any man shuld thereby excuse theim from blame, he addeth further, that they are wor∣thyly blynded, bycause not contented with sobrietie, but presumptuously takyng vpō thēselues more than they ought, they wylfully bryng dark∣nesse vpon them, yea with vayne and froward pride do make them sel∣ues fooles. Whervpon foloweth, that their foolishnesse is not excusable, wherof the cause is not onely vayne curiositie, but also a gredynesse to knowe more than is me••e for them, ioined with a false confidence.

As for this that Dauid sayth, that the wicked and madde men thynke [ 2] in their hartes, that there is no God: Fyrst that is ment onely of those that chokyng the light of nature,* 1.6 do of purpose make them selues sense∣lesse, as we shall see agayne a lyttle hereafter. Euen as we see that ma∣ny after that they haue bene hardened with boldenesse and custome of sinnyng, do furiously put from them al the remembrance of God, which yet is by very feelyng of nature inwardly ministred vnto their mynds. Nowe Dauid, to make their madnesse the more detestable, bryngeth them in as though they precisely denied, that there is any god: although they take not from him his beyng, but because in takyng from hym hys iudgemente and prouidence, they shutte hym vp ydle in heauen. For where as nothyng lesse agreeth with the nature of God, than to throwe awaie the gouernement of the world, and leaue it to fortune, to wynke at the synnes of men, so as they may lyue in lycentious outrage vnpu∣nished: whosoeuer he bee that quenchyng the feare of the heauenly iud∣gement, dothe carelessely folowe his owne affections, he denieth that there is a God. And this is the iust vengeance of god, to draw a fatnesse ouer their hartes, so that the wicked when they haue ones closed theyr eyes,* 1.7 euen in seeyng may not see. And Dauid in an other place is the best expounder of his own meanyng, where he saith: That the feare of God is not before the eies of the wycked:* 1.8 Agayn: that in their euil do∣inges they proudely reioyce at them selues, bycause they persuade them

selfes, y^e God doth not loke vpon thē. Therfore although they be cōpelled to acknowledge som God, yet they do rob him of his glory, in withdraw∣yng frō him his power. For a•• God (as Paule witnesseth) can not deny hym selfe,* 1.9 bycause he continually abydeth like hym self: so is it truly sayd, that these men in faynyng God to be a dead and vayne ymage, do deny God. Moreouer it is to be noted, y^t although they wrastle against theyr own naturall felyng, & do desire not only to shake out God frō thense, but also to destroye hym in heauen, yet their dull hardnesse can neuer so farre preuayle, but that God sometyme draweth them backe to his iudgemente seate. But forasmuche as they are not withholden with any feare from runnyng violently agaynst God: therfore it is certayn that there reigneth in theim a brutisshe forgetfulnesse of God, so longe as that blinde pang of rage dooeth so forcibly cary them.

So is that vayn defence ouerthrowen which many are wont to pre∣tende for excuse of their superstition. For they thynke, that any deuo∣tion [ 3] to religion suffiseth, what soeuer it be, thoughe it be neuer so much contrary to order and truthe. But they consyder not, that true religion ought to be framed according to the wil of God, as by a perpetual rule: and that God hymselfe abydeth alway like hym selfe, and is no imagi∣ned Ghost or fantasy, that may be diuersly fashioned after euery mans lykyng. And truely we may playnly se with how lying deceites, super∣scition mocketh God, while she goeth aboute to doo hym pleasure. For catchyng holde of those thynges in a maner only, whiche God hath te∣stified that he careth not for, she either contemptuously vseth, or openly refuseth those thinges that he appoynteth, and saithe to be pleasant vn∣to hym. Therefore whosoeuer dooe sette vp newe inuented formes of worshippyng God, they wourship and honour their owne dotyng deui∣ses: bycause they durste not so trifle with God, vnlesse they had fyrste fayned a God, agreyng with the folies of their triflynge toyes. Where∣fore the Apostle pronounceth,* 1.10 that that vnstayed and wandryng opini∣on of the maiestie of God, is a very ignorance of God. When (sayth he) ye knewe not God ye serued them, that in nature were no goddes. And in an other place he sayth:* 1.11 That the Ephesians were without a God at suche tyme as they strayed from the right knowledge of the one God. And at least in this case, it differeth not muche whether thou beleue one god or many, because in bothe cases thou departest from and forsakest the true God: whom when thou hast ones forsaken, ther is nothing left with thee but a detestable ydoll. It foloweth therfore, that we must de∣termyne with Lactantius, that there is no lawfully allowable religi∣on, but that which is ioyned with truthe.

There is also a seconde fault, that they neyther haue at any tyme any [ 4] consideration of God, but againste their willes, nor do approche to∣warde hym, til for all their holdynge backe they be forcibly drawen to hym: and euen then also they haue not a willynge feare that procedeth from reuerence of Goddes maiestie, but onely a seruile and constrained feare, whiche the iudgement of God wringeth out of them: which iud∣gement bycause they can not escape, therfore they dread it, but yet so as therwithall they abhorre it. And so that saying of Statius, that feare fyrst made goddes in the worlde, may be fittly spoken of vngodlynes, and of this kynde of vngodlynes onely. They that haue a mynde ab∣horryng

from the iustice of God, do hartily wishe to haue his throne of iudgement ouerthrowen, whiche they knowe to stande for punishe∣ment of offences against his iustice: by whiche affection they warre a∣gaynst God, whoe can not be without his iudgement. But when they vnderstande that his power impossible to bee auoyded, hangeth ouer them: bycause they can neither by force remoue it, nor by flyghte escape it, therfore they feare it. So least they should in all thynges seme to de∣spise hym, whose maiestie still preasseth vpon them, they vse a certayne outwarde forme of religion, suche as it is: but in the meane tyme they ceasse not to defile them selues wiht all kynde of vices, to ioyne outra∣gious mischeues to mischeues, vntyll they haue in all poyntes violate the holy lawe of the Lorde, and destroyed his whole righteousnesse, or at least they are not so holden backe with that fained feare of God, but that they swetely rest in their sinnes, and flatter theimselues, and had rather to folowe y^e intemperance of their flesshe then restraine it with the bridle of the holy ghoste. But for as muche as the same is but a voyde and lying shadowe of religion, yea scarcely worthy to be called a shadowe, hereby agayne is easyly gathered howe muche the true god∣lynesse, whiche is powred only into the hartes of the faithful, I meane that out of whiche religion spryngeth, doothe differ from this confuse knowledge of God. And yet the hypocrites would obteyne by crooked compasses to seeme nye vnto God, whome they fle from. For where as there ought to haue bene one continued vnbroken course of obedience in their whole lyfe, they in a maner in all their doynges carelessely re∣bellyng agaynst hym, labour with a fewe sacrifices to appease hym. Where as they oughte to haue serued hym with holynesse of lyfe and syncerenes of hart, they inuent triflynges and obseruances of no va∣lue, to procure his fauour withall: yea they doo the more licentiousely lye dull in their own dregges, bycause they trust y^t they may be dischar∣ged against him w^t their own mockeries of propitiatory satisfactions. Finally where as their affiaunce ought to haue been fastened in hym, they neglectyng hym doo reste in themselues, or in creatures. At length they entangle theym selues with suche a heape of erroures, y^t the darke myste of malice doothe choke, and at laste vtterly quenche those spar∣kes, that glimmeryngly shyned to make them see the glory of god. Yet that sede still remaineth, whiche can by no meane be plucked vp by the rote, to beleue that ther is a certain godhead, but the same sede is so cor∣rupted that it bryngeth forth of it none other, but very euyl fruites. Yea therby is that whiche I trauaile to proue more certainly gathered, that there is a felyng of godhead naturally grauen in the hartes of men, forasmuche as the very reprobate them selues are of necessitie enforced to confesse it. In quiet prosperitie they pleasauntely mocke at god, yea they are full of talke and pratynge to diminysshe the greatnesse of his power: but yf ones any desperation touche them, it stirreth them vp to seke the same God, and mynistreth them sodeyn shorte prayers: by whi∣che it may appeare, that they were not vtterly ignoraunt of god, but that the same whyche ought sooner to haue ben vttered, was by obsti∣nacie suppressed.

The .v. Chapter. ¶That the knowledge of God doeth shiningly appeare in the ma∣kyng of the world and in the continual gouernement thereof.

MOreouer because the furthest ende of blessed life stan∣deth in the knowledge of God: that the way to felici∣te should be stopped to none, therefore God hath not onely planted in the mindes of men that sede of reli∣gion which we haue spoken of, but also hath so disclo∣sed him selfe in the whole workmanship of y^e world, and daily so manifestly presenteth himselfe, that men cannot open their eies but they must nedes beholde him. His substance in dede is incomprehensible, so that his diuine maiestie farre surmoun∣teth all mens senses: but he hath in al his workes grauen certain marks of his glory, and those so plaine and notably discernable, that the excuse of ignorance is taken away from men, be they neuer so grosse and dull witted.* 1.12 Therfore the Prophete rightfully crieth oute, that he is clothed with light as with a garment, as if he should haue said, that then he first began to come forthe to be seen in visible apparell, since the tyme that he first displaied his ensignes in the creacion of the world, by which euē now what way soeuer we turne our eies he appereth glorious vnto vs. In the same place also the same prophete aptly compareth the heauens as they be displaied abrode to his roiall pauilion: he saieth that he hath framed his parloures in the waters, that the cloudes are his chariottes, that he rideth vpon the winges of the windes, that the winds and light∣ninges are his swift messengers. And because the glorye of his power and wisedome doeth more fully shine aboue, therefore commonlye the heauen is called his palace. And first of al, what way soeuer thou turne thy eyes, there is no pece of the world be it neuer so small, wherein are not seen at least som sparkles of his glory to shine. But as for this most large and beautiful frame, thou canst not with one view peruse y^e wide compasse of it, but that thou muste nedes be on euery side ouerwhelmed with the infinite force of y^e brightnes therof. Wherfore the author of the Epistle to the Hebrues doeth very well call the ages of the worlde the spectacles of inuisible thinges,* 1.13 for that the so orderly framing of y^e world serueth vs for a mirror wherin we may beholde God whiche otherwise is inuisible. For whiche cause the Prophete assigneth to the heauenlye creatures a language that al nations vnderstande,* 1.14 for that in them ther is a more euident testificacion of the Godhead, than that it ought to es∣cape the consideration of any nation be they neuer so dull. Which thing the Apostle declaring more plainely saieth that there is disclosed vnto men so much as was behouefull to be knowen concernyng God,* 1.15 because all men without exception, do throughly see his inuisible things euen to his very power and godhead, which thei vnderstande by the creation of the worlde.

As for his wonderful wisedom, there are innumerable proues bothe [ 2] in heauen and in earth that witnesse it: I meane not only that secreter sort of thinges, for the nerer marking whereof Astrologie, Physike, and all naturall Philosophie serueth, but euen those thinges that thruste

them selues in sighte of euery one, euen of the rudest vnlerned man, so that men can not open their eies but thei muste nedes bee witnesses of them. But truely they that haue digested, yea or but tasted the liberall artes, being holpen by the ayde therof, do procede much further to looke into the secretes of Gods wisedome. Yet is there no man so hindred by lack of knowledge of those artes, but that he throughly seeth abundant∣ly inough of conning workmanship in gods workes, to bring him in ad∣miration of the workmā therof. As for example: to the searching out of the mouings of the starres, apointing of their places, measuring of their distances, and noting of their properties, there nedeth art and an exac∣ter diligence: by which being throughly perceaued, as the prouidence of god is the more manifestly disclosed, so it is cōueniēt, that the mynde rise somwhat the hier therby to behold his glory. But for asmuch as the vn∣learned people yea and the rudest sort of them, such as ar furnished with the only helpe of their eyes, can not be ignoraūt of y^e excellencie of gods conning workmanship, which in this innumerable and yet so seuerally well ordered and disposed varietie doth of it selfe shew forth it selfe: it is euident that ther is no man to whom God doth not largely opē his wis∣dom. Likewise it requireth a singuler sharpnes of wit, to wey with suche cunning as Galen doth,* 1.16 the knitting together, y^e proportional agremēt, the beautie, & vse in the frame of mans body: but by all mens confession, the body of man doth vtter in very shew of it self so cunning a cōpacting together, that for it the maker of it may worthily be iudged wonderfull.

[ 3] And therefore certaine of the Philosophers in olde tyme dydde not without cause calle manne a littell worlde, because he is a rare represen∣tation of the power, goodnes, and wisedome of god, and conteyneth in hym selfe miracles inough to occupie our myndes, yf we will be content to marke them.* 1.17 And for thys reson Paul, after that he had said that the very blinde men may finde out god by groping for him, by and by saieth further, y^t he is not to be sought far of, because al men do fele vndoutedly w^t•••• themselues the heauenly grace wherw^t they be quickened. But if we nede to go no further than our selues, to find and take hold of god, what pardon shal his slouthfulnes deserue that wil not vouchsafe to descend in to himself to find god?* 1.18 And the same is the reason why Dauid when he had shortly spoken in aduauncement of the wonderful name & honor of God that do euery where gloriously shine, by and by crieth out, what is man that thou art mindful of him? Again, out of the mouth of infantes and suckyng babes thou hast stablished strength: for so he pronounceth that not only in the whole kinde of man is a mirrour of the woorkes of God, but also that the very infantes whyle they yet hange on their mo∣thers brestes haue tonges eloquent ynough to preache his glory, so that there nedeth no other oratours. And therfore he douteth not to set theyr mouthes in the vauwarde, as beeyng strongly armed to subdue their madnes y^e would accordyng to their deuilysh pride couet to extinguish y^e name of God. And herevpon riseth that whiche Paule alledgeth out of Aratus,* 1.19 that we are the ofsprynge of God, because he garnishyng vs with suche excellencie, hathe testified that he is oure father. Lyke as euen by common reason, and as it were by information of experience the prophane Poetes called him the father of men. And truelye no man will assentingly and willingly yeld him self to serue God, but he that ha∣uing

tasted his fatherly loue, is mutually allured to loue & worship him.

And here is disclosed the foule vnthankefulnesse of men, which while [ 4] thei haue within them selues a workhouse gloriously furnished with in∣numerable workes of God, and also a shoppe stuffed with inestimable plentie of riches, and when they ought to burst forth into praisynge of him, are contrarye wise puffed vp and doe swell wyth so much the grea∣ter pride. They fele how diuersly in marueylous wise God woorketh in them: they are taught by experience it self, how great varietie of giftes they possesse by his liberalitie: whether they wyll or noe, they are enfor∣sed to knowe that these are the tokens of his godhead: and yet they sup∣presse it close within them. Truely they neede not to goe oute of them∣selues, so that they would not in presumptuously taking vpon thēselues that which is geuen from heauen, bury with in the grounde that which brightly giueth light to their mindes to se God. But euen at this day the earth beareth many monstreous spirites, which sticke not to abuse the whole sede of godhead that is sowen in mans nature, and to employ it to oppresse the name of God. How detestable, I pray you, is this madnes, that man finding God a hundred times in his body and his soule, should by the very same pretense of excellēce deny that there is a god? They wil not say, that they are by chaunse made differente from brute beastes. But they pretende a cloke of nature, whom they accompte the maker of al thinges, and so doe conuey God awaye. They see that exquysyte workemanship in al their members, from their mouth and their eyes euen to the nailes of their toaes, and yet here also they putte nature in place of god. But specially the so swift motions, the so excellent powers, the so rare giftes of the soule, do represent a diuine nature that doth not easily suffer it selfe to be hid: vnlesse the Epicureans like the Gyauntes Cyclopes, wold bearing themselues bolde vppon this hye degre outra∣geously make warre againste God. Do the whole treasures of the hea∣uenly wisedome so mete together, to rule a worme of fiue fete long? and shal the whole vniuersalitie of y^e world be w^tout this prerogatiue? Firste to agree that there is a certaine instrumentall thing that aunswereth to all the partes of man, doth so serue nothing at al to obscure the honor of God that it rather doeth more gloriously set it out. Let Epicure answer me, what meting of vndiuisible bodyes, boiling the meate and drinke in man, doth dispose part into excrementes & part into bloud, and bringeth to passe that there is in al the members of man such an endeuorynge to do their offyce, euē as if so many seueral soules did by cōmon aduise rule one body.

But I haue not nowe to doe with that ••••ye of swyne. I rather speake [ 5] vnto them, that being geuen to suttelties would by croked conueiaunce wrythe that colde saying of Aristotle, bothe to destroye the immortalitie of the soule, and also to take from God hys ryghte. For because there ar instrumental powers of the soule, by pretense thereof they bynde the soule to the bodye, that it cannot continue without the bodye, and with praises of nature they doo as much as in them is, suppresse the name of God. But the powers of the soule are farre from beeinge enclosed in those exercises that serue the body. For what pertayneth to the body, for a man to measure the skye, to gather the number of the starres, to lerne the greatenes of euery one, to knowe what space they be distante one

from an other, with what swiftnes or slownesse they goe their courses, how many degrees they decline this way or that way? I graūt in dede that there is some vse of Astrologie: but my meanyng is onely to shewe that in this so depe serching out of heauenly thyngs, it is not an instru∣mental measuring, but that the soule hath her offices by it selfe seuerall from the body. I haue shewed one example, by whiche it shalbe easy for the readers to gather the reste. Truely the manyfolde nimblenes of the soule, by which it surueieth bothe heauen and earthe, ioyneth thynges past with things to come, kepeth in memory thinges heard long before, and expresseth eche thing to it selfe by imaginacion, also the ingenious∣nesse by which it inuenteth thinges incredible, and which is the mother of so many maruelons artes, are sure tokens of diuine nature in man. Beside that, euen in slepyng, it doeth not onely rolle and tourne it self, but also conceiueth many thinges profytable, reasoneth of many thyn∣ges, & also prophecieth of thyngs to come. What shal we in this case say, but that the signes of immortalitie that are emprinted in man, cannot be blotted out? Now what reason may beare that man shalbe of diuine nature, and not acknowledge his Creator? Shall we forsoth by iudge∣ment that is put into vs discerne betwene right and wronge, and shall there be no iudge in heauen? Shall we euen in our slepe haue abiding with vs some remnant of vnderstandyng, and shall no God be waking in gouernyng the worlde? Shall we be so compted the inuenters of so many artes and profitable thynges, that God shalbe defrauded of his praise, where as yet experience sufficiently teacheth, that from an other and not from our selues, all that we haue, is in diuerse wise distributed amonge vs? As for that, which some do babble of the secrete inspiraci∣on that geueth lyuelines to the worlde, it is not onely weake, but also vngodly. They lyke well that famous saying of Uergile.

* 1.20Fyrst heauen, and earth, and flovvyng fieldes of seas, The shinyng globe of Moone, and Ti••ans starres, Sprite fedes vvithin, and throughout all the lymmes Infused mynde the vvhole huge masse dooth moue, And vvith the large bigge body mixe it selfe. Thense come the kyndes of men and eke of beastes, And lyues of fliyng foules, and monsters straunge, That vvater beares vvithin the marble sea. A fyry lyuelynesse and heauenly race there is VVithin those seedes. &c.

Forsothe, that the world which was created for a spectacle of the glo∣ry of God, shuld be the creator of it selfe. So in an other place the same author folowyng the common opinion of the Greekes and Latynes, sayeth:

Some say that bees haue part of mynde diuine, * 1.21And heauenly draughtes. For eke they say, that God Gothe through the coastes of lande, and crekes of sea, And through depe skye. And hense the flockes and heardes:

And men, and all the kyndes of sauage beastes, Eche at their byrthe receyue theyr suttle lyues, And therto are they rendred all at laste, And all resolued are retournde agayne. Ne place there is for deathe: but lyuely they Flye into nombre of the Starres aboue, And take their place vvithin the lofty skye.

Loe, what that hungry speculacion of the vniuersall minde that ge∣ueth soule and liuelines to the world, auaileth to engender and nourishe godlines in the hartes of men. Whiche doeth also better appeare by the blasphemous sayings of the filthy dogge Lucretius, which are deriued from the same principle. Euen thys is it, to make a shadowishe God, to driue farre away the true God whome we ought to feare and worshyp. I graunt in dede that this may be godlily sayed, so that it procede from a godly minde, that nature is God: but because it is a hard and an vn∣proper maner of speche, forasmuch as nature is rather an order pre∣bed by God: therfore in thynges of so great weight and to which is due a singular religiousnes, it is hurtfull to wrapp vp God confusely with the inferior course of his workes. Let vs therefore remember, so ofte as any man considereth his owne nature, that there is one God which so gouerneth al natures, that his wil is to haue vs to loke vnto hym, our fayth to be directed to hym, and hym to bee worshypped and called vpon of vs: because there is nothing more agaynst conuenience of reason, thā for vs to enioy those excellent gyftes that sauoure of diuine nature in vs, and to despise the authoure that freely doeth geue theym vnto vs. Nowe as concernynge his power, with howe notable examples dothe it forceably drawe vs to consider it: vnlesse perhappes we may be igno∣raunt, of howe great a strengthe it is with his onely woorde to vpholde this infinite masse of heauen and earth, with his onely becke sometyme to shake the heauen w^t noise of thonders, to burne vp ech thing w^t ligh∣tenings, to set the aire on fier w^t lightning flames, sometime to trouble it with diuerse sortes of tempestes, and by and by the same God when he list in one moment to make faire wether: to holde in the sea as if it han∣ged in the aire, which with his heighth semeth to threaten cōtinuall de∣struccion to the earth, sometime in horrible wise to raise it vp with out∣ragious violence of windes, and sometime to appease the waues and make it calme againe. For profe hereof do serue all the prayses of God gathered of the testimonies of nature, speciallye in the booke of Iob, and in Esaie, whiche now of purpose I ouerpasse, because they shall els where haue an other place fitter for them, where I shall entreate of the creacion of the world accordyng to the Scriptures. Only my meanyng was now to touch, that both straungers and they of the householde of God haue this way of seking God common to them both, that is, to fo∣low these first draughtes which both aboue and beneth doe as in a sha∣dow set fourth a liuely image of him. And now the same power leadeth vs to consider his eternitye. For it must nedes be that he from whom al thinges haue their beginning, is of eternal continuaunce, and hath his beginning of him self. But nowe if any mā enquire the cause wherby he

both was once lead to create al these things, & is now moued to preserue them: we shal fynde that his only goodnesse was it that caused him. Yea and although this onely be the cause, yet ought the same aboundauntly to suffice to allure vs to the loue of him, forasmuch as ther is no creature (as the Prophete sayeth) vpon which his mercy is not poured out.* 1.22

Also in the seconde sorte of his woorkes, I meane those that come to [ 6] passe byside the ordinary course of nature, there doeth appeare no lesse euident profe of his powers. For in gouerning the felowship of men he so ordereth his prouidence, that wheras he is by innumerable meanes good and bountifull to al men, yet by manifest and dayly tokens he de∣clareth his fauourable kindnes to the godly, and his seuerite to the wic∣ked and euill doers. For not doutefull are the punishmentes that he layeth vppon hainous offences: lyke as he doeth openly shewe hymself a defendoure and reuenger of innocencye, while he prospereth the lyfe of good menne wyth hys blessynge, helpeth their necessitye, asswageth and comforteth their sorowes, relieueth their calaunties, and by al mea∣nes prouideth for their safety. Neyther ought it any thyng to deface the perpetuall rule of his iustice, that he oftentymes permitteth wicked men and euill dooers for a tyme to reioyse vnpunished: and on the other side suffreth good and innocent to be tossed wyth many aduersities, yea and to be oppressed with the malice and vniust dealing of the vngodly. But rather a much contrary consideracion ought to enter into our mindes: that when by manifest shewe of his wrath he punisheth one sinne, we shoulde therefore thinke that he hateth all sinnes: and when he suffereth many sinnes to passe vnpunished, we should there vpon thinke that ther shalbe an other iudgemente to which they are differed to bee then puny∣shed. Likewise how great matter doth it minister vs to cōsider his mer∣cy, while he oftentimes cesseth not to shew his vnweried boūtifulnes v∣pon miserable sinners in calling them home to him with more than fa∣therly tendernes, vntil he haue subdued their frowardnes with doinge them good?

[ 7] To this ende, where the Prophete particularly rehearseth, how God in cases paste hope,* 1.23 doeth sodenly and wonderfully and beside all hope, succoure men that are in misery and in a maner lost, whether he defende them wandering in wildernes from the wild beastes and at length lea∣deth them into the way againe, or ministreth sode to the nedy and hun∣gry, or deliuereth prisoners out of horrible dongeons and iron bandes, or bringeth men in peril of shipewracke safe into the hauen, or healeth the half dead of diseases, or scorcheth the earth with heate and drienesse, or maketh it frutefull with secrete watering of his grace, or aduaunceth the hasest of the rascall people, or throweth down the noble peres from y^e hie degree of dignitie, by such examples shewed fourth he gathereth that those thinges which are iudged chaunces happening by fortune, are so many testimonies of the heauenly prouidēce, and specially of hys father∣ly kindnes, and that therby is geuen matter of reioysing to the Godlye, and the wicked and reprobate haue their mouthes stopped. But because the greater part infected with their errors are blinde in so clere a place of beholding, therfore he cryeth out that it is a gift of rare & singular wise∣dome, wisely to weye these workes of God: by syghte whereof they no∣thing profit that otherwise seme most clere sighted. And truly how much

soeuer the glory of God doothe apparantly shyne before them, yet scars∣ly the hundreth manne is a trewe beholder of it. Likewise his power and wisedome are no more hidde in darkenesse, whereof the one, his power, doth notably appere, when the fierce outragiousnesse of the wic∣ked beynge in all mennes opinion vnconquerable is beaten flatte in one momente,* 1.24 their arrogancie tamed, their strongest holdes rased, their weapons and armour broken in pieces, their strengthes subde∣wed, their deuises ouerthrowen, and theimselues fall with their owne weighte, the presumptuous boldenesse that auaunced it selfe aboue the heauens is throwen downe euen to the bottome point of the earth: Agayne, the lowly are lyfted vp out of the duste, and the needy raysed from the donghil, the oppressed and afflicted are drawen out of extreme distresse, men in despayred state are restored to good hope, the vnarmed beare awaye the victorie from the armed,* 1.25 fewe frome many, the feeble from the strong. As for his wysedome, it selfe sheweth it selfe manifest∣ly excellent, while it disposeth euery thing in fittest oportunitie, confoū∣deth the wisedom of the worlde be it neuer so pearcyng, fyndeth out the subtile in their subtiltie, finally gouerneth all thinges by moste conue∣nient order. [ 8]

We see that it needeth no long or laboursom demonstration, to fetche out testimonies, to serue for the glorious declaration and profe of gods maiestie: for by these few that we haue touched it appeareth, that which way soeuer a man chance to looke, they are so cōmon & ready that they may be easily marked with eye, & pointed out with the fynger. And here again is to be noted, that we ar called to the knowledge of god, not such as contented with vayne speculation, doth but flye about in the brayne, but suche as shall be sounde and fruitfull, yf it be rightly conceyued and take roote in our heartes. For the Lorde is declared by his powers, the force wherof because we fele within vs, and doo enioy the benefites of them, it muste nedes be that we be inwardly moued muche more liuely with suche a knowledge, then if we shoulde imagine God to bee suche a one, of whome we shulde haue no feelyng. Whereby we vnderstande, that this is the rightest waye and fittest order to seeke God, not to at∣tempt to entre depely with presumptuous curiositie, throughely to dis∣cusse his substance, whiche is rather to be reuerently woorshipped than scrupulousely searched, but rather to behold hym in his workes, by whi∣che he maketh hym selfe nere and familiar, and doothe in a maner com∣municate hym selfe vnto vs. And this the apostle mente when he sayd,* 1.26 that God is not to be sought afarre of, forasmuche as he with his moste present power dwelleth within euery one of vs. Wherfore Da∣uid hauyng before confessed his vnspeakeable greatnesse, when he de∣scendeth to the particular rehersall of his woorkes, protesteth that the same wyll shewe foorth it selfe. Therfore we also ought to geue our sel∣ues vnto suche a searchyng out of God, as maye so holde our witte su∣spended with admiration, that it may therwithall throughely moue vs with effectuall feelynge.* 1.27 And, as Augustine teacheth in an other place, because we are not able to conceiue hym, it behoueth vs as it were fain∣tyng vnder the burdeyne of his greatnesse, to looke vnto his workes, that we may be refreshed with his goodnesse. [ 9]

Then suche a knowledge ought not only to stirre vs vp to the wor∣shyppyng

of God, but also to awake vs, and rayse vs to hope of the life to come. For when we consyder that suche exaumples as God she∣weth bothe of hys mercyfulnesse, and of hys seueritie, are but be∣gunne, and not halfe full, without doubt we muste thynke, that here∣in he doothe but make a shewe aforehande of those thynges, whereof the open disclosynge and full delyueraunce, is differred vnto an other lyfe. On the other syde, when we see that the godly are by the vngodly greued with afflictions, troubled with iniuries, oppressed with sclaun∣ders, and vexed with despitefull dealynges and reproches: contrarye¦wyse that wicked dooers doo flourishe, prosper, and obteyne quiet with honour, yea and that vnpunished, we must by and by gather, that there shall bee an other lyfe, wherin is layde vp in store bothe dewe reuenge for wyckednesse, and rewarde for rightuousnesse. Moreouer when we note that the faythfull are often chastised with the roddes of the Lorde, we may moste certaynly determyne that muche lesse the vngodly shall escape his scourges.* 1.28 For very wel is that spoken of Augustin. If euery synne shoulde nowe be punished with open peyne, it woulde be thought that nothynge were reserued to the laste iudgement. Agayne, yf God shoulde nowe openly punyshe no synne, it would be beleued, that there were no prouidence of God. Therfore we muste confesse, that in euery particular woorke of God, but principally in the vniuersall generalitie of them, the powers of God are sette foorthe as it were in paynted ta∣bles, by whyche all mankynde is prouoked and allured to the know∣ledge of hym, and from knowledge to full and perfecte felicitie. But where as these his powers doo in his workes moste bryghtly appeare, yet what they principally tende vnto, of what valoure they bee, and to what ende we ought to waie them: this we then onely atteyne to vn∣derstande when we descende into our selues, and doo consider by what meanes God dooth shewe foorthe in vs his lyfe, wysedom, and power, and dothe vse towarde vs his ryghteousnesse, goodnesse, and mercyfull kyndenesse. For though Dauid iustly complayneth, that the vnbele∣uynge doo dote in folly,* 1.29 because they weye not the deepe counsailes of God in his gouernance of mankynde: yet that is also moste true, whi∣che he sayth in an other place, that the wonderfull wysedom of God in that behalfe excedeth the heares of our heade. But because this poincte shall hereafter in place conuenient be more largely entreated,* 1.30 therfore I doo at this tyme passe it ouer.

But with howe great bryghtnesse soeuer God doothe in the myrrour [ 10] of his woorkes shewe by representation bothe hymselfe and his im∣mortall kyngedome: yet suche is oure grosse blockysshenesse, that we stande dully amased at so playne testimonies, so that they passe awaye from vs without profyte. For, as touchynge the frame and most beau∣tyfull placynge of the worlde, howe many a one is there of vs, that when he eyther lyfteth vp his eyes to heauen, or casteth them about on the diuers countreys of the earth, doothe directe his mynde to remem∣braunce of the creatour, and doothe not rather rest in beholdynge the woorkes withoute hauynge regarde of the woorkemanne? But as touchynge those thynges that dayely happen besyde the order of na∣turall course, howe manye a one is there that dooth not more thynke that menne are rather whyrled aboute, and rowlled by blynde

vnaduisednesse of fortune, than gouerned by prouydence of God. But yf at any tyme we be by the guidyng and direction of these thyn∣ges dryuen to the consideration of God (as all menne muste nedes be) yer so soone as we haue without aduisemente conceiued a feling of som godheade, we by and by slyde awaye to the dotages or erronious in∣uencions of our fleshe, and with our vanitie we corrupt the pure veri∣tie of God. So herein in dede we differ one from an other, that euery man priuately by hym selfe procureth to hym selfe some peculiar errour: but in this poynte we all are moste lyke together, that we all, not one excepted, doo departe from the one trewe God to monstruous trifles. To which disease not onely common and grosse wittes are subiect, but also the moste excellent and those that otherwyse are endewed with sin∣gular sharpnes of vnderstandyng, are entangled with it. Howe large∣ly hath the whole sect of philosophers bewrayed their own dulnesse and beastlye ignoraunce in this behalfe? For, to passe ouer all the rest, whyche are muche more vnreasonably foolyshe. Plato himselfe the most religious and moste sober of all the reste, vaynely erreth in his round globe. Nowe what myghte not chaunce to the other, when the chiefe of them, whoes parte was to geue lyghte to the reste, doo themselues so erre and stumble? Lykewise where Goddes gouernaunce of mennes matters, doth so playnely proue his prouidence that it can not be deny∣ed, yet this doothe no more preuayle with menne, than yf they bele∣ued that all thynges are tossed vp and downe with the rashe will of Fortune: so great is our inclination to vanitie and erroure. I speake nowe altogither of the moste excellente, and not of the common sorte, whoes madnesse hath infinitely wandered in prophanynge the truthe of God.

Hereof procedeth that vnmeasurable synke of errours, wherewith [ 11] the whole worlde hath bene fylled and ouerflowen. For eche mannes witte is to hymselfe as a maze, so that it is no meruaile that euery se∣uerall nation was diuersely drawen into seuerall deuises, and not that onely, but also that eche seuerall man hadde his seuerall gods by hym selfe. For sins that rashe presumption and wantonnesse was ioyned to ignoraunce and darknesse, there hath ben scarcely at any tyme any one manne founde, that dydde not forge to hym selfe an ydole or fansye in stede of God. Truly euen as out of a wide and large spring do issue wa∣ters, so the infinite numbre of gods hath flowed out of the wit of man, while euery man ouer licentiousely strayeng, erroniousely deuiseth this or that concernyng God hym selfe. And yet I nede not here to make a register of the superstitions, wherwith the worlde hath ben entangled: bycause bothe in soo dooynge I shoulde neuer haue ende, and also thoughe I speake not one woorde of theym, yet by so many corrupti∣ons it sufficiently appeareth howe horrible is the blyndenesse of mans mynde. I passe ouer the rude and vnlearned people. But amonge the Philosophers, whiche enterprysed with reason and learnyng to pearce unto heauen, howe shamefulle is the disagreement? With the hygher wytte that any of theym was endewed, and fylled with arte and scy∣ence, with so muche the more glorious coloures he seemed to painte out his opinion. All whiche notwithstandynge, yf one dooe narowely

looke vppon, he shall fynde theim to be but vanishyng false colours. The Stoikes seemed in theyr owne conceipte to speake very wysely, that out of all the partes of nature may be gathered diuers names of God, and yet that God beyng but one is not therby torne in sonder. As though we were not already more than enough enclined to vanitie, vn∣lesse a manifolde plentie of gods set before vs should further and more violently drawe vs into errour. Also the Egyptians mysticall science of diuinitie sheweth, that they all diligently endeuored to this ende, not to seeme to erre without a reason. And it is possible, that at the fyrst syght some thyng semyng probable, might deceyue the symple and ignorant: but no mortall man euer inuented any thing, wherby religion hath not ben fowly corrupted. And this so confuse diuersitie emboldned the Epi∣cures and other grosse despisers of godlynesse, by little and little to cast of al felyng of god. For when they saw the wisest of all to striue in con∣trary opinions, they sticked not out of their disagreementes, and out of the foolishe or apparantly erronious doctrine of eche of theym, to ga∣ther, that men doo in vayne & fondly procure tormentes to them selues whyle they serche for God, whiche is none at all. And this they thought that they myghte freely doo without punishement, because it was bet∣ter brefely to denye vtterly, that there is any God, than to fayne vncer∣tayn Gods, and so to rayse vp contentions that neuer shuld haue ende. And to muche fondly doo they reason, or rather cast a myst, to hide their vngodlynesse by ignoraunce of men, whereby it is no reason that any thyng shoulde be taken away from God. But forasmuche as all do con∣fesse, that there is nothyng, about whiche bothe the learned and vnler∣ned doo so muche disagree, thervpon is gathered that the wittes of men are more than dull and blynde in heauenly misteries, that do so erre in seekyng out of God. Some other doo praise that answere of Symoni∣des, which beyng demaunded of kyng Hieron what God was, desired to haue a daies respite graunted to studye vpon it. And when the next day folowyng, the kyng demaunded the same question, he requy∣red two daies respite, and so oftentymes doublyng the numbre of days at length he answered: Howe muche the more I consyder it, so muche the harder y^e matter semeth vnto me. But grauntyng that he dyd wise∣ly to suspende his sentence of so darke a matter, yet hereby appearethe, that yf men be only taught by nature, they can know nothyng certain∣ly, soundly, and plainly concernyng God, but onely are tyed to confused principles to worshyp an vnknowen God.

[ 12] Nowe we must also holde, that all they that corrupt the pure religi∣on (as all they must nedes doo that are geuen to their own opinion) do depart from the one God. They wil boast that their meanyng is other∣wise: but what they meane, or what they persuade them selues maketh not muche to the matter, sith the holy ghoste pronounceth, that all they are Apostates, that accordyng to the darknes of their owne mynde do thrust deuyls in the place of God.* 1.31 For this reason, Paule pronounceth that the Ephesians were without a God, tyll they hadde learned by the Gospell, what it was to worshyp the true God. And we must not thinke this to bee spoken of one nation onely,* 1.32 for as muche as he generally affyrmeth in an other place, that all menne were become vayn in their imaginations, syns that in the creation of the worlde, the Maiestie of

of the Creatour was disclosed vnto them. And therefore the scripture, to make place for the true and one onely God, condemneth of falsehod and lying, whatsoeuer godhead in olde tyme was celebrate among the Gentiles, and leaueth no God at all, but in the mounte Syon,* 1.33 where flourished the peculiar knowledge of God. Truely among the Genti∣les the Samaritans in Christes time semed to approche nighest to true godlynesse: and yet we heare it spoken by Christes owne mouthe, that they knewe not what they worshipped. Whervpon foloweth, that they were deceyued with vayne error. Fynally althoughe they were not all infected with grosse fautes, or fell into open idolatries, yet was there no true and approued religion that was grounded onely vppon cōmon reason. For all be it, that there were a fewe that were not so madde as the common people were, yet this doctrine of Paule remayneth cer∣tainely true,* 1.34 that the princes of this worlde conceiue not the wisedome of God. Nowe yf the moste excellent haue wandred in darknesse, what is to be sayde of the very dregges? Wherefore it is no meruayle, if the holy ghoste doo refuse as bastarde worshippynges all formes fo woor∣shipping deuised by the will of men. Bycause in heauenly misteries opi∣nion conceiued by witt of men, although it do not alway breede a heape of erroures, yet is alwaye the mother of erroure. And thoughe there come no worse of it, yet is this no small fault, at aduenture to worshyp an vnknowen God:* 1.35 of whiche fault all they by Christes owne mouthe are pronounced guilty, that are not taughte by the lawe what God they ought to worshyp. And truely the best lawmakers that euer were, pro∣ceded no further, than to saie that religion was grounded vpon cōmon consent. Yea and in Xenophon Socrates praised the answere of Apol∣lo, wherin he willed that euery mā shuld worship gods after the maner of the countrey, and the custome of his owne citie. But how came mor∣tall men by this power, of their owne authoritie to determine that whi∣che farre surmounteth the worlde? or who can so reste in the decrees of the elders, or common ordinaunces of peoples, as to receaue withoute doutynge a God deliuered by mannes deuise? Euery man rather will stand to his owne iudgement, than yeld hym self to the wil of an other. Sith therfore it is to weake & feble a bonde of godlynesse, in worship∣pyng of God to folow either a custom of a citie, or the cōsent of antiqui∣tie, it remayneth that God him self must testify of him self from heauen.

In vayne therfore so many lampes lightned doo shyne in the edifice [ 13] of the worlde, to shew forth the glory of the creatour, which do so euery way display their beames vpon vs, that yet of them selues they can not bryng vs into the right way. In deede they raise vp certaine sparkles, but suche as be choked vp before that they can spreade abrode anye full brightnesse. Therfore the apostle in the same place where he calleth the ages of the worlde images of thynges inuisible, sayth further, that by faithe is perceyued, that they were framed by the worde of God: mea∣ning therby y^t the inuisible godhed is in dede represēted by such shewes,* 1.36 but y^t we haue no eies to see the same throughly, vnles they be enlight∣ued by the reuelation of God through faith. And Paule, where he tea∣cheth that by the creation of the world was disclosed that which was to be knowen concerning god, doth not meane such a disclosyng as may be comprehended by the witte of men: but rather sheweth, that the same

procedeth no further but to make them vnexcusable. The same Paule also,* 1.37 although in one place he sayth, that God is not to be sought afarre of, as one y^t dwelleth within vs: yet in an other place reacheth to what end that nerenesse auayleth. In the ages past (sayth he) God suffred the nations to walke in their own waies: yet he lefte not hym selfe with∣out testimonie, doyng good from heauen, geuyng showres and fruite∣full seasons, fillyng the hartes of men with foode and gladnesse. How∣soeuer therfore the Lorde bee not withoute testimonie, whyle with his greate and manyfolde bountyfulnesse he sweetely allureth men to the knowledge of hym: yet for all that, they cesse not to folowe their owne waies, that is to say, their damnable errours.

[ 14] But although we want naturall power, wherby we can not clymbe vp vnto the pure and cleare knowledge of God, yet bycause the faulte of our dulnesse is in our selues, therfore all colour of excuse is cutte a∣way from vs. For we can not so pretende ignorance, but that euen our conscience dothe stil condemne vs of slouthfulnesse & vnthankfulnesse. It is a defence forsoothe right woorthy to be receyued, if man will al∣ledge that he wanted eares to heare the truth, for the publishyng wher∣of the very dombe creatures haue lowde voyces: yf man shall say that he can not see those thynges with his eyes, whyche the creatures with∣out eyes doo shewe hym: yf man shall laye for his excuse the feblenesse of his witte, where all creatures without reason doo instructe hym? Wherfore sithe all thynges doo shewe vs the right way, we are worthi∣ly put from all excuse of our wanderyng and strayeng out of the way. But howe soeuer it is to be imputed to the fault of men, that they dooe by and by corrupt the sede of the knowledge of God, sowē in theyr min∣des by meruailous workemanshyp of nature, so that it groweth not to good and cleane fruite: yet it is moste true, that we are not sufficiently instructed by that bare and simple testimonie, that the creatures do ho∣nourably declare of goodes glory. For so soone as we haue taken by the beholdyng of the worlde a smalle taste of the godhead, we leauyng the true God doo in steade of hym rayse vp dreames and fansies of oure owne brayne, and doo conuey hyther, and thyther from the true foun∣tayne the prayse of ryghtousnes, wysedom, goodnes and power. More∣ouer we doo so either obscure, or by yll estemyng them, depraue his dai∣ly doynges, that we take away bothe from them their glorye, and from the authour his due praise.

¶The .vi. Chapter. That, to atteyne to God the Creatour, it is nedefull to haue the scripture to be our guyde and maistresse.

THerefore althoughe that same brightnesse, which both in heauen and earth shineth in the eies of al men, doth suf∣ficiently take away al defense frō the wickednesse of mē, euen so as God, to wrappe al mankind in one giltinesse, doeth shewe his diuine maiestie to al withoute excepcion as it wer portraied out in his creatures: yet is it necessa∣ry that we haue also an other and a better helpe that may rightly direct

vs to the very creator of the world. Therfore not in vayne he hath ad∣ded the light of his worde, that therby he mought be knowen to salua∣cion. And this prerogatiue he hath vouchesaued to geue to vs, whom it pleased him more nerely and more familiarly to draw together to him∣selfe. For because he saw the mindes of al men to be carried aboute with wandering and vnstedfast motion, after he had chosē the Iewes to his peculiar flocke, he compassed them in as it were with barres, that they should not wander out in vanitie as other did. And not withoute cause he holdeth vs with the same meane in the true knowledge of himselfe. For otherwise euen they should quickly swarue away that seme to stand stedfast in comparison of other. For as olde men, or poore blind, or they whose eies ar dimme sighted, if you lay a faire boke before them, though they perceiue that there is somewhat written therin, yet can they not reade two words together: but being holpen with spectacles set betwen them and it, they begin to reade distinctlye: so the Scripture gathering vp together in our mindes the knowledge of God, whiche otherwise is but confused, doeth remoue the mist, and plainly shewe vs the true god. This therefore is a singular gifte, that to the instruccion of his church God vseth not onely dumme teachers, but also openeth his owne holye mouth: not onely publisheth that there is some God to bee worshipped, but also there withal pronounceth that he himself is the same God whō we oughte to worship: and doeth not onely teache the electe to loke vpō God, but also presenteth himselfe vnto them to be loked vppon. Thys order hath he kept frō the beginning towarde his churche, beside these common instruccions to geue them also hys worde. Whiche is the righ∣ter and certainer marke to knowe him by. And it is not to be douted, y^t Adam, Noe, Abraham and the rest of the fathers by this help attained to that familiar knowledge, which made them as it wer seuerally diffe∣rente from the vnbeleuers. I speake not yet of the proper doctrine of faith, wherwith they wer enlightened into the hope of eternall life. For, that they myght passe from death to life, it was nedefull for them to knowe God not only to be the creatoure, but also the redemer: as dout∣lesse they obteined both by the worde. For that kinde of knowledge wherby was geuen to vnderstande who is the God by whō the worlde was made and is gouerned, in order came before the other: and thē was that other inwarde knowledge adioined, which onely quickeneth dead soules, wherby God is knowen not onely to be the maker of the worlde and the onely authour and iudge of all thinges that are done, but also to be the redemer in the person of that mediatour. But because I am not yet come to the fal of the world and corrupcion of nature, I will o∣mit also to entreate of the remedy therof. Therefore let the readers re∣member that I do not yet speake of the couenaunt whereby God hath adopted to hymselfe the children of Abraham, and of that specyal parte of doctrine wherby the faithful haue alway been peculiarly seuered frō the prophane nations: because that doctrine was founded vpon Christ: but I speake how we ought to learne by the Scripture, that god which is the creator of the world, is by certaine markes seuerallye discerned from the counterfait multitude of false gods. And thē the order it selfe shal conueniently bring vs to the redemer. But although we shal allege may testimonies out of the new testamēt, & some also out of y^e law and

the Prophetes, wherin is expresse menciō made of Christ: yet they shall al tende to this ende, to proue that in the Scripture is disclosed vnto vs God the creator of the world, and in the scripture is set foorth what we ought to thinke of him to the end that we should not seke about y^e busy for an vncertaine godhead.

But whether God were knowen to the fathers by oracles and visi∣ons, [ 2] or whether by the mean and ministraciō of men he informed them of that which they should from hande to hand deliuer to their posterity: yet it is vndoutedly true that in their hartes was engrauen a stedfaste certaintie of doctrin, so as they might be perswaded and vnderstand, y^t it which they had learned came from God. For God alwaies made vn∣douted assuraunce for credit of his worde, which farre exceaded all vn∣certaine opinion. At length that by continual proceding of doctrine, the trueth suruiuing in al ages might stil remaine in the world, the same oracles which he had left with the fathers, his pleasure was to haue as it were enrolled in publike tables. For this entent was the law publy∣shed, wherunto after were added the Prophetes for expositors. For though there were diuerse vses of the law, as hereafter shal better ap∣peare in place conuenient: and specially the principall purpose of Moi∣ses and al the Prophetes was to teach the maner of reconciliacion bee∣twene God and men,* 1.38 for which cause also Paule calleth Christ the end of the law: yet, as I say once againe, beside the proper doctrine of faith and repētance which sheweth forth Christe the mediatour, the Scrip∣ture doth by certaine markes and tokens paint out the onelye and true God, in that that he hath created and doeth gouerne the worlde, to the ende he should be seuerally knowen and not reckened in the false nom∣ber of fained gods. Therefore although it behoueth man earnestlye to bend his eies to consider the workes of God, forasmuch as he is set as it were in this gorgeous stage to be a beholder of them: yet pryncipally ought he to bende his eares to the word, that he may better profit ther∣by. And therfore it is no maruel that they which ar borne in darkenesse do more and more waxe hard in their amased dulnesse, because verye fewe of them do geue themselues pliable to learne of the word of God, whereby to kepe them within their boundes, but they rather reioyse in their own vanity. Thus then ought we to holde, that to the ende true religion may shyne among vs, we must take our beginning at the hea∣uenly doctrine. And that no man can haue any tast be it neuer so little of true and sounde doctrine, vnlesse he haue ben scholer to the Scryp∣ture. And from hense groweth the original of true vnderstanding, that we reuerently embrace whatsoeuer it pleaseth God therin to testifye of himselfe. For not onely the perfect and in al pointes absolute faith, but also al right knowledge of God springeth from obedience. And truelye in thys behalfe God of his singular prouidence hath prouided for men in and for al ages.

For if we consider how slipperye an inclinacion mans minde hath to [ 3] slide into forgetfulnes of God, how great a redinesse to fal into al kind of errors, how great a lust to forge oftentimes new & counterfayt reli∣gions, we may therby perceiue how necessarie it was to haue the hea∣uenly doctrine so put in writing, that it should not either perish by for∣getfulnes, or grow vaine by errour, or be corrupted by boldnes of men.

Sith therfore it is manifest that God hath alway vsed the helpe of hys word, toward al those whom it pleased him at any time frutefully to in∣struct, because he foresaw that his image emprinted in the most beauti∣full forme of the world was not sufficiently effectual: Therfore it beho∣ueth vs to trauaile this straight way, if we earnestly couet to attayne to the true beholding of God. We must I say, come to his word, wherin God is well and liuely set out by his workes, when his workes be wey∣ed not after the peruersuesse of our own iudgemēt, but according to the rule of the eternall trueth. If we swarue from that worde, as I saied e∣uen now, although we runne neuer so fast, yet we shall neuer attaine to the marke, because the course of our running is out of the way. For thus we must thinke, that the brightnesse of the face of God, which the Apostle calleth such as cannot be atteined vnto,* 1.39 is vnto vs like a maze, out of which we cannot vnwrappe our selues, vnlesse we be by the line of the word guided into it: so that it is much better for vs to halt in this way,* 1.40 than to runne neuer so fast in an other. And therfore Dauid oftē times when he teacheth that supersticions are to be taken away out of the world, that pure religion maye floryshe, bringeth in God reigning: meaninge by this worde reigning, not the power that he hath, but the doctryne wherby he chalengeth to himselfe a lawfull gouernement: be∣cause errors can neuer be rooted out of the hartes of men, till the true knowledge of God be planted.

Therfore the same Prophete,* 1.41 after that he hath recited that the hea∣uens [ 4] declare the glory of God, that the firmament sheweth fourth the woorkes of his handes, that the orderly succeding course of daies and nightes preacheth his maiestie, then descendeth to make mentiō of his worde. The law of the Lord (saieth he) is vndefiled, conuerting soules: the witnesse of the Lord is faithful, geuing wisedome to little ones: the righteousnesses of the Lord are vpryght, makyng hartes cherefull: the commaundemēt of the Lord is bryght geuing light to the eies. For al∣though he comprehendeth also the other vses of the law, yet in genera∣litie he meaneth, that forasmuch as God doeth in vaine call vnto hym al nations by the beholdyng of the heauen and earth, therfore this is the peculiar schole of the children of God. The same meanyng hath the xxix. Psalme, where the Prophet hauing preached of the terrible voice of God, whiche in thunder, windes, showres, whirlewindes & stormes, shaketh the earth, maketh the mountains to tremble, and breaketh the cedre trees: in the ende at last he goeth further and sayth, that his prai∣ses are song in the sanctuary, because the vnbeleuers are deafe & heare not al the voyces of God that resounde in the aire. And in lyke manner in an other Psalme,* 1.42 after that he had descrybed the terrible waues of y^e Sea, he thus concludeth: thy testimonies ar verified, the beautie of thy tēple is holinesse for euer. And out of this meaning also proceded that which Chryst said to the woman of Samaria, that her nation and the rest did honor that which they knew not,* 1.43 and that onely the Iewes did worship the true God. For wheras the wit of man by reason of the fe∣blenesse therof cā by no meane attaine vnto God, but being holpen and lifted vp by his holy worde, it folowed of necessitie, that al men, excepte the Iewes, dyd wander in vanite and errour, because they sought god without hys worde.

¶ The .vii. Chapter. By what testimony the Scripture oughte to be established, that is by the witnesse of the holy gost, that the authoritie therof may remaine certaine. And that it is a wycked inuention to say that the er••••yt therof doeth hangs vpon the iudgemente of the churche.

BUt before I go any further, it is nedeful to say som∣what of the authoritie of the Scripture, not onely to prepare mens mindes to reuerence it, but also to take away al dout therof. Now, when it is a matter con∣fessed that it is the worde of God that is there sette forth, there is no mā of so desperate boldnesse, vnlesse he be voide of all common sense and naturall wit of man, that dare derogate the credit of him that speaketh it. But because there are not daily oracles geuen from heauen, and the onelye Scryp∣tures remaine wherin it hath pleased the Lord to preserue his truth to perpetual memory, the same Scripture by none other meanes is of ful credit among the faythful, but in that they doe beleue that it is as ve∣rely come from heauen as if they heard the liuely voyce of God to speake therin. This matter in dede is ryght worthy both to bee largely entreated of & diligently weyed. But the readers shall pardō me if here∣in I rather regarde what the proporcion of the woorke which I haue begon may beare, thā what y^e largenesse of the matter requireth. Ther is growen vp among the most part of men a moste hurteful erroure, y^t the Scripture hath onely so much authoritie as by common consent of the churche is geuen vnto it: as if the eternall and inuiolable trueth of God did rest vpon the pleasure of men. For so, to the great scorne of the holy gost, they aske of vs who cā assure vs that these Scriptures came from God: or who can assertaine vs that they haue continued vnto o••r age safe and vncorrupted: who can perswade vs, that thys one booke ought to be reuerently receiued, and that other to be stryken out of the number of Scripture, vnlesse the churche did appoint a certaine rule of al these thinges? It hangeth therfore (say they) vpon the determinaciō of the churche, both what reuerence is due to the Scripture, and what bokes ar to be reckened in the canon therof. So these robbers of gods honor, whyle they seke vnder color of the church to bring in an vnbrid∣led tyranny, care nothing with what absurdities they snare both them∣selues and other, so that they may enforce thys one thyng to be beleued among the symple, that the churche can do al thynges. But if it be so: what shal become of the poore consciences that seke stedfast assuraunce of eternal lyfe, if al the promyses that remayne therof stande and bee stayed onely vpon the iudgement of men▪ When they receyue such an∣swere, shal they cesse to wauer and tremble? Agayne to what scornes of the vngodly is our faith made subiect? into how great suspicion with al men is it brought, if this be beleued that it hath but as it were a borro∣wed credit by the fauoure of men?

[ 2] But such babblers are wel confu••ed euen with one worde of the A∣postle. He testifieth that the churche is builded vpon the foundacion of the Prophetes and Apostles.* 1.44 If the doctrine of the Prophetes, and

Apostles be the fundacion of the church: then muste it nedes be, that the same doctrine stode in stedfast certaintie, before that the churche began to be. Nether can they wel cauil, that although the church take her first beginning therof, yet it remaineth doutful what is to be sayed the wri∣tinges of the Prophetes and Apostles, vnlesse the iudgemente of the church did declare it. For if the Chrystian church were at the beginning builded vpon the writinges of the Prophetes and preachyng of the A∣postles: wheresoeuer that doctrine shalbe founde, the allowed credyte therof was surely before the churche, without which the churche it selfe had neuer ben. Therefore it is a vaine forged deuise, that the churche hath power to iudge the Scripture, so as the certaintie of the scripture should be thought to hange vpon the wil of the churche. Wherfore whē the churche doth receiue the Scripture and sealeth it with her consen∣ting testimonie, she doeth not of a thyng doutefull, and that otherwyse should be in controuersy, make it autentike and of credit: but because she acknowledgeth it to be the trueth of her God, accordyng to her dutye of godlinesse without delay she doth honor it. Wheras they demaund, how shal we be perswaded that it came from god, vnlesse we resort to the de∣cree of the churche? Thys is al one as if a man should aske, howe shall we learne to knowe light from darkenesse, white from blacke, or swete from sower. For the Scripture sheweth in it selfe no lesse apparaunte sense of her trueth, than white and blacke thynges do of their color, or swete and sower thinges of their tast.

I knowe that they commonly allege the saying of Augustine, wher [ 3] he sayeth that he would not beleue the gospel,* 1.45 saue that the authoritye of the churche moued hym therto. But how vntruely and cauillouslye it is alleged for such a meaning, by the whole tenor of his writing it is easy to perceiue. He had to do with the Manichees, whiche required to be beleued without gainesaying, when they vaunted that they had the trueth on their side, but proued it not. And to make their Manicheus to be beleued, they pretēded the gospel. Now Augustine asketh them what they would do, if they did light vpon a man that would not beeleue the gospel it selfe, with what maner of perswasion they would drawe hym to their opinion. Afterwarde he sayeth. I my self would not beleue the gospel. &c. saue that y^e authoritie of the church moued me therto. Mea∣ning that he himselfe, when he was a straunger from the fayth, coulde not otherwise be brought to embrace the gospel for the assured trueth of God, but by this that he was ouercome with the authoritie of y^e church. And what maruel is it, if a mā not yet knowing Chryste, haue regarde to men? Augustine therfore doeth not there teache that the fayth of the godly is grounded vpon the authoritie of the church, nor meaneth that the certaintie of the gospel doth hang therupon: but simplye and onely, that there should be no assurednesse of the gospel to the infidels, wher∣by they might be wonne to Chryst, vnlesse the consent of the church did driue them vnto it. And the same meanyng a litle before he doth plainly confirme in this saying.* 1.46 When I shall praise that which I beleue, and scorne that which thou beleuest, what thīkest thou mete for vs to iudge or do? but that we forsake such men as first call vs to come and knowe certaine truethes and after commaunde vs to beeleue thinges vncer∣taine: and that we folowe thē that require vs first to beleue that which

we are not yet able to see, that being made strong by beleuing we may atteine to vnderstande the thing that we beleue: not menne nowe, but God himselfe inwardly strengthning and geuing lighte to oure minde. These are the very words of Augustine: wherby euery man may ease∣ly gather, that the holy man had not this meaning, to hang the credite that we haue to the Scriptures vpon the wil and awardemente of the churche, but onely to shewe this, (which we our selues also do confesse to be true) that they which are not yet lightened with the spirite of god, are brought by the reuerence of the churche vnto a willyngnesse to bee taught, so as they can finde in their hartes to learne the faith of Christ by the gospel: and that thus by this meane the authoritie of y^e church is an introduction, wherby we are prepared to beleue y^e gospel. For, as we see, his minde is that the assuraunce of the godly be staied vpon a farre other foundacion. Otherwise I do not deny but that he often presseth y^e Manichees with the consent of the whole churche, when he seketh to proue the same Scripture which they refused.* 1.47 And from hence it came, that he so reproched Faustus for that he did not yelde hymselfe to the trueth of the gospel so grounded▪ so stablished, so gloriously renomed, & from the very time of the Apostles by certaine successions perpetuallye commended. But he neuer trauaileth to this ende, to teach that the au∣thoritie which we acknowledge to be in the Scripture, hangeth vppon the determinacion or decree of men. But onely this, which made much for him in the mater that he disputed of, he bringeth forth the vniuersal iudgemēt of the church, wherein he had the auaūtage of his aduersaries. If any desire a fuller proufe herof, let him reade his boke concernynge the profit of beleuing.* 1.48 Where he shall finde that there is no other redi∣nesse of beliefe commended vnto vs by him, but that which only geueth vs an entrie, and is vnto vs a conuenient beginning to enquire, as he termeth it: and yet not that we ought to rest vpon bare opinion, but to leane to the certaine and sounde trueth.

[ 4] We ought to holde, as I before sayd, that the credit of this doctrine, is not established in vs, vntil such time as we be vndoutedly perswaded that God is the author therof. Therfore the principal profe of y^e Scrip∣ture is cōmonly taken of the person of God the speaker of it. The Pro∣phetes and Apostles bost not of their own sharpe wit or any such thigs as procure credit to m••n that speake: neither stande they vpon proues by reason, but they bring forth the holy name of God, therby to compell the whole world to obedience. Now we haue to see howe not onely by probable opinion, but by apparant truth it is euidēt, that in this behalfe the name of God is not without cause nor deceitfully pretēded. If then we wil prouide wel for consciences, that they be not continually caryed about with vnstedfast douting, nor many wauer, nor stay at euery small stop, this maner of perswasion must be fetched deper then from either the reasons, iudgementes or the coniectures of men, euen from the se∣crete testimony of the holy ghoste. True in dede it is, that if we lysted to worke by way of argumētes, many thinges might be alleged that may easily proue, if there be any God in heauen, that the law, the prophecies and the gospell came from hym. Yea although men learned and of depe iudgemente would stande vp to to the contrary, and would employ and shew forth the whole force of their wittes in this disputacion: yet if they

be not so hardened as to become desperatly shamelesse, they woulde be compelled to confesse, that there are seen in the Scripture manifest to∣kens that it is God that speaketh therin: wherby it maye appeare that the doctrine therof is frō heauē. And shortly hereafter we shal se, that al the bokes of the holy Scripture do farre excel al other writinges what soeuer they be. Yea if we bring thether pure eies and vncorrupted sen∣ses, we shal forthwith finde there the maiestie of God, which shall sub∣due al hardnesse of gainesaying and enforce vs to obey him. But yet they do disorderly, that by disputacion trauaile to establishe the perfecte credit of the Scripture. And truely although I am not furnished with great dexteritie, nor eloquence: yet if I were to contende with y^e moste luttle despisers of God, that haue a desier to shew themselues wytty and plesaunt in febling the authoritie of Scripture, I trust it should not be harde for me to put to silence their bablinges. And if it 〈◊〉〈◊〉 profitable to spende labor in confuting their cauillations, I would with no great businesse shake in sunder the bragges that they mutter in corners. But though a man do deliuer the sounde word of God from the reproches of men, yet that sufficeth not fourthwith to fasten in theyr hartes that assurednesse that godlynesse requireth. Prophane men because they thynke religion standeth onely in opinion, to the ende they woulde be∣leue nothing fondly or lightly, do couet and require to haue it proued to them by reason, that Moises and the Prophetes spake from God. But I answere that the testimonie of the holy ghost is better thā all reason. For as onely God is a conueniente witnesse of hymselfe in hys owne worde, so shal the same worde neuer finde credit in the hartes of men, vntil it be sealed vp with the inwarde witnesse of y^e holy ghost. It beho∣ueth therfore of necessitie that the same holy ghost whiche spake by the mouth of the Prophetes, do entre into our hartes to perswade vs that they faythfully vttered that which was by God commaunded them. And this order is very aptly set fourth by Esay in these words.* 1.49 My spi∣rite which is in thee and the wordes that I haue to put in thy mouth and in the mouth of thy sede shal not faile for euer. It greueth some good men, that they haue not ready at hande some cleare proufe to allege, when the wicked do without punishment murmure against the worde of God: As though the holy ghost were not for this cause called both a seale and a pledge, because vntill he do lighten mens minds they do al∣way wauer among many doutinges.

Let this therfore stande for a certainly perswaded trueth, that they [ 5] whom the holy ghost hath inwardly taught, doe wholy reste vppon the Scripture, and that y^e same Scripture is to be credited for it selfsake, & ought not to be made subiect to demonstraciō and reasons: but yet y^t the certaintie which it getteth among vs, it atteineth by the witnesse of the holy ghost. For though by the only maiestie of it selfe it procureth reue∣rence to be geuen to it: yet then only it throughly perceth our affectiōs, when it is sealed in our hartes by the holy gost. So being lightened by his vertue, we do then beleue, not by our own iudgemēt, or other mēs, y^t the Scripture is frō God: but aboue al mans iudgement we holde it most certainly determined, euen as if we behelde the maiestie of God himselfe there present, that by the ministery of men it came to vs from the very mouth of God. We seke not for argumentes and likelhodes to

rest our iudgement vpon: but as to a thing without al compasse of con∣sideracion, we submit our iudgement and wit vnto it. And that not in such sort as some are wont sometime hastily to take holde of a thing vn∣knowen, which after being throughly perceiued displeaseth them: but because we are in our consciences wel assured that we hold an inuinci∣ble truth. Neither in such sort, as silly men ar wont to yelde their mynde in thraldom to superstitions: but because we vndoutedly perceiue ther∣in the strength and breathing of the diuine maiestie, wherewith we are drawen and stirred to obey, both wittingly and willingly, and yet more liuely and effectually than mans wil or wit can attaine. And therefore for good cause doth God cry out by Esay, that the Prophetes wyth the whole people do beare him witnesse,* 1.50 because being taughte by the prophe∣cies they did vndoutedly beleue without guile or vncertaintie that God himselfe had spoken. Such therfore is our perswasion, as requireth no reasons: such is our knowledge, as hath a righte good reason to main∣taine it, euen such a one, wherin the minde more assuredly and stedfastly resteth than vpon any reasons: suche is oure feling, as cannot procede but by reuelacion from heauen. I speake nowe of none other thing but that which euery one of the faithful doth by experiēce find in himselfe, sauing that my wordes do much want of a full declaratiō of it. I leaue here many thinges vnspoken, because there wil be els where againe a conuenient place to entreate of this matter. Onely now let vs know, that onely that is the true faith which the spirite of God doth seale in our hartes. Yea with this onely reason wil the sobre reder and willing to learne, be contented. Esay promeseth, that al the childrē of the rene∣wed churche shalbe y^e scholars of God.* 1.51 A singular priuilege therin doth God vouchsaue to graunt to his elect onely, whom he seuereth from all the rest of mankinde. For what is the beginning of true doctrine, but a redy cherefulnesse to heare the voice of God? But God requireth to be heard by the mouth of Moises, as it is written: say not in thy harte, who shal ascende into heauen, or who shal descende into the depe? the worde is euen in thine own mouth. If it be the pleasure of God that this treasure of vnderstanding be layed vp in store for hys chyldren, it is no marueil nor vnlikely, that in the common multitude of mē is seen such ignoraunce and dullnesse.* 1.52 The common multitude I call euen the most excellent of them, vntil such time as they be graffed into the bodye of the church. Moreouer Esay geuing warning that the Prophetes doctrine should seme incredible not onely to straungers but also to the Iewes that woulde be accompted of the householde of God, addeth this reason: because the arme of God shall not be re∣ueled to al men. So oft therfore as the smallnesse of nū∣ber of the beleuers doth trouble vs, on the other side let vs call to minde, that none can compre∣hende the misteries of God but they to whom it is geuen.

¶ The .viii. Chapter. That so farre as mans reason may beare, there are sufficient proues to stablyshe the credite of Scripture.

VNlesse we haue this assuraunce, whiche is bothe more ex∣cellent and of more force than any iudgement of man. in vayne shall the authorytie of Scripture eyther bee strengthened with argumentes, or stablished with con∣sente of the churche, or confyrmed with any other mea∣nes of defence. For vnlesse this fundation bee layde, it still remayneth hangynge in doubte. As on the other syde when ex∣emptynge it from the common state of thynges, we haue embraced it deuoutely and accordyng to the worthynesse of it: then these thynges become very fitte helpes, which before were but of small force to graffe and fasten the assurance therof in our myndes. For it is meruaylous, howe greate establishemente groweth herof, when with earnest studye we consider howe orderly and well framed a disposition of the diuine wisedom appereth therin, howe heauenly a doctrine in euery place of it, and nothyng sauoryng of earthlynesse, howe beautyful an agreement of all the partes amonge theym selues, and suche other thynges as a∣uayle to procure a maiestie to writynges. But more perfectly are oure hartes confirmed when we consyder, howe we are euen violently cari∣ed to an admiration of it rather with dignitie of matter, than with grace of woords. For this also was not done without the singular pro∣uidence of God, that the hye misteries of the heauenly kingdome should for the moste part be vttered vnder a contemptible basenesse of words, least if it hadde ben beautified with more glorious speache the wicked shoulde cauill that the onely force of eloquence doeth reigne therein. But when that roughe and in a maner rude simplicitie dooeth rayse vp a greater reuerence of it selfe than any rhetoricians eloquence, what may we iudge, but that there is a more myghty strength of truthe in the holye Scripture, than that it nedeth any art of wordes? Not with∣oute cause therefore the Apostle maketh his argument, to proue that the faythe of the Corinthians was grounded vpon the power of God,* 1.53 and not vpon mans wysedom, bycau••e his preachyng among them was set foorth not with enticyng speche of mans wisedom, but in playne eui∣dence of the spirite and of power. For the truthe is then sette free from all doubtyng, when not vpholden by forayne aides it selfe alone suffi∣seth to susteyne it self. But how this power is proprely alone belongyng to the scripture, hereby appereth, that of all the writynges of menne, be they neuer so connyngly garnyshed, no one is so farre able to pearce our affections. Reade Demosthenes or Cicero, reade Plato, Aristotle, or any other of all that sorte: I graunt they shall meruailously allure, delite, moue, and rauishe thee. But if from them thou come to this ho∣ly readyng of Scriptures, wylte thou or not, it shall so lyuely moue thy affections, it shall so pearce thy hearte, it shall so settle within thy bones, that in comparison of the efficacie of this feelyng, all that force of Rhetoricians and Philosophers shall in maner vanysshe awaie: so that it is easy to perceyue that the scriptures, whiche doo farre excell all

gyftes and graces of mans industrie, doo in deede breathe oute a cer∣tayne diuinitie.

[ 2] I graunt in deede, that som of the Prophetes haue an elegant cleare yea and a beautifull phrase of speeche, so as their eloquence geueth not place to the prophane writers: and by suche examples it pleased the ho∣ly ghost to shewe that he wanted not eloquence, though in the reste he vsed a rude and grosse stile. But whether a man reade Dauid, Esaie, and such lyke, who haue a swete and pleasant flowyng speche, or Amos the heardman, Hieremie and zacharye, whose rougher talke sauoureth of countrey rudenesse: in euery one of theim shall appeare that maie∣stie of the holy ghoste that I spake of. Yet am I not ignorant, that as Sathan is in many thynges a counterfaiter of God, that with deceit∣full resemblance he myght the better crepe into simple mens myndes: so hath he craftily spreade abroade with rude and in maner barbarous speche, those wicked errours wherwith he deceyued sely men, and hath ofte tymes vsed discontinued phrases,* 1.54 that vnder suche visour he might hyde his deceites. But howe vayn and vncleanly is that curious coun∣terfaityng, all men that haue but meane vnderstandynge doo playnely see. As for the holy scripture, although frowarde men labour to byte at many thynges, yet is it full of suche sentences as coulde not be concey∣ued by man. Let all the prophetes be loked vpon, there shall not one be founde among them, but he hath farre excelled all mans capacitie, in suche sorte that those are to be thought to haue no iudgement of tast to whome their doctrine is vnsauorie.

[ 3] Other menne haue largely entreated of this argument, wherfore at this tyme it suffiseth to touche but a fewe thyngs, that chiefly make for the principall summe of the whole matter. Besyde these poyntes that I haue already towched, the very antiquitie of the scripture is of great weight. For howe soeuer the Greke writers tell many fables of the E∣gyptian diuinitie: yet there remaineth no monument of any religion, but that is farre inferiour to the age of Moses. And Moses deuiseth not a newe God, but setteth foorth the same thyng whiche the Israe∣lites had receyued in longe processe of tyme, conueyed to them by theyr fathers as it wer from hand to hand concernyng the euerlastyng God. For what doth he els but labour to cal thē backe to the couenaunt made with Abraham. If he had brought a thyng neuer hearde of before, he had had no entrie to begynne. But it muste nedes be that the deliue∣raunce from bondage, wherin they were deteyned, was a thynge well and commonly knowen among them, so that the hearynge of the men∣tion thereof dyd foorthwith raise vp all their myndes. It is also likely that they were informed of the numbre of the .CCCC. yeares. Nowe is it to be consydered, if Moses, whiche hym selfe by so long distance of tyme was before al other writers, do from a begynnyng so long before hym selfe fetche the originall deliuerance of his doctrine: howe muche the holy scripture then is beyonde all other writynges in antiquitie.

[ 4] Unlesse perhappe some liste to beleue the Egyptians, that stretche their auncientie to sixe thousand yeres before the creation of the world. But sithe their vayne babblyng hath ben alway scorned euen of all the prophane writers themselues, there is no cause why I shoulde spende labour in confutyng of it. But Iosephus agaynst Appion, alledge the

testimonies worthy to be remembred out of auncient writers, wherby may be gathered, that by consent of all nations the doctrine that is in the lawe hath ben famous euen from the fyrst ages, although it were neither redde nor truely knowen. Nowe, that neyther there shoulde remaine to the malicious any cause of suspicion, nor to the wicked any occasion to cauill, God hath for bothe these daungers prouided good remedies. When Moses reherseth what Iacob almoste thre hun∣dred yeares before had by heauenly inspiration pronounced vppon his owne posteritie,* 1.55 howe dooth he sette foorth his owne tribe? yea in the persone of Leui he spotteth it with eternall infamie. Symeon (fayth he) and Leui the vessels of wickednesse. My soule come not into their counsell, nor my tong into their secrete. Truely he myghte haue passed ouer that blot with silence, in so doyng not only to please his father, but also not to staine him selfe and his whole family with parte of the same shame. Howe can that writer be suspected, whiche vnconstrainedly pu∣blishing by the oracle of the holy ghost, that the principall auncester of the familie wherof hymselfe descended was an abhominable doer, nei∣ther priuately prouided for his owne honor, nor refused to enter in dis∣pleasure of all his owne kynsemen, whom vndoutedly this matter gre∣ned? When also he reherseth the wicked murmuryng of Aaron his owne brother,* 1.56 and Mary his sister: shall we say that he spake after the mea∣nyng of the fleshe, or rather that he wrote it obeyng the commaunde∣ment of the holy ghoste? Moreouer sithe hymselfe was hyest in autho∣ritie, why did he not leaue at least the office of the hye priesthode to his owne sonnes, but appointeth theim to the basest place? I touche here onely a fewe thynges of many. But in the lawe it selfe a man shal eche where mete with many argumentes that are able to bryng full profe to make men beleue that Moses without all question commeth from hea∣uen as an Angel of God.

Nowe these so many and so notable myracles that he recompteth, ar [ 5] euen as many establishementes of the lawe that he deliuered, and the doctrine that he published.* 1.57 For, this that he was caried in a clowde vp into the mountayne: that there euen to the fortyeth daye he continued without company of menne: that in the very publishing of the lawe his face dydde shyne as it were besette with sonnebeames:* 1.58 that lighte∣nynges flashed rounde aboute: that thunders and noyses were hearde eche where in the ayre: that a trompette sounded beeyng not blowen with any mouth of man: that the entrie of the tabernacle by a clowde set betwene was kept frō the sight of y^e people: that his authoritie was so miraculously reuenged with the horrible destruction of Chore, Da∣than and Abiron,* 1.59 and all that wycked faction: that the rocke stryken with a rodde dyd by and by powre foorth a ryuer: that at his prayer it rayned Manna from heauen: did not God herein commende him from heauen as an vndoubted prophet? If any man obiect agaynst me, that I take these thynges as confessed, whiche are not out of controuersy, it is easy to answer this cauillacion. For seyng that Moses in opē assem∣bly published all these thynges, what place was there to fayne before those witnesses that had themselues sene the thynges done? It is likely forsoth that he wold com amōg them, & rebuking the people of infideli∣tie, stubbornesse, vnthankfulnesse, & other sinnes, wold haue bosted y^t his

doctrine was established in their owne syght with such myracles, which in deede they neuer sawe.

[ 6] For this is also worthy to be noted, so ofte as he telleth of any myra∣cles, he therwithall odiously ioyneth suche thynges as myght stirre the whole people to crye out agaynst hym, if there had been neuer so lytle occasion. Wherby appeareth, that they were by no other meane brought to agree vnto him, but because thei were euer more than sufficiently cō∣uinced by their owne experience. But because the matter was plainlier knowen, than that the prophane coulde deny that myracles were done by Moses:* 1.60 the father of lyeng hath mynistred them an other cauillati∣on, sayeng that they were doone by Magicall artes and sorcerie. But what likely profe haue they to accuse him for a sorcerer, whiche so farre abhorred from suche superstition, that he commaundeth to stone him to deathe,* 1.61 that dooth but aske councell of sorcerers and soothsaiers? Truly no suche deceiuer vseth his iugglynge castes, but that he studieth to a∣mase the myndes of the people to get himselfe a fame. But what dothe Moses? by this that he crieth out, that himselfe and his brother Aaron are nothyng, but dooth onely execute those thynges that God hath ap∣poynted, he dothe sufficiently wipe away all blottes of thinkyng euyll of hym. Nowe if the thynges themselues be considered, what enchant∣ment coulde bryng to passe that Manna dayly raynynge from heauen, should suffise to feede the people? and if any man kept in store more thā his iuste measure, by the very rottyng therof he shuld be taugh: y^t God dyd punishe his want of beleefe? Beside that, with many great proues God suffred his seruant so to be tried, that now the wicked can nothing preuayle with pratyng agaynst hym. For how oft did somtyme the peo∣ple prowdely and impudently make insurrections, somtyme dyuers of them conspiryng among them selues wente aboute to ouerthrowe the holy seruaunt of God: howe coulde he haue begyled their furour with illusions? And the end that folowed plainly sheweth, that by this meane his doctrine was stablished to continue to the ende of all ages.

Moreouer where he assigneth the chiefe gouernement to the tribe [ 7] of Iuda in the persone of the Patriarch Iacob, who can denye that this was doone by spirite of prophecie,* 1.62 specially if we wey in conside∣ration the thyng it selfe, howe in comyng to passe it proued true? Ima∣gine Moses to haue ben the fyrst author of this prophecie: yet from the tyme that he dydde fyrste put it in writynge, there passed fower hun∣dred yeares wherein there was no mencion of the sceptre in the tribe of Iuda. After Saule was consecrate kynge, it semed that the kyng∣dom shuld rest in the tribe of Beniamyn.* 1.63 When Dauid was annoynted by Samuel, what reason appeared there why the course of inheritance of the kyngdome should be changed? who wold haue looked that there shuld haue come a kyng out of the base house of a herdman? And whē there were in the same house seuen brethren, who wolde haue sayd that that honour shuld lyght vpon the yongest? By what meane came he to hope to be a king? who can say that this annointment was gouerned by any art, trauaile or policie of man, & not rather that it was a fulfillyng of the heauenly prophecie? Lykewise those thinges that Moses afore speaketh, albeit darkely, concernynge the Gentiles to be adopted into the couenāt of God, seing thei came to passe almost two thousand yeres

after, do thei not make it plain that he spake by the inspiration of God. I ouerskippe his other tellynges aforehande of thynges, whiche doo so euidently sauoure of the reuelation of God, that all men that haue their sounde witt may playnely perceiue that it is God that speaketh.* 1.64 To be shorte, that same one song of his, is a clere lookyng glasse, wher∣in God euidently appeareth. [ 8]

But in the other prophetes the same is yet also muche more plainely seene. I will choose out onely a fewe examples, because to gather them all together were to greate a laboure. When in the tyme of Esaie the kyngdom of Iuda was in peace, yea when they thought that the Chal∣dees were to them some staie and defence, then did Esaie prophecie of the destruction of the citie and exile of the people. But admitte that, yet this was no token playne enough of the instinct of God, to tell longe before of suche thinges as at that tyme semed false, and afterward pro∣ued true:* 1.65 yet those prophecies that he vttereth concernyng their dely∣ueraunce, whense shall we saye that they proceded but from God? He nameth Cyrus by whom the Chaldees shoulde be subdued, and the people restored to libertie. There passed more than a hundred yeares from the tyme that Esaie so prophecied before that Cyrus was borne: for Cyrus was borne in the hundreth yeare or theraboutes after the deathe of Esaie. No man coulde then gesse that there shoulde bee any suche Cyrus, that shoulde haue warre with the Babylonians, that shoulde bringe subiecte so myghtie a monarchie vnder his dominion, and make an ende of the exile of the people of Israell. Dooth not this bare tellynge without any garnishement of woordes euidently shewe, that the thynges that Esaie speaketh,* 1.66 are the vndoubted oracles of God, and not the coniectures of men? Againe, when Ieremie a litle before that the people was caried awaie, didde determine the ende of the captiuitie within threscore and tenne yeares, and promised returne and libertie, muste it not needes bee that his to••gue was gouerned by the spirite of God? What shamelesnesse shall it bee to denye, that the credite of the prophetes was stablished by such proues,* 1.67 and that the same thyng was fulfilled in dede, whiche thei theim selues doo reporte to make their sayenges to bee beleued? Beholde, the former thynges are come to passe, and newe thinges doo I declare: before thei comme foorthe, I tell you of them. I leaue to speake howe Hieremie and Eze∣chiell beeynge so farre asonder, yet prophecyenge bothe at one tyme, they so agreed in all theyr sayenges as if eyther one of theym hadde endyted the wordes for the other to write. What did Daniell? Doothe he not write continuynge prophecies of thynges to come for the space of sixe hundred yeares after, in suche sorte as if he hadde compyled an hystory of thynges already doon and commonly knowen? These thyn∣ges if godly men haue well consydered, they shall bee sufficiently well furnished, to appease the barkynges of the wycked. For the playne proofe hereof is to cleare to be subiect to any cauillations at all.

I knowe what some learned men doo prate in corners, to shewe the [ 9] quicknesse of their witte in assaltyng the truthe of God. For they de∣mande, who hath assured vs that these thynges whiche are redde vn∣der title of their names, were euer written by Moses & the prophetes. Yea, they are so hardy to moue this question, whether euer there were

any suche Moses or 〈◊〉〈◊〉. But if a manne shoulde calle in doubte whe∣ther euer there were any Plato, or Aristotle, or Cicero, who would not saye, that suche madnesse were woorthye to bee corrected with strokes and strypes? The lawe of Moses hathe been meruaylousely preser∣ued rather by heauenlye prouidence then by diligence of menne. And thowgh by the negligence of the Priestes it laye buried a lyttell while: yet syns the tyme that: the godly kynge Iosias founde it, it hath still by continuall succession from age to age ben vsed in the handes of men. Neyther did Iosias brynge it foorthe as an vnknowen or newe thyng, but suche a thynge as hadde ben euer commonly published, and wher∣of the remembrance was at that tyme famous. The originall booke it selfe was appoynted to be sarredly kepte in the temple, and a copy writ∣ten out thereof, to remayne with the kepers of the kynges Recordes. Onely this had happened, that the priestes had ceassed to publyshe the lawe accordyng to the olde accustomed maner, and the people them sel∣ues had neglected theyr wonted readyng of it. Yea there in maner pas∣sed no age wherin the establishement therof was not confirmed and re∣nued? They that had Dauid in their handes, knew they not of Moses? But to speake of thē al at ones, it is most certayn y^t their writings came to posteritie none otherwise but from hand to hand (as I may terme it) by continual orderly course of yeres deliuered from their fathers, which had partly heard them speake, and partly while the remembrance was freshe of it, dyd lerne of them which herd them that they had so spoken.

[ 10] As for that whithe they obiect out of the hystorie of the Machabees, to mynishe the credite of scripture,* 1.68 it is suche a thyng as nothynge can be deuised more fitte to stablishe the same. But first lette vs wipe away the colour that they lay vpon it, and then let vs turne vpon them selues the engine that they raise vp agaynst vs.* 1.69 Then Antiochus (saye they) commaunded all the bookes to be bourned, whense are come these co∣pies that we nowe haue? On the other side I aske them, in what shop they could so sone be made? It is euidēt, that after the crueltie appeased they were immediatly abrode agayn., & were without controuersy kno∣wen to be the same of all godly men, that hauyng ben brought vp in the doctrine of them dyd familiarly knowe them. Yea when all the wicked men beyng as it wer conspired togyther, dyd insolently triumphe with reproches vpō the Iewes, yet neuer was there any y^t durst lay to their charge false changyng of their bokes. For what soeuer they thynke the Iewes religion to be, yet still they thinke Moses to be the authour of it. What then do these praters els, but bewraie their owne more then doggysshe frowardenesse, while they falsely saie that these bookes are chaunged, and newe put in their places, whose sacred antiquitie is ap∣proued by consente of all histories? But to spende no more laboure vainely in confutynge suche foolishe cauillations: let vs rather hereby consyder howe great a care God had for preseruation of his worde, 〈◊〉〈◊〉 beyonde the hope of all men, he saued it from the outrage of the moste cruell tyrant, as out of a present fyre: that he endewed the god∣ly priestes and other with so greate constancie, that they sticke not to redeeme this booke euen with losse of theyr lyfe if nede were, and so to conuey it ouer to posteritie: that he disappoynted the narowe searche of so many gouernours and souldiours. Who can but acknowledge the

the notable and myraculous woorke of God, that these scared mo∣numentes whyche the wycked veryly thought to haue bene vtterly de∣stroyed, by and by came abroade agayne as fully restored, and that with a greate deale more honour. For by and by folowed the transla∣tynge of theim into Greke, to publyshe theim throughout the worlde. And not in thys onely appeared the myraculous woorkynge, that God preserued the tables of his couenaunt from the bloudy proclamations of Antiochus: but also that among so manyfold miserable afflictions of the Iewes, wherewith the whole nation was sometyme worne to a fewe and wasted, and laste of all, brought in maner to vtter destruc∣tion, yet they remayned styll safe and ex••ant. The Hebrue tongue lay not onelye vnestemed, but almoste vnknowen. And surely hadde not been Goddes pleasure to haue his religion prouyded for, it hadde pery∣shed altogether. For howe muche the Iewes that were since theyr re∣tourne from exile, were swarued from the naturall vse of theyr mo∣ther tongue, appeareth by the Prophetes, that lyued in that age, why∣che is therefore woorthy to bee noted, because by this comparyson the antiquitie of the lawe and the prophetes is the more playnely percey∣ued. And by whome hathe God preserued for vs the doctrine of salua∣tion conteyned in the lawe and the prophetes, to the ende that Christe myghte in his appoynted tyme bee openly shewed? euen by the moste cruelly bente enemyes of Christe, the Iewes, whome Saincte Au∣gustine doothe therefore woorthylye calle the keepers of the Libra∣rie of Christian Churche, because they haue mynystred vnto vs that thyng, to reade wherof, theimselues haue no vse.

Nowe if we comme to the newe Testamente, with howe sounde pyllers is the trueth thereof vpholden? The three Euangelistes write [ 11] the hystorie in base and symple speeche. Manye prowde menne dooe lothe that symplicitie, because they take no heede to the chiefe poyn∣tes of doctrine therein, whereby it were easie to gather, that they en∣treate of heauenly mysteries aboue mannes capacitie. Surely who so euer haue but one droppe of honest shame will be ashamed yf they rede the fyrste chapiter of Luke. Nowe, the sermons of Christe, the summe whereof is shortly comprised by these three Euangelistes, dooe easyly delyuer theyr writynges from all contempte. But Ihon thunderynge from on hye, those whome he compelleth not to obedience of faythe, he throweth downe their stubbournesse more myghtily than any thunder∣bolt. Nowe let come foorth all these sharpnosed faultfinders, that haue a great pleasure to shake the reuerence of scripture oute of theyr owne and other mens heartes, let them reade Iohns gospell: Will they or no, they shall there fynde a thousande sentences that may at leaste awaken their sluggishenes, yea that may printe a horrible brande in theyr con∣sciences to restrayne their lawhyng. The same is to bee thought of Peter and Paul, in whose writynges although the more part be blynd, yet the very heauenly maiestie in them holdeth all men bounde, and as it were faste tyed vnto it. But this one thyng doth sufficiently aduance their doctrine aboue the worlde, that Mathew being before al geuen to the gaine of his money boorde. Peter & Iohn brought vp in their fisher boates, all grosse vnlearned men, had learned nothyng in mens schoole that they myghte deliuer to other. Paule, not onely from a professed,

but also from a cruell and blouddy ennemy conuerted to a newe man, with sodayne and vnhoped chaunge dothe shewe, that beyng compel∣led by heauenly authoritie he nowe maynteyneth that doctrine, whiche before he had fought agaynst. Nowe lette these dogges denye, that the holy ghoste came downe vpon the Apostles, or lette theym discredite the hystorie: yet styll the truthe it selfe openly crieth out, that they were taughte by the holye ghoste, whyche beynge before tyme despised men amonge the raskall people, sodeynly began so gloriousely to entreate of heauenly mysteries.

There bee yet also furthermore many very good reasons, why the [ 12] consente of the churche shoulde not be esteemed without weyght. For it is to be accompted no smalle matter, that syns the scripture was first publyshed, the wylles of so many ages haue constantly agreed to o∣bey it. And that howe soeuer Sathan with all the worlde hath trauay∣led by meruaylous meanes, eyther to oppresse it, or ouerthrowe it, or vtterly to blotte and deface it oute of mennes remembraunce, yet euer styl like a palme tree, it hath rysen vp aboue, and remayned inuincible. For there hath not lyghtly ben in olde tyme any sophister or Rhetorici∣an that had any more excellent witte than other, but he hath bente his force agaynst this scripture: yet they all haue nothyng preuayled. The whole power of the earthe hath armed it selfe to destroye it, and yet all their enterprises are vanished away, as in smoke. Nowe coulde it haue resysted beyng so myghtyly on eche syde assayled, yf it hadde had none other defence but mannes? Yea rather it is hereby proued, that it came from God hymselfe, that all the trauayles of men stryuynge againste it, yet it hath of her owne power styll rysen vp. Besyde that, not one ci∣tie alone, nor one onely nation hathe agreed to receiue and embrace it: but so farre as the worlde extendethe in lengthe and breadth, the scripture hath atteyned her credite, by one holye conspiracie of diuers nations, whiche otherwyse were in nothynge agreable one with an o∣ther. And forasmuche as suche agreement of myndes so dyuers and disagreyng in maner in all thynges elles, ought muche to moue vs, be∣cause it appeareth, that the same is brought about none other way, but by woorkyng of the heauenly maiestie: no smalle estimation groweth vnto it, when we beholde theyr godlynesse, that doo so agree. I meane not of them all, but onely of those, with whom as with lyghtes it plea∣sed God to haue his churche to shyne.

[ 13] Nowe with what assurednesse of myde ought we to submitte vs to that doctrine whiche we see stablished and witnessed with the bloude of so mayne holye menne? They when they hadde but ones receaued it, sticked not boldely without feare, yea and with greate cherefulnesse to dye for it: howe shoulde it then come to passe, that wee, hauynge it con∣ueyed to vs with suche an assured pledge, shoulde not with certayn and vnmouable persuasion take holde of it? It is therfore no small confir∣mation of the scripture▪ that it hath ben sealed with the bloud so ma∣ny witnesses, specially when we consider that they suffred deth to beare witnesse of their faith: and not of a frentike distemperance of brayne, as somtyme the erronious spirites are wont to do, but with a firme and constant and yet sobre zeale of God. There be other reasons and those not fewe nor weake, whereby the Scripture hath her dignitie and ma∣iestie

not onely ascertayned vnto godly hartes, but also honourably de∣fended agaynst the subtilties of cauillers, yet be they suche as be not of them selues sufficiently auaylable to bryng stedfast credite vnto it, vn∣tyll the heauenly father disclosyng therin his maiestie, doothe bryng the reuerence therof out of all controuersie. Wherfore then only the scrip∣ture shall suffise to that knowledge of God that bryngeth saluation, when the certayntie therof shall be grounded vpon the inwarde persua∣sion of the holy ghoste. So those testimonies of men that serue to con∣firme it shall not be vaine, if as seconde healpes of our weaknesse they folowe that chiefe and hyest testimonie. But they doo fondly that will haue it perswaded by proofe to the unfaithfull, that the scripture is the woorde of God, whiche can not be knowen but by faith. For good rea∣son therfore dooth Augustine geue warnyng,* 1.70 that godlynesse and peace of mynde ought to go before, to make a man vnderstande somwhat of so greate matters.

¶The .ix. Chapter. ¶That those fanaticall men, which forsakyng scripture, resort vnto reuelation, doo ouerthrowe all the principles of godlynesse.

NOwe they that forsaking the Scripture doo imagine I wote not what waie to attayne vnto God, are to bee thought not so muche to be holden with errour, as to be caried with rage. For there haue arisen of late certain giddy brained men, whiche moste presumptuously pre∣tendyng a schoole of the spirite, bothe them selues doo forsake all readyng, and also doo scorne their simplici∣tie whiche still folowe the dead and slaying letter, as they call it. But I would fayne knowe of these men, what spirite that is, by whose inspira∣tion they are caried vp so hye, that they dare despise the doctrine of the scripture as chyldishe and base. For yf they answere that it is the spirite of Christ, then suche carelesnesse is woorthye to bee laughed at. For I thynke they will graunte, that the Apostles of Christe and other faith∣full in the primitiue churche were lightned with none other spirite. But none of them dyd learne of that spirite to despise the worde of God: but rather euery one was moued more to reuerence it, as their writynges doo most playnly witnesse.* 1.71 And surely so was it foretold by the mouthe of Esaie. For where he saythe, My spirite that is vppon thee, and my woordes whyche I haue putte in thy mouthe, shall not departe oute of thy mouthe, nor oute of the mouthe of thy seede for euer: he dooth not bynde the olde people to the outwarde doctrine as thoughe they were sette to learne to spelle, but rather he teacheth, that this shal be the true and perfecte felicitie of the newe churche vnder the reigne of Christe, that it shall no lesse be ledde by the voyce of God, than by the spirite of god. Wherby we gather, that these lewde menne with wycked sacrilege dooe seuer asunder those thynges that the Prophete hathe ioyned with an inuiolable knotte. Moreouer, Paule beeynge rauysshed vp

into the thyrde heauen, yet ceassed not to goe forwarde in the doctrine of the law and the Prophetes, euen so as he exhorteth Timothe, a do∣ctour of singular excellence to apply readyng.* 1.72 And worthie is that com∣mendation to be remembred, wherwith he setteth foorthe the scripture, sayeng,* 1.73 that it is profytable to teache, to admonysshe and to reproue, that the seruantes of God maye bee made perfecte. Howe dyuelyshe a madnesse is it to fayne, that the vse of scripture is but transitorye, and lasteth but for a whyle, whiche in dede guydeth the chyldren of God e∣uen to the laste ende? Agayne, I woulde haue them answere me this: whether they haue tasted of an other spirite than that, whiche the Lord promysed to his disciples▪ Althoughe they be vexed with extreme mad∣nesse, yet I thynke they are not caryed with suche gyddinesse, that they dare so boast. But what maner of spirite dyd he speake of in his pro∣mise? euen that spirite whiche shoulde not speake of it selfe, but shulde mynister and inspire into their myndes those thynges whyche he the Lorde hymselfe hadde taught by his woorde.* 1.74 It is not therfore the of∣fice of the spirite whyche is promised vs, to fayne newe and vnhearde of reuelations, or to coyne a newe kynde of doctrine, wherby we shuld be led from the receiued doctrine of the gospell, but to seale in our min∣des the selfe same doctrine that is commended vnto vs by the gospell.

[ 2] Wherby we playnly vnderstand, that we ought right studiously to ap∣ply the redyng & hearyng of the scripture, if we list to take any vse and fruite of the spirite of God.* 1.75 As also Peter praiseth their diligence that are hedefull to the doctrine of the Prophetes, which yet myght seme to haue geuen place after the risyng of the light of the gospell. On the o∣ther syde yf any spirite leauynge the wysedome of the worde of God doth thrust vnto vs an other doctrine, that the same spirite ought right∣fully to be suspected of vanitie and lyenge. For what? when Sathan transformeth hymselfe into ••n aungell of lyght, what credite shall the holy ghoste haue among vs, if it be not seuerally knowen by some assu∣red marke? And truely it hath been playnly poynted oute vnto vs by the woorde of the Lorde, but that these miserable men doo wyllyngly couete to erre to their owne destruction, while thei seeke a spirite rather from them selues than from him. But (say they) it is dishonorable, that the spirite of God, whom all thynges ought to obey, should be subiect to the scripture. As if this were a dishonour to the holy ghost to be euery where egall and lyke to it selfe, to agree with it self in all thynges, and no where to varye. In deede if it were to be tried by the rule either of men, or of angels, or any others rule whatsoeuer, then it myght well be thought, that it were brought into obedience, or if ye lyst so to terme it, into bondage. But when it is compared with it selfe, when it is consydered in it selfe, who canne therfore say, that there is any wrong doone vnto it? But thus it is brought to tryall. I graunte, but suche a triall wherewith it was his owne pleasure to haue his maiestie esta∣blished. It ought to content vs so soone as he entreth into vs. But lest vnder his name the spirite of Sathan shoulde creepe in, he wylle haue vs to knowe hym by that image of hym selfe, whyche he hathe prin∣ted in the scriptures. He is the authour of the scriptures: he can not be dyuers and vnlyke hym selfe. Therefore it muste needes bee, that he contynually remayne suche as he hathe shewed hym selfe therein.

This is no dishonor vnto him, vnlesse perhappe we count it honorable to swarue and goe out of kinde from himselfe.

Wheras they cauil y^t we rest vpon y^e letter y^t sleieth, herein they suffer [ 3] punishment for despising of the Scripture.* 1.76 For it is plain enough that Paule there contendeth against the false Apostles, which commending the law without Christ did cal away the people from the benefite of the new testament, wherin the Lord doth couenant that he will graue his law within the bowels of the faithful, and write it in their hartes. The letter therfore is dead, and the law of the Lord killeth the readers of it, when it is seuered from the grace of Christ, and, not touching y^e heart, only soundeth in the eares. But if it be effectually printed in our hartes by the holy gost, if it present Christ vnto vs: then is it the worde of life, conuerting soules,* 1.77 geuing wisedome to little ones. &c. Also in the same place the Apostle calleth his preaching the ministerie of the holy ghost: meaning that y^e holy ghost doth so sticke fast in his truth which he hath expressed in the scriptures, that then only he putteth forth and displai∣eth his force, when the Scripture hath her due reuerence and dignitie. And it disagreeth not here with which I before said, that the woorde it selfe is not much assured vnto vs, vnlesse it be cōfirmed by the witnesse of the holy ghost. For with a certain mutuall knot the Lorde hath cou∣pled together the assuraunce of his worde and of his spirite, so that per∣fecte reuerence to the worde doth then settle in our mindes when the holy ghost shineth vpon vs to make vs therin beholde the face of God: and on the other side without al feare of being deceiued we do embrace the holy ghost when we reknowledge him in his own image, that is in his worde. Thus it is vndoutedly: God brought not abrode his worde among men for a sodeine shewe, meaning at the comming of his spirit by and by to take it away againe, but he after sent the same spirite with whose power he had distributed his word, to make an end of his worke with effectual confirmacion of his worde.* 1.78 In this sorte Christe opened the mindes of the two disciples. not that they shold cast away y^e Scrip∣tures and waxe wise of themselues, but that they should vnderstand the Scriptures. Likewise Paule when he exhorteth the Thessaloniās not to extinguishe the spirite,* 1.79 doth not carry them vp on hie to vaine specu∣lations without the worde, but by and by saith further, that prophecies are not to be despised: wherby without dout is meant, that the lighte of the spirite is choked vp so sone as prophecies come to be despised. What say these proudely swelling mē, rauished with the spirit, to these things, which recken this onely to be an excellent illumination, when carelesly forsaking and saying farewel to the word of God, they both boldly and rashly do take holde of al that they haue cōceiued in their slepe. Truely a farre other sobrietie becommeth the children of God: whiche as they see that without the spirite of God they are voide of al light of trueth, so do they knowe that the worde is the instrumente wherwith the Lorde distributeth to the faithfull the light of his spirite. For they know none other spirite but that which dwelte and spake in the Apostles, by whose oracles they are continually called to the hearyng of the worde.

The .x. Chapter. That the Scripture, to correct all supersticion, doth in comparison set the true God against al the Gods of the gentiles, reckening hym for none of them.

BUt because we haue shewed, that the knowledge of God which in the frame of the world and al the crea∣tures is somwhat plainly set forth, is yet more famili∣arly and plainly declared in the worde: now is it good to consider, whether the Lord shew himselfe suche in the Scripture as it pleased him first to be represented in his workes. But I shall at this time be contented only to point vnto it, wherby the godly mindes being admonished may know what is chefely to be searched in the Scriptures cōcerning God▪ and be directed to one certain marke in their seking. I do not yet touch the peculiar couenaunte, wherby God seuered the stocke of Abraham from other nations. For euen then he appeared the redemer in recey∣uing to his children by free adopcion those that before were ennemies. But we ar yet about that knowledge that resteth in the creation of the world and ascendeth not to Christ the mediatour. And although by and by it shalbe good to allege certaine places oute of the newe testament, forasmuch as euen out of it both the power of God the creator and his prouidence in preseruing of the first nature is approued, yet I warne the readers before, what is now my purpose to do, to the ende that they passe not the appointed boundes. So for this present, let it suffice vs to learne, how God the maker of heauen and earth doth gouerne y^e world by him created. Euery where is renomed both his fatherly bountie and enclined wil to do good, and there are also examples rehearsed of hys seueritie, which shew him to be a righteous punisher of wicked doinges, specially where his sufferaunce nothing preuaileth with the obstinate.

[ 2] In certain places are set forth more plaine descriptions wherin his natural face is as in an image represented to be seen. For in the place where Moses descrybeth it, it semeth that his meanyng was shortly to comprehende al that was lawful for men to vnderstande of God.* 1.80 The lord (sayeth he) the Lord, a mercyfull God, & gracious, paciente and of much mercy, and true, whych kepest mercy, vnto thousandes which ta∣kest away iniquitie and wycked doinges, beefore whom the innocente shal not be innocent, which rendrest the wyckednesse of the fathers to the children and childrens children. Where let vs marke, that his eterni∣tie and being of himselfe is expressed in the twise repeting of that ho∣norable name: and that then his vertues are rehearsed, in which is des∣cribed vnto vs, not what he is in respect to hymselfe, but what a one he is towarde vs: that thys knowledge of hym maye rather stande in a liuely feling, than in an empty and supernatural speculation. And here we do heare recited those vertues of hys which we noted to shine in the heauen and earth, that is to say, ••lemēcie, bountie, mercy, iustice, iudge∣ment and truth. For myght and power are conteyned vnder this name Elohim God. Wyth the same names of addition doe the Prophetes set

him forth when they meane fully to paint out his holy name. But, be∣cause I would not heape vp to many examples together, at this presēt let one Psalme suffice vs,* 1.81 wherin the summe of al his vertues is so ex∣actly reckened vp, that nothing can seme to be omitted. And yet is no∣thing there rehearsed, but that which we may beholde in his creatures. So plainly do we perceiue God by informacion of experyēce, to be such as he declareth himselfe in hys worde. In Ieremy where he pronoun∣ceth, what a one he would haue vs knowe hym to be, he setteth forth a description not altogether so full,* 1.82 but yet comming all to one effecte. He that gloryeth, saieth he, let him glory in this that he knoweth me to bee the Lord that do mercy, iustice, and iudgemente on the earth. Surelye these three thinges are very necessary for vs to knowe: mercy, in which alone consisteth al our saluacion: Iudgement, which is dayly executed vpon euil doers, and more greuous is prepared for them to eternal de∣struction: Iustice, wherby the faithful are preserued and most tenderlye cherished. Which thinges when thou hast conceiued, the prophecy saith thou hast sufficiently enough wherof thou maiest glory in God. And yet here are not omitted either his trueth or his power, or his holinesse or goodnesse. For how should the knowledge stand sure which is here re∣quired of his iustice, mercy and iudgement, vnlesse it did rest vpon hys vnmouable truth? And how should we beleue that he doeth gouerne the earth with iustice and iudgement, but vnderstandyng hys power? And whense commeth his mercy but of his goodnesse? If then all his waies be mercy, iudgement and iustice, in them must holinesse also nedes bee seen. And to none other ende is directed that knowledge of God that is set forth vnto vs in the Scriptures, than is that knowledge also which appeareth emprinted in his creatures, that is to say: it first moueth vs to the feare of God, and then to put confidence in hym, to the ende we may learne first to honor him with perfect innocency of lyfe and vnfai∣ned obedience, and then to hang altogether vpon hys goodnesse.

But here I meane to gather a summe of generall doctrine. And [ 3] first let the readers note, that the Scripture to the ende to direct vs to the true God, doth expresly exclude and cast away al the gods of y^e gen∣tiles, because commonly in a manner in al ages religion hath ben cor∣rupted. True it is in dede that the name of one God was euerye where knowen and renomed. For euen they that worshipped a great nomber of gods, so oft as they did speake according to y^e proper sense of nature, they simply vsed the singular name of God as if they were contented with one God alone. And thys was wisely marked by Iustine y^e Mar∣tyr, which for thys purpose made a boke of the Monarchie of god, wher¦by many testimonies he sheweth that thys, that there is but one god, was engrauen in the hartes of al men. The same thyng also doth Ter∣tulliane proue by the common phrase of speche. But forasmuche as all without exception are by their own vanitie either drawen or fallen to false forged deuises, and so their senses are become vayne, therefore all that euer they naturally vnderstode of the beeing but one god, auayled no further but to make them inxecusable. For euē the wisest of them do plainly shewe the wandering error of theyr mynde, when they wyshe some god to assist them, and so in theyr prayers do cal vpon vncertayne gods. Moreouer in this that they imagined god to haue many natures

although they thought somwhat lesse absurdely than the rude people did of Iupeter, Mercury, Uenus, Minerua and other: yet were they not free from the deceites of Satan, and as we haue already sayed els where, whatsoeuer wayes of escape the Philosophers haue suttelly in∣uented, they cannot purge themselues of rebelliō but that they all haue corrupted the trueth of god.* 1.83 For thys reson, Habacuc after he had condē∣ned all idols biddeth to seke God in hys own temple, that the faythfull should not admyt hym to be any other than such as he had disclosed him selfe by hys worde.

The .xi. Chapter. That it is vnlawfull to attribute vnto God a visible forme, and that gene∣rally they forsake God, so many as do erect to them selues any images.

[ 1] BUt as the Scripture prouiding for the rude & grosse wit of man vseth to speake after the common maner: so when it meaneth to make seuerally knowen the true God from the false gods, it chiefelye compareth him with idols: not that it doth allowe these inuency∣ons that are more suttelly and finely taughte by the Philosophers, but the plainlier to disclose the folish∣nesse of the world, yea rather their madnesse in sekyng God so long as they cleaue euery one to their own imaginations. Therfore that exclu∣siue definition whych we commonly heare, bryngeth to nought all that maner of Godhead that men frame to themselues by their own opini∣on, because God hymselfe is the only conueniente witnesse of hymselfe. In the meane tyme, sith thys brutysh grossenesse hath possessed y^e whole world, to couet visible shapes of God, and so to forge themselues Gods of timber, stone, golde, siluer, and other dead and corruptible matter, we ought to holde thys prynciple, that wyth wycked falshode the glorye of God is corrupted so oft as any shape is fained to represent him. Ther∣fore God in the law, after he had once chalenged the glory of hys deitie to hymselfe alone, meaning to teache vs what manner of worshipping him he aloweth or refuseth, addeth immediatly: Thou shalt make thee no grauen image,* 1.84 nor any similitude, in which woordes he restraineth our libertie, that we attempt not to represent him w^t any visible image. And there he shortly reckneth vp all the formes wherwith of long time before, supersticion had begon to turne his trueth into lyinge. For we know that the Persians worshipped the sonne, yea and so many starres as the folish nations saw in the skie, so many goddes they fained them. And scarce was there any liuing creature whiche was not among the Egiptians a figure of God.* 1.85 But the Grecians were thought to be wy∣ser than the rest, because they worshipped God in the shape of a manne. But God compareth not images one with an other, as though one wer more and an other lesse mete to be vsed, but withoute any exception he reiecteth all images, pictures and other signes, wherby y^e superstitious [ 2] thought to haue God nere vnto them.

* 1.86This is easy to be gathered by the reasons whiche he ioyneth to the prohibition. First with moses. Remember that the Lord hath spoken to

thee in the vale of Horeb. Thou heardest a voice, but thou saweste no body. Therfore take hede to thy selfe, least paraduenture thou be decei∣ued and make to thy selfe any likenesse. &c. We see how openly God set∣teth his voice against all counterfaite shapes, that we may knowe that they forsake God whosoeuer do couet to haue visible formes of hym. Of the Prophetes onely Esay shalbe enough whiche speaketh ofte and much herof,* 1.87 to teache that the maiestie of god is defiled with vncomlye and folishe counterfaiting, when he beeyng without body is likened to bodily mater: being inuisible, to a visible image: being a spirit, to a thing without life: being incomprehensible, to a small lompe of timber, stone or golde. In like manner reasoneth Paule: For asmuch as we are the ge∣neracion of god, we ought not to thinke that the godhead is lyke vnto golde, or siluer or stone grauen by art and the inuention of mā. Wher∣by it certainely appeareth, whatsoeuer images are erected or pictures painted to expresse the shape of god, they simply displease hym as cer∣taine dishonors of his maiestie. And what maruel is it if the holy ghost do thonder out these oracles from heauen, sith he compelleth the verye wretched and blinde idolaters themselues to confesse this in earth? It is knowen how Seneca complained as it is to reade in Augustine.* 1.88 They dedicate (saieth he) the holy immortall and inuiolable gods in most vile and base stuffe, and put vpon them the shapes of men and beastes, and some of them with kinde of man and woman mingled together, & with sondryshapen bodyes, and such they call gods whiche if they shoulde receiue breath and mete them would be reckened monsters. Whereby agayne plainly appeareth, that it is a fonde cauillacion wherewith the defenders of images seke to escape, which say that the Iewes were for∣bidden images, because they were inclinable to superstition. As thoughe that thyng perteyned to one nation onely which god bryngeth forth of hys eternall beeing and the contynuall order of nature. And Paule spake not to the Iewes but to the Athenienses when he confuted theyr error in counterfaytyng a shape of god.

God in dede, I graunt, somtyme in certayne sygnes hath geuen a [ 3] presence of hys godhed, so as he was sayed to be beholden face to face, but all these sygnes that euer he shewed dyd aptly serue for meanes to teache, and wythall dyd playnly admonishe men of an incomprehēsible essence. For the cloude and smoke and flame, although they wer tokens of the heauenly glory,* 1.89 yet did they as it were bridle and restraine the mindes of mē that they should not attempt to passe any further. Wher∣fore not Moses himself,* 1.90 to whom God disclosed himselfe most familiar∣ly in comparison of other, obteined by prayer to see that face, but recey∣ued this answere that man is not able to susteine so great brightnesse. The holy ghost appeared vnder the lykenesse of a doue,* 1.91 but sith he im∣mediatly vanished away, who doeth not see that by that tokē of so short a continuaunce of a moment the faithful are put in minde that they ought to beleue him to be an inuisible spirite, that holding them contē∣ted with his vertue & grace, they should make him no outwarde shape. This, that God appeared somtimes in forme of a man, was a foreshe∣wing of the reueling that was to be made of him in Christ. And there∣fore it was not lawfull for the Iewes to abuse this pretense to erect to themselues a representacion of the godhead in the shape of man. Also

the mercy seate wherin God shewed forth the presence of his power in the time of the law, was so made as it might teache that the best behol∣ding of the godhead is this, when mens mindes are caried beyond them selues with administracion of it. For the Cherubins with their winges stretched abrod did couer it,* 1.92 the veile did hide it, and the place it selfe be∣ing set faire inwarde did of it selfe sufficiently kepe it secrete. Therefore it is very plaine that they be very mad that goe aboute to defende the images of God & of Saintes with y^e example of these Cherubins. For, I pray you, what meant these litle images, but to shewe that images are not mete to represent the misteries of God? forasmuch as they were made for this purpose, that hiding the mercy seate with their winges they should not onely kepe backe the eies of man, but also all his senses from the beholding of God, and so to correct his rash hardinesse. For this purpose maketh it that the Prophetes described the Seraphins shewed them in vision,* 1.93 with their face vncouered: wherby they signifie, that so great is the brightnesse of the glorye of God that the Angelles themselues are kept from direct beholding it, and the smal sparkes ther∣of that shine in the Angels are withdrawen from our eies. Althoughe yet so many as rightly iudge, doe acknowledge that the Cherubins of whom we now speake, perteined onely to the olde maner of introducti∣on as it were of children vsed in the law. So to draw them now for an example to our age▪ is an absurditie. For that childish age, as I may so terme it, is passed, for the which such rudimentes were appointed. And it is much shame, that the painime writers are better expounders of the law of God than the Papistes are. Iuuenale reprocheth the Iewes as it were in scorne that they honor the white cloudes and the deitie of the heauen. I graunt he speaketh peruersly and wickedly: and yet he speaketh more truely in saying that they haue among them no image of God, than y^e papistes do which prate y^t they had a visible image of god. And whereas that people with a certaine hote hastinesse, brake out oftentim••s to seke them idols, euen as waters out of a great freshe spring boile out with violēt force: herby rather let vs learne how great is the inclination of our nature to idolatry, least throwing vppon the Iewes the blame of that fault which is common to al, we slepe a dead∣ly slepe vnder vaine allurementes to sinne.

[ 4] To the same purpose serueth this saying. The idols of the gentiles are golde and siluer, euen the workes of mens handes. Beecause the Prophete doth gather of the stuffe it selfe,* 1.94 that they are no gods y^t haue a golden or siluer image: and he taketh it for confessed truth, y^t it is a fo∣lish fained inuencion whatsoeuer we conceiue of our own sense concer∣ning God. He nameth rather golde and siluer than clay or stone, y^t the beautie or the price should not serue to bryng a reuerence to idols. But he concludeth generally that nothing is lesse allowable, than gods to be made of ded stuffe. And in the meane while he standeth as much vpon this point, that men are caried awaye with to mad a rashenesse, whyche themselues bearyng about with them but a borrowed breath, ready to vanish away at euery moment, yet dare geue the honor of God to idols. Man must nedes confesse that himselfe is but a creature of a daies con∣tinuaunce, and yet he will haue a pece of metall to be compted God to which himselfe gaue the beginning to be a God. For whense came the

beginning of idols but from the wil of mē? Uery iustly doeth the heathē poet geue them this taunt:

I was somtime a fig tree log,* 1.95 a blocke that serued for nought: The workeman douted what of me were fittest to be wrought: A fourme to sit vpon, or els a Priap God to be. At length he thought the better was a God to make of me.

Forsoth an earthly silly mā that breatheth out his ••wn life in maner euery moment, by his workemanship shal conuey the name and honour of God to a dead stocke. But forasmuch as Epicure in scoffingly iesting hath cared for no religion, let vs leaue the tauntes of him and suche as he is, and let the rebuking of the Prophete pricke vs or rather thruste vs through where he sayeth,* 1.96 that they are to much beastly witted that with one selfe pece of wood do make a fier and warme themselues, doe heate the ouen to bake bread, do rost or sethe flesh, and do make them a God before which they fal down humbly to pray. Therfore in an other place he doeth not onely accuse them by the law, but also doth repreche them that they haue not learned of the fundaciōs of the earth: for that there is nothyng lesse conuenient than to bryng God to the m••a••ure of fyue fote which is aboue all measure and incomprehensyble.* 1.97 And yet thys same monstrous thyng which manifestly repugneth agaynste the order of nature,* 1.98 custome sheweth to be naturall to men. We must more∣over holde in minde, that superstitions are in Scripture commonly re∣buked in thys phrase of speache, that they are y^e workes of mens hande which want the authoritie of God: that thys may be certayne, that all these maners of worshipping that men do ••euise of them selues are de∣testable. The Prophete in the Psalme doeth amplife the madnesse of them that therfore are endued wyth vnderstandyng, that they shoulde know that al thynges are moued with the only power of God, and yet they pray for helpe to thinges dead and senselesse. But because the cor∣ruption of nature carryeth as wel al nacions, as eche man priuatlye to so great madnesse, at last the holy ghost thondreth wyth terryble curse agaynst them saying: let them that make them become lyke to them and so many as trust in them. And it is to be noted that a similitude is no lesse forbydden than a grauen image, wherby the fonde sutteltie of the Grekes is cōfuted. For they thynke they ar wel discharged if they graue not a God, while in payntinges they do more licentiously outrage than any other nations. But the Lord forbyddeth an image not onely to be made by the grauer, but also to be counterfaited by any other workmā, because such counterfaiting is euill and to the dishonor of his maiestie.

I know that it is a saying more than common among the people, y^e images are lay mens bokes. Gregory so said, but the spirite of god pro∣nounceth far otherwise, in whose schole if Gregorie had ben taught, he would neuer so haue spoken. For wheras Hieremy painly saieth that the stocke is a doctrine of vanitie:* 1.99 and wheras Habacu•• teacheth y^t the molten image is a teacher of lyes: surely hereof is a general doctrine to be gathered, that it is vaine and lieng whatsoeuer men learne by ima∣ges concerning God. If any man take excepcion, and saye that y^e Pro∣phetes reproue them only which abused images to wicked superstition:

I graunt that to be true. But I adde further that which is easy for all men to se, that they condemne that thing wholy which y^e Papistes take for an assured principle, that images are in s••ede of bokes. For they doe in comparison set images against God as thinges directly contrarye & such as neuer can agree together. This comparison I saye is made in those places which I haue alleged. Sith there is but one true god whō the Iewes did worship, it is a••••sse & falsly done to forge visible shapes to represent God▪ and men are miserably deceiued, that therby seke for knowledge of God. Finally if it were not true that it is a deceitfull and corrupt knowledge of God that is learned by images, the Prophetes would not so generally condemne it. At least thus much I win of them when we shew that it is vanitie and lieng that men do attempte to re∣present God with images, we do nothing but rehearse word for word that which the Prophetes haue taught.

[ 6] Let be red what Lactantius and Eusebius haue writtē of this mat∣ter which sticke not to take it for certayne y^t they wer al mortal of whō images are to be seen. Likewise Augustine: whiche withoute douting pronounceth that it is vnlawfull not onely to worship images, but al∣so to set vp images to God. And yet sayeth he none other thyng but the same which many yeares before was decreed by the Elibertine coun∣cel,* 1.100 wherof this is the .xxxvi. Chapiter. It is ordeined that no pictures be had in the church, that the thing which is honored and worshipped be not painted on the wals. But most notable is that which in another place Augustine allegeth out of Uarro,* 1.101 and confirmeth it with his owne assent, that they which first brought in the images of gods, both toke away the feare of God, and brought in erroure. If Uarro alone should say this, paraduenture it should be but of smal authoritie. Yet ought it of right to make vs ashamed that a heathen man groping in darknesse came to this light, to se that bodily images are therfore vnmete for the maiestie of God, because they diminish the feare of God and encrease error in men. The proufe it selfe witnesseth that this was no lesse tru∣ly than wisely spoken. But Augustine hauing borrowed it of Uarro, bringeth it forth as of his own mind. And first he admonisheth, that the first errors wherwith men were entangled concerning God, beganne not of images, but as with new matter added encreased by them. Se∣condly he expoundeth that the feare of god is therefore minished or ra∣ther taken away therby, because his maiestie may easely in the folish∣nesse and in the fonde and absurde forging of images grow to cōtempt. Which seconde thing I would to god we did not by proufe finde to be so true. Whosoeuer therefore will couet to be rightly taught, let him elles where learne than of images, what is mete to be knowen concerning God.

[ 7] Wherfore if the papistes haue any shame, let them no more vse thys shyft to say that images are lay mens bokes, which by many testimoni∣es of Scripture ar so openly confuted. And althoughe I graūt them so much, yet should they not muche get thereby for defense of their idoles. What monsters they trust in, in the place of, God is wel knowen. The pictures and images that they dedicate to Saynctes, what at they but examples of extreme riot & vnclennesse, wherunto if any would fashion himselfe, he were worthy to be beaten with staues? Surely the brothe••∣houses

can shewe harlots more chastely and soberly attyred, than their temples shewe images of these whom they would haue called virgins. Euen as vncomly array geue they to the martirs. Lette them therfore fashion their idols at least to some honest shewe of shamefastnesse, that they may somwhat more colorably lye in saieng, that they are the bokes of some holinesse. But if it were so, yet then would we answere, that this is not the ryght way to teache the faythful people in holy places, whom God would haue there instructed with farre other doctryne than wyth these trifles. God commaunded in the churches a common doctryne to be set forth to al men in preaching of his woorde and in his holy miste∣ryes: whereunto they shew themselues to haue a minde not very hede∣ful, that cast their eies about to beholde images. But whom do the Pa∣pistes cal lay and vnlearned men whose vnskilfulnesse may beare to be taught only by images▪ forsoth euen those whō the Lord knowledgeth for hys disciples, to whom he vouche saueth to reuele the heauenly wise∣dome, whom he willeth to be instructed with y^e holsome misteries of his kingdom. I graunt in dede as the matter standeth that there ar at this day many which cannot be without such bokes. But whēse I pray you groweth that dulnesse but that they are defrauded of y^e doctrine whiche only was mete to instruct them with? For it is for no other cause that they which had the cure of churches gaue ouer their office of teachyng to idoles, but because themselues were dumme. Paule testifieth that Christ is in the true preaching of the gospel,* 1.102 painted out and in amaner crucified before our eyes. To what purpose then wer it to haue cōmon∣ly set vp in churches so many crosses of wood, stone, siluer and golde, if thys were wel and faythfully beaten into the peoples heads, that Christ dyed to beare our curse vpon the crosse, to cleanse our synnes with the Sacrifice of hys body, and to wash them away wyth hys bloud, and fi∣nally to reconcile vs to God the father? Of which one thyng they might learne more than of a thousande crosses of wood or stone. For parhaps the couetous do set their mindes and eyes faster vpon the golden and siluer crosses than vpon any wordes of God.

As concerning the beginning of idols, that is by common consente thought to be true which is written in the boke of wysedome, that they were the first authoures of them,* 1.103 which gaue thys honor to the ded, su∣persticiously to worship their memorie. And truly I graunt that thys euil custome was very auncient, and I deny not that it was y^e fierbrand wherwith the rage of men being kindled to idolatry did more and more burne therin. Yet do I not graunt that thys was the fyrst orygynall of thys mischiefe. For it appeareth by moses that images were vsed before that this curiositie in dedicatīg the images of dead mē, whereof the pro∣phane wryters make otfen mention, were come in vre. When he telleth that Rachel had stolen her fathers idols, he speaketh it as of a common fault.* 1.104 Wherby we may gather that the wit of man is, as I may so cal it, a continual worship of idols. After the generall floud, there was as it were a new regeneracion of the world, and yet there passed not many yeares but that men according to their own lust fained them gods. And it is likely that, the holy patriarch yet liuing, his childrens children wer geuen to idolatry, so that to his bitter griefe he saw the earth defiled w^t idols, whose corruptions the Lord had but late purged with so horribe

iudgement.* 1.105 For Thare and Nath••r euen before the birth of Abraham were worshippers of false Gods, as Iosue testifieth. Seing the gene∣ration of Sem so sone swarued, what shal we iudge of the posteritie of Cham, who were already cursed in their father? The minde of men, as it is full of pride and rashe boldenesse, presumeth to imagine God accor∣ding to her own conceit: and as it is possessed with dullnesse, yea ouer∣whelmed with grosse ignoraunce, so it conceiueth vanitie and a fende fātasie in stede of God. And to these euils is added a new mischiefe, that man attempteth to expresse in workemanshippe suche a God as he in∣wardly conceiueth. Thus the minde begetteth the idole, and the hande bringeth it forth. The example of the Israelites proueth that this was the beginning of idolatrie, that men do not beleue that God is among them, vnlesse he shewe himselfe carnally presente. We knowe not (saied they) what is become of this Moses: make vs gods that may go before vs.* 1.106 They knew that there was a God whose power they had had expe∣rience of in so many miracles: but they did not beleue that he was nie vnto them, vnlesse they did see with their eies a corporall representaciō of his face, to be a witnesse vnto them of the God that gouerned them. Their minde was therfore to knowe by the image going before them, that God was the guide of their iourney. This thing daily experience teacheth, that the flesh is alway vnquiet till it hath gotten some coun∣terfaite deuise like it self, wherin it may vainly delite as in an image of god. In a manner in al ages since the creation of the world, men to obey this blinde desire haue erected signes wherin they imagined God to be present before their carnall eies.

After such inuencion forged, by and by foloweth worshipping. For when men thought that they beheld God in images, they did also wor∣ship him in them. At lēgth being both with mindes and eies altogether fastened theron, they beganne to waxe more and more brutishe, and to wonder at them and haue them in admiracion, as if there wer some na∣ture of godhed in them. So appeareth that men brake not out into the worshipping of images, till they were perswaded in some grosse opini∣on: not to thinke the images to be gods, but to imagine that there dyd a certaine force of Godhead abide in them. Therefore whether thou represent to thy selfe either God or a creature in the image, when thou fallest down to worship, thou art already bewitched wich some supersti∣tion. For this reason the Lord hath forbidden not onely images to bee erected that ar made to expresse a likenesse of him, but also any titles or stones to be dedicated, that should stande to be worshipped. And for the same reason also in the commaundemente of the lawe, this other point is added concerning worshipping. For so sone as thei haue forged a vi∣sible forme for God, they also tye the power of God vnto it. So beastlie folish are men, that there they fasten God where they counterfaite him, and therfore must they nedes worship it. Neither is there any differēce whether they simply worship the idole, or God in the idole. This is al∣way idolatry when honoures due to God are geuen to an idole, vnder what color soeuer it be. And because God wil not be worshipped super∣stitiously, therefore what soeuer is geuen to idols is taken from hym. Lette them take hede hereunto that seke for pretenses to defende the abhominable idolatrie, wherwith, these many ages past, true religion hath been drowned and ouerthrowen. But (saye they) the images

are not taken for goddes. Neither were the Iewes themselues so vn∣aduised to Forgett that it was God by whole hande they hadde been broughte oute of Egipte before they made they calfe. Yea when Aaron saied, that those were the Goddes by whom they were deliuered oute of the lande of Egipte, they boldly assented, shewing a plaine tokē of their meaning, that they would still kepe that God that was their deliuerer, so that they mighte see him goe before them in the calfe. Neither is it to be beleued that the heathen were so grosse as to beleue, that God was no other thing but stockes and stones. For they changed their images at their pleasure, but still they kepte the same Goddes in their mynde: and there were many images of one God, and yet they dyd not accor∣ding to the multitude of images faine them many Gods. Besyde that they did daily cōsecrate newe images, yet did they not thinke that they made newe goddes.* 1.107 Lette the excuses be read whiche Augustine saieth were pretended by the Idolaters of his age. When they were rebuked, the common forte aunswered, that they did not worshippe that visible thing, but the deitie that did in it inuisibly dwell. And they that were of somwhat better religion, as he calleth it, did saye that they did neither worshippe the image nor the spirite in it, but by the corporall image they did beholde the signe of that thing whiche they oughte to worship. Nowe then? All idolaters, whether they were of the Iewes, or of the gentiles, were none otherwise minded than as I haue saied: being not contented with a spirituall vnderstanding of God, they thought by the images he should be more sure and nerer imprinted in them. After once that suche disordered counterfaiting of God well liked them, they neuer ended, till daily more and more deluded with newe deceites they ima∣gined that God did shewe foorth hys power in images. And neuer∣thelesse, both the Iewes were perswaded that vnder suche images they did worshippe the one true Lorde of heauen and earth: and lyke∣wise the gentiles, their false goddes, whom yet they fayned to dwell in heauen.

Whosoeuer deny that it hath thus ben done in time past, yea within [ 10] our own remembraunce, they impudently lie. For, why fall they down before thē. And when they pray, why turne they toward them as to the eares of God?* 1.108 For it is true that Augustine saieth, that no man praieth or worshippeth when he so beholdeth an image but he is so affected in minde that he thinketh himself to be heard of it, or that it will do for him what he desireth. Why is there such difference betwene the images of one God. y^t passing by one image with litle reuerence or none done to it they honor an other solemnely? Why doe they werry thēselues with vo∣wed pilgremages to visit those images wherof they haue like at home? Why do they at this day in defense of them as it were for their religion and countrey, fight to slaughter and destruction, in suche sorte as they would better suffer to have the one only God than their idols to be takē from them? And yet I do not recken vp the grosse errors of the cōmon people, which are almost infinite, and do in manner possesse the hartes of all men. I do only shew what thēselues do confesse when they meane most of al to excuse themselues of idolatry. We do not cal them (say they) oure Goddes. No more did the Iewes nor the gentiles cal them theirs in tyme paste: and yet the Prophetes eche where cesse not to caste

in their teeth their fornicacion with stockes and stones, for doing no more but such things as are daily done by them that would be compted Christians, that is to say, that they carnally worshipped God in stockes and stones.

[ 11] Although I am not ignoraunt, nor thinke good to passe it ouer as if I knew it not, how they seke to escape with a more suttle distinction, wherof I shal againe make mention more at large hereafter. For they pretend that the worship which they geue to images is Idolodulia which is seruice of images, and not Idololatria which is worship of images. For so they terme it when they teache that they may lawfully withoute any wrōg done to God geue vnto images and pictures that worship which they cal Doulia or seruice. And so they thinke themselues without blame if they be but the seruauntes and not also the worshippers of idols: as though it were not a litle lighter matter to worship thā to serue. And yet while they seke a hole to hide thē in the Greke word, they childishly dis∣agre w^t themselues. For seing Latreuein in Greke signifieth nothing but to worship, their saying cōmeth but to this effect, as if they woulde say y^t they worship in dede their images, but without any worshippinge. And there is no cause why they shuld say y^t I seke to catch thē in words: but they thēselues while they seke to cast a mist before the eyes of y^e sim∣ple, do bewray their own ignoraunce. And yet though they be neuer so eloquent, they shal not atteine by their eloquence to proue vnto vs that one selfe same thing is two sondry thinges. Let thē (say I) shewe me a difference in y^t thing it selfe wherby they may be thought to differ frō the old idolaters. For as an adulterer or a murderer cānot escape giltinesse of his faulte, by geuing his sinne a newe deuised name: so is it a verye absurditie to thinke that these men be quitte by newe deuise of a name, if in y^e matter it selfe they nothing differ frō those idolaters whom they thēselues are cōpelled to condēne. But so far are they frō prouing that their case differeth frō the case of those idolaters, y^t rather the fountaine of al this whole mischiefe is an vnorderly counterfaiting, wherin they haue striued with them while both with their own witt they deuise, and with their own handes they frame them signifieng formes to expresse them a fashion of God.

[ 12] And yet am I not so superstitious that I thinke no images maye be suffred at al. But forasmuch as caruing and painting are the giftes of God, I require that they both be purely and lawfully vsed. Least these things which god hath geuē vs for his glory & for our own benefite, be not only defiled by disordred abuse but also turned to our owne destruc∣tiō. We thinke it vnlawful to haue God fashioned oute in visible forme, because himselfe hath forbiddē it, & because it cannot be done wythoute some defacemente of hys glory. And least they thynke that it is onelye we that are in this opiniō, they that haue ben trauailed in their works shall finde that all sounde writers did alway reproue the same thynge. If then it be not lawfull to make any bodily image of God, muche lesse shall it be lawfull to worshippe it for God, or God in it. It remayneth therefore lawfull that onelye those thynges bee painted and grauen whereof our eies are capable: but that the maiestie of God which is far aboue the sense of our eies, be not abused with vncomly deuised shapes. Of this sorte are partly histories and thinges done, partly images and

fashions of bodies, withoute expressing of any thinges done by them. The first of these haue some vse in teaching or admonishing a man: but what profite the seconde can bring saue only delectacion, I see not. And yet it is euident, that euen such were almost al the images that hereto∣fore haue stande vp in churches. Wherby we may iudge that they were there set vp not by discrete iudgemente or choise, but by folishe and vn∣aduised desire. I speake not howe muche amisse and vncomely they wer for the moste parte fashione, nor howe licentiously paynters and car∣uers haue in this pointe shewed their wantonnesse, whiche thynge I haue alredy touched. Only I speake to this end, that though there wer no fault in them, yet do they nothing auaile to teache.

But leauing also that difference, let vs by the waye consider, whether [ 13] it be expedient in Christian temples to haue any images at al, that doe expresse either thinges done or the bodies of men. Fyrst if the autho∣ritie of the aunciente churche doe any thyng moue vs, let vs remember that for about v.C. yeares together, while religion yet better florished, and sincere doctrine was in force, the Christian churches were vniuer∣sally without images. So they were then first brought in for y^e garnish∣ment of churches, when the sinceritie of ministracion was not a lyttle altered. I wil not now dispute what reason they had with them y^t were the first authors therof. But if a man compare age with age, he shall see that they were muche swarued from that vpryghtnesse of them that were wythoute images. What? doe we thynke that those holye fathers would haue suffered the church to be so long wythoute the thyng which they iudged profitable and good for them? But rather because they saw eyther litle or no profit in it, and much daunger to lurke vnderneth it, they did rather of purpose and aduisedly reiect it,* 1.109 than ••y ignoraunce or negligence omytte it. Whyche thyng Augustine doeth also in expresse words testifie. When they be set in such places (saieth he) honorably on hye, to be seen of them that pray and doe Sacrifice, although they want both sense and lyfe, yet with the very likenesse that they haue of liuelye members and senses, they so moue the weake mindes, that they seeme to liue and breath.* 1.110 &c. And in an other place. For that shape of mem∣bers doeth worke and in manner enforce thus muche, that the minde liuing within a body doeth thynke that body to haue sense, whiche he se∣eth like vnto his own. And a litel after, Images do more auaile to bow down an vnhappy soule, but this that they haue mouth, eyes, eares, and fete, than to amend it by this that they neyther speake nor see nor heare nor goe. This truely semeth to be the cause why Iohn willed vs to be∣ware not onelye of worshipping of images,* 1.111 but also of images them∣selues. And we haue founde it to muche in experience, that throughe the horrible madnesse whiche hath heretofore possessed the worlde, to the destruccyon in manner of all godlynesse, so sone as images be set vp in churches, there is as it were a signe sette vp of idolatrie, be∣cause the folly of men cannot refraine it selfe, but it muste foorth∣with runne on to supersticious worshippinges. But if there were not so muche daunger hanging thereby: yet when I consider for what vse temples are ordeined, me thinkes it is verie ill beseming the holinesse therof to receiue any other images than these liuely & natural images. whiche the LORDE by hys woorde hath consecrate, I meane

Baptisme and the Lordes supper, and other ceremonies wherewyth our eies ought both more earnestly to be occupyed and more liuely to be moued, than that they should nede any other images framed by y^e witt of men. Loe this is the incomparable commoditie of images, whiche can by no value be recompensed, if we beleue the papistes.

[ 14] I thinke I had spoken enough of this thing alreadye, but that the Nicene Synode doeth as it were laye hande on me to enforce me to speake more▪ I meane not that most famous Synode which Cōstātine the Great assembled, but that which was holden eyght hundred yeares ago, by the commaundemente and authoritie of Irene the Empresse. For that Synode decreed, that images shoulde not onely be hadde in churches, but also worshipped. For whatsoeuer I shoulde saye, the authoritie of the Synode woulde make a greate preindyce on the other syde. Although to saye trueth, that dooeth not so much moue me, as make it appeare to the readers howe farre theyr rage extended, that were more desirous of images than became Chrystians. But first let vs dispatche this. They that at this day maynteine the vse of images, allege the decree of y^e Nicene Synode for theyr defense. But there is extante a boke of confutaciō bearyng the name of Charles the Great, whiche by the phrase we maye gather to haue been wrytten at the same tyme. Therein are recited the sentences of the Byshoppes that were presente at that counsell, and the argumentes wherewith they contē∣ded. Iohn the Legate of the east partes saied: God created manne af∣ter his owne image: and thereuppon gathered that we oughte to haue images. The same man thought that images were commended vnto vs in this sentence: shewe me thy face, because it is beautifull. An other to proue that images oughte to be sette vppon altares, cyted thys testimonie: no manne lighteth a candell and putteth it vnder a bushell. An other, to shewe that the beholdyng of them is profita∣ble for vs, brought forth a verse oute of the Psalme: the lyghte of thy countenaunce is sealed vppon vs. An other tooke thys similitude: As the Patryarches vsed the Sacrifices of the gentiles, so must Chry∣stian menne haue the images of Saintes in steade of the images of the gentyles. To the same purpose haue they wryshed thys saying: Lorde, I haue loued the beautie of thy house. But specially witty is the exposition of thys place, As we haue heard so haue we seen, that God is not knowen by onely hearyng of hys worde, but also by lokyng vpon images. Like is the sharpe deuyse of Byshop Theodore. Mar∣uellous (sayeth he) is God in his Saintes. And in an other place: In the Saintes that are in the earth: therefore thys oughte to be referred to images. Finally so filthy are theyr vnsauorye follyes that it greueth me to rehease them.

[ 15] When they talke of the worshyppyng: then are broughte foorth the worshyppynge of Pharao, and of the rod of Ioseph, and of the piller that Iacob sette vp. Albeit in thys laste example, they doe not onely depraue the meanyng of the Scripture, but also bryng in that whyche is no where to bee read. Then these places seme to them maruelous stronge and meete proues. Worshippe his footestole. Agayne wor∣shyppe on hys holye hyll. Agayne. All the rychemen of the people

shall worshippe thy countenaunce. If a man woulde in scorne putte the personage of a riding foole vpon the patrones of Images, coulde he gather together greater and grosser follies? But to putte all oure of doubte, Theodosius Bishoppe of Mira, doeth so earnestlye confyrme by the dreames of his Archedeacon, that images oughte to be worship∣ped, as if he had an oracle from heauen to shewe for it. Nowe lette the fauourers of images gooe and presse vs with the decree of that Si∣node. As thoughe those reuerende fathers doe not altogether discredit them selues, in either so childishly handelyng, or so vngodly and fowlie tearing the Scriptures.

Nowe come I to those monstruous impieties, whiche it is maruell [ 16] that euer they durste vomitte, and twise maruellous that they were not cried oute againste with hie detestacion of all men. And it is good that this outragiously wicked madnesse be bewrayed, that at least the false coloure of antiquitie maye be taken awaye, whiche the Papistes pretende for the worshipping of images. Theodosius the Byshoppe of Amorum pronounceth curse againste all them that wyll not haue ima∣ges worshipped. An other imputeth all the calamities of Grecia and the easte part to this, that images were not worshipped. What punish∣ment then were the Prophetes, the Apostles and the Martirs worthy to suffer, in whose time there were no images? They adde further. If the Emperous image be met with perfume and censing: muche more is this honoure due to the images of Saintes. Constantius Bishoppe of Constance in Ciprus, professeth that he reuerently embraceth ima∣ges, and affirmeth that he wyl geue to them the same honourable ma∣ner of worshippe that is due to the Trinitie that geueth life. And who∣soeuer refuseth so to do, he curseth him and sendeth him away with the Manichees and Marcionites. And, that ye should not thinke that this was the priuate sentence of one manne, they did all assent vnto it. Yea Ihon the Legate of the easte partes beeing further carried with heate, sayed it were better to bring al brothelhouses into the citie than to de∣nye the worshipping of images. At lengthe by consente of them al it was decreed, that worse than all Heretikes are the Samaritanes, and worse than the Samaritanes are the enemies of images. And be∣cause the playe shoulde not be without hys solemne farewel, thys clause was added, let them be glad and reioyse that hauing the image of Chryst doe offer Sacrifice vnto it. Where is now the distinction of Latria and Dulia, wherewith they are wonte to seke to blinde the eyes both of God and mē? For the counsell wythout any excepcion doeth geue euen as much vnto images as vnto the lyuinge God hymselfe.

¶The .xii. Chapter. That God is seuerally discerned from idols, that he may be only and wholly worshipped.

WE saied in the beginning that the knowledge of God standeth not in bare speculacion, but draweth with it the worshipping of him, and by the way we touched how he is rightly worshipped, which point shalbe in other places more largely to be set forth. Nowe I doe but shortlye repete, that so oft as the Scripture affirmeth that there is but one God, it striueth not for the bare name of God, but withall commaundeth this, that whatsoeuer belongeth to the godhead bee not geuen to any other. Wherby also appeareth what pure religion doeth differ from supersticion. Eusebeia, in Greke signifieth as much as true worship, because alway euen the blinde themselues groping in darke∣nesse haue founde that this rule ought to be holden, that God bee not vnorderly worshipped.* 1.112 The name of religion although Cicero truelye and wel deriueth from relegere, to recorde, or gather vp together: yet is the reason that he assigneth enforced and far fet, that good worshippers did often recorde and diligently wey what was the trueth. I rather thinke that that name is set as a contrary to wandring liberte, because the greater part of the world vnaduisedly taketh holde of that whyche they first mete withall, and flieth aboute hether and thether: but true godlinesse, to the ende it may stande in stedfaste state, Religit, that is to say doth gather vp it selfe together within her bondes. Like as I think supersticion to haue her name herof, that not being contented with the maner and order prescribed she heapeth vp together a supersluous nō∣ber of vaine thinges. But to leaue the wordes it hath alway ben agre∣ed by consent of all ages, that religion is with false errors corrupted & peruerted. Wherupon we gather that it is a very fonde color which the supersticious do pretende, whē with vndiscrete zele we geue our selues leaue to do al thinges. And although this confession sounde in the mou∣thes of al mē: yet herein a shamefull ignoraunce bewraieth it selfe, that neither they cleaue to the one God, nor haue any regarde of order in y^e worshipping of him, as we haue already shewed. But god, to claime his own right vnto himselfe, crieth out that he is ielous, and that he wil be a seuere reuenger if he be mingled with any fained god. And then he setteth forth the lawful maner of worshipping, to holde mankinde in o∣bedience. He conteineth both these pointes in his law, whē first he bin∣deth the faithful vnto hymselfe that he only may be theyr lawemaker: and then he prescribeth a rule wherby to be worshipped after his owne minde. Of the law, because the vses and endes therof are many, I wyl entreate in place fit for it. Now I only touch this point, that therby mē are bridled that they run not out of the way to wrong worshippynges. Now as I first said, we must holde in mind, that if al that euer proper∣ly belōgeth to godhead do not rest in God alone, he is spoiled of his ho∣nor, & his worship broken. And heremust we somwhat he defully marke

with what suttelties superstition deceiueth. For it doothe not so reuolte vnto straunge gods that it semeth to forsake the hyest God, or to bryng hym downe into the numbre of other Goddes: but while she graunteth vnto hym the hyest place, she setteth rounde aboute hym a number of lesser gods, among whome she diuideth his offices? And so (albeit clo∣kedly & craftily) the glorie of the godhead is cut in partes, that it remai∣neth not whole with hym. So in y^e old tyme, as wel they of the Iewes as of y^e Gentiles dyd set beneth the father & iudge of gods a great rout of gods whiche shuld every one accordyng to his degree haue in cōmon with the hyest God the gouernement of the heauen and earth. So the saintes that in a fewe ages past departed this lyfe, are aduanced to the felowship of God, to be worshipped, called vpon, and honoured in stede of him. And yet with suche abhomination we thinke that the maiestie of God is not so muche as diuided, when in deede it is a greate parte suppressed and extinguished, sauyng that we reteine s••yll a poore opini∣on of his supreme power: and in the mean tyme deceiued with entan∣gled suttelties we are sonderly caried to diuers gods.

For this purpose also was inuented the distinction of latria and Du∣lia, [ 2] as they terme them, that is worship and seruice, wherby they might freely seme to geue away the honors of God to angels and dead men. For it is euident, that the worship whiche the Papistes geue vnto sain∣tes differeth nothyng in dede from the woorship of God. For all alike without diuersitie they worship both God and them: sauyng that when they be charged with it, they wynde away with this exception, that they keepe still for God the honour that is due vnto him inuiolate, because they leaue vnto him the worshippe that they call latria. But sith the que∣stion standeth vpon the matter, and not the woorde, who wolde permit them so carelesly to mocke in a matter of all matters moste weyghtie? But to lette that also passe, yet winne they nothyng by this distinction, but to proue, that thei geue worship to one God and seruice to an other. For Latria in greke signifieth as much as in latin Cultus, & Englishe worship. Dulia, proprely signifieth seruice. And yet somtyme in scripture this difference is confounded together without diuersitie. But graunte it be a perpetuall difference, then must we searche what bothe the wor∣des may meane. Dulia is seruice, Latria, is worship. Now no man dou∣teth that to serue, is more then to whorshippe. For many tymes a manne coulde hardely beare to serue hym whome he would not sticke to wor∣ship. So is it an vnegall dealyng to geue to the sainctes that whiche is the greatter, and to leaue to God that whiche is the lesser. But many of the auncient authors haue vsed this distinction. What maketh that matter, if all menne doo perceiue it to be not onely vnfitte, but all toge∣ther very fonde?

Nowe leauyng nice suttleties, lette vs wey the matter it selfe. When [ 3] Paule putteth the Galathians in remembrance what they were before that they were lightened in the knowledge of God,* 1.113 he saieth that they gaue Duliam seruice to those that of nature were no gods. Although he name not Latriam or worship, is therfore theyr superstitton excusable? He doth neuerthelesse condemne their peruerse superstition, whiche he termeth by the name of Dulia seruice, than if he had expressed the name of Latria, worship. And when Christe repulseth the assault of Sathan

with his buckler, that it is written, thou shalt woorshyp the Lorde thy God,* 1.114 the name of Latria was not brought in question. Sathan requi∣red but an adoration. Likewise whē the angel ••eproued Iohn, because he felle downe on his knees before hym, we oughte not to thinke that Iohn was so madde that he woulde geue vnto the angell the honoure that was due onely to God. But because it was not possible, but that all worshyp that is ioyned with religion sauoureth somwhat as pertei∣nyng to God, therefore he coulde not adore the angell, but that he must take away sommewhat from the glorye of God. We reade in deede of∣ten, that men haue bene honoured: but that was a ciuile honour, as I maye so call it. But religion hath an other rule, whyche so soone as it is ioyned with worshyppe, bryngeth with it a prophane abuse of the honour of God. The same maye we see in Cornelius. He hadde not so sclenderly profyted in godlynesse,* 1.115 but that he hadde learned to geue the soueraigne worshippe to God alone. Therfore when he fell downe before Peter, he didde it not of this meanyng to worshyppe hym in the steede of God. And yet dydde Peter earnestly forbyd hym to doo that whiche he didde. And why so? but because men doo neuer so narrow∣ly put difference betwene the worshyppe of God, and of his creatures: by that without diuersitie they geue away that vnto the creature, whi∣che belongeth vnto God. Wherefore if we haue one God, we must re∣membre that nothyng be it neuer so lyttle muste bee taken awaye from his glorye, but that he kepe styll that whyche is proprely his. Therfore zacharie when he preacheth of the repayryng of the Churche, in playne words expresseth:* 1.116 That there shal not only be one God, but also y^t there shalbe one name of y^e god, to the end y^e he haue nothing in common with Idols. What maner of worshyp God requyreth, we shal see in an other place when it falleth in order. For it pleased hym in his law to prescribe vnto men what is lawfull and ryght, & so to bynd thē to a certayn rule, that euery man should not geue hymselfe leaue to deuise what forme of worshyp he lyst. But because it is not expediēt to loade the readers with heapyng many matters together, I will not touche that poynte yet. Onely lette it sus••ise for this tyme to kepe in mynd, that euery cariyng away of the dutyefull behauiours of godlynesse to any other than to God alone, is not without robbery of God. And fyrste superstition de∣uysed to geue diuine honours to the Sonne, or other starres or idols: then folowed ambitious pryde, whyche garnyshyng mortall men with spoyles taken from God, presumed to prophane all that euer was holy. And although this principle remayned among theim, to honour the soueraigne deitie, yet grewe it in vse indif∣ferently to offer sacrifices to spirites, lesser gods, or dead mē of honor. So slippery is the way to slide into this fault, to make common to a num∣ber that whiche God seuerely cha∣lengeth to hym selfe alone.

The .xiii. Chapter. That there is taught in the scriptures one offence of God from the very creation, whiche essence conteineth in it thre persons:

THat which is taught in the scriptures concernyng the in∣comprehensible [ 1] and spirituall essence of God, oughte to suffise not onely to ouerthrowe the foolisshe errours of the common people, but also to confute the fine suttelties of prophane philosophie. One of the olde writers semed to haue said very wel, That God is al that we do see, and all that we doo not see. But by this meane he hathe imagined the god∣head to be powred out into all y^e partes of the world. Although God, to the intent to kepe men in sobre mynde, speaketh but sparely of his owne essence, yet by those twoo names of addition that I haue rehersed, he doothe bothe take away all grosse imaginations, and also represse the presumptuous boldnesse of mans mynde. For surely his immeasurable greatnesse ought to make vs afrayde, that we attempt not to measure hym with our sense: and his spirituall nature forbiddeth vs to imagine any thyng earthly or fleshely of hym. For the same cause he often assi∣gneth his dwellyng place to be in heauen. For though, as he is incom∣prehensible, he tilleth the earthe also: yet because he seeth oure myndes by reason of their dullnesse to lie still in the earthe, for good cause he lif∣teth vs vp aboue the worlde, to shake of our slouth and sluggishnesse. And here falleth to grounde the errour of the Manichees, which in ap∣pointyng two originall beginnynges haue made the diuell in a maner egall with god. Surely this was as muche as to breake the vnitie of God and restrayne his vnmeasurablenesse. For where they haue pre∣sumed to abuse certain testimonies: that sheweth a fowle ignoraunce, as their errour it selfe sheweth a detestable madnesse. And the Anthro∣pomorphites are also easily confuted which haue imagined God to con∣sist of a bodye, because oftentymes the scripture ascribeth vnto hym a mouthe, eares, eyes, handes, and feete. For what man yea though he be sclenderly witted dooth not vnderstande that God dooth so with vs speake as it were childishly, as nurses doo with their babes? Therefore suche maners of speeche doo not so playnely expresse what God is, as they do apply the vnderstandyng of him to our sclender capacitie. Whi∣che to do, it behoued of necessitie that he descended a great way beneath his owne heyght.

But he also setteth out hymselfe by an other speciall marke, wherby [ 2] he may be more nerely knowen. For he so declareth hymselfe to bee but one, that he yet geueth himselfe distinctly to be considered in three per∣sons: whiche except we learne, a bare and empty name of god without any true God flieth in our braine. And that no man should thinke that he is a threfolde God, or that the one essence of God is diuided in three persons, we must here seke a short and easy definition to deliuer vs frō all errour. But because many doo make muche a doo about this worde Person, as a thyng inuented by man: howe iustly they doo so, it is beste fyrst to see. The apostles namyng the sonne, the engraued forme of the Hypostasis of his father,* 1.117 he vndoubtedly meaneth, that the Father hath

some beeyng, wherin he differeth from the sonne. For to take it for Es∣sence (as some expositours haue done, as if Christ like a piece of waxe printed with a seale didde represent the substaunce of the Father) were not onely harde but also an absurditie. For sithe the Essence of God is single or one and vndiuisible, he that in hym selfe conteineth it all and not by pecemeale, or by deriuation, but in whole perfection, should very vnproprely yea fondly bee called the engraued forme of hym. But be∣cause y^e father although he be in his own propretie distinct, hath expres∣sed hymselfe wholly in his sonne, it is for good cause sayde, that he hath geuen his Hypostasis, to be seene in hym. Wherwith aptely agreeth that which by and by foloweth, that he is the brightnesse of his glory. Sure∣ly by the Apostles wordes we gather▪ that there is a certayn propre hy∣postasis in the father, that shineth in the sonne: whereby also agayne is easily perceiued the Hypostasis of the sonne that distinguisheth him from the Father. Like order is in the holy ghost. for we shall by and by proue hym to be God, and yet he must nedes be other than the father. Yet this distinction is not of the essence, whiche it is vnlawfull to make many∣folde. Therfore if the Apostles testimonie be credited, it foloweth that there be in God thre hypostases. This terme seyng the Latines haue ex∣pressed with the name of Person, it were to muche pride and wayward∣nesse to brawle about so cleere a matter. But if we list worde for worde to translate, we may call it Subsistence. Many in the same sense haue called it substance. And the name of Person hath not ben in vse among the Latins onely: but also the Grecians, perhaps to declare a consente, haue taught that there are three prosopa, that is to say Persons in God. But they, whether they be Grekes or Latins that differ one from an o∣ther in the worde, doo very well agree in the summe of the matter.

Nowe howesoeuer the heretikes barke at the name of persone, or [ 3] some ouermuch precise men do carpe that thei like not the worde fained by deuise of men: sithe they can not get of vs to say, that there be three, whereof euery one is wholly God, nor yet that there be many goddes: what vnreasonablenesse is this, to myslyke woordes, whiche expresse none other thynge but that whiche is testified and approued by the scri∣ptures? It were better (say they) to restraine not only our meanynges but also oure woordes within the boundes of scripture, than to deuyse straunge names that may be the begynnynges of disagrement & braw∣lyng: so doo we tyer our selues with strife about woordes: so the truthe is loste in contending: so charitie is broken by odiousely brawlyng to∣gether. If they call that a straunge woorde, whiche can not be shewed in scripture, as it is written in nombre of syllables: then they bynde vs to a hard law, wherby is condemned all exposition y^e is not pie••ed toge∣ther, with bare laying together of textes of scripture. But if they meane that to be straunge, whiche beyng curiousely deuised, is superstitiousely defended, whiche maketh more for contention than edification, whiche is either vnaptely, or to no profite vsed, whiche withdraweth from the simplicitie of the word of God, then with all my hart I embrace their sobre minde. For I iudge that we ought with no lesse deuout reuerence to talke of God than to thynke of him, for as muche as what soeuer we doo of our selues thinke of him, is foolishe, and what so euer we speake is vnsauorye. But there is a certayn measure to be kepte. We ought to

learne out of the scriptures a rule bothe to thynke and speake, wherby to examine all the thoughtes of our mynde and wordes of our mouth. But what withstandeth vs, but that suche as in scripture are to our ca∣pacitie doutfull and entangled, we may in plainer woordes expresse theim, beynge yet suche wordes as doo reuerently and faithfully serue the truthe of the scripture, and be vsed sparely, modestly, and not with∣out occasion. Of whiche sort there are examples enowe. And where as it shall by profe appere that the Churche of great necessitie was enfor∣ced to vse the names of Trinitie, and Persones, if any shall then fynde faulte with the newenesse of woordes, shall he not be iustly thought to be greeued at the lyght of the truthe, as he that blameth onely this that the truthe is made so playne and cleare to discerne?

Suche newnesse of woordes, if it be so to bee called, commeth then [ 4] chiefly in vse, when the truthe is to be defended against wranglers that doo mocke it out with cauillations. Whiche thyng we haue at this daye to muche in experience, who haue great businesse in vanquisshynge the enemies of true and sounde doctrine. With suche foldyng and crooked windyng these slippery snakes doo slide away, vnlesse they be strongly griped and holden hard when they be taken. So the old fathers beyng troubled with contendyng againste false doctrines, were compelled to shewe theyr meanynges in exquisite playnnesse, least they should leaue any crooked bywayes to the wicked, to whom the doutful constructions of woordes were hidyngholes of errours. Arrius confessed Christe to be God, and the sonne of God, because he coulde not agaynsay the eui∣dent wordes of God, and as if he had ben so sufficiently discharged did fayne a certayne consent with the rest. But in the meane while he ceas∣sed not to scatter abroade that Christe was create, and had a beginnyng as other creatures. But to the ende they myght drawe foorth his win∣dyng sutteltie out of his denne, the auncient fathers went further, pro∣nouncyng Christ to be the eternall sonne of the father and consubstan∣ciall with the father. Hereat wickednesse began to boile, when the Ar∣rians began to hate and deteste the name Omoousion, consubstanciall. But if in the beginnyng they had sincerely and with playn meanynge confessed Christ to be God, they would not now haue denyed hym to be consubstantiall with the father. Who dare nowe blame these good men as brawlers and contentious, bycause for one litle woordes sake, they were so whote in disputation, and troubled the quiete of the churche? But that little worde shewed the difference betwene the true beleuyng Christians, and the Arrians that wer robbers of God. Afterward rose vp Sabellius whiche accompted in a maner for nothyng the names of the Father, the Sonne, and the Holy ghost, sayeng in disputation that they were not made to shewe any maner of distinction, but onely were seuerall additions of God, of whiche sorte there are many. If he came to disputation, he confessed, that he beleeued the father God, the sonne God, the Holy ghost God. But afterwarde he would redely slippe away with sayeng that he hadde in no otherwise spoken than as if he had na∣med God, a strong God, iust God, and wise God: and so he song another songe, that the Father is the Sonne, and the Holy ghost is the father, without any order, without any distinction. The good doctours which then had care of godlynesse, to subdewe his wickednesse, cried oute on

the other side that there ought to be acknowleged in one God thre pro∣preties. And to the ende to fense themselues againste the crooked wri∣then suttleties with plaine and simple truthe, they affirmed, that there did truely subsist in one God, or (which came all to one effect) that there did subsist in the vnitie of God a Trinitie of persons.

[ 5] If then the names haue not ben without cause inuented, we ought to take hede, that in reiectyng them we be not iustly blamed of proude pre∣sumptuousnesse. I woulde to God they wer buried in dede, so that this faith were agreed of all men, that the Father and the Sonne, and the Holy ghost bee one God: and yet that the Father is not the Sonne, nor the Holy ghost the Sōne, but distinct by certain propretie. Yet am I not so precise, that I can fynde in my harte to striue for bare wordes. For I note, that the olde fathers, whiche otherwise spake very religiousely of such matters, did not euery wher agree one with an other, nor eueryone with himselfe. For what formes of speeche vsed by the councels doothe Hilarie excuse▪ To howe greate libertie doothe Augustine sometyme breake foorth? Howe vnlyke are the Grekes to the Latins? But of this variance one example shal suffise for this tyme. When the Latins ment to expresse the word Omoousion, they called it Consubstancial, declaring the substance of the Father and the Sonne to be one, so vsyng the word substance for essence. Whervpon Hierom to Damasus sayth, it is sacri∣lege to say, that there are thre substances in God: and yet aboue a hun∣dred tymes you shall fynde in Hilarie, that there are three substances in God. In the woorde Hypostasis, howe is Hierome accombred? For he suspecteth that there lurketh poison in namyng thre Hypostases in God. And if a man do vse this word in a godly sense, yet he plainly saith that is an impropre speeche, if he spake vnfainedly, and dyd not rather wit∣tyngly and willyngly seeke to charge the bishoppes of the Eastlandes▪ whome he soughte to charge with an vniuste sclaunder. Sure this one thynge he speaketh not very truely, that in all prophane schooles. ousia,* 1.118 essence is nothyng els but hypostasis, whyche is proued false by the common and accustomed vse. Augustine is more modeste and gentyll, whiche although he say, that the worde hypostasis in that sense is strange to latine eares, yet so farre is it of that he taketh from the Grekes theyr vsuall maner of speakyng, that he also gently beareth with the Latins that had folowed the greke phrase. And that whiche Socrates writeth in the syxte booke of the Tripartite hystorie, tendeth to this ende, as though he ment that it hadde by vnskilfull men bene wrongfullye ap∣plied vnto this matter.* 1.119 Yea and the same Hilarie hymselfe layethe it for a greate faulte to the heretikes charge, that by theyr wayward∣nesse he is compelled, to putte those thynges in perylle of the speche of men, whyche oughte to haue beene kepte in the relygiousnesse of myndes, playnely confessynge that this is to doo thynges vnlau∣full, to speake that ought not to bee spoken, to attempt thynges not li∣cenced. A little after, he excuseth himself w^t many words, for that he was so bold to vtter newe names. For after he had vsed the natural names Father, Sonne, and Holy ghost, he addeth that what soeuer is sought further, is beyōd the compasse of speache, beyonde the reache of sense, and beyonde the capacitie of vnderstandynge. And in an other place he saith, y^e happy ar y^e bishops of Gallia, which neither had nor receiued

nor knewe any other confession, but that olde and simple one, whiche from the time of the Apostles was receyued in all churches. And muche like is the excuse of Augustine, that this woorde was wroung oute of necessitie by reason of the imperfection of mens language in so greate a matter: not to expresse that whiche is, but that it shoulde not bee vn∣spoken howe the Father, the Sonne, and the Holy ghoste are three. This modestie of the holy menne ought to warne vs, that we doo not foorthwith so seuerely lyke Censors, note them with infamie that refuse to subscribe and sweare to suche wordes as we propounde them: so that they doo it not of pride, of frowardnesse, or of malicious crafte. But let them again consider, by how great necessitie we are driuen to speake so, that by littell & little they may be enured with that profitable maner of speche. Let them also learne to beware, least sithe we must mete on the one syde with the Arrians, on the other syde with Sabellians, whyle they be offended that we cutte of occasion from them both to cauill, they bryng themselues in suspicion, that they be y^e disciples either of Arrius or of Sabellius. Arrius sayth that Christe is God, but he muttereth that he was create, and had a beginnyng. He saith Christe is one with the father, but secretely he whispereth in the eares of his disciples, that he was made one as the other faithfull be, although by singular prero∣gatiue. Say ones that Christ is Consubstanciall with his father, then plucke you of his visour from the dissembler, and yet you adde nothyng to the scripture, Sabellius sayth, that the seueral names, Father, Son, and Holy ghost signifie nothyng in God seuerally distincte: saye that they are three: and he will crye out that you name thre gods. Saye that there is in one essence a Trinitie of persons, then shal you in one word bothe saye, what the scripture speaketh, and stop their vayne babblyng. Nowe if any be holden with so curious superstition, that they can not abide these names: yet is there no man, though he wold neuer so fayn, that can deny but that when we heare of one, we must vnderstande an vnitie of substance: when we here of thre in one essence, that it is ment of the persons in the trinitie. Which thyng beyng without fraude con∣fessed, we stay no longer vpon wordes. But I haue long ago foūd, and that often, that who soeuer do obstinately quarell about woordes, doo keepe within them a secrete poison: so that it is better willyngly to pro∣uoke theim, than for their pleasure to speake darkly.

But leauyng disputation of woordes I will nowe begyn to speake [ 6] of the matter it selfe. I call therfore a Persone, a subsistence in the es∣sence of God, which hauyng relation to the other is distinguished from them with vncōmunicable propretie. By the name of Subsistence we meane an other thyng than the essence. For if the worde had simply ben God, and in the meane tyme had nothynge seuerally propre to it selfe, Iohn hadde sayde amysse, that it was with god. Where he foorthewith addeth,* 1.120 that God hymselfe was the same woorde, he calleth vs backe agayne to the one single essence. But because it could not be with God, but that it must rest in the father: hereof ariseth that subsistence, which though it be ioyned to the essence with an vnseparable knot, yet hath it a speciall marke, wherby it doth differ from it. So of the three subsisten∣ces▪ I say that eche hauyng relation to other is in propretie distingui∣shed. Relation is here expressely mencioned. For when there is simple

and indefinite mencion made of God, this name belongeth no lesse to the Sonne and the Holy ghoste, than to the Father. But when the Fa∣ther is compared with the Sonne, the seuerall propretie of eyther doth discerne hym from the other. Thirdely, what soeuer is propre vnto eue∣ry of them is vncommunicable. For that which is geuen to the Father for a marke of difference,* 1.121 can not agree with, nor be geuen to the Son. And I mislyke not the definition of Tertullian, so that it be rightly ta∣ken, That there is in God a certayne disposition or distribution, which yet chaungeth nothyng of the vnitie of the essence.

But before that I go any further, it is good that I proue the God∣head [ 7] of the Sonne and of the Holy ghost. Then after we shall see, how they differ one from an other. Surely when the Worde of God is spo∣ken of in the Scripture: it were a very greate absurditie to imagin it only a fadyng and vanishyng voyce, whiche sente into the ayre, cometh out of God hymselfe, of whiche sort were the oracles geuen to the fa∣thers, and all the prophecies: when rather the woorde is mente to bee the perpetuall wisedome abidyng with the Father, from whens all the oracles and prophecies proceded. For as Peter testifieth, no lesse didde the olde prophetes speake with the spirite of Christ,* 1.122 than dyd the Apo∣stles and all they that after them dyd distribute the heauenly doctrine. But because Christe was not yet openly shewed, we must vnderstande that the Worde was before all worldes begotten of the Father. And if the Spirite was of the Worde, whose instrumentes were the prophe∣tes, we do vndoutedly gather that he was true god. And this doth Mo∣ses teache playnly enough in the creation of the world, when he setteth the worde as the meane. For why dooth he expressely tell, that God in creatyng of all his woorkes sayd, Be this doone, or that doon: but that the vnserchable glory of god may shiningly appere in his images? The suttlenosed and babblyng men do easily mock out this, with sayeng that the name Woorde, is there taken for his byddynge or commaunde∣mente. But better expositors are the Apostles,* 1.123 whiche teache that the worldes were made by the same, and that he susteineth theym all with his mightie Worde. For here we see y^t the Word is taken for the bidding or commaundement of the Sonne, which is hymselfe the eternall and essentiall Word to the Father. And to the wise and sobre it is not darke that Salomon sayth,* 1.124 where he bryngeth in Wisedom begotten of God before all worldes, and bearyng rule in the creation of thynges, and in all the workes of God. For to say that it was a certayne commaunde∣ment of God, seruyng but for a tyme, were very foolishe and vayne: where as in deede it was Goddes pleasure at that tyme to shewe foorth his stedfast and eternall purpose, yea and some thyng more secrete. To whyche entente also maketh that sayinge of Christe: My Father and I doo woorke euen to this daye.* 1.125 For in sayinge, That from the be∣gynnyng of the worlde he was contynually woorkynge with his Fa∣ther, he doothe more openly declare that whyche Moses hadde more shortely touched. We gather then that the meanynge of Goddes spea∣kynge was this, that the Worde hadde his office in the doynge of thyn∣ges, and so they bothe had a common woorkynge togyther. But moste playnely of all doothe Iohn speake, when he shewethe that the same Woorde, whyche from the begynnyng was God with God, was togy∣ther

God the Father the cause of all thynges. For he both geueth to the Worde a perfecte and abydyng essence,* 1.126 and also assygneth vnto it some thyng peculiar to it selfe, and plainlye sheweth how God in spea∣kyng was the creatour of the worlde. Therefore as all reuelacions proceding from God dooe well beare the name of the worde of God, so oughte we yet to sette in the hyeste place that substancyall Worde, the well spryng of all Oracles, whiche being subiecte to no alteracion, abideth alwayes one and the selfe same with God, and is God hym∣selfe.

Here many dogges dooe barke agaynste vs, whiche when they [ 8] dare not openly take from him his Godhead, doe secretly steale from him his Eternitie. For they saye, that the Worde then beganne firste to be, when God in the creation of the world opened his holy mouthe. But verie vndiscretelye dooe they to imagine a certaine innouacyon of the substaunce of God. For as those names of God that haue relacion to his outwarde worke, beganne to be geuen vnto hym after the being of his worke, as for example, thys that he is called the creatour of heauen and earth: so doeth Godlynesse knowe or admitte no name that shoulde signifie any newe thinge in hymselfe to haue chaunced vnto God. For if any shoulde come to him from ells where than in hymselfe, then thys saying of Iames shoulde fayle, that euery good ge∣uing and euery perfecte gifte is from aboue, and commeth downe from the Father of lightes, with whom is no variablenesse neyther sha∣dowing by turning. Therfore nothing is lesse to be suffred, thā to faine a beginning of that Worde, whiche both alwaye was God, and after∣warde was creator of the worlde. But full suttelly forsoth they reason, that Moses in saying that God then first spake, doeth secretlye shewe that there was no Worde in him before. Whiche is a moste tryfling argumente. For it foloweth not, because a thyng at some one certaine time beginneth to be shewed openly, that therefore it had neuer anye beyng before.But I conclude farre otherwyse and saye: seyng that in the same momente that God sayed,* 1.127 lette lighte be made, the power of the worde appeared and shewed it selfe: the same Worde was longe before. But if a man aske howe long before, he shall fynde no begin∣nyng. For he appointed no certayne space of tyme when hym selfe sayed:* 1.128 Father glorifie me with the glory which I had wyth thee before the worlde was. And thys thyng Iohn also left not vntouched, be∣cause he fyrst sheweth that in the beginning the worde was with God, before that he commeth to the creation of the worlde. We saye there∣fore agayne, that the Worde whyche was conceyued of God before any beginning of tyme, was contynuallye remayninge wyth hym. Whereby bothe hys eternitie, true essence, and Godhead is proued.

Althoughe I dooe not yet touche the person of the Mediator, but [ 9] do deferre it to that place where we shall specially entreate of the Re∣dempcion: yet because it oughte to be certaynly holden wythoute con∣trouersie amonge al men, that Christ is the same Word clad with flesh, in this place will be very fitte to recite all those testimonies that proue Chryst to be God.* 1.129 When it is sayed in the .xlv. Psalme, thy throne O God is for euer and euer: the Iewes doe cauill and saye, that

the name Elohim is also applied to the Angels and soueraigne po∣wers. But in all the Scripture there is not a like place, that raiseth an eternall throne to any creature. For he is here not simplye called God, but also the eternall Lorde. Againe, this tittle is geuen to none but with an addicion,* 1.130 as it is saied: that Moses shalbe for a God to Pharao. Some rede it in the Genitiue case which is verye foo∣lishe. I graunte in dede that oftentimes a thing is called Diuine or of God, that is notable by any singular excellence: but here by the tenoure of the texte it appeareth, that suche a meaning were harde and forced, and will not agree. But if their scubbornesse will not so yelde: In Esaie is verie plainly broughte in for all one both Christe and God, and he that is adorned with the soueraigne power, whiche is properly belonging to God alone. This (saieth he) is the name wher∣by they shall call him,* 1.131 the strong God, the Father of the world to come &c. Here the Iewes barcke againe, and turne the texte thus: this is the name whereby the stronge God the father of the worlde to come shall call him: so that they leaue this onely to the Sonne to bee called the Prince of peace. But to what purpose shoulde so many names of addicion in this place bee heaped vpon God the Father, seeyng it is the purpose of the Prophete to adorne Chryste with suche speciall no∣tes as maie builde oure Faith vppon him? Wherfore it is oute of doute that he is here in like sorte called the stronge God, as he is a little be∣fore called Immanuell.* 1.132 But nothing can be founde plainer than that place of Hieremie where he sayeth, that this shall be the name where∣by the sede of Dauid shall be called Iehouah oure righteousnesse. For where the Iewes themselues doe teach, that all other names of God are but adiectiue names of addicion, and that this only name Iehouah whiche they call vnspeakable is a substantiue name to expresse hys es∣sence: we gather that the Sonne is the onely and eternall God,* 1.133 which saith in an other place that he wil not geue his glory to an other. But here also they seke to scape away because that Moses gaue that name to the Altare that he bilded, and Ezechiel gaue it to the newe citie Hierusalem. But who doth not see that the Altare was builded for a monumente that God was the auauncement of Moses. And that Hie∣rusalem is not adorned with the name of God, but onely to testifie the presence of God? For thus sayeth the Prophete. The name of the citie from that day shalbe Iehouah there.* 1.134 And Moses sayth thus. He bilded an altare and called the name of it, Iehouah my exaltacion. But more businesse ariseth by an other place of Hieremie, where the same tittle is applyed to Hierusalem in these wordes: this is the name whereby they shall call her Iehouah our righteousnesse. But thys testimonye is so farre from makyng agaynste the trueth whiche we defende, that it ra∣ther confirmeth it. For wheras he had before testified that Christ is the true Iehouah from whom floweth ryghteousnesse, nowe he pronoun∣ceth that the churche shall so verely fele the same, that she may glorious∣lye vse the very name it selfe. And so in the firste place is sette the fountayne and cause of ryghteousnesse, in the other the ef∣fecte.

[ 10] Nowe if thys dooe not satisfie the Iewes, that Iehouah is so ofte presented in the personne of an Angell, I see not wyth

what cauillations they canne mocke it oute. It is saied that the An∣gell appeared to the holy fathers: and the same Angell chalengeth to hymselfe the name of the eternall God.* 1.135 If any take excepcion and say, that this is spoken in respecte of the Person that he representeth: thys knotte is not thus losed.* 1.136 For being a seruaunte he woulde not suffer Sacrifice to be offered to hym and take from God his due honoure. But the Angell refusing to eate bread, commaundeth Sacrifice to bee offered to Iehouah. And then he proueth that hymselfe in dede was the same Iehouah, and therefore Manoah and his wife by thys token did gather, that they had seen not an only Angel but God. And thence came it that he sayed: we shall dye because we haue seen God. And when hys wyfe answereth, if Iehouah woulde haue slayen vs, he woulde not haue receaued Sacrifice at oure handes: in thys she doeth confesse that he was God whiche before was called the Angell. Besyde thys, the answere of the Angell hymselfe taketh away all doubte of it, saying: why doest thou aske me of my name, which is maruellous? So much the more detestable was the wickednesse of Seruetto, when he affirmed that God neuer appeared to Abraham and the other fathers, but that an Angell was worshipped in place of him. But truely and wisely haue the true teaching doctors of the Churche expounded, that the same principall Angell was the worde of God, which then as afore∣hande beganne to execute the office of Mediatoure. For thoughe he was not yet clothed with fleshe, yet he came down as a meane betwene God and men, to come more familiarly to the faithfull. Therefore hys nye communicating himselfe made him to be called an Angell: yet still in the meane time he reteined that which was his own, to be y^e God of vnspeakable glory.* 1.137 Thesame thing meaneth Oseas, which after he had recited the wraftlyng of Iacob with the Angell, sayeth: Iehouah the God of hostes, Iehouah, worthy of memory is his name. Here agayne Seruetto carpeth, y^t God did beare the person of an Angel. As thoughe the Prophete did not confirme that whiche Moses had saied: why doest thou aske me of my name? And the confession of the holye Patriarche doeth sufficiently declare that he was not a created Angell, but one in whom the full godhead was residente,* 1.138 when he saied: I haue seen God face to face. And for thys cause Paule sayeth, that Chryste was guide of the people in the wyldernesse. For thoughe the tyme was not yet come of his abacemente: yet that eternall worde shewed a figure of that office to whiche he was appointed. Nowe if the seconde Chapter of zacharie be weyed withoute contencion, the Angell that sente an o∣ther Angell was by and by pronounced to be the God of hostes, and to hym is soueraigne power ascribed. I omitte innumerable testimonies on the which oure Fayth safelye resteth, althoughe they doe not muche moue the Iewes. For when it is saied in Esaie. Beholde this is our God,* 1.139 this is Iehouah, we shal waite vpon him, and he shall saue vs, they that haue eyes may see, that herein is meant God which ryseth vp for the saluacion of his people. And these vehement demonstracions twise repeted suffer it to be drawen no otherwhere but to Christe. And yet plainer and fuller is the place of Malachie where he promyseth that he shall come the Lorde that was the desired,* 1.140 to hys owne tem∣ple. But to none but to the onely soueraigne God was the temple

dedicate, which temple yet the Prophete doeth claime for Christ. Wher vpon foloweth that Christe is the same God that was euer honored a∣mong the Iewes.

[ 11] As for the newe testamente, it swarueth with innumerable testimo∣nies, therfore we must trauayle rather shortly to choose out fewe, than largely to heape vp all. For thoughe the Apostles speake of him since he was nowe become the Mediatour in fleshe: yet all that I shalll bring forth shall aptly serue to proue his godhead. Firste this is worthy to be singularly marked, that those thinges which were before spoken touching the eternall God, the Apostles doe shewe that they are either already performed, or hereafter to be performed in Christ. For where Esaie prophecieth that the Lorde of hostes shalbe to the Iewes and Israelites a strombling stone and a rocke to fall vpon:* 1.141 Paule affir∣meth that the same is fulfilled in Christ. Therefore he declareth him to be the Lorde of hostes. Likewise in an other place. We must al (saith he) ones be broughte to appeare before the iudgemente throne of Christe. For it is written, to me shall all knees bowe, and to me shall al tonges swere. Seing God in Esai speaketh this thing of himselfe, and Christe in dede performeth it in himselfe, it foloweth that he is the selfe same God whoes glory may not be withdrawen to an other. And that thing which writing to the Ephesians he allegeth out of the Psalmes, is eui∣dent that it can be applyed to none but to God alone.* 1.142 Ascending on hie he hath caryed captiuitie captiue, meaning that such ascending was in shadow shewed, when God in notable victory against forein nations did shewe forth his power, but he declareth that in Christe it was more fully performed. So Ihon testifieth that it was the glory of the Sōne that was reueled to Esaie by a vision,* 1.143 wheras in dede the Prophete himselfe writeth that the maiestie of God appeared vnto hym. And it is euidente that those thinges whiche the Apostle wryting to the He∣brues applieth to the Sonne, are the plaine titles of God. as: Thou Lorde in the beginning diddest laye the foundacions of heauen and earth.* 1.144 &c. Agayne worship him all ye his Angels. And yet he abuseth not those tittles when he draweth them to Chryst. For al those thinges that are spoken of in those Psalmes, he hymselfe alone hath fulfylled. For it was he that rose vp and had mercy on Siō. It was he that clai∣med to hymselfe the kingdome of all the nations and ilandes.* 1.145 And why shoulde Ihon sticke to apply the maiestie of God to Chryste whiche in hys preface had sayed that the worde was alwaye God? Why shoulde Paule feare to sette Chryste in the iudgemente throne of God,* 1.146 hauing before wyth so open proclamacion declared hys Godhead, where he sayed that he was God blessed to the ende of Worldes? And to make appeare, howe well he agreeth in thys poynte wyth hymselfe, in an o∣ther place he wryleth that Chryst is God openly shewed in the fleshe. If he be God to be praysed to the ende of worldes,* 1.147 then he is the same he to whom in an other place he affirmeth all glorye and honoure to be due. And thus he hydeth not, but playnly cryeth oute, that he woulde haue counted it no robbery if he had shewed himselfe egall wyth God,* 1.148 but that he wyllyngly abaced hymselfe. And that the wycked shoulde not carpe that he is some made GOD, Ihon

goeth further and saith. He is the true God & the eternal life. Although it oughte aboundantly to satisfie vs,* 1.149 that he is called God, specially of that witnesse which expresly affirmeth vnto vs y^t there are no moe gods but one.* 1.150 That same witnesse is Paule, which saieth thus. How many soeuer be called goddes either in heauen or in earth, to vs there is but one God from whom are all thinges. When we heare of the same mouth, that God was openly shewed in the fleshe, that God wyth hys owne bloud purchased the churche to himselfe: why shoulde we imagine a seconde God whiche he himselfe acknowledgeth not? And it is no dout that all the godlye were of the same meaning. Likewise Thomas in protesting him to bee his Lorde and his God, doeth professe that he is that onely one God whom he had alway worshipped.

Nowe if we esteme his Godhead by the workes that in the Scrip∣ture [ 12] are ascribed vnto him, it shall thereby more euidentlie appeare. For when he saied that from the beginning he was thetherto working with his father:* 1.151 the Iewes whiche were moste dull in vnderstandyng of all his other sayinges, yet then perceiued that he toke vpon him the power of God. And theretore, as Iohn telleth, they soughte the more to kill him, because he didde not onely breake the Sabbat, but also dyd call God his father, making himselfe egall with God. Howe dull shall we be then, if we doe not perceiue that his godhead is herein playnlye affirmed? And truely to order the worlde with prouidence and power, and to gouerne all thinges with the authoritie of his owne mighte, whiche the Apostle ascribeth vnto him,* 1.152 belongeth to none but onely the creatoure. And he not onely enterparteneth the gouernemente of the world with his Father, but also all other offices which can not be made common to God with his creatures. The Lord crieth out by the Pro∣phete: I am he, I am he, that doe awaye thyne offences for myne owne sake.* 1.153 According to the meaning of thys sentence whē the Iewes thoughte that wronge was done to god for that Christe did forgeue sinnes, Christe not onely affirmed in words but also proued by miracle that this power belonged vnto himselfe. We see therefore that he hath, not the ministracion, but the power of forgeuenesse of synnes, whiche the Lorde sayeth he wil not suffer to passe away from hymselfe to any. What shall we saye of searching and pearcing the secrete thoughtes of hartes?* 1.154 is it not the propretie of god alone? But the same had Chryst: wherby is gathered that he is God.

Nowe, in his miracles howe plainlye and clerely doeth he appeare? [ 13] And thoughe I graunte that as well the Prophetes as the Apostles did egall and like miracles to these that he did: yet thys greate differēce is there, that they by their ministracion disposed the giftes of God, he shewed forth his owne power. He vsed sometime praier, to the ende to geue glory vnto hys Father. But we see for the moste part his own po∣wer shewed vnto vs. And howe coulde it otherwise be but that he was the verye author of miracles that by hys owne authorite gaue power to other to deale miracles abrode? For the Euangelist declareth that he gaue power to the Apostles to rayse vp the dead,* 1.155 to heale the leprous, to cast out deuils. &c. And the so vsed the ministraciō therof that they suf∣ficientlye shewed that thys power came not from els where but from

Christ.* 1.156 In the name of Iesus Christ (saieth Peter) Rise and walke. If is therfore no maruel if Christ alleged his miracles to cōfound the vn∣beleuingnesse of the Iewes: forasmuch as they wer such as being done by hys own power dyd geue a most playne testymonie of his godhead. If els where then in God there is no saluacion, no righteousnesse, no life: and Chryst conteyneth al these thynges in hym, surely he is there∣by declared to be God. And no man can obiect against me and say, that lyfe and saluacion is poured into hym by God: for it is not saied that he receyued saluacion but that he is saluacion hymselfe. And if none be good but onely God: howe can he be onely man, beyng I wil not say good and iuste, but selfe goodnesse and iustyce? Yea from the first begin∣nyng of the creacion as the Euangeliste wytnesseth in hym was lyfe: and he euen then beeyng lyfe was the lyghte of men.* 1.157 Wherefore beyng supported wyth suche proues we are bolde to repose our fayth and hope in hym: when yet we knowe that it is an vngodlynesse y^t robbeth God for any man to fasten hys confydence in creatures. Beleue ye in God? sayeth he. Beleue then also in me. And so doeth Paule expounde those two places of Esay. Whosoeuer trusteth in hym shall not be putte to shame. Agayne. Oute of the roote of Isai shall he come that shall ryse to rule peoples, in hym the nations shall truste. And why shoulde we seke oute more testimonies of Scripture for thys matter, when we so often mete with this sentence? He that beleueth in me hath euerla∣sting lyfe. Moreouer the inuoracion whyche hangeth vppon Faythe belongeth also to hym, whyche yet is proper to the maiestie of God if he haue any thyng at all proper to hymselfe.* 1.158 For one Prophete sayeth: whosoeuer calleth vpon the name of Iehoua shalbe saued: and an other sayeth a moste stronge toure is the name of Iehouah: to it the ryghte∣ous shall flee and he shalbe saued, but the name of Chryst is called vpon for saluacion:* 1.159 it foloweth therfore that he is Iehouah. As for inuocaci∣on, we haue an example of it in Stephen, when he sayeth, Lorde Iesu receiue my spirite. Againe in the whole churche, as Ananias testifyeth in the same booke. Lorde (sayeth he) thou knowest howe great euylles this man hath done to thy Saintes that call vppon thy name. And that it maye bee more playnly vnderstanded that the whole fulnesse of the Godhead doeth corporally dwell in Chryste,* 1.160 the Apostle dooeth confesse that he broughte no other doctryne amonge the Corinthians but the knowledge of hym, and that he preached no other thyng but that knowledge. What, I praye you, and howe greate a thyng is thys, that the name of the Sonne only is preached vnto vs whom he willeth to glory in the knowledge of hymselfe alone?* 1.161 Who dare saye that he is but a creature, of whom the onely knowledge is our whole glorye? Be∣side that, the salutacyons sette before the Epystles of Paule, wyshe the same benefites from the Sōne which they do from the Father, wher∣by we are taughte not only that those thyngs whych the Father geueth vs do come vnto vs by his intercessiō, but also by communitie of power, he is the author of them. Whiche knowledge by practise is wythoute doute more certayne and perfecte than any idle speculacion. For there the godly mynde doth beholde God moste present, and in maner handle him wher it feleth it selfe to be quickened, lightened, saued, iustified and sanctif••••d.

Wherefore out of the same fountaines we must fetch our meane of pro∣uing to confirme the Godhead of the Holy ghost.* 1.162 Uery plaine is y^e te∣stimonie of Moses in the history of the creacion, that the spirite of God was vppon the depthes, or vppon the vnfashioned heape: because he sheweth that not onely the beautie of the worlde that is nowe to be seen is preserued by the power of the Spirite, but ere this beautie was added, the Spirite was then busied in preseruing that confused lumpe of thinges.* 1.163 And that saying of Esaie cannot be cauilled against. And now Iehouah and his Spirite hath sent me. For he communica∣teth with the Holy ghost his chiefe power in sending of Prophetes. Whereby appeareth the diuine maiestie of the Holy ghost. But our best proufe, as I haue saied, shalbe by familiar vse. For that whiche the Scriptures impute vnto it, is farre from the propertie of creatures, and suche a thing as we oure selues doe learne by assured experience of godlinesse. For he it is that being eche where poured abrode, dooeth susteine and geueth growing and life to all thinges in heauen and in earth. And by this pointe he is proued to bee none of the number of creatures, for that he is not comprehended within any boundes: but by pouring his liuely force into all thinges to breath into them life and mocion, this is the very worke of God. Moreouer if regeneracion in∣to an incorruptible life be better and more excellent than any presente quickening: what shall we iudge of him from whose power the same procedeth? And that he is the author of regeneraciō, not by a borrowed, but by his own force, the Scripture in many places teacheth: and not of that onely, but also of the immortalitie to come. Finally, as vnto the Sonne, so vnto him also are applied al those offices that are most of all properly belonging to the Godhead.* 1.164 For he searcheth the depe secretes of God, wherwith none of al the creatures is of counsel. He geueth wis∣dome and skill to speake, wheras yet the Lord pronounceth to Moses that it is only his worke to do it. So by him we come to a partaking of God, so that we may fele his power as it were working life in vs. Our iustificacion is his worke. From him is power, sanctification, truethe, grace, and what good thing soeuer maye be thoughte of, because it is the Holie ghoste onely from whom procedeth all kinde of giftes. For that sentence of Paule is righte worthy to be noted. Although there be diuerse giftes, and manifolde and sondry is the distribucion of them, yet is there but one holie Spirite: because he maketh him not onelye the original or beginning, but also the author. Whiche a little after is more plainly expressed in these woordes.* 1.165 One and the same Spirite distry∣buteth all thinges as he will. For if he were not some thing subsisting in God, he woulde not attribute vnto him choise of minde and wyll. Therefore moste euidentlye doth Paule geue to the Holie ghost diuine power, and sheweth that he is substantially resident in God.

And the Scripture it selfe, when it speaketh of hym, forbeareth not [ 15] the name of God. For Paul hereby gathereth that we are the temple of God,* 1.166 because his spirite dwelleth in vs: which thing is not lightly to be passed ouer. For wheras God so often promiseth that he wil chose vs for a temple to himselfe, that promyse is no other way fulfylled, but by hys spirite dwelling in vs. Surely, as Augustine very well sayeth: if we

wer commaunded to make vnto the Holy ghost a temple of timber and stone,* 1.167 because such worship is due to God onely, it were a cleare argu∣ment that he is God: now therfore how much clearer is this, that we ought, not to make a temple, but our selues to be a temple for him? And the Apostle himselfe calleth vs sometime the temple of God, sometime the tēple of the Holy ghoste, both in one meaning. And Peter reprehē∣ding Ananias for that he had lied to the Holy ghost,* 1.168 said that he lied not vnto men but vnto God. And where Esay bringeth in the Lord of hostes speaking, Paul teacheth that it is the Holy ghost that speaketh. Yea where commonly the Prophetes say, that the wordes whiche they vtter are the wordes of the Lord of hostes, Christ and the Apostles doe referre them to the Holy ghost. Whereby it foloweth that he is the true Iehouah that is the chiefe author of prophecies. Again where God com∣plaineth that he was prouoked to wrath by the stubbornesse of his peo∣ple, in steade of that Esay saith that his holy Spirite was greued.* 1.169 Last of al, if blasphemie against the Holy ghost be not forgeuē in this world nor in the worlde to come, whereas he maye obteine pardon that hath blasphemed against the sōne: his diuine maiesti is here plainly proued, the offense or diminishment wherof is an vnpardonable crime. I dooe wittingly and of purpose omitt many testimonies that the aūcient wri∣ters haue vsed.* 1.170 They haue thought it a maruellous mete place to allege out of Dauid: with the word of the Lorde the heauens wer stablished, and al the power of them with the spirite of his mouth, to proue that y^e world was no lesse the work of the Holy ghost than of the Sonne. But forasmuch as it is commonly vsed in the Psalmes to repete one thynge twise:* 1.171 & in Esay the spirite of his mouth is as much to say as his word, that reason is very weake. Therfore I thought good to touche a fewe such thinges as godly mindes might soundly rest vpon.

[ 16] And as God hath more plainly disclosed himselfe by the comming of Christ, so is he also in the thre Persons become more familiarly kno∣wen. But of al the testimonies lette this one suffice vs for this present. Paule so knitteth these three together,* 1.172 God, Faith, & Baptisme, that he reasoneth from the one to the other in this maner. Because there is but one Faith, he therby sheweth that there is but one God. And because there is but one god, he therby proueth y^t there is but one Faith. Ther∣fore if we be entred into the Faith and religion of one God by Baptys∣me: we must nedes thinke him the true God in whose name we ar bap∣tised. And it is not to be douted, but that in this solemne protestacion, Christ meant to testifie that the perfect light of Faith was already deli∣uered, when he said:* 1.173 Baptise them in the name of the Father and of the Sonne & of the Holy ghost. For it is as much in effect as to be baptised in the name of the one god, which with perfect bryghtnesse hath appea∣red in y^e Father, the Sonne & the Holy ghost. Wherby is euidente that in the essence of God abide thre Persons in which the one God is kno∣wen. And surely, forasmuch as our Fayth ought not to loke hether and thether, nor diuersly to wāder about, but to haue regard to y^e one God, to be applied to him, and to sticke fast in him: it is hereby easily proued, that if there be diuerse kindes of faith, there must also bee many Gods. Now wheras baptisme is a Sacrament of faith: it proueth vnto vs the vnitie of God, because it is but one. And herof also foloweth, that it is

not lawful to be baptised but into one God, bicause we embrace y^e Faith of him, into whose name we are baptised. What meant Christe then, when he commaunded to be baptised, in the name of the Father, the Sonne, and the Holy gost, but that we ought with one Faith to beleue in the Father, Sonne, and the Holy ghost? Therfore sithe this remai∣neth certayn, that there is but one God, and not many, we determine that the Worde and the Spirite are nothyng els but the very selfe es∣sence of God. And very foolishly did the Arrians prate, which confes∣syng the godhed of the Sonne did take from him the substance of God. And suche a like rage vexed the Macedonians, whiche woulde haue to be vnderstanded by the Spirite, only the gyftes of grace that are pou∣red foorth into men. For as wisdome, vnderstandyng, prudence, forti∣titude, feare of God doo procede from hym: so he onely is the spirite of wisedome, prudence, fortitude, and godlinesse. Yet is not he diuided ac∣cordyng to the distribution of his graces: but howe ••oeuer they bee dy∣uersely dealt abroade,* 1.174 yet he remaineth one and the same, as the Apo∣stle saithe.

Agayn, there is shewed in the Scriptures a certain distinction of the [ 17] Father from the Woorde, and of the Worde from the Spirite. In dis∣cussyng wherof, howe greate religiousnesse and sobrietie we oughte to vse, the greatnesse of the mysterie it selfe dooth admonishe vs. And I very well like that saying of Gregorie Nazianzene:* 1.175 I can not thynke vpon the one, but by and by I am compassed about with the brightnesse of the thre: And I can not seuerally discerne the three, but I am so∣deinly dryuen backe to one. Wherfore lette it not come in our myndes ones to imagine suche a Trinitie of Persons as may hold our thought withdrawen into seueralties, and doothe not foorthewith brynge vs agayn to that vnitie. The names of Father, Sonne, and Holy ghost, doo proue a true distinction, that no man should thynke them to be bare names of addition, wherby God accordyng to his woorkes is diuersly entitled: but yet it is a distinction, not a diuision. The places that wee haue already cited, doo shewe that the Sonne hath a propretie distincte from the Father, because the Worde had not ben with God, if he hadde not ben an other thyng than the Father: neyther had he had his glorye with the Father, but beyng distinct from hym. Lykewise he doothe di∣stinguisshe hym selfe from the Father, when he saythe, that there is an other whyche beareth hym witnesse.* 1.176 And for this purpose maketh that whiche in an other place is sayd, that the Father created all thinges by the Worde, whiche he coulde not, but beyng after a certaine maner di∣stinct from hym. Moreouer the Father came not downe into the earth, but he that came out from the Father. The Father died not, nor roase agayne, but he that was sent by him. Neither yet did this distinction be∣ginne at the takynge of fleshe:* 1.177 but it is manifest that he was also be∣fore, the onely begotten in the bosom of the Father. For who can abide to say, that then the Sonne entred into the bosome of the father, when he descended from heauen to take manhode vpon hym? He was there∣fore before in the bosome of the Father, and enioyed his glorie with the Father.* 1.178 As for the distinction of the Holye ghoste frome the Father, Christe speaketh of it when he saith, that it procedeth from the Father. And howe oft doothe he shewe it to be an other beside himself? as when

he promyseth that he wyll sende an other confortoure,* 1.179 and often in other places.

[ 18] But to borow similitudes from matters of mē, to expresse the force of this distinction. I knowe not whether it be expedient. In dede the olde fathers are wont so to doo somtyme: but withall they doo confesse, that what soeuer they bryng foorth for like, doothe muche differ. For which cause I am muche afrayd to be any waye bolde, least if I bryng foorth any thyng vnfittly, it shuld geue occasion either to the malicious to ca∣uill, or to the vnskilfull to be deceiued. Yet suche distinction as we haue marked to be sette out in scriptures, it is not good to haue left vnspokē. And that is this, that to the Father is geuen the begynnynge of woor∣kyng, the fountayne and spryng of all thynges: to the Sonne wyse∣dome, counsell, and the very disposition in the doyng of thinges: to the Holy ghost is assigned power & effectual working. And although eter∣nitie belong vnto the Father, and eternitie to the Sonne and to y^e Holy ghost also, for as much as God coulde neuer haue ben without his wis∣dom & power, & in eternitie is not to be sought, which was fyrst or last: yet this obseruation of order is not vayne or superfluous, wherein the Father is reckened fyrst, and then of hym the Sonne, and after of them both the Holy ghost. For euery mans mynde of it self enclineth to this, fyrst to consider God, then the wisedome risyng out of hym, and laste of all the power wherwith he putteth the decrees of his purpose in execu∣tion. In what sort the Sonne is said to be of the Father only, and the Holy ghoste bothe of the Father and the Sonne, is shewed in many places, but no where more playnely than in the .viii. chapiter to the Romayns, where the same Spirite is without difference somtyme cal∣led the Spirite of Christe, & somtime of him that raised vp Christ from the dead: and that not without cause. For Peter dothe also testifie that it was the Spirite of Christe wherewith the Prophetes did prophecie, where as the Scripture so often teacheth, that it was the Spirite of God the Father.

Now this distinction doth so not stand against y^e single vnitie of God, [ 19] y^t therby we may proue that y^e Son is one God with the father, because he hath one Spirit with hym, and that the Holy Spirite is not a thyng diuers from the Father & the Son. For in eche Hypostasis is vnderstan∣ded the whole substance, with this that euery one hath his own propre∣tie. The Father is whole in the Sonne,* 1.180 & the Sonne is whole in the Father, as hymselfe affirmeth. I am in the Father, and the Father is in me. And the Ecclesiasticall writers doo not graunt the one to be se∣uered from the other by any difference of essence.* 1.181 By these names that betoken distinction (sayth Augustin) that is ment wherby they haue re∣lation one to an other, and not the very substance whereby they are all one. By whiche meanynge are the sayinges of the olde writers to bee made agree, whiche otherwise would seeme not a little to disagree. For sometyme they saye that the Father is the beginnyng of the Sonne, and somtyme that the Sonne hath bothe godhead and essence of hym∣selfe,* 1.182 and is all one begynnynge with the Father. The cause of this diuersitie Augustine doothe in an other place well and planelye de∣clare, when he sayeth: CHRIST hauynge respect to him selfe, is called God, and to his Father is called the Sonne. And agayne▪

the Father as to hymselfe is called God,* 1.183 as to his Sonne is called the Father, where hauynge respecte to the Sonne he is called the Father, he is not the Sonne: & where as to the Father he is called the Son, he is not the Father: and where he is called as to hym self the Father, and as to hymselfe the Sonne: it is all one God. Therfore when we simply speake of the Sonne: without hauyng respect to the Father, we do well and proprely say, that he is of hym selfe: and therfore we call hym but one beginnyng: but when we make mention of the relation betweene him and his Father, then we rightly make the Father the beginning of the Sonne. All the whole fifth boke of Augustine concernyng the Tri∣nitie dooth nothyng but sette foorth this matter. And muche safer it is to reste in that relation that he speaketh of, than into suttletle pearcyng vnto the hye mysterie to wander abroade by many vayne speculations.

Let them therfore y^t are pleased with sobrenesse, & cōtented with mea∣sure [ 20] of Faith, shortly learne so muche as is profitable to bee knowen: that is, when we professe that we beleue in one God, vnder the name of God, we vnderstande the one onely and single essence in whiche we comprehende thre Persons or hypostases. And therfore so oft as we doo indefinitely speake of the name of God, we meane no lesse the Sonne and the Holy ghost than the Father. But when the Sonne is ioyned to the Father, then commeth in a relation, and so we make distinction be∣twene y^• Persons. And because the propreties in the Persons bring an order with them, so as the beginnyng and orginall is in the Father: so ofte as mencion is made of the Father and the Son, or the Holy ghost together, the name of God is peculiarly geuen to the Father. By this meane is reteined the vnitie of the essence, and regarde is hadde to the order, whiche yet dothe minishe nothyng of the godhead of the Sonne and of the Holy ghoste. And where as we haue already seene that the Apostles doo affirme, that the Sonne of God is he, whom Moses and the prophetes doo testifie to be Iehouah the Lorde, we must of necessi∣tie alwaye come to the vnitie of the essences. Wherefore it is a detesta∣ble sacrilege for vs to call the Sonne a seuerall God from the Fa∣ther, bycause the symple name of God, doothe admytte no relati∣on, and God in respecte of hym selfe can not bee saide to be this or that. Now,* 1.184 that the name of Iehouah the Lorde indefinitely taken is ap∣plied to Christe, appereth by the wordes of Paul, wher he sayth: Ther∣fore I haue thryse praied the Lorde, because that after he hadde recey∣ued the aunswere of Christ. My grace is sufficient for the: he sayeth by and by, that the power of Christ may dwell in me. It is certayne that the name Lorde is there set for Iehouah, and therfore to restraine it to the person of the Mediatour were very fonde and childyshe, for somuch as it is an absolute sentence that compareth not the Father with the Sonne. And we knowe that after the accustomed maner of the Gree∣kes, the Apostles, doo commonly sette the worde Kyrios, Lord, in stede of Iehouah. And, not to fetche an example farre of, Paule dydde in no other sense pray to the Lorde,* 1.185 than in the same sense that Peter citethe the place of Ioell: who soeuer calleth vppon the name of the Lorde shall be saued. But where this name is peculiarly geuen to the Sonne, we shall se that there is an other reason therof, when we com to a place fitte for it. Nowe it is enough to haue in mynde, when Paule had ab∣solutely

praied to God, he by and by bryngeth in the name of Christ. Euen so is the whole God called by Christ hymselfe the Spirite. For there is no cause agaynst it, but that the whole essence of God may bee spirituall, wherin the Father, the Sonne, and the Holy ghoste be com∣prehended. Whiche is very playne by the Scripture. For euen as there we heare God to be made a Spirite: so we do here the Holy ghost, for so muche as it is an Hypostasis of the whole essence, to bee called bothe God, and procedyng from God.

[ 21] But for as muche as Satan, to the ende to roote out our Faith, hath alway moued great cōtentions, partly concernyng the diuine essence of the Sonne, and of the Holy ghost, and partly cōcernyng their distincti∣on of Persones. And as in a maner in all ages he hath stirred vp wic∣ked spirites to trouble the true teachers in this behalfe: so at this day he trauaileth out of the olde embres to kyndle a new fyre: therfore here it is good to answere the peruerse foolishe errours of some. Hitherto it hath ben our purpose, to leade as it were by the hande those that ar wil∣lyng to learne, and not to striue hande to hande with the obstinate and contentious. But nowe the truthe which we haue already peasably she∣wed, must be reskued from the cauillations of the wicked. All be it my chiefe trauayle shall yet be applied to this ende, that they whyche geue gentill and open eares to the woord of God, may haue whervpon sted∣fastly to rest their foote. In this poynt, if any where at all in the secrete mysteries of Scripture, we ought to dispute sobrely, and with greate moderation, and to take great hede that neyther oure thought nor oure tongue procede any further than the boundes of Goddes woorde dooe extende. For howe may the mynde of man by his capacitie define the immeasurable essence of God, whiche neuer yet coulde certainly deter∣mine howe great is the body of the Son, which yet he daily seeth with his eyes? yea howe may she by her owne guidyng atteyn to discusse the substaunce of God, that can not reache to knowe her owne substaunce? Wherfore lette vs willingly geue ouer vnto God the knowledge of him selfe.* 1.186 For he onely, as Hylarie saieth, is a conueniente witnesse to hym selfe, whiche is not knowen but by hymselfe. We shall geue it ouer vnto hym, if we shall both conceiue hym to be such as he hath opened himself vnto vs, and shall not els where searche to knowe of hym, than by his owne worde. There are to this ende written fiue homelies of Chryso∣stome against the Anomei. Yet the boldnesse of Sophisters coulde not be restrained by them from bablyng vnbridledly. For they haue beha∣ued them selues in this behalfe no whit more modestely than they are wonted in all other. By the vnhappye successe of whiche vndiscretion, we ought to be warned to take care that we bend our selues to trauaile in this question rather with tractable willyngnesse to learne, than with sharpnesse of witte, and neuer haue in our mynde eyther to searche for God any where els than in his holy Worde, or to thynke any thynge of hym, but hauyng his Word goyng before to guide vs, or to speake any thynge but that whiche is taken out of the same Worde: The distincti∣on that is in the one godhead of the Father, the Sonne, and the Holy ghoste, as it is very harde to knowe, so dooth it bryng more busynesse and comberance to some wittes than is expedient. Let them remembre that the myndes of men doo entre into a mase when they folowe their

owne curiositie, and so let them suffer them selues to be ruled with the heauenly oracles, howe soeuer they can not atteyne the heighte of the mysterie.

To make a register of the errours, wherwith the purenesse of Faithe [ 22] in this poynt of doctrine hath in tymes paste ben assailed, were to long and full of vnprofitable tediousnesse: and the moste parte of heretikes haue to attempted to ouerwhelme the glory of God with grosse dotyng errours, that they haue thought it enough for them to shake and trou∣ble the vnskilfull. And from a fewe men haue spronge vp many sectes, wherof some doo teare in sunder the essence of God, some do confound the distinction y^t is betwene the Persons. But if we hold fast y^t which is alredy sufficiētly shewed by the Scripture, y^t the essence of the one God whiche belongeth to the Father, the Son, and the Holy ghost, is syngle and vndiuided. Agayne, that the Father by a certayne propretie diffe∣reth from the Sonne, and the Sonne from the holy ghost: we shal stop vp the gate not only against Arrius and Sabellius, but also the other olde authors of errours. But because in our tyme there be risen vp cer∣taine phreneti••e men, as Seruetto and other like, which haue encom∣bred all thinges with newe deceites: It is good in fewe wordes to dis∣cusse their falsehoodes. The name of the Trinitie was so hatefull, yea so detestable to Seruetto, that he sayde, that all the Trinitaries, as he called them, were vtterly godlesse. I omitte the foolishe wordes that he had deuised to raile withall. But of his opinions this was the sūme. That God is made Tripartite, whē it is said, that there abide thre Per∣sons in his essence, and that this Trinitie is but a thyng imagined, be∣cause it disagreeth with the vnitie of God. In the meane tyme the Per∣sons he would haue to be certaine outward conceptions of Forme, whi∣che are not truely subsistyng in the essence of God, but doo represente God vnto vs in this or that fashion. And at the beginnyng that there was in God nothyng distincte bicause ones the Worde and the Spirite were all one: but sins that Christe arose God oute of God, the Holye ghost sprong also an other God out of hym. And though sometyme he colour his follies with allegories, as when he saythe, that the eternall Worde of God was the Spirite of Christ with God, and the bright shi∣nyng of his forme. Agayne, that the Holy ghost was the shadow of the godhed, yet afterward he bringeth the godhed of them both to nothing, affirmyng that after the rate of distribution there is bothe in the Son and in the Holy Spirite a parte of God, euen as the same Spirite in vs, and also in wode and stones is substancially a porcion of God. What he babbleth of the Person of the Mediatour, we shall hereafter see in place conuenient. But this monstrous forged deuise, that a Persone is nothyng ells but a visible forme of the glory of God, needeth no long confutation.* 1.187 For where as Iohn pronounceth, that the Woorde was GOD before the Worlde was yet create, he maketh it muche diffe∣rynge from a conception of Forme. But if then also, yea and from farthest Eternitie of tyme, that Woorde whyche was God was with the Father, and had his owne propre glorye with the Father, he could not be an outward or figuratiue shining: but it necessarily foloweth that he was an hypostasis that did inwardely abyde in God. And althoughe there bee no mencion made of the Spyrite, but in the Hystorye of

the creation of the worlde: yet he is not there brought in as a shadowe, but an essentiall power of God, when Moses sheweth that the very vn∣fashioned lumpe was susteined in hym.* 1.188 Therfore it then appeared, that the eternall Spirite was alwaies in God, when he preserued and su∣steyned the confused matter of heauen and earth, vntill beautie and or∣der were added vnto it. Surely he coulde not yet be an image or repre∣sentation of God as Seruetto dreameth. But in other poyntes he is compelled more openly to disclose his wickednesse, in sayeng that God by his eternall purpose appointyng to hymselfe a visible Sonne, did by this meane shewe himselfe visible. For if that be true, there is no other godhed left vnto Christe, but so farre as he is by the eternall decree of God ordeyned his Sonne. Moreouer he so transformeth those imagi∣ned shapes that he sticketh not to fayne newe accidentes in God. But this of all other is most abhominable, that he confusely myngleth as well the Sonne of God, as the Holye ghoste, with all creatures. For he playnely affirmeth, that there bee partes and partitions in the Essence of God, of whiche euerye portion is God. And namelye he saythe, that the Spirites of the Faithefull are coeternall and consub∣stanciall with God: allbeit in an other place he assigneth the substanci∣all Deitie, not onely to the soule of man, but also to other creatures.

Out of this sinke came foorthe an other lyke monster. For certaine [ 23] lewde men meanyng to escape the hatred and shame of the wickednesse of Seruetto, haue in dede confessed, that there are thre Persones, but addyng a maner howe: that the Father whiche truely and proprely is the one onely God, in formyng the Son and the Holy ghost, hath pow∣red his godhead into them. Yea they forbeare not this horrible maner of speeche, that the Father is by this marke distinguished from the Sonne and the Holy ghost, that he is the only essentiatour or maker of the essence. First they pretende this colour, that Christ is echewhere cal∣led the Sonne of God: where of they gather, that there is none other proprely God but the Father. But they mark not, that though the name of God be also common to the Sonne, yet by reason of preeminence it is sometyme gyuen to the Father onely, because he is the fountayn and originall of the Deitie, and that for this purpose, to make the syngle vnitie of the essence to be therby noted. They take exception and saye: If he be truly the Sonne of God, it is inconuenient to haue hym reck∣ned the Sonne of a Person. I answere that bothe are true: that is, that he is the Sonne of God, because he is the Woorde begotten of the Father before all worldes (for we come not yet to speake of the Person of the Mediatour) and yet for explications sake we oughte to haue re∣garde of the Person, that the name of God simply be not taken, but for the Father onely. For if we meane none to be God but the Father, we plainly throwe downe the Sonne from the degree of God.* 1.189 Therfore so ofte as mencion is made of the godhed, we must not admitte a com∣parison betwene the Sonne and the Father, as thoughe the name of God dydde belonge onely to the Father. For trewely the God that appeared to Esaie was the true and onely God, and yet Iohn affirmeth that the same was Christe. And he that by the mouth of Esay testified, that he should be a stumbling stone to the Iewes, was the only God: and yet Paule pronounceth that the same was Christe. He that

trieth out by Esaie, I liue, and to me all knees shall bowe, is the onely God:* 1.190 and yet Paule expoūdeth that the same was Christ. For this pur∣pose serue the testimonies that the Apostle reciteth: Thou O God haste laide the foundations of heauen and earth. Agayne, let all the angels of God worship him, whiche thynges belong to none, but to the onely God. And yet he saith, that they are the propre titles of Christ. And this cauillation is nothyng worthe, that that is geuen to Christe, whiche is propre to God: because Christe is the shinyng brightnesse of his glory. For because in eche of these places is fet the name of Iehouah, it folo∣weth, that it is so sayd in respecte that he is God of hymselfe. For if he be Iehouah, it can not be denied that he is y^e same God that in an other place crieth out by Esaie:* 1.191 I, I am, and beside me there is no God. It is good also to consider that saying of Hieremie: The gods that haue not made the heauen and earth, let them perishe out of the earth that is vn∣der the heauen. Where as on the other side we must nedes confesse, that the Sonne of God is he, whose godhead is ofte proued in Esaie by the creation of the worlde. And howe can it be that the Creatour, whyche geueth beyng to all thynges, shall not bee of hymselfe, but borowe his beyng of an other. For who soeuer saythe that the Sonne was essen∣tiate or made to be of his Father, denieth that he is of hym selfe. But the Holy ghost saith the contrary, namyng hym Iehouah. Nowe if we graunt that the whole essence is in the Father onely, either it muste be made partable, or be taken from the Sonne, and so shal the Sonne be spoyled of his essence, and be a God only in name and title. The essence of God, if we beleue these triflers: belongeth onely to the Father, for as muche as he is onely God, and is the essencemaker of the Sonne. And so shall the godhed of the Sonne be an abstracte from the essence of God, or a deriuation of a parte oute of the whole. Nowe muste they nedes graunt by theyr own principle, that the holy ghost is the Spirite of the Father only. For if he be a deriuation from the fyrst essence, whi∣che is onely propre to the Father, of right he can not be accompted the Spirite of the Sonne: whiche is confuted by the testimonie of Paul, where he maketh the Spirit common to Christ and the Father. More∣ouer if the Person of the Father be wiped out of the Trinitie, wherin shall he differ from the Sonne and the Holy ghoste, but in this, that he onely is God? They confesse Christ to be God, and yet they say he diffe∣reth from the Father. Agayn, there muste be some marke of difference to make that the Father be not the Sonne. They which say that marke of difference to be in the essence, doo manifestly bring the true godhead of Christe to nothynge, whiche can not be without essence, yea and that the whole essence. The Father differeth not from the Sonne, vn∣lesse he haue somethyng propre to hymselfe that is not common to the Sonne. What nowe will they fynde wherin to make him different? If the difference be in the essence, let them answere if he haue not commu∣nicated the same to the Sonne. But that could not be in part, for to say that he made halfe a God were wycked. Beside that by this meane they doo fowly teare in sunder the essence of God. It remaineth therefore that the essence is whole, and perfectly common to the Father and the Sonne. And if that bee true, then as touchyng the essence there is no difference of the one of them from the other. If they say y^t the Father in

geuyng his essence, remaineth neuerthelesse the only God, with whom the essence abideth: then Christ shalbe a figuratiue God, and a God on∣ly in shew & in name but not in deede: because nothyng is more propre to God than to bee,* 1.192 accordyng to this saying: He that is, hath sent me vnto you.

[ 24] It is easy by many places to proue that it is false whiche they holde, that so ofte as there is in scripture mencion made absolutely of God, none is ment therby but the Father. And in those places that they them selues doo alledge, they fowly bewray their owne want of considerati∣on, because there is also sette the name of the Sonne. Wherby appea∣reth, that the name of God is there relatiuely takē, and therfore restrai∣ned to the Person of the Father. And their obiection where they say, If the Father were not only the true God, he should himselfe be his owne Father, is answered with one worde. It is not inconuenient for degree and orders sake, that he be peculiarly called GOD, whiche hath not on∣ly of hym selfe begotten his wisedome, but also is the God of the Me∣diatour, as in place fitte for it, I will more largely declare. For sythe Christ was openly shewed in the fleshe, he is called the Sonne of God, not onely in respect that he was the eternall Worde before all worldes begotten of the Father: but also because he tooke vpon hym the Per∣son and office of the Mediatour to ioyne vs vnto God. And because they do so boldly exclude the Sonne from the honour of God, I would fayne knowe whether the Sonne when he pronounceth, that none is good but God,* 1.193 doo take goodnesse from himselfe? I dooe not speake of his humaine nature, least perhappes they shuld take exception, and say, that what soeuer goodnesse was in it, it came of free gyft. I aske whe∣ther the eternall Word of God be good or no? If they say nay, then we hold their vngodlinesse sufficiētly cōuinced: in sayeng yea, they cōfound themselues. But where as at the first sight, Christe semeth to put from hymselfe the name of Good, that doothe the more confirme oure mea∣nyng. For sithe it is the singular title of God alone, forasmuche as he was after the common maner saluted by the name of Good, in refusing false honour, he did admonish them that the goodnesse wherin he excel∣led, was the goodnesse that God hathe. I aske also, where Paule affir∣meth that only God is immortall,* 1.194 wise, and true, whether by these wor∣des Christe be brought into the numbre of men mortall, foolishe, and false? Shall not he then be immortall, that from the begynnyng was lyfe to geue immortalitie to angels? Shall not he bee wise that is the eternall wisedome of God? Shall not the trueth it selfe be true? I aske furthermore,* 1.195 whether they thynke that Christe ought to be worshipped or no? For he claimeth this vnto hymselfe, to haue all knees bowe be∣fore hym: it foloweth that he is the God whiche dyd in the lawe forbyd any other to be worshipped but himselfe. If they will haue that meant of the Father onely whiche is spoken in Esaie: I am, and none but I: this testimonie I tourne against theim selues, for as muche as we see, that whatsoeuer pertaineth to God is geuen to Christe.* 1.196 And their ca∣uillation hath no place, that Christe was exalted in the fleshe, wherein he had bene abased, and that in respecte of the fleshe, all authoritie is geuen hym in heauen and in earthe: because althoughe the maiestie of Kyng and Iudge extende to the whole Person of the Mediatour, yet

if he had not been God openly shewed in fleshe, he coulde not haue been auaunced to suche heighth, but that God shoulde haue disagreed with himselfe. But thys controuersye Paule doeth well take away, teaching that he was egall wyth God before that he dyd abase hym∣selfe vnder the shape of a seruaunte.* 1.197 Nowe howe coulde thys equa∣litie haue stande together, vnlesse he hadde been the same God whoes name is Iah and Iehouah: that rydeth vppon the Cheru∣bin, that is kynge of all the earthe and Lorde of the worldes? Nowe howesoeuer they babble agaynste it, it canne not bee taken from Chryste whiche Esaie sayeth in an other place:* 1.198 He, he, is our GOD, for hym we haue wayted, whereas in these woordes he describeth the comming of GOD the redemer, not onelye that shoulde bryng home the people from the exyle of Babylon, but also fullye in all pointes restore the churche. And with their other ca∣uillation they nothynge preuayle, in sayinge, that Chryste was God in hys Father. For thoughe we confesse that in respecte of order and degree the begynning of the Godheade is in the Father, yet we saye that it is a detestable inuentyon to saye that the essence is onelye proper to the Father, as thoughe he were the onelye God∣maker of the Sonne. For by thys meanes eyther he shoulde haue moe essence than one, or ells they call Chryste God onely in tittle and imaginacion. If they graunte that Chryste is God, but nexte after the Father, then shall the essence bee in hym begotten and fashioned, whiche in the Father is vnbegotten and vnfashyoned. I knowe that many quicke nosed men doe laughe at thys that we ga∣ther the distinction of Persons oute of the wordes of Moses, where he bryngeth in God speakyng thus: Lette vs make manne after oure image. But yet the Godly readers doe see howe vaynly and fondely Moses shoulde bryng in thys as a talke of dyuerse together,* 1.199 if there were not in God moe Persons than one. Nowe certayne is it, that they whom the Father spake vnto, wer vncreate: but nothing is vncreate but God himselfe yea the one onely God. Nowe therefore vnlesse they graunte that the power of creating was common, and the authoritie of commaunding common, to the Father, the Sonne, and the Holy ghoste: it shall folowe that God did not inwardly thus speake to himselfe, but directed his speche to other forein woorke menne. Finallie one place shall easilie answere two of their obiections.* 1.200 For where as Christe himselfe pronounceth that GOD is a Spirite, this were not conueniente to be restrained to the Father onely, as if the Woorde himselfe were not of spirituall nature. If then the name of Spirite doeth as well agree with the Sonne as with the Father, I gather that the Sonne is also comprehended vnder the indefynite name of GOD. But he addeth by and by after that, none are al∣lowed for good worshippers of the Father, but they that worshyppe hym in Spirite and trueth, where vppon foloweth an other thyng, because Chryste doeth vnder a hed execute the office of a teacher, he doeth geue the name of GOD to the Father, not to the en∣tente to destroye his owne Godhead, but by degrees to lyfte vs vp vnto it.

[ 25] But in this they are deceiued, that they dreame of certaine vndiuided singular thinges wherof eche haue a part of the essence. But by the Scriptures we teache, that there is but one essentially God, and there∣fore that the essence as well of the Sonne as of the Holy ghost is vn∣begotten. But forsomuch as the Father is in order firste, and hath of himselfe begotten his wisedome, therfore rightfully as is aboue sayed, he is counted the original and fountaine of al the Godhead. So God indefinitely spoken, is vnbegotten, and the Father also in respecte of Person is vnbegotten. And foolishly they thinke that they gather, that by oure meaning is made a quaternitie, because fasly and cauillouslye they ascrybe vnto vs a deuise of their owne brayne, as though we dyd faine that by deriuacion there come three Persons out of one essence: wheras it is euident by our wrytinges that we do not drawe the Per∣sons out of the essence, but although they be abiding in the essence we make a distinction betwene them. If the Persons were seuered from the essence, then paraduenture their reason were like to be true. But by that meane it shoulde be a Trinitie of Goddes and not of Persons, which one God conteineth in hym. So is their fonde question answe∣red, whether the essence doe mete to make vp the Trinitie, as thoughe we did imagine that there descende three Goddes oute of it. And thys exception groweth of lyke foolyshenesse where they saye, that then the Trinitie shoulde be withoute God. For though it mete not to make vp the distinction as a parte or a member, yet neither are the Persons withoute it nor oute of it. Because the Father if he were not God coulde not be the Father, and the Sonne is none otherwyse the Sonne but because he is God. We saye therefore, that the Godheade is absolutely of it selfe. Whereby we graunte that the Sonne in so muche as he is God is of hymselfe withoute respecte of hys Person, but in so muche as he is the Sonne, we saye that he is of the Father. So his essence is wythoute beginning, but the beginning of his Per∣son is God hymselfe. And the true teaching writers that in olde tyme haue spoken of the Trinitie, haue onely applyed thys name to the Persons, for somuche as it were not onely an absurde er∣ror but also a grosse vngodlinesse to comprehende the essence in the distinction. For they that will haue these three to mete, the essence, the Sonne and the Holy ghoste, it is playne that they dooe destroye the essence of the Sonne and the Holy ghoste, for ells the partes ioyned together would fall in sonder, whiche is a fault in euery distinc∣tion. Finally if the Father and the Sonne were Synonymes or se∣uerall names signifying one thyng, so the Father shoulde be the Godmaker and nothyng shoulde remayne in the Sonne but a sha∣dowe, and the Trinitie should be nothyng ells, but the ioyning of one God with two creatures.

Where as they obiecte, that if Chryste bee properly God, he is [ 26] not ryghtfullye called the Sonne, to that we haue already answe∣red, that because in suche places there is a comparyson made of the one Personne to the other, the name of God is not there indefi∣nitelye taken, but restrayned to the Father onelye, in so muche as he is the beginning of the Godhead, not in makynge of essence as the madde menne dooe fondlye imagyne, but in respecte of

order. In this meaning is cōstrued that saying of Christ to the Father: this is the eternal life, that men beleue in the the one true God, and Ie∣sus Chryste whom thou hast sente.* 1.201 For speaking in the Person of the Mediator, he kepeth the degree that is meane betwene God and men: and yet is not his maiestie thereby diminished. For thoughe he abaced hymselfe, yet he lefte not with the Father his glory that was hidden be∣fore the world. So the Apostle in the seconde Chapter to the Hebrues, though he confesseth that Christ for a short time was abaced beneth the Angels, yet he stycketh not to affirme withall, that he is the same eter∣nall God that founded the earth. We must therfore holde, that so oft as Chryste in the Person of the Mediator speaketh to the Father, vnder thys name of God is comprehended the Godhead whyche is hys also. So when he sayed to the Apostles:* 1.202 it is profitable that I go vp to the Father, because the Father is greater. He geueth not vnto himselfe on∣ly the seconde degree of Godhead to be as touchyng hys eternal essence inferior to the Father, but because hauyng obteined the heauēly glory, he gathereth together the faythfull to the partakyng of it. He setteth his Father in the hier degree, in so muche as the gloryous perfection of brightnesse that appeareth in heauen, differeth from that measure of glory that was seen in him being clothed with fleshe. After like maner in an other place, Paule sayeth: that Chryste shall yelde vp the kyng∣dome to God and hys Father,* 1.203 that God maye be all in all. There is nothyng more absurde than to take awaye eternall contynuaunce frō the Godhead of Chryste. If he shall neuer cesse to be the Sonne of God, but shall alwaye remayne the same that he was from the begin∣ning, it foloweth that vnder the name of the Father is comprehended the one essence that is common to them both. And surely therefore did Chryste descende vnto vs, that lifting vs vp vnto hys Father, he might also lift vs vp vnto hymselfe, inasmuch as he is all one with his father. It is therefore neyther lawfull nor ryghte so exclusiuely to restrayne the name of God to the Father,* 1.204 as to take it from y^e Sonne. For, Ihon doth for thys cause affirme that he is true God, that no man shoulde thynke that he resteth in a seconde degree of Godhead beneth hys Fa∣ther. And I maruell what these framers of new Goddes do meane, that whyle they confesse Chryste to be true God, yet they forth with ex∣clude hym from the Godhead of hys Father. As thoughe there coulde any be a true God but he that is the one God, or as thoughe the God∣head poured from one to an other, be not a certayne newe forged ima∣ginacion.

Whereas they heape vp many places out of Ireneus, where he af∣firmeth [ 27] that the Father of Chryste is the onely and eternall God of Israel: that is eyther done of a shamefull ignoraunce, or of an extreme wyckednesse. For they oughte to haue considered, that then the ho∣lye manne had to doe in disputacion with those phrentyke menne, that denyed that the Father of Chryste was the same God that in olde time spake by Moses and the Prophetes, but that he was I wote not what imagined thyng broughte oute of the corrupcion of the worlde. Therefore he altogether trauayleth in thys poynte, to make it playne that there is no other God preached of in the Scripture

but the father of Christe, and that it is amisse to deuise any other, and therfore it is no maruell if he so ofte conclude that there was no other God of Israel, but he that was spoken of by Chryste and the Apo∣stles. And in like manner nowe, whereas we are to stande agaynste an other sorte of error, we maye truely saye that the God whiche in olde time appeared to the Fathers, was none other but Christe. But if any manne obiecte that it was the Father, oure aunswere is in re∣dinesse, that when we striue to defende the Godhead of the Sonne, we exclude not the Father. If the readers take hede to thys pur∣pose of Ireneus, all that contention shall cesse. And also by the syxte Chapter of the thirde booke, this whole strife is ended, where the good manne standeth all vppon this pointe, to proue that he whiche is in Scripture absolutely and indefinitely called God: is verelye the one onely God, and that Christ is absolutely called God. Lette vs re∣member that this was the principall pointe whereupon stode all hys disputacion, as by the whole processe thereof doeth appeare: and speci∣ally the .xlvi. Chapter of the seconde booke, that he is not called the Father by darke similitude or parable, whiche is not very God in dede. Moreouer in an other place he sayeth, that as well the Sonne as the Father were iointly called God by the Prophetes and Apostles.* 1.205 Af∣terwarde he defineth howe Christe whiche is Lorde of all, and king, and God, and iudge, receiued power from him whyche is the God of all,* 1.206 that is to saye in respecte of his subiection, because he was hum∣bled euen to the death of the crosse. And a little after he affirmeth, that the Sonne is the maker of heauen and earth, whiche gaue the lawe by the hande of Moses and appeared to the Fathers. Nowe if any manne doe prate that wyth Ireneus onely the Father is the God of Israel, I will turne agayne vpon hym that whiche the same writer playnly teacheth, that Christe is all one and the same: as also he ap∣plyeth vnto hym the prophecie of Habacuc.* 1.207 God shall come oute of the South. To the same purpose serueth that whiche is red in the. ix. Chapter of the fourth booke. Chryste hymselfe therfore with the Father is the God of the lyuinge. And in the. xii. Chapter of the same booke he expoundeth that Abraham beleued God, because Chryste is the maker of heauen and earth and the onely God.

[ 18] And wyth no more trueth dooe they brynge in Tertulliane for theyr defender. For thoughe he be roughe sometime and crabbed in hys manner of speache, yet doeth he playnlye teache the summe of that doctryne that we defende. That is to saye, whereas he is the one GOD, yet by disposicion and order he is hys Woorde: that there is but one GOD in vnitie of substaunce, and yet that the same vnitie by misterie of orderly distribution is disposed into Trinitie, that there are three, not in state, but in degree, not in substaunce, but in forme: not in power, but in order. He say∣eth that he defendeth the Sonne to bee a seconde nexte to the Fa∣ther, but he meaneth hym to be none other than the Father, but by way of distinction. In some places he sayeth that the Sonne is visi∣ble. But when he hath reasoned on both partes he defyneth that he is inuisible in so muche as he is the Worde.

Finally where he affirmeth that the Father is determined in his owne person, he proueth himselfe farre from that error which we confute. And though he doth acknowledge none other God but the Father, yet in the next pece of his writing expoūding himselfe, he saith, that he spea∣keth not exclusiuely in respect of the Sonne, because he denieth that the Sonne is any other God beside the Father, and that therfore their sole gouernement is not broken by distincion of Person. And by the perpe∣tual course of his purpose it is easy to gather the meaning of his words. For he disputeth against Praxeas, y^t though God be distinguished into three persons, yet are there not made many gods nor the vnitie torne in sonder. And because by the imaginacion of Praxeas Chryste coulde not be God, but he must also be the Father, therefore he somuche labou∣reth about the distincion. Wheras he calleth the Worde and the Spirite a porcion of the whole: although it be a hard kinde of speache, yet is it excusable, because it is not referred to the substaunce, but onely sheweth the disposicion and order that belongeth onely to the Persons, as Ter∣tullian hymselfe witnesseth. And herof hangeth that. Now many Per∣sons thinkest thou there are, O moste frowarde Praxeas, but euen so many as there be names? And so a little after that, they maye beleue the Father and the Sonne eche in their names and persons. Hereby I thynke may be sufficiently confuted their impudency that seke to begyle the simple with color of Tertullians authoritie.

And surely whosoeuer shal diligently compare together y^e writinges [ 29] of the olde authors, shal find no other thyng in Ireneus, than y^t whiche hath bentaught by other that came after. Iustine is one of the auncien∣test, and he in al thynges doeth agree wyth vs. Yet let them obiect that he as the rest do, calleth the Father of Christ the onely God. The same thyng doth Hilary teache, yea and speaketh more hardely, that the eter∣nitie is in the Father. But doth he that to take away the essence of God from the Sonne? And yet is he altogether in defense of the same Fayth that we folow. Yet are they not ashamed to picke out certaine mangled sentences wherby they would perswade that Hilarye is a Patrone of their error. Where they bryng in Ignatius: if they will haue that to bee of any authoritie, let them proue that the Apostles made a law for lent and suche lyke corruptions of religion. Nothing is more vnsauery than those fonde trifles that are publyshed vnder the name of Ignatius. Wherefore their impudence is so muche lesse tolerable that disguise themselues wyth suche visers to deceiue. Moreouer the consent of the aunciente Fathers is plainly perceiued by thys, that at the counsell of Nice, Arrius neuer durst allege for hymselfe the authoritie of any one allowed wryter. And none of the Grekes or Latines doeth excuse hym∣selfe and saye, that he dissenteth from them that were before. It nedeth not to be spoken howe Augustine, whom those losells do moste hate, hath diligently searched the writinges of them all, and how reuerently he did embrace them. Truely euen in matters of leaste weighte he vseth to shewe what compelleth hym to dissent from them. And in thys matter, if he haue red any thing doubtfull or darke in other, he hydeth it not. But the doctryne that these menne striue agaynste, he taketh it as confessed, that from the farthest time of antiquitie it hath ben without controuersie receiued. And by one worde it appeareth that

he was not ignorant what other had taught before hym, where he sai∣eth that in the Father is vnitie, in the first boke of Christian doctryne, wyll they say that he then forgate hymselfe? But in an other place he purgeth himselfe from suche reproch, where he calleth the Father the be∣ginning of the whole Godhead, because he is of none: consideryng in dede wisely that the name of God is specially ascrybed to the Father, be∣cause if the beginning should not be reckened at hym, the single vnitie of God cānot be conceiued. By this I trust the godly reder wil perceiue that al the cauillacions are confuted wherwyth Satan hath hetherto attempted to peruert or darken the pure truth of doctryne. Finallye I trust that the whole summe of doctryne in this point is fully declared, if the readers will temper them of curiositie, and not more gredely than mete is seke for combersome and entangled disputacions. For I take not in hande to please them, that do delite in an vntemperate desyre of speculacion. Truely I haue omitted nothing of suttle purpose that I thought to make agaynst me. But whyle I study to edify the churche, I thought it best, to leaue many thinges vntouched whiche both smallye profited, and would greue the readers with superfluous rediousnesse. For to what purpose were it to dispute, whether the father do alway be∣get? Forasmuch as it is folly to faine a continual acte of begetting, sith it is euidente that from eternitie there haue ben thre Persons in God.

¶ The .xiiii. Chapter. That the Scripture euen in the creacion of the world and of al things: both by certayne markes putte difference betwene the true God, and ••ayned▪ Gods.

* 1.208ALthoughe Esaye doeth worthyly reproche the worshippers of false gods with slouthfulnesse, for that they haue not learned by the very fun∣dacions of the earth, and rounde compasse of the heauens, which is the true God: yet suche is the dulnesse and grossenesse of our witt, that least the faythful should fal away to the inuencions of the gētils, it was necessary to haue god more expresly painted out vnto thē. For wheras y^t saying y^t God is y^e minde of y^e world, which is cōpted y^e most tolerable descripcion that is founde among y^e Philosophers, is but vaine, it behoueth vs more fa∣miliarly to know hym, least we alway wauer in doutfulnesse. Therfore it was his pleasure to haue an history of the creaciō remaining, wherupō the Fayth of y^e church might rest, & seke for no other God but hym, whō Moses hath declared to be y^e maker & bilder of the world. There is first set forth y^e tyme, y^t by continual proceding of yeres the faithfull myghte come to the first original of mankinde, and of al thinges. Which know∣ledge is very necessary, not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde, but also, that the beginning of the worlde ones beyng knowen, the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it. Neyther oughte we to be any thyng moued wyth that vngodly mocke,

that it is maruel why it came no soner in y^e mind of God to make y^e hea∣uen & the earth, & why he syttīg idle did suffer so immesurable a space to passe away, sith he mought haue made it many thousande ages before: wheras y^e whole continuaunce of y^e world y^t now draweth to an end, is not yet come to sixe thousande yeres. For why God so long differred it, is nether lawful nor expediēt for vs to enquire. Because if mans mynd wil trauaile to attaine thereunto, it shal faile a hundred tymes by the way, nether wer it profitable for vs to know y^t thing which God hym∣selfe to proue y^e modestie of our Fayth, hath of purpose wylled to be hyd∣den. And wel did that godly olde man speake, whiche when a wanton felowe did in scorne demaunde of hym, what God had done before the creacion of the worlde, aunswered that he builded hell for curious fooles, let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull specula∣cions. Finally lette vs remember that the same inuisible God whoes wisedome power and iustice is incomprehensyble, doth sette before vs the historye of Moses as a lokyng glasse, wherein hys liuely image appeareth. For as the eyes that eyther are growen dimme with age, or dulled wyth any disease, doe not discerne any thyng playnly vnlesse they be holpen with spectacles: so, suche is oure weakenesse, that vnlesse the Scripture directe vs in sekyng of God, we do forthwith runne out into vanitie. And they that folowe their owne wantonnesse, because they be nowe warned in vaine, shall all to late fele with horrible de∣struccion, howe muche it had ben better for them reuerently to receiue the secrete counsels of God, than to vomite oute blasphemies, to obs∣cure the heauen with all.* 1.209 And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for, than his onely will. The same mā in an other place doth wisely warne vs, that it is no lesse euel to moue question of immeasurable spaces of tymes than of places. For howe brode soeuer the circuit of the heauen is, yet is there some measure of it. Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned, is a hun∣dred tymes more, shall not all the godly abhore suche wantonnesse?

Into lyke madnesse runne they that busy them selues aboute Gods sitting stil, because at their apointment he made not the world innume∣rable ages soner. To satisfie their own gredinesse of minde, they couer to passe w^tout the cōpasse of the world, as though in so large a circuite of heauen & earth, they could not finde things enough y^t w^t their inestima∣ble brightnesse may ouerwhelme al our senses: as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion, wherof our myndes may be exercised. Let vs therfore willingly abide enclosed within those boundes wherw^t it pleased God to enuirō vs, & as it were to pen vp our mindes y^t they shold not stray abrod w^t liberty of wādrīg. For like resō is it y^t Moses declareth, y^• the work of God was not ended [ 2] in a momēt but in .vi. dayes. For by this circūstāce we ar w^tdrawen frō forged inuencions to the one onely God that deuyded hys worke into vi. dayes, that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it. For thoughe oure eyes, what waye soeuer we turne them, are compelled to loke vpon the workes of God, yet see we howe fyckle oure hede is, and if any godly thoughtes doe touche vs.

howe sone they passe away. Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God, vntil suche time as being made subiecte to the obedience of Fayth, she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges, is diligently to bee considered the Fatherly loue of God towarde mankinde, in this: that he did not crea∣te Adam vntill he had stored the worlde with al plenty of good thinges. For if he had placed him in the earth while it was yet barren and emp∣tie, if he had geuen him life before that there was any lighte, he should haue semed not so wel to prouide for his commoditie. But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man, and furnished the earth, the waters and the aire wyth liuing creatures, and brought forth aboundaunce of fruites to suffyce for fode, taking vpon him the care of a diligent & prouidēt householder, he shewed his maruellous bountie towarde vs. If a man do more hede∣fully weye with himselfe those thinges that I doe but shortly touche, it shall appeare that Moses was the sure witnesse and publisher of the one God the creator. I omitt here that which I haue already declared, that he speaketh not there onely of the bare essence of God, but also set∣teth forth vnto vs his eternall Wisedome and Spirite, to the ende we should not dreame that God is any other, than such as he wil be knowē by the image that he hath there expressed.

[ 3] But before that I begin to speake more at large of y^e nature of mā. I must say somwhat of Angels. Because though Moses applying him∣selfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes, yet wheras afterwarde he bryngeth in Angels for ministers of God, we may easily gather that he was the creator of them in whoes seruyce they employ their trauaile and offices. Though therefore Moses spea∣king after the capacitie of the people doth not at the very beginning re∣hearse the Angels among the creatures of God: yet that is no cause to the contrary, but that we may plainly and expresly speake those thinges of them, which in other places the Scripture commonly teacheth. Be∣cause if we desire to knowe God by his workes, so noble and excellente an example is not to be omitted. Beside that this pointe of doctryne is very necessary for the confutyng of many errors. The excellence of the nature of Angels hath so daselled y^• myndes of many, that they thought the Angels had wrong offred them, if they should be made subiect to the authoritie of one God, and brought as it were in obedience. And here∣vpon were they fained to be Gods. There rose vp also one Manicheus with his secte, whiche made themselues two originall beginninges of thinges, God, and the Deuell, and to God he assigned the beginning of good thinges, and of thinges of euil nature, he determined the Deuil to be the author. If our mindes should be entangled with this error, God should not kepe whole hys glory in the creacion of the world. For wher as nothing is more proper to God than eternitie and a being of hym∣selfe as I maye so terme it, they which geue that vnto the Deuill, dooe they not in a maner geue hym y^e tytle of Godhead? Now where is the almightinesse of God become, if such authoritie be graūted to y^e deuil, y^t he may put in execuciō what he wil though God say nay & withstāde it?

As for the onely fundation that the Manichees haue, that it is vnlaw∣full to ascribe vnto God that is good, the creation of any thyng that is euyll: that nothyng hurteth the true Faith, whiche admitteth not that ther is any thing naturally euil in the whole vniuersalitie of the world, because neither the frowardnesse and malice bothe of man and the de∣uell, nor the sinnes that procede therof, ar of nature, but of the corrup∣tion of nature. Neyther was there any thyng from the begynnyng, wherin God hath not shewed an example bothe of his wisedome and iustice. Therfore to answere these peruerse deuises: it behoueth vs to lifte vp our myndes hyer than our eyes can atteyne to see. For whiche cause it is likely, that where in the Nicene crede God is called the crea∣tour of all thynges, thinges inuisible are expressed. Yet will we be care∣full to kepe the measure that the rule of godlynesse appointeth, least the readers with searchyng to vnderstande further than is expedient, shuld wander abroade, beyng ledde away from the simplicitie of Faith. And surely for as muche as the Holy ghoste teacheth vs alway for oure pro∣fite, and suche thynges as are finally auaylable to edifie, he doothe ey∣ther leaue wholly vnspoken, or but lightly, & as it were ouerrunningly touche them: it shall be also our duetie to be content not to know those thynges that doo not profite vs.

That the Angels, for as muche as they are the ministers of God or∣deyned [ 4] to execute his cōmaundementes, are also his creatures, it ought to be certainly out of all question. To moue doute of the tyme and or∣der that they were created in, shoulde it not rather be a busy wayward∣nesse than diligence?* 1.210 Moses declareth that the earthe was made, and the heauens were made, with all theyr armies, to what purpose than is it, curiously to search, what day the other more secrete armies of hea∣uen beside the starres and planettes fyrst began to be? But, because I will not be long: let vs, as in the whole doctrine of religion, so here al∣so remembre that we ought to kepe one rule of modestie and sobrietie, that of obscure thynges we neither speake, nor thynke, nor yet desyre to knowe any other thynges than that hath ben taught vs by the woorde of God: and an other poynt, that in readyng of Scripture we continu∣ally rest vpon the searchyng and studying of suche thynges as pertaine to edification, and not geue our selues to curiositie or study of thynges vnprofitable. And because it was Gods pleasure to instructe vs, not in ••riflyng questions, but in sounde godlynesse, feare of his name, true confidence, and duties of holynesse: let vs rest vpon suche knowledge. Wherfore, if we wil be rightly wise, we must leaue those vanities y^t ydle men haue taught without warrant of the woorde of God, concernyng the nature, degrees, and multitude of Angels. I knowe that suche matters as this, are by many more gredily taken holde of, and are more pleasant vnto them than suche thynges as lye in dayely vse. But if it greue vs not to be the scholers of Christe, let it not greue vs to folowe that order of learnyng that he hath appoynted. So shall it so come to passe, that beyng contented with his scholyng, we shall not onely for∣beare but also abhorre superfluous speculations, from whyche he cal∣leth vs away. No man can deny, that the same Denyse, what soeuer mā he was, hath disputed many thynges bothe subtilly and wittyly in his Hierarchie of heauen: but yf a man examine it more neerely, he shall

fynde that for the moste parte it is but mere babblyng. But the dutifull purpose of a diuine is, not to delite eares with pratyng, but to stablishe consciences with teachyng thynges true, certayne, and profitable. If one should reade that boke, he would thinke that the man were slypped downe from heauen, & did tell of things not that he had lerned by here∣say, but that he had seen with his eies.* 1.211 But Paule whiche was rauished aboue the thirde heauen, hath vttered no suche thynge, but also prote∣steth, that it is not lawfull for man to speake y^e secretes that he had sene. Therfore bidding farewell to that triflyng wisedome, lette vs consider by the simple doctrine of the Scripture, what the Lorde wold haue vs knowe concernyng his angels.

It is commonly red in the Scripture, that the Angels are heauenly [ 5] Spirites, whose ministration and seruice God vseth for putting in exe∣cution of those thinges that he hath decreed. For which reason y^e name is geuen them, because God vseth them as messangers, to shewe hym selfe vnto men. And vpon like reason are deriued the other names that they are called by. They are named armies, because they do like a garde enuiron their prince, and doo adorne and set forth the honourable shew of his maiestie, and like souldiours they are alway attendyng vpon the ensigne of their capitain, and are euer so prepared and in readynesse to do his commaundementes, that so soone as he doth but becken to them, they prepare them selues to worke, or rather be at their worke alredy. Suche an image of the throne of God to set out his roialtie, the other prophetes doo describe,* 1.212 but principally Daniel wher he saith, that when God sate him downe in his throne of iudgement, there stode by a thou∣sande thousande, and ten thousand companies of ten thousands of an∣gels. And because God doth by thē meruailously shewe foorth & declare the might and strēgth of his hand, therfore they are named strengths, bicause he exerciseth and vseth his authorite in the world by them, ther∣fore they are somtime called Principalities,* 1.213 somtime powers, somtime Dominiōs. Finally because in them as it wer sitteth the glory of God. For this cause also they are called Thrones: thoughe of this last name I wil not certainly say, because an other exposition doeth either as wel or better agree with it. But (speakyng nothing of that name) the Holy ghost often vseth those other former names to auaunce the dignitie of the ministerie of angels. For it were not reason that those instruments should be let passe without honor, by whom God dooth specially shewe the presence of his maiestie. Yea for that reason they are many tymes called Gods, because in their ministery as in a loking glasse, they part∣ly represent vnto vs the godhead.* 1.214 Although in dede I myslike not this that the olde writers doo expound, that Christ was the Angel, wher the Scripture saith, that the angel of God appered to Abrahā, Iacob, Mo∣ses, & other, yet oftētimes where mētion is made of al y^e Angels in dede this name is geuē vnto them. And y^e ought to seme no meruaile. For if this honour be geuē to princes & gouernors, y^t in their office they stād in the stede of God that is soueraigne kynge & iudge, muche greater cause there is why it shuld be geuē to y^e Angels, in whom the brightnes of the glory of God much more abundātly shineth.

But the Scripture standeth moste vpon reachyng vs that, whyche myght moste make to our comforte and confirmacion of Faithe: that

is to wete, that the Angels are the distributers and administratours of Goddes bountie towarde vs. And therfore the Scripture reciteth, that they watche for our safetie: they take vpon them the defence of vs, they direct our waies,* 1.215 they take care that no hurtfull thyng be••ide vnto vs. The sentences are vniuersall, which principally pertayne to Christ the head of the churche, and then to all the faithful.* 1.216 He hath geuen his angels charge of thee, to kepe thee in all thy waies. They shall beare thee vp in their handes, least thou chaunce to hitte thy feete agaynst a stone. Agayne, The angell of the Lorde standeth rounde about them that feare hym, and he doothe delyuer them. Wherby God sheweth that he apoynteth to his angels the defence of them, whom he hath taken in hand to kepe. After this order, the angel of the Lord doth comfort Agar when she fled away, & cōmandeth her to be reconciled to her maistresse. God promiseth to Abraham his seruant an Angel to be the guide of his iourneye. Iacob in blessynge of Ephraim and Manasses praieth, that the Angell of the Lorde by whom he himselfe had bene deliuered from all euell, may make them prosper. So the Angell was set to defende the tentes of the people of Israell. And so ofte as it pleased God to reskue Israell out of the handes of their enemies, he raised vp reuengers by the ministerie of Angels. So finally (to the ende I nede not to reherse many mo) the Angels mynistred to Christ, and were ready assistent to hym in all necessities. They brought tydynges to the women of his re∣surrection, and to the disciples of his glorious commyng. And so to ful∣fill their office of defendyng vs, they fyght agaynste the deuill and all enemies, and doo execute the vengeaunce of God vpon them, that are bent against vs. As we reade that the angell of God to deliuer Hieru∣salem from siege, slewe in one nyghte a hundred fowerscore and fiue thousande in the campe of the kyng of Assyria.

But whether to euery of the faithfull bee a seuerall Angell assigned [ 7] for their defence,* 1.217 I dare not certainely affirme. Surely when Daniell bryngeth in the angel of the Persians, and the Angel of the Grecians, he sheweth that he mente, that there are to kyngdomes and prouinces certayn angels appointed as gouernours. And when Christ saith that the angels of children doo alway beholde the face of the Father, he see∣meth to meane, that there are certaine angels to whom the preseruati∣on of them is geuen in charge. But I can not tell whether we oughte therby to gather, y^t euery one hath his Angell set ouer him. But this is to be holden for certaintie, that not one angell onely hath care of euery one of vs, but that they all by one consent doo watche for oure safetie. For it is spoken of all the angels togither,* 1.218 that they more reioyce of one sinner conuerted to repentance, than of nyntie and nyne iust that haue stande styll in their ryghtuousnesse. And it is sayd of mo angels than one, that they conueyed the soule of Lazarus into the bosome of Abra∣ham. And not without cause did Elizeus shewe to his seruant so many fyery chariots that were peculiarly appointed for hym. But one place there is that seemeth more playne than the rest to proue this poynt. For when Peter being brought out of prison knocked at the doores of the house, where the brethren were assembled, when they coulde not ima∣gine that it was he, they said it was Angel. It shuld seme that this came in their mynde by the common opinion, that to euery of the faith∣full

are assigned their angels for gouernours. Albeit yet here it maye be answered that it may wel be, not withstandyng any thyng that there appeareth, that we may thinke it was any one Angell, to whome God had geuen charge of Peter for that time, and yet not to be his continu∣all keeper: as the common people do imagin that there are appointed to euery one two Angels, as it were diuers ghostes, a good Angell and a badde. But it is not worthe trauaile, curiously to searche for that which dooth not muche importe vs to knowe. For if this doo not contente a man, that all degrees of the army of heauen do watche for his safetie▪ I doo not see what he can be the better, if he vnderstande that there is one Angell peculiarly appointed to kepe hym. And they which restrain vnto one Angell the care that God hath to euery one of vs, doo greate wronge to them selues, and to all the membres of the church: as if that power to succour vs had ben vainely promised vs, wherwith beyng en∣uironed and defended, we should fight the more boldly.

[ 8] They that dare take vpon theim to define of the multitude and de∣grees of Angels, let them looke well what fundation they haue. I graunt Michael is called in Daniel,* 1.219 the Great prince, and with Iude, the Archangell. And Paule sayth, it shall be an Archangell that shall with sounde of trumpet call men to the Iudgement. But who can ther∣by appoynt the degrees of honours betweene Angels, or discerne one from an other by speciall markes, and appoynt euery one his place and standyng? For the two names that are in Scripture, Michaell, and Gabriell: and if you list to adde the thirde out of the hystorie of Thobie, may by their signification seme to be geuen to the Angels, accordyng to the capacitie of our weakenesse, although I had rather leaue that ex∣position at large. As for the numbre of theym, wee heare by Christes mouthe of many Legions,* 1.220 by Daniell many companies of ten thou∣sandes, the seruant of Elizeus sawe many chariottes full: and this de∣clareth that they are a great multitude, that it is saide, they doo campe rounde aboute theim that feare God. As for shape, it is certaine, that Spirites haue none, and yet the Scripture for the capacitie of our wit dooth not in vayne vnder Cherubin and Seraphin paint vs out An∣gels with wynges, to the intent we shoulde not doute that they will bee euer with incredible swiftnesse, ready to succoure vs, so soone as neede shall require, as if the lightnyng sent from heauen shoulde flie vnto vs with suche swiftnesse as it is wonted. What soeuer more than this may be sought of both these pointes, let vs beleue it to be of that sort of my∣steries, wherof the full reuelation is differred to the laste day. Wherfore let vs remembre to take hede both of to muche curiositie in searchyng and to muche boldnesse in speakyng.

[ 9] But this one thyng whiche many troublesome doo call in doubt, is to be holden for certaintie, that Angels are ministrynge spirites, whose seruice God vseth for the defence of his, & by whom he both distributeth his benefites among men, and also putteth his other workes in execu∣tion. It was in the old tyme the opinion of the Sadduces, that by An∣gels is meant nothyng els, but eyther the motions that God dothe in∣spire in men, or the tokens that he sheweth of his power. But agaynste this errour crie out so many testimonies of Scripture, y^t it is meruaile that so grosse ignorance coulde be suffred in that people. For to omitte

those places that I haue before alledged, where are recited thousandes and Legions of Angels: where ioy is geuen vnto them: where it is said that they vpholde the Faithful with their handes, and cary their soules into reste: that they see the face of the Father, and suche lyke: there are other places whereby is clerely proued, that they are in deede Spiri∣tes of a nature that hath substance.* 1.221 For where as Stephen and Paule doo say, that the lawe was geuen by the hande of Angels, and Christe sayth, that the electe after the resurrection shall bee lyke vnto Angels: that the day of iudgement is not knowen to the very Angels: that he shall then come with his holy Angels: howe soeuer they be writhed, yet must they so be vnderstanded. Likewise when Paule chargeth Timo∣the before Christ and his chosen Angels, to keepe his commaundemen∣tes, he meaneth not qualities or inspirations without substāce but ve∣ry spirites. And otherwise it standeth not togither that is writen in the Epistle to the Hebrues, that Christ is become more excellent than An∣gels, that y^e world is not made subiect to them: that Christ toke vpō him not their nature, but y^e natur of man. If we meane not y^e blessed spirits, to whome may these comparisons agree? And the author of that Epistle expoūded him self where he placeth in y^e kingdom of heuē y^e soules of y^e faithful & y^e holy angels together. Also the same that we haue alredy al∣ledged, that the Angels of children do alway behold the face of god, that they do reioyce at our safetie, that they maruel at the manifold grace of God in the churche,* 1.222 that they are subiect to Christ, the hedde. To y^e same purpose serueth this, that they so oft appered to the holy Fathers in the forme of men, that they talked with them, that they were lodged wyth them. And Christ him selfe for the principall preminence that he hath in the person of the mediator is called an Angel.* 1.223 Thys I thought good to touche by the way, to furnish the simple wyth defence against those foo∣lishe and reasonlesse opinions, that many ages agoe raysed by Sathan do now and then spring vppe agayne.

Now it resteth, that we seke to mete with that superstition which is [ 10] cōmonly wont to crepe in, where it is said: that Angels ar the ministers & deliuerers of all good thinges vnto vs. For by & by mans reason fal∣leth to this point, to thinke y^t therfore al honour ought to be geuē them. So cometh it to passe y^t those things which belōg only to God & Christ, are conueied away to Angels. By this mean we se that in certaine ages past, the glory of Christe hath been many wais obscured, when Angels without warrant of Gods worde were loden with immeasurable titles of honor. And of all the vices that we speake against, there is almoste none more auncient than this.* 1.224 For it appereth, that Paule himselfe had muche to doo with some which so auaunced Angels, that they in maner wold haue brought Christ vnder subiectiō. And therfore he doth so care∣fully presse this point in his epistle to the Colossians, that Christ is not only to be preferred before al angels, but y^t he is also the author of al the good things y^t thei haue: to the end we shuld not forsake him & turn vn∣to them, whiche can not sufficiently helpe them selues, but are faine to draw out of y^e same fountain y^t we do. Surely forasmuche as there shy∣neth in them a certain brightnesse of y^e maiestie of God, there is nothing wherunto we ar more easily enclined, than with a certain admiratiō to fall down in worshipping of them, & to geue vnto them all thinges y^t ar

due only to God. Which thing Iohn in the Reuelation cōfesseth to haue chaunced to hymselfe, but he addeth withal, that he receiued this answer. [ 11] See thou doo it not. For I am thy felowe seruant, Worship God.

But this daunger we shall well beware of, if we doo consyder why God vseth rather by them than by hymselfe without their seruice to de∣clare his power, to prouide for the safetie of the faithfull, and to cōmu∣municate the giftes of his liberalitie among them. Surely he doth not this of necessitie, as though he coulde not be without them: for so oft as pleaseth hym, he letteth theim alone, and bringeth his woorke to passe with an onely becke: so farre is it of, that they be any aide to hym, to ease hym of the hardnesse therof. This therfore maketh for the comforte of our weakenesse, so that we want nothyng that may auaile our myndes, eyther in raisyng them vp in good hope, or confirmyng them in assu∣rance. This one thyng ought to be enough and enough agayn for vs, that the Lorde affirmeth that he is our protectour. But while we se our selues besieged with so many daūgers, so many hurtful thynges, so ma∣ny kyndes of enemies: it may be (suche is our weakenesse and frailtie) that we be sometyme filled with tremblyng feare, or fall for despaire, on∣lesse the Lord after the proporcion of our capacitie do make vs to con∣ceiue his presence. By this meane he not onely promiseth that he wyll haue care of vs, but also that he hath an innumerable garde to whom he hath geuen in charge to trauaile for our safetie, and that so longe as we be compassed with the garrison and supporte of theim, whatsoeuer daunger betideth, we be without all reache of hurte. I graunt we doo amisse that after this simple promise of the protection of God alone, we still looke about from whense other helpe maye come vnto vs. But for as muche as it pleaseth the Lorde of his infinite clemencie and gentil∣nesse to helpe this our fault,* 1.225 there is no reason why we shoulde neglect his so great benefite. An example therof we haue in the seruant of Eli∣zeus, whiche when he sawe the hill besieged with the army of the Sy∣rians, & that there was no way open to escape, was striken downe with feare, as if his maister and he were then vtterly destroied. Then Eli∣zeus praied God to open his seruantes eies, and by and by he sawe the hill furnished with horses and fiery chariots, that is with a multitude of angels to kepe hym and the prophet safe. Encouraged with this vi∣sion he gathered vp his hart again, & was able with a dredelesse mynde to loke down vpon his enemies, with sight of whom he was before in a maner driuen out of his witte.

[ 12] Wherfore what soeuer is saide of the ministerie of Angels, let vs applie it to this ende, that ouercommyng all distrust oure hope may bee the more strongely stablished in God. For these succours are herefore prouided vs of God, that we should not be made afrayde with multi∣tude of enemies, as though they coulde preuayle against his helpe, but shuld flie vnto that saying of Elizeus, that there be mo on our side than be against vs. Howe muche then is it against order of reason, that we should be ledde away from God by Angels whiche are ordeined for this purpose, to rectifie that his helpe is more present amonge vs? But they doo leade vs away in dede, if they doo not streight leade vs as it were by the hande to hym, that we may haue eie vnto, call vpon, and publishe hym for our onely helper: if we consider not theim to be as his handes

that moue them selues vnto worke but by his direction: if they do not holde vs faste in the one Mediatoure Christe, so that we maye hang wholly of hym, leane all vpon hym, be caried to hym, and reste in him. For that whiche is described in the vision of Iacob ought to sticke and be fastened in our myndes,* 1.226 howe Angels descende downe to the earth vnto men, and from men doo go vp to heauen by a ladder, whervppon standeth the Lorde of hostes. Wherby is meant, that by the only inter∣cession of Christe it cometh to passe, that the ministeries of the Angels doo come vnto vs,* 1.227 as he hym selfe affirmeth, saying: Hereafter ye shall see the heauens open and the Angelles descendynge to the Sonne of man Ioh. i.li. Therfore the seruant of Abraham beyng cōmitted to the custody of the Angell, dooth not therfore call vpon the Angell to helpe hym, but holpen with that commendation, he praieth to the Lord, and besecheth hym to shewe his mercy to Abraham. For as God doeth not therfore make them ministers of his power and goodnesse, to the intēt to parte his glory with them: so dooth he not therefore promise vs his helpe in their ministration,* 1.228 that we shoulde diuide our confidence be∣twene hym and them. Let vs therfore forsake that Platonical•• philo∣sophie, to seeke the way to God by Angels, and to honour them for this purpose that they may make God more gentill vnto vs: whiche super∣stitious and curious men haue from the beginnyng gone about, and to this day doo continue to bryng into our religion.

As for suche thynges as the Scripture teacheth concernyng deuilles, [ 13] they tende in a maner al to this ende, that we may be careful to beware aforehande of their awaites and preparations, and furnishe our selues with suche weapons as ar stronge and sure enough to driue away euen the strongest enemies. For where as Sathan is called the God and prince of this worlde, where as he is named the strong armed man, the Spirite that hath power of the ayre, and a roaryng lyon: these descrip∣tions serue to no other purpose: but to make vs more ware and watche∣full, and readier to entre in battayle with hym. Whiche is also somtyme set out in expresse woordes. For Peter after he had sayd, that the diuell goeth about like a roaryng lyon, sekyng whom he may deuoure, by and by addeth this exhortation, that we strongly resiste hym by Faith. And Paul after he had geuen warnyng that we wrastle not with fleshe and bloud, but with the princes of the ayre, the powers of darkenesse, and spirituall wickednesses, by and by biddeth vs put on suche armoure as may serue for so greate and daungerous a battayle. Wherfore lette vs also applie all to this ende, that beyng warned howe there dooth conti∣nually approche vpon vs an enemie, yea an ennemy that is in courage most hardy, in strength most mighty, in policies most suttle, in diligence & celeritie vnweriable, with all sortes of engins plentuously furnished, in skill of warre most ready, we suffer not our selues by slouthe and co∣wardise to be surprised, but on the other syde with bolde and hardy min∣des set our foote to resist him: and (because this warre is only ended by Death) encourage our selues to continue. But specially knowyng oure owne weaknesse and vnskilfulnesse let vs call vppon the helpe of God and enterprise nothyng but vpon trust of hym, for as muche as it is in hym onely to geue vs policie, strengthe, courage and armour.

And that we shoulde be the more stirred vp and enforced so to do, the [ 14]

Scripture warneth vs, that ther are not one or two or a fewe enemies, but great armies that make warre with vs. For it is sayde, that Mary Magdalene was deliuered from seuen deuyls,* 1.229 wherwith she was pos∣sessed. And Christe sayth, that it is the ordinary custome, that if after a deuill bee ones caste out, a man make the place open agayne, he bryn∣geth seuen spirites worse than him self,* 1.230 & retourneth into his possession, fynding it empty. Yea it is saide that a whole legion besieged one man. Hereby therefore we are taught, that we muste fight with an infinite multitude of enemies, least despisyng the fewenesse of them we shulde be more slacke to enter in bataile, or thinkyng that we haue som respite in the meane tyme graunted, we shoulde geue our selues to idelnesse. Where as many tymes Sathan or the diuell is named in the singular numbre, thereby is meant that power of wickednesse whiche standeth agaynste the kyngdome of Iustice. For as the Churche and the felow∣ship of saintes haue Christe to their head, so the faction of the wycked is paynted out vnto vs with their prince, that hath the chiefe authoritie among them.* 1.231 After which maner this is spoken. Go ye cursed into eter∣nall fyre that is prepared for the deuill and his angels.

[ 15] Here also this oughte to stirre vs vp to a pepetuall warre with the diuell, for that he is euery where called the enemy of God and of vs. For if we haue regarde of Goddes glory, as it is mete we shoulde, then ought we with all our force to bende our selues against hym, that goeth about to extinguishe it. If we be affectioned to maintain the kingdome of Christ as we ought, then must we nedes haue an vnappeasable wat with him that cōspireth the ruine therof. Again, if any care of our own safetie do touch vs, then ought we to haue neither peace nor truce with hym that continually lieth in waite for the destruction of it. Such a one is he described in the .iii. chap. of Genesis where he leadeth man awaye from the obedience that he did owe to God, that he bothe robbeth God of his due honor, and throweth man him self headlong into destruction. Suche a one also is he set foorth in the Euangelistes,* 1.232 where he is cal∣led an enemy, and is said to scatter tares, to corrupt the sede of eternall life. In a summe, that whiche Christe testifieth of hym, that from the begynnyng he was a murtherer, and a lyer, we fynde by experience in al his doynges. For he assaileth the trueth of God with lies, obscureth y^e light with darknesse, entangleth the mindes of men with errors, raiseth vp hatredes, kindleth contentions and strifes, doeth all thynges to this ende to ouerthrow the kingdome of God, and drown men with himself in eternall destruction. Wherby appereth, that he is of nature froward, spitefull and malicious. For nedes must there be great frowardnesse in that wit, that is made to assaile the glory of God and saluation of men. And that doeth Iohn speake of in his epistle, when he writeth, that he sinneth from the beginnyng. For he meaneth that he is the author, cap∣taine and principall workman of all malice and wickednesse.

But forasmuch as the deuil was created by God, let vs remembre that this malice which we assigne in his nature, is not by creation but by de∣prauation. For what so euer damnable thyng he hath, he hath gotten to him selfe by his owne reuoltyng and fall. Whiche the scripture therefore g••••eth vs warnyng of, least thinkyng that he came out suche a one frō God, we shulde ascribe that to God himselfe whiche is farthest frō him:

For this reason doeth Christ say y^t Satan speketh of his owne whē he speketh lies,* 1.233 & addeth a cause why, for that he stode not stil in the trueth. Now whē he sayth y^t he stode not stil in the truth, he sheweth y^t ones he had ben in the trueth. And when he maketh him the Father of lyeng, he taketh thys from him, that he can not say that fault to God whereof he hymselfe is cause to himselfe. Although these thinges be but shortlye and not very plainly spoken, yet this is enough for this purpose to deli∣uer the maiestie of God from al sclaunder. And what maketh it matter to vs, to know more or to any other purpose concerning deuils? Many perhaps doo grudge, that the Scripture doth not orderly and distinct∣ly in many places set forth that fall and the cause, manner, time, and fa∣shion thereof. But because these thinges do nothing perteine to vs, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not beseming for the Holy ghost to fede curiositie with vaine histories without any frute: and we se that it was the Lordes purpose to put nothing in his holy oracles but that whiche we should learne to edification. Therfore, lest we our selues should ta∣ry long vpon things superfluous, let vs be contēt shortly to know thus much concerning the nature of deuils, that at the first creatiō they wer the Angels of God: but by swaruing out of kinde they both destroyed themselues and are become instrumentes of destruction to other.* 1.234 Thus much, because it was profitable to be knowen, is playnly taught in Pe∣ter and Iude. God spared not (say they) his Angels which had synned, and not kept their beginning,* 1.235 but had forsakē their dwelling place. And Paule naming the elect Angels doth without dout secretly by implica∣tion set the reprobate Angels in comparison against them.

As for the discorde and strife that we saye is betwene God and Sa∣tan, [ 17] we muste so take it that styll we holde thys for certayne, that he can doe nothyng but by the wyll and sufferaunce of God.* 1.236 For we rede in the historye of Iob, that he presented hymselfe before God to receyue hys commaundementes, and durst not goe forwarde to doe any enterprise till he had obtained license. So when Achab was to be deceiued, he toke vpon him that he woulde be the Spirite of lying in the mouth of all the Prophetes,* 1.237 and so being sente of God he performed it. For thys reason is he called the euill Spirite of the Lord that tormented Saul, because by him as with a scourge the sinnes of the wicked king wer pu∣nished. And in an other place it is written, that the plages were laied vpon the Egyptians by the euil Angels. According to these particular examples Paule doeth generally testifie,* 1.238 that the blinding of the wyc∣ked is the worke of God, wheras before he had called it the working of Satan. It is euident therfore that Satan is vnder the power of God, and so gouerned by his authoritie that he is cōpelled to do him seruice. Nowe when we say that Satā resisteth God, that the workes of Sa∣tan disagree with the workes of God, we do therewithall affirme that this disagremente and strife hangeth vpon the sufferaunce of God. I speake not now of his wil, nor of his endeuour, but of the effecte onely. For sith the deuill is wicked of nature, he is not enclined to obeye the wyll of God, but is wholly carryed to stubbornesse and rebellion. This therefore he hath of hymselfe and of hys owne wyckednesse, that of Desire and purpose he wythstandeth God. And by this wickednesse

he is stirred vp to the enterprising of those thinges that he knoweth to be most against God. But because God holdeth him fast tied & restray∣ned with the bridle of his power, he executeth only those thinges that ar graunted him from God. And so doth he obey his creator whether he wil or no, because he is constrained to applie his seruice whether soeuer God compelleth him.

[ 18] Now because God boweth the vncleane Spirites hether & thether as pleaseth him, he so tēpereth this gouernemēt, y^t they exercyse y^e faith∣ful w^t battail, they set vpon thē out of ambushes, they assaile them wyth inuasions, they presse them with fighting, and oftentimes werry them, trouble them, make thē afraied, & somtime woūde thē, but neuer ouer∣come nor oppresse thē. But the wicked they subdue and drawe awaye, they reigne vpon their soules and bodies, and abuse thē as bondslaues to al mischeuous doinges. As for the faythful, because they are vnquie∣ted of such enemies,* 1.239 therfore they heare these exhortations. Dooe not geue place to the deuel. The deuil your enemie goeth about as a roring lion sekyng whom he may deuoure, whō resist ye beyng strong in faith and suche like. Paule confesseth that he him selfe was not fre from this kynde of stryfe when he sayeth, that for a remedy to tame pride, the An∣gel of Satan was geuen to hym, by whom he myght be humbled. This exercyse therefore is common to all the children of God. But because that same promyse of the breakyng of Satans head perteyneth gene∣rally to Christ and to all his members,* 1.240 therefore I saye that the faith∣full can neuer be ouercome nor oppressed by him. They are many times stryken down, but they are neuer so astonnied withall but that they re∣couer thēselues. They fal down many tymes wyth violence of strokes, but they are after raysed vp agayne: they are wounded but not deadly. Finally they so labor in all course of theyr lyfe that in the ende they obteyne the victorye:* 1.241 but I speake not this of euery doing of theyrs. For we knowe we that by the iuste vengeaunce of God Dauid was for a time geuen ouer to Satan, by his motion to nomber the people: and not without cause Paul sayth there is hope of pardon least if any haue been entangled with the snares of the deuil. Therfore in an other place the same Paule sayeth, that the promise aboue alleged is begon in this lyfe, wherin we must wrastle, and is performed after our wrastlyng en∣ded: when he sayeth the God of peace shall shortly beate downe Satan vnder your fete. This victory hath alway fully been in our hed Chryst, because the Prince of the world had nothing in him, but in vs that are his members it doth now partly appeare and shalbe perfited, whē being vnclothed of our fleshe by whiche we are yet subiecte to weakenesse, we shalbe ful of the power of the Holy ghoste. In thys manner when the kyngdome of Chryst is raysed vp and ••duaunced, Satan with his po∣wer falleth down as the Lord hymselfe sayeth. I saw Satan fall as a lightening down from heauen. For by this answere he confirmeth that which the Apostles had reported of y^e power of his preachyng. Agayne, When y^e Prince possesseth his own palace,* 1.242 al thinges that he possesseth are in peace, but when there cōmeth a stronger, he is throwen out. &c. And to this ende Chryst in dying ouercame Satan which had y^e power of death, & triūphed vpō al his armies y^t they shuld not hurt the church, for otherwyse they would euery momente a hundred times destroye it.

For (cōsidering what is our weakenesse, & what is his furious strēgth) howe coulde we stande, yea neuer so litle time against his manifolde & continuall assaultes, but being supported by the victory of our captaine? Therefore God suffereth not the deuil to reigne ouer the soules of the faythfull, but onely deliuereth him the wicked and vnbeleuing to go∣uerne, whom God doth not vouchesaue to haue reckened in hys flocke. For it is said that he possesseth thys world without controuersy till he be thrust out by Christ.* 1.243 Againe, that he doth blinde all them that beleue not the gospell, agayne, that he performeth hys worke in the stubborne children, and worthily, for all the wicked are the vesselles of wrath. Therefore to whom should they be rather subiecte than to the minister of Goddes vengeaunce?* 1.244 Finally they are saied to be of their Father the deuill, because as the faythfull are hereby knowen to be the children of God because they beare his image: so they by the image of Satan into which they are gone out of kind, ar properly discerned to be his childrē.

As we haue before confuted that trifling philosophie concerning the [ 19] holy Angels, which teacheth that they ar nothing els but good inspira∣tions or motiōs, which God stirreth vp in the mindes of men: so in this place must we confute them that fondly say that deuils ar nothing els but euil affections or perturbations of minde, that are thrust into vs by oure fleshe. That maye we shortly doe, because there be many testimo∣nies of Scripture, & those playne enough vpon this poynt. First where the vncleane Spirites ar called, Angels Apostataes, which haue swar∣ued out of kind from their beginning, the very names do sufficiently ex∣presse that they are not motions or affections of myndes, but rather in dede as they be called mindes or Spirites endued with sense and vn∣derstanding. Likewise wheras both Christ and Iohn do compare the children of God with the children of the deuil:* 1.245 wer it not an vnfit com∣parisō, if the name of the deuil signified nothing els but euil inspirati∣ons? And Iohn addeth somwhat more plainly, that the deuill synneth from the beginning. Likewise when Iude bringeth in Michael the ar∣changel fyghtyng with the deuil, doutlesse he setteth agaynste the good Angel an euil and rebellious Angel. Wherwith agreeth that which is red in the hostory of Iob,* 1.246 that Satan appeared with the Holy Angels before God. But most plaine of al are those places that make mention of y^e punishment which they begin to fele by the iudgement of God, and specially shal fele at the resurrection. Sonne of Dauid why arte thou come before the time to torment vs? Againe, Go ye cursed into the eter∣nal fyre that is prepared for the deuil & his Angels.* 1.247 Agayne, If he spa∣red not his own Angels that had synned, but cast them down into hell and deliuered thē into cheines of darkenesse to be kept vnto damnaciō. &c. How fonde should these speches be, that y^e deuils are ordeined to e∣ternal iudgement, y^t fier is prepared for them, that they are now alrea∣dy tormented & vexed by the glory of Christ: if there were no deuils at all? But because this matter nedeth no disputation among them y^t be∣leue the word of the Lord. & litle good is done w^t testimonies of Scrip∣ture among those vaine studentes of speculation, whō nothing pleaseth but that which is new: I suppose I haue performed y^e which I purpo∣sed, that is that y^e godly mindes should be furnished agaynst such fonde errors, wherew^t vnquiet men do trouble both thēselues and other y^t be

more simple. But it was good to touche this, least any entangled with that error, while they thinke they haue none to stande againste them, should waxe more slowe and vnprouided to resist.

[ 20] In the meane time let it not be werisom vnto vs, in this so beautiful a stage to take a godly delight of the manifest and ordinary woorkes of God. For, as I haue els where already said, though this be not y^e chefe, yet is it in order the first doctrine of Faith, to remember that what way soeuer we turne our eyes, al that we see are the workes of God, & wyth godly consideration to wey for what end God did make thē. Therefore that we may conceiue by Faith so muche as behoueth vs to knowe of God, it is good first of al to learne the history of the creation of y^e world, how it is shortly rehearsed by Moses, and afterwarde more largely set out by holy men, specially by Basile and Ambrose. Oute of it we shall learne that God by the power of his worde and Spirite created heauē and earth of nothing, and therof brought forth all liuing creatures and thinges without lyfe, with maruellous order disposed the innumerable varietie of things, to euery thīg he gaue y^e propre nature, assigned their offices, appointed their places and abidinges, and where all things are subiecte to corruption, yet hath he so prouided that of all sortes some shalbe preserued safe to the last day, and therfore some he cherysheth by secrete meanes, and poureth now and then as it were a new liuelinesse into them, and to some he hath geuen the power to encrease by genera∣tion, that in their dying that whole kinde should not die together. So hath he maruellously garnished the heauen and the earth, with so abso∣lutely perfect plentie, varietie & beauty of al thinges as possibly might be, as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely chosē stuffe, last of all how in framing man and adorning him with so godly beautie, and with so many and so great giftes, he hath shewed in him the most excellent exāple of al his works. But because it is not my purpose at this present to set forth at large the creation of the worlde, let it suffice to haue ones agayne touched these few thinges by the way. For it is better, as I haue already warned the readers, to fetche a fuller vnderstanding of this matter oute of Moses and other, that haue faithfully and diligently conueied the history of the world by writing to perpetuall memory.

[ 21] It is to no purpose, to make much a do in disputing, to what end this consideration of the workes of God ought to tend, or to what marke it oughte to be applyed: forasmuch as in other places already a great part of this question is declared, and so muche as belongeth to our presente purpose maye in fewe wordes be ended. Truely if we were minded to set out as it is worthye, howe inestimable wisdome, power, iustice and goodnesse of God appeareth in the framing of the world, no eloquence, no garnishment of speche, could suffice the largenesse of so great a mat∣ter. And no dout it is gods pleasure that we should be continually oc∣cupied in so holy a meditation, that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome, iustice, boun∣tie and power, we should not runne ouer them as it were with a fleeing eye, or with a vaine wandryng looke as I maye so call it, but that we shoulde wyth consideration rest long vpon them, cast them vp and downe earnestlye and faythfully in oure myndes, and ofte repeate

them with remembrance. But because we are now busyed in that kinde that perteineth to order of teaching, it is mete y^t we omit those thinges that require long declamations. Therefore, to be short, let the readers knowe, that then they haue conceyued by Fayth, what thys meaneth, that God is the creator of heauen and earth, if they firste folowe thys vniuersall rule, that they passe not ouer with not considerynge or for∣getfulnesse of those vertues, that God presenteth to be seen in his crea∣tures, then, that they so learne to apply them selues that they may ther∣wyth be throughly moued in their hartes. The first of those we do when we consider howe excellente a workemans worke it was, to place and aptly set in so well disposed order the multitude of the starres that is in heauen, that nothyng can be deuised more beautifull to beholde: to sette and fasten some of them in theyr standinges so that they can not moue, and to other some to graunte a free course, but so that in mouing they wander not beyonde theyr appoynted space, so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes, monethes, yeres and seasons of the yere, and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon. Likewyse, whē we marke hys power in susteyning so great a body, in gouernyng the so swifte whirling aboute of the engyne of heauen, and suche lyke. For these fewe examples doe sufficientlye de∣clare what it is to recorde the power to God in y^e creatiō of the world. For els if I shoulde trauayle as I sayed to expresse it all in wordes, I shoulde neuer make an ende, forasmuch as there are so many miracles of the power of God, so many tokens of hys goodnesse, so many exam∣ples of hys wysedome, as there be formes of thynges in the worlde, yea as there be thynges eyther great or small.

Now remayneth the other part which commeth nerer to Fayth, that [ 22] whyle we consyder that God hath ordayned all thynges for oure garde and safetie, and therewithal doe fele hys power and grace in our selues▪ and in so great good thynges that he hath bestowed vpon vs: we maye thereby stire vp our selues to the trust, inuocation, prayse and loue of hym. Nowe as I haue before sayed, God hymselfe hath shewed in the very order of creation▪ that for mans sake he created al thynges. For it is not without cause that he deuided y^• making of y^e world into six daies, wheras it had ben as easy for hym in one moment to haue in al pointes accomplished his whole worke, as it was by suche proceding from pece to pece to come to the ende of it. But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vs, that before he made man he prepared all that he foresaw shoulde be profitable for hym, and fyt for hys preseruation. Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vs, whom we see to haue been careful for vs ere that we wer borne? How wycked wer it to trem∣ble for distrust least hys goodnesse woulde at any tyme leaue vs desti∣tute in necessitie, which we se was dysplaied for vs being not yet borne, wyth great aboundaunce of all good thynges.* 1.248 Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made sub∣iecte to vs. Sure it is that he did it not to mocke vs wyth an emptye name of gifte. Therfore we shall neuer lacke any thyng, so farre as it shall be auaylable for our preseruation. Finally, to make an end, so oft

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as we name God the creator of heauen and earth, let this come in our mindes withall, that the disposition of al thinges which he hath create, is in his hande and power, and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp: that we may loke for all good thinges at his hande, and assuredly trust that he will neuer suffer vs to lacke thinges nedefull for our safetie, to the ende our hope shoulde hang vpon none other: that whatsoeuer we desire our praiers may be directed to him: of what thing soeuer we receiue profite we may acknowledge it to be his benefite, and confesse it with thankes geuing: that being allured with so greate swetenesse of his goodnesse and liberalitie, we maye studye to loue and honor him withall oure harte.

¶ The .xv. Chapter. What a one man was created: wherin there is entreated of the po∣wers of the soule, of the image of God, of free wyll and of the first in∣tegritie of nature.

NOw must we speake of the creation of mā, not only be∣cause he is among all the workes of God the moste no∣ble and most excellente example of his iustice, wisdome and goodnesse: but also because as we said in the begin∣ning, we cannot plainly and perfectly know God, vn∣lesse we haue w^tall a mutuall knowledge of our selues. Although the same knowledge be of two sortes, the one to knowe what we were created at the first beginning, y^e other to know what our estate began to be after the fall of Adam (for it were but to smal profit for vs to knowe our creation, vnlesse we did also in this la∣mentable fall knowe what is the corruption and deformitie of our na∣ture:) yet at this time we wil be contente with descriptiō of our nature when it was pure. And before we descende to this miserable estate wherunto man is nowe in thraldome, it is good to learne what a one he was created at the beginning. For we must take hede that in precise∣ly declaring only the natural euils of man, we seme not to impute them to the author of nature. For vngodlinesse thinketh her self to haue suf∣ficient defense in this color, if it may lay for her selfe that whatsoeuer fault she hath, the same did after a certaine maner procede from God, & sticketh not if she be accused, to quarell with God, and to lay y^e fault vpō him wherof she is worthely accused. And they y^t would seme to speake somwhat more reuerently of the maiestie of God, yet do willingly seke to excuse their own wickednesse, by nature, not considering that therin though not openly they blame God also, to whoes reproche it shoulde fall if it were proued that there is any fault in nature. Sith then we see that our fleshe gapeth for all the wayes to escape, wherby she thynketh the blame of her own euils may any way be put of frō her, we muste di∣ligently trauail to mete with this mischiefe. Therefore we must so han∣dle the calamitie of mankinde that we cut of all excuse, and deliuer the iustice of God from al accusation. Afterwarde in place conueniente we

shall see howe far men be nowe from that purenesse that was geuen to Adam. And first we must remember, that in this that man was taken out of earth and claye, a bridle was putte vppon his pride, for there is no greater absurditie, than for them to glory in their excellencye that do not onely dwell in a cotage of clay, but also are themselues in parte but earth and ashes. But forasmuche as God did not onely vouche∣saue to geue life vnto an earthen vessell, but also it was his pleasure that it shoulde be the dwelling house of an immortall Spirite, Adam might iustly glory in so great liberalitie of his maker.

Now it is not to be doubted that man consisteth of soule & body, and [ 2] by the name of soule I meane an immortall essence, and yet created, whiche is the nobler parte of him. Sometime it is called the Spirite. Albeit whē these two names Soule and Spirite are ioyned together, they differ one from the other in signification,* 1.249 yet when Spirite is sett by it selfe it meaneth as muche as Soule. As, when Salomon spea∣king of death, sayeth that then the Spirite returneth to him that gaue it. And Chryste commending his Spirite to his father, and Ste∣phen his Spirite to Chryst doe both meane none other thing but that when the soule is deliuered from the prison of the fleshe, God is the per∣petual keper of it. As for them that imagine that the Soule is therfore called a Spirite because it is a breath or a power by god inspired or pou∣red into bodyes which yet hath no essence: both the thing it selfe and all the Scripture sheweth that they do to much grosly erre. True it is that while men are fastened to the earth more than they oughte to bee, they waxe dull, yea because they are estranged from the Father of lightes they are blinded with darkenesse, so that they do not thinke vpon thys, that they shal remaine aliue after death. And yet is not that lighte so quēched in darkenesse, but that they be touched with some feling of im∣mortalitie. Surely the conscience which discerning betwene good and euil answereth the iudgement of God, is an vndouted signe of an im∣mortal Spirite. For how could a motion without essēce atteine to come to the iudgement seate of God, and throwe it selfe into feare by finding her own giltinesse? For the body is not moued with feare of a Spiritu∣al peine, but y^t falleth only vpō the soule. Wherby it foloweth y^t the soule hath an essence. Moreouer the very knowledge of God doth proue that the soules which ascende vp aboue the world are immortal: for a vani∣shing liuelinesse wer not able to atteine to the fountaine of lyfe. Finalli forasmuch as so many excellent giftes wherwith mans minde is endo∣wed, do cry out y^t there is some diuine thing engrauen it, there are euen so many testimonies of an immortal essence. For that sense which is in brute beastes, goeth not out of the body, or at lest extendeth no further than to thyngs presently set before it. But the nimblenesse of the minde of man which veweth the heauen and earth & secretes of nature, and comprehending all ages in vnderstandyng and memory, digesteth eue∣ry thyng in order and gathereth thynges to come by thinges past, doth playnly shewe that there lyeth hydden in man a certayne thing seuerall from the body. We conceiue by vnderstanding the inuisible God and Angelles, which the body can not doe. We know thynges that be right, iuste, and honest, which are hidden from the bodily senses. Therefore it muste nedes be that the Spirite is the seate of thys vnderstandyng,

Yea and our slepe it selfe, which astonieth a man and semeth to take life away frō him, is a plaine witnesse of immortalitie, forasmuch as it doth not only minister vnto vs, thoughtes of those thinges that neuer were done, but also foreknowinges of things for time to come. I touch these thinges shortly which euen prophane writers do excellently sette oute with more gorgeous garnishment of wordes: but with the godly reders a simple putting in minde of them shall be sufficient. Nowe if the soule were not a certayne thing by it selfe seuerall from the body, the Scrip∣ture would not teache that we dwell in houses of clay, that by death we remoue out of the Tabernacle of the flesh, that we do put of that which is corruptible, that finally at the last day we may receiue rewarde euery man as he hathe behaued hymselfe in hys bodye. For these places and other that we do eche where cōmonly light vpon, do not only manifest∣ly destinguish the soule from the body, but also in geuing to the soule the name of man do shew that it is the principall parte.* 1.250 Now wheras Paul doth exhort the faithful to clense thēselues from al defiling of the fleshe and the Spirite, he maketh two partes of man wherein abydeth the filthinesse of sinne. And Peter where he calleth Christ the shepeherde & bishop of soules,* 1.251 shold haue spoken fondly if there wer no soules about whom he might execute that office. Neyther would that conuenientlye stande together which he saieth of the eternal saluation of soules, and where he biddeth to clense our soules, and where he sayeth that euil de∣sires do fight against the soule, and where the author of the Epistle to y^e Hebrues sayeth,* 1.252 that the Pastors do watch that they may yelde accōpte for our soules, vnlesse it were true that soules had a proper essence. To the same purpose serueth it that Paule calleth God for witnesse to hys own soule, because it could not be called in iudgemente before God vn∣lesse it were subiect to punishment.* 1.253 And this is also more plainly expres∣sed in the words of Christ, when he biddeth vs to feare him which after that he hath killed the body, can throw y^e soule into hel fier. Now where the author of the Epistle to the Hebrues doth distinguishe the Fathers of our flesh from God, which is the only Father of Spirites, he woulde not otherwise more plainly affirme the essence of soules. Moreouer, if y^e soules remained not aliue being deliuered from the prisons of their bo∣dies, Christ should very fondly haue broughte in the soule of Lazarus ioying in the bosome of Abraham,* 1.254 and againe the soule of the richman subiect to horrible tormentes. The same thing doth Paul confirme whē he teacheth that we wander abrod from God, so long as we dwel in the flesh, and that we enioy his presence being out of the flesh. But, because I wil not be long in a matter that is not obscure, I wil adde only thys out of Luke, that it is reckened amōg the errors of the Sadduces that they did not beleue that there were any Spirites and Angels.

[ 3] Also a strong profe herof may be gathered of this where it is sayed, that man is create lyke to the image of God.* 1.255 For although the glory of God do appeare in the outwarde shape of man, yet is it no doubte that the proper seate of the image of God is in the soule. I do not deny that as concernyng our outwarde shape, in asmuch as the same doeth distin∣guishe and seuer vs from brute bestes, we doe also therein more nerely approche to God than they: nether wil I much stand against thē which thinke that thys is to be accōpted of the image of God, y^t where al other

lyuynge creatures doo grouellyngwise beholde the grounde, to man is geuen an vpright face, and he is commaunded to loke vpon the heauē, and to aduaunce his countenaunce towarde the starres: so that this re∣mayn certain, that the image of God whiche is seene appereth in these outward signes, is spiritual. For Osiander (whom his writyngs declare to haue ben in fickle imaginations fondly witty) referryng the image of God without difference as well to the body as to the soule, mingleth heauen and earth togither. For he saith, that the Father, the Son, and the Holy ghost did settle their image in man, because though Adam had stande without fallyng, yet shuld Christe haue become man. And so by their opiniō the body that was appointed for Christ, was but an exam∣ple or figure of that bodily shape whiche then was formed. But where shall he fynde that Christe is the image of the Spirite? I graunte in deede that in the Person of the Mediatour shyneth the glorye of the whole Godheade. But howe shall the eternall woorde be called the image of the Spirite whom he goeth before in order? Finally it ouer∣throweth the distinction betwene the Sonne and the Holy ghost, if he doo here call him his image. Moreouer I would fayne learne of hym how Christe dooth resemble the Holy ghoste in the fleshe that he tooke vppon him, and by what markes and features he doth expresse the like∣nesse of hym. And where as this saying: Let vs make man after our image,* 1.256 dooth also belong to the Person of the Sonne, it foloweth, that he must be the image of himselfe: whiche is against all reason. Beside that, if Osianders inuention be beleued, man was fashioned onely af∣ter the figure & paterne of Christ in that he was man, and so that forme out of whiche Adam was taken, was Christ, in that that he was to bee clothed with fleshe, where as the Scripture in a farre other meanyng teacheth, that he was create in the image of God. But their suttle inuē∣tion is more colourable whiche doo thus expounde it, that Adam was create in the image of God, because he was fashioned like vnto Christe, whiche is the only image of God. But that exposition also is not soūd. Also som interpreters make a great disputation about Image & Like∣nesse, whyle they seke a difference betwene those two wordes, where is no difference at al, saying that this worde Likenesse is added to expoūd the other. First we knowe that amonge the Hebrues suche repetitions are common, wherin they expresse one thyng twise: and in the thyng it selfe there is no doubt, but that man is therfore caled the image of God, because he is like to God. Wherby appereth that they are to be laughed at, which doo so subtilly argue about the wordes, whether they appoint Zelem, that is to say, Image in the substaunce of the soule, or Demuth, that is to say, Likenesse in the qualities, or what other thyng soeuer it be y^t they teache. For where as God determined to create man after his own image, this being somwhat darkly spoken he doth as by way of ex∣plication repete it in this saying, After his likenesse, as if he wolde haue said, that he woulde make man, in whom he would represent hym selfe, as in an image, because of the markes of likenesse grauen in him. And therfore Moses a little after recityng the same thyng, dooth repete the Image of God twise, leauyng out the name of Likenesse. And it is a triflyng obiection that Oseander maketh, that not a parte of man, or the soule onely with the giftes thereof, is called the Image of God, but

the whole Adam whiche hadde his name geuen him of the earth, from whense he was taken. Triflyng, I say, will all readers that haue theyr sounde witte iudge this obiection. For where whole man is called mor∣tall, yet is not the soule thereby made subiect to mortalitie.

Again where he is called a liuyng creature endued with reason, it is not therby meant that the body hath reason and vnderstandyng. Although therfore the soule is not the whole man, yet is it not inconuenient, that man in respecte of the soule be called the image of God, albeit I holde still that principle whiche I haue before stablished, that the Image of God extendeth to the whole excellence, wherby the nature of man hath preeminence among all kyndes of liuyng creatures. Therefore in that worde is noted the integritie that man had when he was endued with ryght vnderstandyng, when he had his affection framed accordynge to reason, and all his senses gouerned in right order, and when in excellēt giftes he did truly resemble the excellence of his Creatour. And though the principall seate of the image of God were in the mynde and hart, or in the soule and the powers therof, yet was there no parte of man, not so muche as the body, wherin dyd not some sparkes therof appere. Cer∣taine it is, that also in all the partes of the worlde, there doo shyne some resemblances of the glory of God: wherby we may gather that where it is said, that his Image is in man, there is in so saying a certain secret comparison, that auaunceth man aboue all other creatures, and doth as it were seuer him from the common sort.* 1.257 Neither is it to be denied, that the Angels were create after the likenesse of God, sithe (as Christ him selfe testifieth) our chiefe perfection shall be to become like vnto theim. But not without cause doeth Moses by that peculiar title sette forth the grace of God towarde vs, specially where he compareth onely visible creatures with man.

But yet it semeth that there is not geuen a ful definition of the image of God, vnlesse it plainlier appere in what qualities man excelleth: and wherby he ought to be compted a glasse, resemblyng the glorye of God. But that can be by no other thyng better knowen, than by the repay∣ryng of mans corrupted nature. First it is doubtlesse, that when Adam felle from his estate, he was by that departure estranged from God. Wherefore althoughe we graunte that the Image of God was not al∣togyther defaced and blotted oute in hym, yet was it so corrupted, that all that remaineth, is but vggly deformitie. Therefore the begyn∣nyng of recouerie of safetie for vs, is in that restoryng whyche we ob∣teyne by Christe, whoe is also for the same cause called the seconde Adam, because he restored vs vnto trewe and perfecte integritie. For althoughe where Paule dooeth in comparyson set the quicknyng Spi∣rite that Christe geueth to the faithfull,* 1.258 against the liuyng soule wher∣in Adam was created, he setteth foorth the more abundaunte measure of grace in the regeneration: yet doothe he not take awaye this other principall poynte, that this is the ende of our regeneration, that Chrste shulde newe fashion vs to the image of God.* 1.259 Therfore in an other place he teacheth, that the newe man is renewed accordynge to the image of hym that created hym. Wherwith agreeth this saying: put on y^e new mā which is create according to God. Now it is to be sene, what Paul doth principally cōprehēd vnder this renuyng. First he speaketh of knowlege

and after of pure rightuousnesse and holynesse. Wherby we gather that the image of God was first of al to be sene in the light of the mynde, in y^e vprightnesse of hart, and soundnesse of all the partes. For although I graunt that this is a figuratiue phrase of speeche to set the part for the whole: yet can not this principle be ouerthrowen, that that thyng whi∣che is the chief in the renewyng of the image of God, was also the prin∣cipall in the creation of hym.* 1.260 And for the same purpose maketh it that in an other place he teacheth, that we beholdyng the glory of God with open face, are transformed into the same image. Nowe doo we see howe Christe is the moste perfect image of God, accordyng to the whiche we beyng fashioned are so restored, that in true godlynesse, rightuousnesse, purenesse and vnderstādyng, we beare the image of God. Whiche prin∣ciple beyng established,* 1.261 Osianders imagination of the shape of our bo∣dy dooth easily vanishe away of it selfe. Where as the man alone is in Paule called the Image and glory of God, and the woman is excluded from that degree of honour, it appereth by the reste of the text, that the same is to be applied only to ciuile order of policie. But that vnder the name of image,* 1.262 wherof we speake, is comprehended all that belongeth to the spirituall and eternall lyfe, I thinke it be alredy sufficiently pro∣ued. And the same thyng doeth Iohn confirme in other wordes: saying that the lyghte whiche was from the beginnyng in the eternall worde of God was the light of men. For where his purpose was to praise the singular grace of God, whereby man excelleth all other liuyng creatu∣res to seuer him from the common ••orte, because he hath atteined no common life, but ioyned with the light of vnderstandyng, he therwith∣all sheweth howe he was made after the image of God. Therfore sithe the image of God is the vncorrupted excellence of the nature of man, whiche shyned in Adam before his fall, and afterwarde was so corrup∣ted and almoste defaced, that nothyng remaineth sins that ruine, but disordred, mangled, and filthily spotted: yet the same dooth in some part appere in the electe, insomuche as they are regenerate, and shall obtein her full brightnesse in heauen. But that we may knowe on what par∣tes it consisteth, it shall be good to entreate of the powers of the soule. For that speculatiue deuise of Augustine is not sounde,* 1.263 where he saith that the soule is a glasse of the Trinitie, because that there are in it vn∣derstandyng, will, and memorie. Neither is their opinion to bee appro∣ued, whiche sette the Image of God in the power of dominion geuen vnto hym, as if he resembled God onely in this marke, that he is ap∣pointed lorde and possessor of all thynges, where as in dede the Image of God is proprely to be sought within hym, and not without hym, and is an inwarde good gifte of the soule.

But before I go any further, it is nedefull that I meete with the do∣tyng [ 5] errour of the Manichees,* 1.264 whyche Seruetto hath attempted to brynge in agayne in this age. Where it is saide, that God breathed the breath of life into the face of man, they thought that the soule dyd con∣uey into man the substance of God, as if some porcion of the immeasu∣rable God were come into man. But it is easye euen shortely to shewe howe many grosse and fowle absurdities this deuillish errour draweth with it. For if the soule be by deriuation part of the essence of God, it shall folowe that the nature of God is subiect, not only to chaunge and

passions, but also to ignorance, euill lustes, weaknesse, and all kindes of vices. Nothing is more inconstant than man, because contrary mo∣tions do tosse and diuersely drawe his soule, oftentimes he is blynde by ignorance, ofte he yeldeth as vanquished euen to small tentations, and we knowe that the soule it self is the sinke and receiuer of al filthinesse, all which thynges we must ascribe to the nature of God, if we graunte that the soule is of the essence of God, or a secrete inflowyng of godhed. Who would not abhorte this monstruous deuise? Truely in dede dooth Paule alledge out of Aratus, that we are the ofspryng of God, but in qualitie and not in substance,* 1.265 in as much as he hath garnished vs with godly giftes. But in the meane tyme to teare in ••under the essence of the Creatour, as to say, that euery man doth possesse part of it, is to much madnesse. Therfore we must certainly holde, that the soules, although the image of God be grauen in them, were no lesse created than the an∣gels were. And creation is not a powryng out of one substance into an other, but a beginnyng of essence made of nothyng. And although the spirite of man came from God, and in departyng oute of the fleshe re∣tourneth to God, yet is not foorthwith to be said, that it was taken out of his substaunce. And in this pointe also of Oseander, while he glo∣rieth in his illusions, hath entangled himselfe with an vngodly errour, not acknowledgyng the image of God to be in man without his essen∣tiall iustice, as though God by the inestimable power of his holy spirite coulde not make vs like vnto him selfe, vnlesse Christe should substan∣tially powre hym selfe into vs. With what soeuer colour many dooe go aboute to disguise these deceiptes, yet shal they neuer so beguile the eies of the readers, that are in theyr right wittes, but that they will easilye see that these thyngs sauour of the Manichees errour. And wher saint Paule entreateth of the restoryng of this image, it may be readyly ga∣thered out of his wordes,* 1.266 that man was made of lyke forme to God, not by inflowyng of his substaunce, but by grace and power of his Spirite. For he saieth, that in beholdyng the glory of Christe, we are transformed into the same Image, as by the Spirite of God, whyche surely so worketh in vs, that it maketh vs of one substance with God.

[ 12] It were but folly to borowe of the Philosophers a definition of the soule, of whom almoste none, except Plato, hath perfectely affirmed it to be an immortall substance. In dede some other also, that is the So∣cratians dooe touche it, but so as none doeth plainly teach that to other, whiche him selfe was not persuaded. But therfore is Plato of the better iudgement, because he dooeth in the soule consider the image of God. Some other doo so bynde the powers and vertues of the soule to this present life, that beyng out of the body they leaue to it nothyng. Nowe we haue already taught by the Scripture, that it is a bodylesse substaunce: nowe muste we adde that althoughe proprelye it is not comprehended in place, yet it is sette in the bodye, and dooeth there dwelle as in a house, not onely to minister lyfe to all the partes of the body, and to make the instrumentes therof mete and fittly seruyng for the actions that they are appoynted for, but also to beate the chiefe office in gouernyng the life of man, and that not onely aboute the due∣ties in this earthely lyfe, but also to stirre vs vp to the seruice of God. Although this later print in this corruption is not playnely perceiued,

yet euen in the vices themselues there remain emprinted some leauyn∣ges therof. For whense cometh it but of shame, that men haue so great care what be reported of them? And whense commeth shame, but of regarde of honestie? Wherof the beginnyng and cause is, that they vn∣derstand that they are naturally borne to obserue Iustice, in which per∣suasion is enclosed the sede of religion. For as without all controuersy man was made to meditation of the heauenly life: so is it certaine that the knowledge therof was engrauen in his soule. And surely man shuld want the principall vse of his vnderstandyng, if he shuld be ignorant of his own felicitie, wherof y^e perfection is that he be ioyned with God, and therfore it is the chiefe actiō of y^e soule to aspire thervnto. And so y^e more that euery man studieth to approche vnto God, the more he therby pro∣ueth hymselfe to be endued with reason. As for them that woulde haue diuers soules in man, that is, a felyng soule, and a reasonable soule, al∣though they seme to say somwhat by reason proueable, yet because there is no stedfast certaintie in their reasons, we muste reiecte theim, vnlesse we listed to accombre our selues in thynges triflyng and vnprofitable. A great disagreement say they, there is betwene the instrumentall mo∣tions and the part of the soule endued with reason. As thoughe reason it selfe did not also dissent from it selfe, and some deuises of it doo striue with other some, as they were armies of enemies. But forasmuche as that troublesomnesse procedeth of the corruption of Nature, it were amysse to gather therby, that there are two soules, because the powers of the soule doe not agree together, in suche well framed order as they ought. But as for more suttle disputation of the Powers them selues, I leaue that to the Philosophers. A symple definition shall suffise vs for edification of godlynesse. I graunt that the things that they teache are true, and not onelye pleasaunte but also profytable to bee kno∣wen, and well gathered of theym, and I forbydde not suche as are desyrous to learne to studye theim. Fyrste therefore I admitte that there are fyue Senses, whyche Plato better lyked to calle Instru∣mentes, whereby all Obiectes,* 1.267 are powred into Common sense, as into a place of receypte: then foloweth Phantasye, whyche iudgeth those thynges one from other that Common sense hathe concey∣ued, nexte is Reason, to whyche beelongeth the vnyuersall iudge∣mente of thynges: laste, is the Understandyng mynde, which with earnestly bente and quiete vewyng beholdeth all those thynges, that Reason is wonte to discourse vppon,* 1.268 and consyder. And to the Under∣standyng mynde, Reason, and Phansy, whiche are the thre powers of the sowle, that rest in knowledge, there doo aunswere three other that doo reste in Appetite, that is to saye, Wyll, the partes whereof are to couete those thynges that the Understandyng mynde and Reason dooe laye before it: the Power of Anger, whyche catcheth those thyn∣ges that Reason and Phansy do minister vnto it, The power of Desi∣ryng, whyche taketh holde of those thynges that Phantasy and Sense, presenteth it. Although these things be true, or at least likely to be true, yet because I feare that they shall more entangle vs with obscurenesse than further vs, I thynke it beste to ouerpasse them. If any man lyste otherwyse to dyuide the powers of the soule, and to calle the one the power of Appetite, whyche althoughe it be without reason it selfe,

yet doeth obey reason, if it bee by other meane directed, and to call the other the power of vnderstandyng, whyche is by it selfe partaker of reason, I am not muche agaynst it, neither will I confute this opini∣on, that there are thre beginnyngs of doyng: that is to say, Sense, Un∣derstandyng, and Appetite. But let vs rather choose a diuision, that is within the capacitie of all men, which can not be hadde of the Philoso∣phers. For they when they meane to speake moste plainely, doo diuide the soule into Appetite and Understandyng, but eyther of these they make of two sortes. Understandyng, they saye, is sometyme Contem∣platiue, which beyng contented with onely knowlege,* 1.269 hath no mouyng of action, whiche thyng Cicero thynketh to be expressed by this worde ingenium, witte. Sometyme they saye it is practicall, whiche by concey∣uyng of good or euill doeth diuersely moue the Will. And appetite they doo diuide into Will, and Lust. Will they cal that when Appetite which they call Horme, obeyeth to reason, and Lust thei call that when the ap∣petite shakyng of the yoke of reason, runneth out•• to intemperance. So alwais they imagine reason to be that in man, wherby man may right∣ly gouerne hym selfe.

[ 7] But we are constrayned somwhat to swarue from this maner of tea∣chyng, because the philosophers whiche knewe not the corruption of mans nature, whiche came for punishement of his fall, doo wrongfully confounde the two very diuers states of man. Lette vs therefore thus thynke of it, that there are in the soule of man two partes, whiche shall serue at this tyme for our present purpose, that is to say, Understāding and Wil. And let it be the office of Understandyng, to discerne betwene obiectes, or thynges sette before it, as eche of them shall seme worthy to be liked or misliked: and the office of Will to choose and folow that whi∣che Understandyng sayth to be good, and to refuse and flee that whiche Understandyng shall disalowe. Let vs not here bee staied at all with the mee suttelties of Aristotle, that the mynde hath of it selfe no mo∣uyng, but that it is choise whiche moueth it, whiche choise he calleth the desiryng vnderstandyng. But to the ende we bee not entangled with superfluous questions, let this suffise vs, that the Understanding is as it were the guide and gouernor of the soule, and that Will hath alwais regarde to the appointment of Understandyng, and abideth the iuge∣ment therof in her desires.* 1.270 Accordyng wherevnto, Aristotle hym selfe hath truely sayde, that fleeyng or folowyng is in Appetite suche a lyke thyng, as in the vnderstandng mynde is affirming and denying. Now howe certaine the gouernement of Understandyng is to direct the Wil: that we will consider in an other place. Here we meane onely to shewe that there can be founde no power in the soule but that may wel be said to belong to the one of these two membres. And in this sort vnder Un∣derstandyng we comprehende Sense, whiche other doo so distinguishe, that they say Sense is enclined to pleasure, for whiche Understanding foloweth that which is good: and that so it cometh to passe, that the Ap∣petite of sense is Concupiscence and Lust, the affection of vnderstan∣dyng is Will. Agayne in stede of the name of Appetite, whyche they better like, I sett the name of Will, whiche is more commonly vsed.

[ 8] God therfore hath furnished the soule of mā with an vnderstanding mynde, wherby he might discerne good frō euill, and right from wrong,

and hauing the light of reason going before him, might se what is to be folowed or forsake. For which cause the Philosophers haue called this directing part the Guider. To this he hath adioyned will, to which be∣longeth choise. With these noble gyftes the first state of man excelled, so that he not onely had enough of reason, vnderstandyng, wisedome, and iudgement, for the gouernemēt of this erthly life, but also to clime vp euen to God and to eternal felicitie. Then to haue Choise added vn∣to it, whiche myght directe the appetites, and order all the instrumental motions, and that so the Will myght be altogither agreable to the go∣uernement of reason. In this Integritie, man had freewill, wherby if he would he myght haue atteined eternall life. For here it is oute of place to moue question of the secrete predestination of God: because we are not nowe about to discusse what myght haue chaunced or not, but what at that tyme was the nature of man. Adam therfore might haue stande if he wold, because he fell not but by his owne wil. But because his will was pliable to either side, and there was not geuen hym con∣stancie to continue, therfore he so easily fell. Yet his Choise of good and euill was free. And not that only, but also in his vnderstāding mynde, & in his will was most great vprightnesse, and all his instrumētall parts orderly framed to obedience, vntill by destroying himselfe he corrupted the good thynges that were in hym. From hense cometh it that all the Philosophers wer so blynded, for that in a ruine they sought for an vp∣right buildyng, and for strong ioyntes in an vnioynted ouerthrowe. This principle they helde, that man could not be a liuyng creature, en∣dued with reason, vnlesse there were in hym a free choise of good and euill: and they considered, that otherwise all the difference should be ta∣ken away betwene vertues and vices, vnlesse man dyd order his owne lyfe by his owne aduise. Thus farre had they said well if there had ben no chaunge in man, whiche chaunge because they knewe not of, it is no meruaile though they confounde heauen and earthe togyther. But as for them whiche professyng them selues to be the disciples of Christ, doo yet seeke for free will in man, that hath bene loste and drowned in spiritual destructiō, they in going meane betwene y^e Philosophers opi∣nions & the heauenly doctrine are plainly deceyued, so that they touche neither heauen nor earth. But of these thynges we shal better speake in place fitte for them: nowe onely this we haue to holde in mynde, that man at his fyrst creation was farre other than his posteritie euer sins, whiche takyng their beginnyng from hym beyng corrupted, hath from him receiued an infection deriued to them as it were by inheritaunce. For then all the partes of hys soule were framed to ryghte order, then stoode safe the soundenesse of his vnderstandyng mynde, and his will free to choose the good. If any doo obiecte that it stoode but in slippry state, because his power was but weake, I answere that that state was yet such as sufficed to take from him all excuse, neither was it resonable to restraine God to this point, to make man suche a one as either coulde not or would not sinne at all,* 1.271 I graunt suche a nature had bene better, but therfore precisely to quarel with god, as though it had ben his dutie to haue geuen that vnto man, is to muche vniustice, forasmuche as it was in his owne choise to geue howe muche pleased hym. But why he dyd not vpholde him with the strength of stedfast continuance, that re∣steth

hidden in his owne secrete counsell: it is our parte onely to bee so farre wise as with sobrietie we may. Man receaued in dede to bee able if he wolde,* 1.272 but he had not to will that he might be able. For of this will shuld haue folowed stedfast continuance. Yet is he not excusable, which receiued so much that of his owne will he hath wroughte his owne de∣struction. And there was no necessitie to compell God to geue him any other then a meane will and a fraile will, that of mans fall he myghte gather matter for his owne glory.

¶The .xvi. Chapter. That God by his power dooth monishe and mainteyne the worlde, whiche hym selfe hath created, and by his prouidence doeth gouerne al the partes therof.

BUt it were veray fonde and bare to make God a crea∣tour for a moment, which doeth nothyng sins he hath ones made an ende of his worke. And in this poynte principally ought we to differ from the prophane men, that the presence of the power of God may shine vn∣to vs no lesse in the continuall state of the world, than in the first beginnyng of it. For thoughe the myndes of the very wicked in only beholdyng of the heauen & earth are compelled to rise vp vnto the creatour, yet hath faith a certain peculiar maner by it self wherby it geueth to god ••he whole praise of cre∣ation. And therfore serueth that saying of the Apostle, which we before alleged, y^t we do not vnderstand but by fayth, that the world was made by the word of God. For vnlesse we passe forward euen vnto his proui∣dence, we do not yet rightly conceiue what this meaneth y^e God is the creator, howe soeuer we do seeme to comprehende it in mynde, and con∣fesse it with tongue. When the sense of the fleshe hath ones sette before it the power of God in the very creation, it resteth there, and when it pro∣cedeth furthest of all, it dooeth nothyng but wey and consider the wyse∣dom, power, and goodnesse of the workeman in making suche a piece of worke (which thinges do of them selues offer and thrust them selues in sight of men whether they will or no) & a certain generall doyng in pre∣seruyng & gouerning y^e same, vpon which dependeth the power of mo∣uyng. Finally it thinketh that the liuely force at the beginning put into all things by God, doth suffise to sustein them. But faith ought to perce deper, that is to say, whom it hath lerned to be the creatour of al things, by and by to gather that the same is the perpetual gouernor & preseruer of them: and that, not by stirryng with an vniuersall motion as wel the whole frame of the worlde, as all the partes therof, but by susteynyng, cherishing & caring for, with singular prouidēce euery one of those thin∣ges y^t he hath created euē to y^e least sparow. So Dauid after he had fyrst said that the worlde was created by God, by & by descendeth to the con∣tinuall course of his prouidence. By the worde of the Lorde (saith he) the heauens were stablished, & all the power therof by the spirite of his mouth.* 1.273 By and by he addeth, The Lord looked down vpon the sonnes of men. & so the rest that he saith further to y^e same effect. For although they doo not al reason so orderly, yet because it were not likely to be be∣leued that God had care of mens matters, vnlesse he were the maker of

the worlde, nor any man doeth earnestly beleue that God made the worlde, vnlesse he be perswaded that God hath also care of hys workes: therefore not without cause Dauid doeth by good order conueye vs from the one to the other. Generally in dede both the Philosophers doe teach, and mens mindes doe conceiue that all partes of the worlde are quickened wyth the secrete inspiration of God. But yet they atteine not so farre as Dauid both hymselfe procedeth and carryeth all the godly wyth hym,* 1.274 saying: all thynges wayte vpon thee, that thou mayest geue them fode in due season. Thou geuest it to them and they gather it. Thou openest thy hand and they are filled with good things. But if thou hide thy face they are troubled. If thou take awaye theyr breath, they dye and returne to theyr dust. Againe if thou sende forth thy Spirite,* 1.275 they are created and thou renewest the face of the earth. Yea although they agree to the saying of Paul, that we haue our being and are moued, and do lyue in God, yet are they farre from that earnest fe∣lyng of grace, which he commendeth vnto vs: because they taste not of gods speciall care wherby alone his fatherly fauor is knowen.

That thys difference maye the better appeare, it is to be knowē, that the Prouidence of God, suche as it is taughte in the Scripture, is in [ 2] comparison set as contrary to fortune and chaunces that happē by ad∣uenture. Nowe forasmuche as it hath been commonly beleued in al ages, and the same opinion is at thys daye also in a manner in al men, that all thynges happen by fortune, it is certayne, that that which ought to haue been beleued concernyng Prouidence, is by that wrong opinion not onely darkened but also in manner buried. If a man light among theues, or wylde beastes, if by wynde sodenly rysen he suffer shipwrack on the sea, if he be kylled wyth the fall of a house or of a tree: if an other wandryng in deserte places fynde remedy for hys pouertie, if hauing been tossed with the waues, he atteine to the hauē, if miraculously he es∣cape but a fynger bredth from death: all these chaunces as well of pros∣peritie as of aduersitie the reason of the fleshe doeth ascrybe to fortune. But whosoeuer is taught by the mouth of Chryst, that all the heares of hys hed are numbred,* 1.276 will seke for a cause further of, and wyll fyrmelye beleue that all chaunces are gouerned by the secrete councell of God. And as concerning thinges without lyfe, thys is to be thought, that al∣though euery one of them haue hys owne propertie naturally put into it, yet doe they not put forth their power but only so farre, as they be di∣rected by the present hande of God. They are therefore nothing els but instrumentes, whereby God continually poureth in so much effecte as pleaseth him, and at hys will boweth and turneth them to thys or that doyng. Of no creature is the power more maruellous or more glorious than of the sunne. For besyde that it geueth lyght to the whole worlde wyth hys bryghtnesse, howe greate a thyng is thys that he cherysheth and quickeneth all lyuing creatures wyth hys heate? that he brea∣theth frutefulnesse into the earth wyth hys beames? that out of sedes warmed in the bosome of the grounde, he draweth a budding grene∣nesse, and susteyning the same wyth new nouryshmentes doth encrease and strengthen it, tyll it ryse vp in stalkes? That he fedeth it with con∣tinuall vapoure till it growe to a floure, and from a floure to fruite? That then also wyth bakyng it he bryngeth it to rypenesse? That

trees likewise and vines being warned by him, do first budde and shote forth braunches, and after sende out a flower, and of a flower do engē∣der frute?* 1.277 But the Lord because he would claime the whole glory of all these thinges to himselfe, made the lighte first to be, and the earth to be furnished with al kindes of herbes and fruites before that he created y^e sunne. A godly man therfore wil not make, the sunne to be ether a prin∣cipal or a necessary cause of those thinges which were before the creati∣on of y^e sunne, but only an instrumēt which God vseth because it so plea∣seth him, wheras he might leaue it & do al thinges as easily by himselfe. Then when we rede y^t the sunne stode stil two daies in one degree at y^t praier of Iosua,* 1.278 and y^t the shadowe thereof went backe ten degrees for Ezechias his sake, by those fewe miracles God hath declared that the sunne doth not daily so rise and go down by blinde instincte of nature, but y^t he to renew the remēbraūce of his fatherly fauor toward vs, doth gouerne the course therof. Nothing is more natural than spryng tyde to come immediatly after wīter, somer after spryng, & haruest in course after sommer. But in this orderly course is plainly seen so great and so vnegal diuersitie, that it may easily appere that euery yere, moneth and day, is gouerned by a new and speciall Prouidence of God.

[ 3] And truely God doth claime and will haue vs geue vnto him an al∣mightinesse, not such as the Sophisters do imagine, vaine, idle, and as it were sleping, but waking, effectual, working and busied in continual doing. Nor such a one as is only a general beginning of a cōfused mo∣tion, as if he would commaunde a ryuer to flowe by hys appointed cha∣nels, but such a one as is bent and redy at al his particular mouinges. For he is therfore called almighty, not because he can do and yet sytteth stil and doth nothing, or by general instinct only continueth the order of nature that he hath before appointed: but because he gouernyng both heauen and earth, by his Prouidence so ordreth all thynges y^t nothyng chaunceth but by hys aduised purpose.* 1.279 For whereas it is sayed in the Psalme y^t he doth whatsoeuer he will, therin is meant his certayn & de∣termined will. For it were very fond to expound the Prophets wordes after the Philosophers maner, y^t God is the first Agent or doer, because he is the beginning and cause of al mouing: wheras the faithful ought rather in aduersitie to ease themselues with thys comfort, that they suf∣fer nothyng but by the ordinaunce and commaundement of God, be∣cause they are vnder hys hande. If then the gouernemente of God do so extende to al his workes, it is a very childishe cauillation to enclose it within the influence of nature. And yet they doe no more defraude God of his glory than themselues of a most profitable doctrine, whoso∣euer do restrayn the Prouidence of God within so narrowe boundes, as if he suffred al thynges to be carryed wyth an vngouerned course ac∣cording to a perpetual law of nature. For nothyng were more misera∣ble than man if he should be left subiect to euery motion of the heauen, the aire, the earth and the waters. Besyde y^t by that meane the singular goodnesse of God towarde euery man is to much vnhonorably dimini∣shed. Dauid cryeth out that babes yet hāgyng on their mothers brestes are eloquent enough to magnify y^e glory of God,* 1.280 because euē so sone as they be come out of the wombe, they fynde fode prepared for thē by his heauenly care. This is in dede generally true, so y^t yet our eyes & senses

ouerpasse not that vnmarked which experyence playnly sheweth, that some mothers haue ful and plentifull brestes, some other almost dry, as it pleaseth God to fede one more liberally, and an other more scarcelye•• But they which geue the due prayse to the almightinesse of God, do re∣ceiue double profit therby, the one that he hath sufficiently large abilitie to do them good, in whoes possession are both heauen and earth, and to whoes becke al creatures do attend vpon, to yeld themselues to his obe∣dience: the other, that they may safely reste in his protection, to whoes wil are subiect al these hurtful thynges that may any way be feared, by whoes authorite as with a bridle Satā is restrained with al his furies and al his preparation, vpon whoes beck doth hang all that euer is a∣gainst our safetie. And no other way but this can the immesurable and superstitious feares be corrected or appeased, which we oftentimes con∣ceiue by daungers happening vnto vs. Superstitiously fearfull I saye we be, if where creatures do threaten vs or geue vs any cause of feare, we be so afrayed therof, as if they had of th••mselues any force or power to do vs harme, or did vnforeseen or by chaunce hurt vs, or as if against the hurtes that they do,* 1.281 there were not sufficient helpe in God. As for example. The Prophete forbyddeth the children of God that they shold not feare the sterres and sygnes of the heauen, as the vnbeleuers are wont to do. He condemneth not euery kynde of feare. But whē the vn∣beleuers to geue away the gouernement of the worlde from God vnto Planets, do fayne y^t their felicitie or misery doth hang on y^e decrees and foreshewinges of the starres, and not on the wil of God, so commeth it to passe that their feare is withdrawen away from that onely one, whō they ought to haue regarded, vnto the starres and comets. Whoso ther∣fore wil beware of this vnfaythfulnesse, lette hym kepe alwayes in re∣membraunce that there is not in the creatures a wādryng power, wor∣king or motiō, but that they are gouerned by the secrete counsel of God, so that nothing can chaunce but that which is decreed by hym both wit∣ting and willing it so to be.

First therfore let the readers learne, that Prouidence is called y^t, not [ 4] wherwith God idlely beholdeth from heauen what is done in y^e world, but wherewith as guiding the sterne he sitteth and ordreth al thynges that come to passe. So doth it no lesse belong to his handes than to his eies. For when Abraham sayed vnto hys sonne. God shal prouide, he meant not onely that God dyd forknowe the successe then to come,* 1.282 but that he did cast the care of a thing to hym vnknowen vpon the will of God, which is wont to bring thinges doutful and confused to a certaine end. Wherby foloweth that Prouidence consisteth in doing: for to much fondely doo many trifle in talkyng of bare forknowledge. Their error is not altogyther so grosse whiche geue vnto God a gouernement but disordered, and without aduised choise, (as I haue before sayd,) y^t is to saye suche as whirleth and driueth aboute with a generall motion the frame of the worlde with all the partes therof, but doeth not peculiarly directe the doyng of euery creature. Yet is this error not tollerable. For as they teache, it may be (notwithstanding this Prouidence which they cal vniuersal) that al creatures may be moued by chaūce, or man maye turne hymselfe hether or thether by fre choise of his wil. And so doe they part y^e gouernemēt betwene God & man, y^t God by his power inspireth

into mā a motion wherby he may worke according to y^e nature planted in hym, and mā ordereth his own doinges by his own volūtary aduise: Briefely they meane that the world, mens matters, and mē themselues are gouerned by the power, but not by the appointmente of God. I speake not of the Epicureans (which pestilence the worlde hath alwaye been fylled wyth) which dreame of an idle and slouthful God: and other as mad as they, whiche in old tyme imagined that God did so rule a∣boue the middle region of the ayre, that he left thinges benethe to For∣tune: for against so euident madnesse the dumme creatures themselues do sufficiently crye out. For now my purpose is to confute that opinion that is in a manner commonly beleued, which geuing to God a certain blinde, and I wote not what vncertayne motion, taketh from him the principall thinge, that is by his incomprehensible wisedome to directe and dispose al thinges to their ende: and so in name onely and not in dede it maketh God a ruler of the world, because it taketh from him the gouernement of it. For what (I beseche you) is it els to gouerne, but so to be ouer them that are vnder thee, that thou mayest rule them by ap∣pointed order? Yet do I not altogether reiect that which is spokē of the vniuersall Prouidence: so that they will agayne graunte me this, that the world is ruled by God, not onely because he mainteineth the order of nature whiche himselfe hath set, but also because he hath a peculiar care of euery one of hys workes. Trew it is that al sortes of things are moued by a secret instinct of nature, as if they did obey the eternal com∣maundement of God, and that that which God hath ones determyned doth of it selfe procede forwarde. And hereunto may y^t be applied which Christ sayeth, that he and his father were euen from the beginning al∣way workyng.* 1.283 And that which Paule teacheth that in him we liue, are moued & haue our beyng, and that which y^e author of the Epystle to the Hebrues, meanyng to proue the Godhead of Christ sayeth, that by hys mightie commaundement al thinges are susteyned. But they do wrong which by this color do hide & darken the speciall Prouidence, whiche is cōfirmed by so certain & plain testimonies of Scripture, that it is mar∣uell that any man could dout of it. And surely they thēselues that drawe thesame veile which I speake of to hide it, are cōpelled by way of correc∣tiō to adde, that many thyngs ar don by y^e peculiar care of god, but then they do wrongfully restrayn thesame onely to peculiar doinges. Wher∣fore we muste proue that God doth so geue hede to the gouernement of the successes of al thyngs, and that they al do so procede from his deter∣myned counsell that nothyng happeneth by chaunce.

[ 5] If we graūt that y^e beginning of motiō belōgeth to God, but that all things are either of thēselues or by chaūce caried whether y^e inclination of nature driueth thē, y^e mutual succeding by turnes of daies & nightes, of winter & sōmer, shalbe y^e work of God, insomuch as he appointing to euery one their duties hath set thē a certaine law, y^t is if they shoulde al∣way kepe one measure in egal proportiō, as wel y^e dayes y^t come after y^e nightes, y^e moneths after monethes, & yeres after yeres. But whē som∣time immoderate hetes w^t drynesse do burne vp al y^e grain, somtime vn∣seasonable raines do mar y^e corne, when sodein harme cōmeth by hayle & tempestes: y^t shal not be y^e worke of God, vnlesse parhap it be because the cloudes or faire wether or colde or heate haue their beginning of y^e

meting of the planetes or other naturall causes. But by this meane is there no roume left, nether for y^e fatherly fauour nor for the iudgemēts of God. If they say y^t God is beneficial enough to mankinde because he poureth into the heauē & earth an ordinary power, wherby they do find him nourishment: y^t is to vaine and prophane an inuention, as though the frutefulnesse of one yere wer not the singular blessing of God, and dearth and famine wer not his curse & vēgeaunce? But because it wer to long to gather together al the resons y^t serue for this purpose, let the authoritie of God himselfe suffice vs. In the law & in the Prophetes he doth oftētimes pronoūce, y^t so oft as he watereth the earth with deaw & rayne, he declareth his fauor, & that whē by his cōmaundemēt the hea∣uen is hardened like irō, whē corne is consumed w^t blasting and other harmes, when the fieldes are strykē w^t hayle & tempestes, it is a tokē of his certayne & special vengeaūce. If we graunt these things, then is it assured y^t there falleth not a drop of rain but by the certaine commaun∣dement of God.* 1.284 Dauid prayseth the general Prouidēce of God, that he geueth meate to the rauens birdes y^e cal vpon him: but when God him∣selfe threatneth famine to lyuing creatures, doth he not sufficiently de∣clare y^t he fedeth al liuing thinges somtime with scarce and sometime w^t more plenteful portiō as he thinketh good? It is a childish thing as I said before,* 1.285 to restrain this to particular doīges, wheras Christ speketh w^tout exception, y^t not a sparrow of neuer so smal a price doth fal to the groūde w^tout the wil of his father. Surely if y^e flyeng of birdes be ruled by the purpose of God,* 1.286 thē must we nedes confesse with y^e Prophet, y^t he so dwelleth on hye, that yet he humbleth himself to loke vpō at thin∣ges that chaunce in heauen and earth.

But because we know y^t y^e world was made principally for mākindes [ 6] sake, we must therfore cōsider this end in y^e gouernāce of man. The pro∣phete Hieremy cryeth out.* 1.287 I know, Lorde, y^t the waye of man is not his own, nether belongeth it to man to direct his own steppes. And Salo∣mon saieth,* 1.288 the steps of man are ruled by the lord, and how shall a man dispose his own way? Now let thē say y^t mā is moued by God according to y^e inclinatiō of his own nature, but y^t man hymselfe doth turne y^e mo∣uing whether it pleaseth him. But if that wer truely sayd, then shoulde man haue the free choise of his own wayes. Paraduēture they wil de∣ny that, because he can do nothing w^tout the power of God. But seing it is certain that the Prophete and Salomon do geue vnto God, not on∣ly power but also choise and appointment, they can not so escape away. But Salomō in an other place doth finely rebuke this rashenesse of men, that apoint vnto themselues an other ende w^tout respect of God, as though they were not led by hys hande.* 1.289 The preparations (saith he) of the hart are in man, but the answer of the tong is of the Lord. It is a fonde madnesse that mē wil take vpon thē to doe thinges w^tout God, which can not so muche as speake but what he wil. And the Scripture to expresse more plaīly y^t nothing at al is done in y^e world but by his ap∣pointmēt, sheweth y^t those things which seme most happening by chāce ar subiect to him.* 1.290 For what cā you more ascribe to chāce, thā whē a brokē bowe falling frō a tre killeth a wayfaring mā passing bi it? But the lord saith far otherwise, which cōfesseth y^t he hath deliuered hī into y^e hād of the slaier. Likewise who doth not leaue the happening of lettes to the

blindnesse of fortune▪ But the Lord suffereth it not which claimeth the iudgement of them to hymselfe: for he sayeth that it cōmeth not to passe by a mās own power that stones are cast into the lap and drawen oute agayne,* 1.291 but that thyng which onely might be sayed to come of chaunce he testifieth to come from hym selfe. For the same purpose maketh that sayeng of Salomon. The poore man and the vsurer mete together, God lyghteneth both their eyes. For although poore men and riche be mīgled together in y^e world, while euery one hath his state assigned him frō God, he admonisheth y^t god which geueth light to al mē is not blind, and so he exhorteth y^e poore to pacience, because whosoeuer are not con∣tented w^t their own state, they seke to shake of y^e burden y^t god hath laied vpon thē. So an other Prophet rebuketh y^e vngodly mē, whiche ascribe to the diligence of men or to Fortune, that some lie in misery and some aryse vp to honor. To come to preferment is neither from the easte nor from the west nor from the south,* 1.292 for God is the iudge, he maketh low and he maketh hie. Because God can not put of y^e office of a iudge, ther∣vpon the Prophet proueth that by his secret purpose some ar in honor, and other some remayne in contempt.

[ 7] And also I say y^t the very particular successes are generally witnesses of gods singular prouidēce.* 1.293 God raised in y^e desert a south wind to bring the people plenty of foules: whē his pleasure was to haue Ionas thro∣wen into the sea,* 1.294 he sent out a winde to raise vp a tempest. But they that thinke y^t God gouerneth not the world, will saye y^t this chaunced beside common vse. But therby I do gather y^t neuer any wind doth rise or en∣crese but by the special cōmaundemēt of God. For otherwise it shoulde not be true,* 1.295 that he maketh the windes his messangers, and fiery flame his ministers, y^t he maketh the cloudes his chariots and rideth vpō the winges of the wind, vnlesse he did by his will dryue aboute the cloudes and windes, and shewe in them the singular presence of his power. So in an other place we are taught that so oft the sea swelleth with blast of windes,* 1.296 those violences do testifye a singular presence of God. He com∣maūdeth and raiseth vp the stormy wyndes and it lifteth vp the waues thereof, and then he turneth the storme to calme, so that the waues thereof are still. As in an other place he saieth, that he scourged the people with burning windes. So wheras the power of engendring is naturally geuen to men, yet God willeth to it be imputed to his special grace, that he leaueth some in barrennesse, and vouchsaueth to graunt issue to other some,* 1.297 the frute of the wōbe is hys gift. Therfore said Ia∣cob to hys wyfe, am I as God y^t I can geue thee children? But to make an ende: there is nothing more ordinary in nature than that we be fed with bred. But the Holy ghost pronounceth that not only the growing of the fruites of the earth is the speciall gift of God, but also that men lyue not by onely bread, because it is not the very full feding that nou∣risheth, but the secret blessing of God:* 1.298 as on the other syde he threteneth that he wil breake the stay of bred. Nether could we earnestly pray for our dayly bred, vnlesse God did geue vs fode with hys fatherly hande. Therfore y^e Prophet,* 1.299 to perswade the faythfull,* 1.300 that God in feding thē doth fulfil the office of a good father of household, doth put thē in minde that he geueth meate to al fleshe. Finally when we haue on y^e one syde: The eyes of the Lord are vpon the righteous, & hys eares bent to their

praiers: on the other side: The eie of the Lord is vpon y^e vngodly to de∣stroy the memory of thē out of y^e earth: let vs know y^t all creatures both aboue & beneth are ready to obedience y^t he may apply them to what vse soeuer he wil, wherupon is gathered y^t not onely his general prouidēce remaineth in his creatures to cōtinue y^e order of nature, but also by his maruellous counsell is applied to a certayne and proper ende.

They which would bring this doctrine in hatred, doe cauill y^t this is [ 8] the learning y^t the Stoikes teach of fatum or Destenie,* 1.301 which also was ones laied for reproch to Augustine. As for vs, although we be loth to striue about words, yet we allow not this word fatum, both because it is one of those whoes prophane noueltie S. Paul teacheth vs to flee, and because some men go about with the odiousnesse therof to bring Gods truth in hatred. As for y^e very opinion of y^e Stoikes, it is wrōgfully laid to our charge. For we do not, as y^e Stoikes do, imagine a necessitie by a certaine perpetual knot & entangled order of causes which is contey∣ned in nature: but we make God the iudge & gouernoure of al thinges, which according to his wisdom hath euen frō furthest ende of eterntie decreed what he would do, & now by his power putteth in execution y^t which he hath decreed. Wherupō we affirme y^t not only y^e heauē & earth and other creatures without life, but also y^e purposes & wils of mē are so gouerned by his Prouidence, y^t they be directly caried to y^e end that it appointeth. What then? wil one say, doth nothing happen by fortune or by chaunce? I answere y^t Basilius magnus hath truly said y^t fortune and chaunce are heathen mens wordes, wyth the signification wherof the mindes of the godly ought not to be occupied. For if euery good successe be the blessing of God, & euery calamitie & aduersitie be his curse, now is there in mens matters no place left for fortune or chaūce. We ought also to be moued w^t thys saying of Augustine.* 1.302 In his bokes against the Academikes he saith. It doth displease me y^t I haue so ofte named for∣tune, albeit my meaning was not to haue any goddesse meant therby, but only a chaūceable happening in outward things ether good or euil Of which word Fortune are deriued those words which no religiō for∣biddeth vs to vse, forte, forsan, forsitan, fortasse, fortuito, y^t is parhap, pa∣raduenture, by fortune & by chaunce, which yet must al be applied to the Prouidēce of God. And y^t did I not leaue, vnspoken when I sayd, for parchaunce euen the same y^t is commonly called Fortune is also ruled by secret order. And we cal chaūce in things nothing els but y^t whereof the reasō & cause is vnknowen. I said this in dede, but it repenteth me that I did there so name Fortune. Forasmuch as I se y^t mē haue a ve∣ry euil custome, y^t where they ought to say, thus it pleased God, they say thus it pleased fortune. Finally he doth commonly in his bokes teach, that the world should be vnorderly whirled about if any thyng wer left vnto Fortune. And although in an other place he determineth that al thyngs are done partly by the free wil of mā, & partly by the Prouidēce of God, yet doth he a little after sufficiently shew that men are subiecte vnto & ruled by Prouidence, taking this for a principle, that nothing is more agaynst conuenience of reason, than to say that any thyng chaun∣ceth but by the ordinance of God, for els it should happē without cause or order by whiche reason he also excludeth that happening that han∣geth vppon the will of men: and by and by after he playnlyer sayeth

that we oughte not to seke a cause of the will of God.* 1.303 And so ofte as he maketh mention of sufferaunce, howe that is to be vnderstanded shall very well appeare by one place where he proueth that the wyll of God is the soueraigne and first cause of al thinges, because nothing happe∣neth but by his commaundemente or sufferaunce. Surely he faineth not God to sit stil idle in a watch toure, when it is hys pleasure to suffer any thyng, whereas he vseth an actuall wyll (as I may so cal it) whiche otherwyse could not be called a cause.

[ 9] But forasmuch as y^e dullnesse of our vnderstāding can not by a great way atteine to the height of gods prouidēce, we must vse a distinctiō to helpe to lift it vp. I say therfore, how soeuer al thinges are ordeined by the purpose and certayne disposition of God, yet to vs they are chaunsa∣ble, not that we thynke that fortune ruleth the world and men, and vn∣aduisedly tosseth all thynges vp and down (for suche beastlynesse ought to be farre from a Chrystyan harte) but because the order, meane, ende and necessitie of those thynges that happen, doeth for the moste parte lye secrecte in the purpose of God, and is not comprehended wyth opinion of man, therfore those thinges are as it were chaūsable, which yet it is certaine to come to passe by the wil of God. For they seme no otherwise, whether we cōsider them in their own nature, or whether we esteme them according to our knowledge and iudgement. As for an ex∣ample, let vs put the case, that a merchaunte being entred into a wod in company of true men, doeth vnwisely stray away from his felowes, and ••n his wandring chaūceth vpon a denne of robbers, lighteth amōg theues and is killed,* 1.304 his death was not only foreseen with goddes eye, but also determined by his decree. For it is not saied that he did foresee how farre ech mans life should extende, bu•• that he hath set and appoin∣ted markes which can not be passed. And yet so farre as the capacitie of our minde conceiueth, all thinges herein seme happening by chaunce. What shall a Christian here thinke? euen this, whatsoeuer happened in such a death, he wil thinke it in nature chauncing by fortune as it is in dede, but yet he will not doubt that the prouidence of God did gouerne to directe fortune to her ende. In like manner are the happeninges of thynges to come. For as al thinges that be to come are vncertaine vn∣to vs, so we hang them in suspense, as if they might fal on either parte, yet this remaineth settled in our hartes, that nothing shall happen but that which God hath already foreseen. In this meaning is the name of chaunce oft repeted in Ecclesiastes, because at the first sight men doe not atteine to see the first cause which is farre hidden from them. And yet that which is declared in the Scriptures concerning the secret pro∣uidence of God, was neuer so blotted out of the hartes of men, but that euen in the darkenesse there alway shined some sparkes therof. So the sothsayers of the Philistians, although they wauer in doutfulnesse, yet they ascrybe aduersitie partly to God partly to fortune. If (say they) the arke go that way,* 1.305 we shal know that it is God that hath strykē vs: but if it go the other way, then a chaunce hath light vpon vs. In dede they did folishly, when their conning of soth saying deceiued them, to flee to fortune, but in the meane whyle we see them constrayned, so that they dare not thinke that the euil happe which chaunced vnto them did come of fortune. But how God with the brydle of hys prouidence turneth al

successes whether pleaseth him, may appeare by one notable example. Beholde euen at one moment of time,* 1.306 whē Dauid was founde out and nere taken in the desert of Mahon, euen then the Philistines inuaded the land, and Saul was compelled to depart. If God meaning to pro∣uide for the safetie of his seruaunt did cast this let in Sauls way, sure∣ly although the Philistines going to armes were sodein and beside the expectation of men, yet may we not say that it came by chaunce. But those thynges that seme to vs to happen by chaune, fayth wil acknow∣ledge to haue been a secret mouing of God. I graunt there doth not al∣waye appeare the like reason, but vndoutedly we ought to beleue that whatsoeuer changes of thinges are seen in the worlde, they come by the secret sturring of the hand of God. But that which God purposeth is so of necessitie to com to passe, that yet it is not of necessitie precisely nor by the nature of it self. As therof is a familiar exāple in y^e bones of Christ, Forasmuch as he had put on a bodie like vnto ours, no wise mā will de∣ny that his bones were naturally able to be broken, yet was it impossi∣ble that they shuld be broken: whereby we see againe that not without cause were in scholes inuented the distinctions of necessitie in respect, and necessitie absolute, of consequent and consequence, where as God had subiect to bricklenesse the bones of his sonne, which he had exemp∣ted from beyng able to be broken, and so brought to necessitie by reason of his owne purpose, that that thyng coulde not bee, whiche naturally myght haue ben.

The .xvii. Chapter. Wherto and to what ende this doctrine is to be applied, that we may be certaine of the profite therof.

NOwe forasmuche as mens wits are bent to vaine cu∣rious suttleties, it is scarcely possible but that they shall encombre themselues with entangled doubtes, who soeuer doo not knowe the true and right vse of this Doctrine. Therfore it shall be expedient here to touche shortly to what ende the Scripture teacheth, that all thynges are ordred by God. And fyrste of all is to be noted, that the Prouidēce of God ought to be considered as wel for the tyme to come as for the tyme past: secondarily that the same is in suche forte the gouernour of all thynges, that sometyme it woorketh by meanes, somtyme without meanes, and somtyme agaynst all meanes. Last of all, that it tendeth to this ende, that God maye shewe that he hath care of all mankynde, but specially that he doeth watche in rulyng of his churche, which he vouchesaueth more nerely to loke vnto. And this is also to be added, that althoughe eyther the fatherly fauoure and bountyfulnesse of God, or oftentymes the seueritie of his iudgemente do brightly appere in the whole course of his Prouidence: yet somtyme the causes of those thynges that happen are secrete, so that this thought crepeth into our myndes, that mens matters are tourned and whirled about with the blynde sway of fortune, or so that the fleshe stirreth vs to murmure, as if God dydde to make him selfe pastyme to tosse menne

like tennise balles. True it is that if we were with quiet and still myn∣des ready to learne, the very successe it selfe woulde at length playnely shewe, that God hath an assured good reason of his purpose, either to traine them that be his to pacience, or to correct their euill affections & tame their wantonnesse, or to bryng theym downe to the renouncyng of theim selues, or to awake their drowsynesse: on the other syde to ouerthrowe the prowde, to disappoint the suttletie of the wicked, to con∣founde their deuises. But howsoeuer the causes be secrete and vnkno∣wē to vs: we must assuredly hold that they ar layd vp in hiddē store with him,* 1.307 & therefore we ought to crie out with Dauid, God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towarde vs. I would declare and speake of them, but they are more than I am able to expresse. For although alwais in our miseries we ought to thinke vpon our sinnes, that the verye punishement maye moue vs to repentance, yet doo we see how Christe geueth more power to the secrete purpose of his father, than to punishe euery one according to his deseruyng.* 1.308 For of hym that was borne blynde he sayth: neither hath this man synned nor his parentes, but that the glory of God may be shewed in hym. For here naturall sense murmureth when calamitie commeth euen before birth, as if God did vnmercifully so to punish the sely innocente, that had not deserued it. But Christe dooth testifie that in this lokyng glasse the glory of his father doeth shyne to our syght, if we haue cleere eies to beholde it. But we must kepe modestie, that we drawe not God to yelde cause of his dooynges, but lette vs so reue∣rence his secrete iudgementes, that his wyll be vnto vs, a moste iuste cause of all thynges. When thicke cloudes doo couer the heauen, and a violent tempest aryseth, then bycause bothe a heauysome mystynesse is caste before oure eyes, and the thunder troubleth oure eares, and all oure senses are amased with terrour, we thynke that all thynges are confounded and tombled togither: and yet all the whyle there remai∣neth in the heauen the same quietenesse and calmenesse, that was before. So muste we thynke that whyle the troublesome state of thinges in the worlde taketh from vs abilitie to iudge, God by the pure lyghte of his ryghteousnesse and wysedome, dooth in well framed or∣der gouerne and dispose euen those very troublesome motions them∣selues to a ryght ende. And surely very monstrous is the rage of many in this behalfe, whiche dare more boldly call the workes of God to ac∣compte and examyne his secrete meanynges, and to geue vnaduised sentence of thynges vnknowen, than they wyll dooe of the deedes of mortall men. For what is more vnorderly than to vse such modestie to∣warde our egals, that we had rather suspende our iudgement than to incurre the blame of rashenesse, and on the other syde proudely to tri∣umph vpon the darke iudgementes of God, whiche it became vs to re∣garde with reuerence.

[ 2] Therfore no man shal wel & profitably wey the Prouidēce of God but he y^t considering that he hath to doo with his creatour and the maker of the worlde, dooeth with suche humilitie as he ought submitt himself to feare and reuerēce. Hereby it cometh to passe, that so many dogs at this day doo with venimed bitynges, or at leaste barkynge assaile this doc∣trine, because they will haue no more to be lawfull for God, than their

own reason informeth them. And also they raile at vs with al the spite∣fulnesse that they are able, for that not contented with the commaunde∣mentes of the lawe, wherin the will of God is comprehended. We doo further saie, that the worlde is ruled by his secrete counsels. As though the thyng that we teache were an inuention of our owne brayn, and as though it were not true that the Holy ghost doth euery where expresse∣ly say the same, and repeteth it with innumerable formes of speeche. But because some shame restraineth theim, that they dare not vomyte out their blasphemies against the heauen: they fayn that they contende with vs, to the ende they may the more freely play the madmen. But if they do not graunt that what soeuer happeneth in the worlde,* 1.309 is gouer∣ned by the incomprehensible purpose of God, let them answere to what ende the Scripture sayth, that his iudgementes are a depe bottomlesse deapth. For where as Moses crieth out that the wyll of God is not to be sought afarre of in the cloudes, or in the deapthes, because it is fa∣miliarly sette foorth in the lawe: it foloweth, that his other hidden will is compared to a bottomlesse deapth.* 1.310 Of the whiche Paule also saith: O deapth of the richesse and of the wisedom and of the knowlege of God: howe vnsearchable are his iudgementes, and his waies paste fyndyng out? for who hath knowen the mynde of the Lorde, or who hath bene his counsellour? And it is in dede true, that in the gospel and in the law are conteyned mysteries whiche are farre aboue the capacitie of oure sense: but for asmuche as God for the comprehendyng of these myste∣ries whiche he hath vouchesaued to open by his woorde, doeth lighten the myndes of them that be his, with the Spirite of Understandyng: nowe is therin no bottomlesse deapth, but a way wherin we muste safe walk, & a candell to guyde our feete, & the light of life, and the schoole of certayn and plainly discernable trueth. But his meruailous order of gouernyng the worlde is worthily called a bottomlesse deapthe: bicause while it is hidden from vs, we ought reuerently to worshyp it. Ryghte well hath Moses expressed theym bothe in fewe woordes.* 1.311 The secrete thynges (saieth he) belong to the Lorde our God: but the thyngs reue∣led belong to vs and to oure children for euer. We see howe he byddeth vs not onely to studie in meditation of the lawe, but also reuerently to looke vp vnto the secrete Prouidence of God.* 1.312 And in the booke of Iob is rehersed one title of this deapth, that it humbleth our myndes. For after that the author of that boke in surueying vp and downe the frame of the worlde, had honourably entreated of the woorkes of God, at length he addeth: Lo, these be part of his waies, but howe littel a por∣tion heare we of hym? Accordyng to whiche reason in an other place he maketh difference betwene the wisedom that remaineth with God, and the measure of wisedome that he hath appointed for men. For after he hath preached of the secretes of nature, he sayth that wisedome is kno∣wen to God onely,* 1.313 and is hidden from the eies of all liuyng creatures. But by and by after he saieth further, that it is published to the ende it should be serched out, because it is sayd vnto man, beholde the feare of God is wisedom. For this purpose maketh the sayeng of Augustine: Bycause we knowe not all thynges whiche God doeth concernyng vs in moste good order,* 1.314 that therfore in onely good wil we do accordyng to the law, because his Prouidence is an vnchaungeable lawe. Therefore

sithe God dooth claime vnto hym selfe the power to rule the worlde, whiche is to vs vnknowen, let this be to vs a lawe of sobrenesse and modestie, quietly to obey his soueraigne authoritie, that his wyll maye be to vs the only rule of iustice, and the most iust cause of all thynges. I meane not that absolute will, of whiche the Sophisters doo babble, separatyng by wicked and prophane disagremente his iustice from his power, but I meane that Prouidence, whyche is the gouernesse of all thynges, from whiche procedeth nothyng but right: although the cau∣ses therof be hidden from vs.

Whosoeuer shalbe framed to this modestie, they neyther for the time [ 3] paste wil murmure against God for their aduersities, nor lay vpon him the blame of wicked dooynges, as Agamemnon in Homer dyd, saying, I am not the cause, but Iupiter and Destenie: nor yet agayn as caried awaie with Destenies, they wil by desperation throwe them selues in∣to destruction, as that yong man in Plautus whiche saide: Unitable is the chaunce of thynges: the Destenies driue men at their pleasure, I will get me to some rocke there to make an ende of my goodes and life togither. Neither yet (as an other did) they will pretende the name of God to couer their owne mischeuous dooynges: for so saith Lyconides in an other comedie: God was the mouer. I beleeue it was the will of the gods: for if it had not ben their will, I knowe it should not so come to passe. But rather they will searche and learne out of the Scripture what pleaseth God, that by the guiding of the Holy ghost they may tra∣uayle to atteyne thervnto. And also beyng ready to folowe God, whe∣ther soeuer he calleth, they shewe in dede that nothyng is more profi∣table then the knowledge of his doctrine. Uery foolishly doo prophane men turmoile with their fondnesses, so that thei in maner cōfound hea∣uen & earthe together as the saying is: If God haue marked the point of our death, we can not escape it: then it is laboure vainely loste in ta∣kyng hede to our selues. Therfore where as one man dareth not ven∣ture to go the way that he heareth to bee daungerous, least he be mur∣thered of theues: an other sendeth for Phisitians, and werieth himselfe with medicines to succour his life: an other forbeareth grosse meates for feare of appeiryng his feble healthe: an other dreadeth to dwell in a ruinous house: Finally where as men deuise all waies and endeuour with all diligence of mynde wherby they may atteyne that whiche they desire: either all these remedies are vaine, whiche are sought, as to re∣forme the will of God, or ells life and death, health and sicknesse, peace and warre, and other thyngs, whiche men as they couete or hate them, doo by their trauaile endeuour to obteyne or escape, are not determined by his certain decree. And further they gather, that the praiers of the faithfull are disordered, or at the least superfluous, wherin petition is made that it will please the Lorde to prouide for those thynges whiche he hath already decreed from eternitie. To be short, they destroy all coū∣sels that men doo take for tyme to come as thynges agaynst the Proui∣uidence of God, whiche hath determined what he woulde haue doone, without callyng them to counsell. And then what soeuer is alredy hap∣ned, they so impute it to the Prouidence of God, that they winke at the man whom they knowe to haue done it. As hath a ruffian slaine an ho∣nest citezen? he hath executed the (say they) the purpose of God. Hathe

one stollen, or committed fornication? because he hath doen the thyng that was forseene and ordeined by the Lorde, he is a minister of his Prouidence. Hath the sonne carelessely, neglectyng all remedies, way∣ted for the death of his father? he coulde not resist God that had so be∣fore appointed from eternitie. So all mischeuous dooynges they call vertues because they obey the ordinance of God.

But as touching things to come, Salomon doth well bring in agre∣ment [ 4] togither the purposes of men with the Prouidence of God. For as he laugheth to scorne their follye, whiche boldely doo enterprise any thyng without the Lorde, as though they were not ruled by his hande: so in an other place he speaketh in this maner.* 1.315 The harte of man pur∣poseth his waie, but the Lorde doeth direct his steppes, meanyng that we are not hyndered by the eternall Decrees of God, but that vnder his will we may both prouide for our selues, and dispose all thynges be∣longyng to vs. And that is not without a manifest reason. For he that hath limitted our life within appointed boundes, hath therwithall left with vs the care thereof, hath furnished vs with meanes and healpes to preserue it, hath made vs to haue knowledge before hande of daun∣gers, and that they shoulde not oppresse vs vnware, he hath geuen vs prouisions and remedies. Nowe it is plaine to see what is our duetie: that is to say: If God hath committed to vs our owne lyfe to defende, our duetie is to defende it. If he offer vs helpes, our duetie is to vse theim. If he shew vs daungers before, our duetie is not to runne rash∣ly into theim. If he minister vs remedies, our duetie is not to neglect them. But no daunger shall hurt, vnlesse it be fatall, which by al reme∣dies can not be ouercome. But what if daungers be therefore not fa∣tal, because God hath assigned thee remedies to repulse & ouercom thē? See how thy maner of reasoning agreeth with the order of Gods dis∣position. Thou gatherest that daunger is not to bee taken heede of, be∣cause forasmuch as it is not fatal, we shal escape it without takyng hede at all: but the Lorde doeth therfore enioyne thee to take hede of it, be∣cause he will not haue it fatall vnto thee. These madde men do not con∣syder that whiche is plaine before their eyes, that the skil of taking coū∣sell and hede is enspired into men by God, whereby they may serue his Prouidence in preseruing of their owne life: as on the other syde by ne∣gligence and slouthe they procure to them selues those euils that he hath appoynted for theim. For howe commeth it to passe, that a cir∣cumspecte man whyle he prouideth for him selfe, doeth wynde hym self out of euilles that hang ouer hym, and the foole perisheth by vnadui∣sed rashenesse, but for that bothe folly and wisedom are the instrumen∣tes of Gods disposition on bothe partes? Therfore it pleased God to hyde from vs all thynges to come, to this ende that we shoulde mete with them as thynges doutefull, and not ceasse to sette prepared re∣medies against them, till either they be ouercome or be past all helpe of care. And for this cause I haue before admonished that the Proui∣dence of God doeth not alwaye shewe it selfe naked, but as God by vsyng of meanes doeth in a certaine maner clothe it.

The same men doo vnorderly and vnaduisedly draw the chaunces of [ 5] time past to y^e naked prouidēce of god. For bicause vpō it do hāg al thīgs whatsoeuer happē, therfore (say thei) neither robberies, nor adulteries,

nor manslaughters are committed without the will of God. Why then (say they) shall a thefe be punished, for that he spoyled hym whome the Lordes will was to punishe with pouertie? Why shall the murtherer be punished which hath slaine hym whoes life the Lorde had ended? If all suche men doo serue the will of God, why shall they be punished? But I deny that they serue the will of God. For we may not say that he whi∣che is caried with an euill mynde doeth seruice to God as commaunder of it, where in dede he doeth but obey his owne wicked lust. He obeyeth God, which beyng enformed of his will doeth labour to that end, wher∣vnto Gods will calleth him. But wherby are we enformed of his wil, but by his worde? Therfore in doyng of thinges we must see that same wil of God, whiche he declareth in his worde. God requireth of vs on∣ly that whiche he commaundeth. If we doo any thyng against his cō∣maundement, it is not obedience but obstinacie and transgression. But vnlesse he wolde, we should not doo it. I graunt. But doo we euil thin∣ges to this ende to obey hym? But he doeth not commaunde vs to do them, but rather we runne on headlong, not minding what he willeth, but so raging with the intemperance of our owne lust, that of sette pur∣pose we bende our trauayle against him. And by these meanes in euill doyng we serue his iust ordinance, because accordynge to the infinite greatnesse of his wisedome, he hath good skill to vse euill instruments to doo good. And see howe foolishe is their manner of arguyng. They wold haue the doers vnpunished for mischeuous actes, because they are not committed but by the disposition of God. I graunt more: that the∣ues and murtherers & other euill doers are the instrumentes of Gods Prouidence, whom the Lorde dooth vse to execute those iudgementes whiche he hath with himselfe determined. But I denye that their euyll dooynges ought to haue any excuse therby. For why? shall they either entangle God in the same wickednesse with theym, or shall they couer their noughtynesse with his rightuousnesse? They can doo neyther of boeth. Because they should not be able to excuse themselues, they are ac∣cused by their owne conscience. And because they should not be able to blame God, they fynde all the euill in themselues, and in hym nothyng but a lawful vse of their euilnesse. But he worketh by them. And whēce I pray you, commeth the stinke in a dead carrion, which hath ben boeth rotted and disclosed by heate of the sunne? All men doo see that it is rai∣sed by the beames of the sunne. Yet no man dooth therefore saie, that the sunbeames doo stinke. So whē there resteth in an euil man, y^e mat∣ter and gyltinesse of euyll, what cause is there why it should be thought that God is any thyng defiled with it, if he vse their seruice at his plea∣sure. Away therfore with this doggishe frowardnesse, whiche maye in dede afarre of barke at the iustice of God, but can not touche it.

[ 6] But these cauillations or rather dotyng errours of phrenetike men, shall easily be shaken awaye, by godly and holy meditation of y^e Proui∣dence, whiche the rule of godlynesse teacheth vs, so that thereof maye growe vnto vs a good and moste pleasant fruite. Therfore a Christian hart when it is moste assuredly persuaded, that all thyngs come to passe by the disposition of God, and that nothyng happeneth by chaunce, wil alway bende his eies to hym as to the principall cause of thynges, and yet will consider the inferiour causes in their place. Then he wyll not

doute that the singular Prouidence of God doeth watche for his preser∣uation, whiche Prouidence will suffre nothyng to happen, but that whi∣che shall tourne to his good and saluation. And because he hath to doo first of al with men, & then with the other creatures, he will assure hym selfe that Gods Prouidence dooth reigne in bothe. As touchyng men, whether they be good or euill, he will acknowledge that all their coun∣selles, willes, enterprises and powers are vnder the hande of God, so that it is in Gods will to bowe them whether he list, and to restraine them so ofte as pleaseth hym. That the syngular Prouidence of God doeth kepe watche for the safetie of the faithfull, there are many & most euident promises to witnesse.* 1.316 Cast thy burden vpon the Lorde, and he shall nourishe thee, and shall not suffer the rightuous to fall for euer, be∣cause he careth for vs. He that dwelleth in the healpe of the hyest, shall abyde in the protection of the God of heauen. He that toucheth you, toucheth the apple of myne eie. I will be thy shielde, a brasen walle: I wil be enemie to thy enemies. Although the mother forget her children, yet will I not forget thee. And also this is the principall entent in the histories of the Bible, to teache that the Lord doeth with such diligence kepe the waies of the Sainctes, that they doo not so muche as stumble against a stone. Therfore as a little before we haue rightfully reiected their opinion whyche doo imagine an vniuersall Prouidence of God, that stoupeth not specially to the care of euery creature: yet principally it shall be good to reknowledge the same special care toward our selues. Whervppon Christ after he had affirmed that not the sparowe of leaste value,* 1.317 doeth fal to the grounde without the will of the Father, doeth by and by apply it to this ende, that we shoulde consider that howe muche we be more woorth than sparrowes, with so much nyer care doeth God prouide for vs, and he extendeth that care so farre that we may be bolde to truste that the heares of our head are numbred. What can we wishe our selues more, yf not so muche as a heare can fall from our head but by his will? I speake not onely of all mankynde, but bycause God hath chosen his churche for a dwellyng house for himselfe, it is no doute but that he doeth by singuler examples shew his care in gouerning of it.

The seruant of God beyng strengthened with these both, promyses and examples, will ioyne with them the testimonies whiche teache that [ 7] all men are vnder Gods power, whether it be to wynne their myndes to good will, or to restraine their malice that it may doo no hurt. For it is the Lorde that geueth vs fauour not onely with them that will vs well,* 1.318 but also in the Egyptians, and as for the maliciousnesse of oure enemies, he knoweth howe by diuerse waies to subdue it. For somtyme he taketh away their wit from them, so that thei can conceiue no sound or sobre aduise, like as he sent foorth Sathan to fill the mouthes of all the Prophetes with lying to deceiue Achab.* 1.319 He made Rechabeam mad by the yong mens counsell, that he myght be spoyled of his kyngdome by his owne folly. Many tymes when he graunteth them witte, yet he maketh them so afraide and astonished, that they can not will or goe a∣bout that whiche they haue conceiued. Sometyme also when he hath suffred them to go about that whiche luste and rage dyd counsell theim, he doeth in conuenient tyme breake of their violences, & suffreth theim not to procede to the end that they purposed. So dyd he before the time

bryng to nought the counsell of Architophell that shoulde haue been to Dauids destruction. So also he taketh care to gouerne al his creatures for y^e benefit & safetie of them y^t be his,* 1.320 yea & to gouerne the deuill hym selfe,* 1.321 whiche as we see durst enterprise nothyng againste Iob withoute his sufferaunce and commaundement. Of this knowledge necessarily ensueth both a thankfulnesse of mynde in prosperous successe of thyn∣ges, & also pacience in aduersitie, and an incredible assurednesse against the time to come. Whatsoeuer therfore shal betide vnto him prosperously and accordyng to his hartes desyre, all that he will ascribe vnto God, whether he fele the bountie of God by the ministerie of men, or be hol∣pen by liuelesse creatures. For thus he wil thynke in his mynde: Sure∣ly it is the Lorde whiche hath inclined their myndes to me, which hath ioyned them vnto me to be instrumētes of his goodnesse toward me. In plentie of the frutes of the earth, thus he will thynke, that it is the Lord whiche heareth the heauen, that the heauen may heare the earthe, that the earthe also may heare her fruites. In other thyngs he wil not dout that it is the only blessyng of the Lorde, wherby all thyngs prosper, and being put in mynde by so many causes he wil not abide to be vnthākful.

[ 8] If any aduersitie happen, he will by and by therin also lifte vp his mynde to God,* 1.322 whoes hande auaileth muche to emprint in vs a paciēce and quiete moderation of hart. If Ioseph had still continued in recor∣dyng the falsehode of his brethren, he coulde neuer haue taken a bro∣therly mynde towarde theim. But because he bowed his mynde to the Lorde, he forgat the iniurie, and inclined to mekenesse and clemency, so farrefoorth that of his own accorde he conforted his brethren and said: It is not you that solde me into Egypte, but by the will of God I was sent before you to saue your lyues. You in dede thought euill of me, but the Lorde tourned it to good. If Iob had had respect to the Chaldees, by whom he was troubled, he would foorthwith haue been kendled to reuenge.* 1.323 But because he did therwithall acknowledge it to be the work of God, he comforted hymselfe with this moste excellent saying: The Lorde hath geuen, the Lorde hath taken away, the Lordes name bee blessed. So Dauid: when Semei had railed and cast stones at hym, if he had looked vpon man, he would haue incouraged his souldiours to reacquite the iniurie.* 1.324 But because he vnderstode that Semei dyd it not without the mouyng of the Lorde, he rather appeased them. Lette hym alone (said he) for the Lorde hath commaunded hym to curse. With the same bridle in an other place doeth he restraine the intemperance of so∣rowe. I helde my peace (saith he) and became as domme, bycause thou O Lorde,* 1.325 diddest it. If there be more effectualll remedy agaynst wrath and impacience: surely he hath not a little profited whiche hath learned in this behalfe to thinke vpon the Prouidence of God, that he may al∣way call backe his mynde to this poynt. It is the Lordes will, therfore it must be suffred, not onely because it is not lawfull to striue agaynst it, but also because he willeth nothyng but that whiche is both iust and ex∣pedient. In fumme this is the end, that beyng wrongfully hurt by men, we leauyng their malice (whiche woulde doo nothyng but enforce out sorowe, and wheat our mindes to reuenge) should remembre to climbe vp vnto God, and learne to beleue assuredly, that what soeuer our ene∣mie hath mischeuously doon against vs, was bothe suffered and sent by

gods disposition. Paule, to refraine vs from recompensing of iniuries doth wisely put vs in minde,* 1.326 that we are not to wrastle with fleshe and bloud, but with the spiritual enemy the deuil, that we may prepare our selues to striue with him. But thys is the most profitable lesson for the appeasyng of al rages of wrath, y^t God doth arme as wel the deuill as al wicked men to stryue w^t vs, and y^t he sitteth as iudge to exercise oure patience.* 1.327 But if y^e misfortunes and miseries y^t oppresse vs, doe chaunce without y^e worke of men, let vs remēber the doctrine of y^e law: whatsoe∣uer is prosperous floweth from the fountayne of gods blessing, and y^t al aduersities are his cursinges: and let y^e most terrible warning make vs afraid: If ye walke stubbornly against me, I wil also walke stubborn∣ly agaynst you. In which is rebuked our sluggishnesse, when according to y^e commō sense of y^e flesh accompting al to be but chaūce y^t happeneth, of both sortes we are nether encouraged by y^e benefites of God to wor∣ship him,* 1.328 nor prycked forwarde w^t his scourges to repētaūce. This same is y^e resō, why Hieremy & Amos did so sharply rebuke y^e Iewes, because they thought y^t things as wel good as euil came to passe w^tout the com∣maūdement of God. To y^e same purpose serueth that sermon of Esay. I the God that create lyght and fashyon darkenesse, that make peace and create euil. I God doe make all these thynges.

And yet in the meane time a godly man wil not winke at the inferior [ 9] causes. Nether wil he, because he thinketh them the ministers of gods goodnesse bi whō he hath receiued benefite, therfore let them passe vn∣considered, as though they had deserued no thanke by their gētlenesse: but he wil hartily thynke hymselfe bounde vnto them, and wil willing∣ly confesse hys bonde, & trauail as he shalbe able and as occasion shall serue, to recōpence it. Finally in benefites receyued he wyl reuerence & prayse God as the principal author, but he will honor men as y^e mini∣sters, and as y^e truth is in dede he wil vnderstande y^t he is by the wyll of God bounde to thē, by whoes hand it was gods wil to be benefitial vn∣to hym. If he suffer any losse by negligence or want of foresight, he wil determine in hys mind y^t the same was done in dede w^t the wil of God, but he wil impute it also to hymselfe. If any man be dead by sickenesse whō he hath negligently handled, wheras of duty he should haue taken good hede vnto him: although he be not ignoraunt y^t the mā was come to his appoynted tyme beyond whych he could not passe, yet will he not therby lessen hys offense, but because he had not faythfully discharged hys duty towarde hym, he wil so take it as if he had perished by fault of hys neglygence. Much lesse when there is vsed any fraude, & conceiued malice of mynde in committing either murther or theft, wil he excuse it vnder pretēce of gods Prouidence, but he wil in one selfe euil act seue∣rally behold both y^e righteousnesse of God and the wickednesse of man, as both doth manifestly shew thēselues. But principally in thynges to come he wil haue cōsideration of such inferior causes. For he wyl reckē it among the blessinges of God if he be not disappoynted of y^e helpes of men which he may vse for hys safety. And so he neither wil be negligēt in takyng of counsell, nor slouthful in crauyng their helpe whō he seeth to haue sufficiēt wherof he may be succoured: but thinking y^t whatsoeuer creatures can any thyng profyt him, y^e same are offred into hys hand by God, he wil apply thē to hys vse as y^e lawful instrumētes of gods Pro∣uidence.

And because he doth not certaynly know what successe y^e busi∣nesse wil haue that he goeth about, (sauing y^t in al thynges he knoweth that the Lord wil prouide for hys benefyte) he wil wyth study trauaile to y^t which he shal thynke expedyent for hym selfe, so far as he cā cōceiue in mynde & vnderstanding. And yet in takyng of counsels he wil not be caried on by hys own wyt, but wyl cōmit & yeld hymselfe to y^e wisdom of God, that by the guiding therof he may be directed to y^e ryght end. But hys confydence shal not so stay vpon outward helpes, y^t if he haue them he wyl carelesly rest vpon them, or if he want them he wil be afraied as lefte destitute, for he wyl haue hys mynde alway fastened vpō the Pro∣uydence of God, neyther wyll he suffer hymselfe to be drawē away frō the stedfast beholdyng therof, by consideration of present thynges. So though Ioab acknowledged that y^e successe of battail is in the wil and hand of God, yet he gaue not hymselfe to slouthfulnesse but did diligētly execute y^t whych belonged to hys callyng, but he leaueth it vnto y^e Lord to gouerne y^e end. We wil stand valiant (saith he) for our natiō, & for the cities of our God.* 1.329 But y^e Lord do what is good in his eies. This know∣ledge shal despoyle vs of rashnesse & wrongful cōfydēce, & shal dryue vs to cōtinual calling vpō God: & also shal vpholde our mindes wyth good hope, so as we may not doute assuredly and boldly to despyse those dan∣gers that compasse vs about.

[ 10] In this point doth y^e inestimable felicitie of a godly minde shew forth it selfe. Innumerable are the euils y^t do besege mans lyfe, & do threaten hym so many deathes. As, not to go further thā our selues: for asmuche as our body is a receptacle of a thousāde diseases, yea ha••h enclosed and doth nourishe within it the causes of diseases, man can not carrye him selfe but he must nedes also cary about wyth hym many formes of hys own destruction, & draw forth a lyfe as it were entangled w^t death. For what may it els be called, where he neyther is cold, nor sweateth with∣out peril? Now whether soeuer y^• turne thee, al thynges y^t are about thee are not only vntrusty frendes to thee, but do in maner opēly threaten & seme to shew thee present death. Go into a ship, there is but a fote thick∣nesse betwene thee & death. Sit on horsebacke in y^e slippyng of one fote thy lyfe is in daunger. Go through y^e stretes of the citie: euen how many tyles are vpō the houses to so many perils art thou subiect. If there be an iron tole in thy hande or thy frendes, the harme is ready prepared. How many wylde beastes y^• seest, they are al armed to thy destructyon. If thou meane to shut vp thy selfe, euē in a garden well fensed, where may appeare nothyng but pleasantnesse of aire & groūd, there somtime locketh a Serpēt. The house whych is continually subiect to fyer doeth in y^e day tyme threaten thee with pouertie, & in the nyght tyme with fa∣lyng vpon thy hed. Thy feld forasmuche as it lyeth opē to hayle, froste, drowth & other tempestes it warneth thee of barrennesse, & thereby fa∣myne. I speake not of prysonninges, treasōs, robberies, opē violence, of which part do besege vs at home, & part do folow vs abrode. In these streightes muste not man nedes be most miserable, which euen in lyfe halfe dead doth painfully draw forth a careful & faintyng breath as if he hadde a swearde contynually hangyng ouer hys necke. But thou wilt say that these thinges chaunce seldome, or at least not alwaies, nor to all men, and neuer all at ones. I graunte but seyng we are putte in

minde by the examples of other, that the same thinges maye happen to our selues, and that our lyfe ought of duty no more to be fre thā theirs, it can not be but that we must dred and feare them as thynges y^t maye light vpon vs. Now what can a man imagine more miserable thā such a fearefulnesse? Beside that, it is not without dishonorable reproche of God to say, that he hath set open man the noblest of al hys creatures to their blinde and vnaduised strokes of fortune. But here my purpose is to speake onely of the misery of man, which he should fele if he should be brought subiecte vnder fortunes dominion.

But when that light of Gods Prouidence hath ones shyned vpon a [ 11] godly mā••he is now releued & deliuered not only from the extreme an∣guishe and feare wherw^t he was before oppressed, but also from al care. For as iustly he feareth fortune, so he dare boldly commit hymselfe to God. This is (I say) his comfort, to vnderstande that the heauenly fa∣ther doth so holde in all thynges wyth hys power, so ruleth them w^t hys authoritie and countenaunce, so ordreth them w^t his wisdome, that no∣thyng befalleth but by hys apointment: and y^t he is receiued into Gods tuitiō, & cōmitted to the charge of Angels, and can not be touched with any hurt of water, nor fyer, nor wepō, but so far as it shall please God the gouernor to geue thē place.* 1.330 For so is it song in the Psalme. For he shal deliuer thee from the hunters snare, and from the noysom pestilēce. He wil couer thee vnder hys wynges, & thou shalt be sure vnder hys fe∣thers. His truth shalbe thy shield & buckler. Thou shalt not be afraid of the feare of the night, nor of y^e arrow y^t flyeth by day, nor of the pestilēce that walketh in y^e darknesse, nor of y^e plage that destroyeth at none day. And from thense procedeth that boldnesse of the Saintes to glorye: The Lord is my helper.* 1.331 I wil not feare what flesh may doe to me. The Lord is my protector, why shal I be afrayed? If whole campes stande vp agaynst me, if I walke in the middest of the shadow of death. I will not cease to hope well. Whense, I pray you, haue they this that their as∣surednesse is neuer shaken away from them? but hereby, that where the world semeth in shewe to be without order whirled aboute, they knowe that God worketh euery where•• whoes worke they trust shalbe for their preseruation. Now if their safetie be assailed either by y^e deuil or by wic∣ked men, in that case if they were not strengthened with remembrance and meditation of Prouidence, they must nedes by and by be discoura∣ged. But when they cal to minde, that the deuil and al the route of the wicked, are so euery way holden in by the hande of God as w^t a bridle, y^t they can neyther conceiue any mischiefe agaynste vs, nor goe aboute it when they haue conceiued it, nor if they goe neuer so muche about it, cā stirre one finger to bring it to passe but so far as he shal suffer, yea so far as he shal cōmaunde, and y^t they are not onely holden fast bounde with fetters, but also cōpelled w^t bridle to do seruice: here haue they abundāt∣ly wherw^t to comfort thēselues. For as it is the Lordes worke to arme their furie and to turne and direct it whether it pleaseth him, so is it his woorke also to appointe a measure and ende, that they dooe not after their own will licentiously triumphe.* 1.332 With which perswasion Paule be∣ing stablished, did by the sufferaunce of God appoint his iourney in an other place which he said was in one place hindred by Satā. If he had onely sayed that he had been stopped by Satan, he should haue semed

to geue him to much power, as if it had ben in Satans hande to ouer∣throwe the very purposes of God: but when he maketh God the iudge, vpon whoes sufferaunce all iourneyes doe hang: he doeth therewithall shewe, that Satan whatsoeuer he goe about, can atteine nothing but by gods wil. For the same reason doth Dauid because for the sondrye chaunges wherwith mans life is tossed and as it were whirled aboute, he doeth flee to this sanctuary, saieth that his times are in the hande of God.* 1.333 He might haue said either the course of his life, or time in y^e singu∣lar nomber. But by the worde Times, he meant to expresse that howe∣soeuer the state of man be vnstedfast, whatsoeuer alterations do nowe and then happen, they are gouerned by God. For whiche cause Rasin and the king of Israel,* 1.334 when ioyning their powers to the destruction of Iuda, they semed as fierbrandes kindled to wast and cōsume the land, are called by the Prophete smoking brandes, which can do nothyng but breath out a little smoke.* 1.335 So when Pharao was terrible to all men by reason of hys richesse, strength and number of men, he himselfe is com∣pared to a beast of the Sea, and hys army to fishes. Therfore God sai∣eth that he will take the Capitaine and the army with his hoke & draw them whether he liste. Finally, because I will not tary long vpon thys point, if a man marke it he shal easily see that the extremitie of al mise∣ries is the ignoraunce of gods Prouidence, and the chiefe blessednesse standeth in the knowledge therof.

[ 12] Concerning the Prouidence of God, thys that is saied were enoughe for so much as is profitable both for the perfect learning and comforte of the faithful, (for to fil the vaine curiositie of men, nothing can be s••f∣fycyent, neither is it to be wished that they be satisfied) were it not for certayne places, whiche seme to meane otherwyse than is aboue decla∣red, that God hath not a stedfast and stable purpose but changeable ac∣cordyng to the disposition of inferior thynges.* 1.336 Firste, in some places is spoken of the repentaunce of God, as that he repented hym of the crea∣tyng of man, of the aduauncing of Saul to the kingdome. And that he will repent hym of the euil that he had determined to lay vpon his peo∣ple, so sone as he perceiueth any conuersion of them. Agayne there are rehearsed diuerse repelles of hys decrees.* 1.337 He had declared by Ionas to the Niniuites that after .xl. dayes ones past Niniue should be destroy∣ed, but by and by he was turned with their repentaunce to a more gētle sentence.* 1.338 He had by the mouth of Esay pronounced death to Ezechias, which he was moued by his teares and prayers to differre. Hereupon many do make argument, that God hath not appoynted mens matters by eternal decree, but yerely, daily & hourely decreeth this or y^t, as euery mans deseruinges are, or as he thynketh it equitie and iustice. Concer∣ning his repentaunce thys we ought to holde, that the same cā no more be in God, thā ignoraunce error and weakenesse. For if no man do wit∣tingly and willingly throw hymselfe into the case y^t he nede to repente, we can not say y^t God doth repēt, but y^t we must also say, y^t God is igno∣raunt what wil come to passe, or y^t he can not auoide it, or y^t he headlong and vnaduisedly runneth into a purpose wherof he by & by for thinketh him. But y^t is so far from y^e meaning of the Holy ghost, y^t in the very mē∣tion making of repentaunce he denyeth that God had any repenting at all, because he is not a man that maye repente. And it is to be noted

that in the same chapter they are both so ioyned together, y^• the compa∣rison doth very well bryng the shewe of repugnancie to agrement. His changing is figuratiuely spoken, that God repented that he had made Saul king,* 1.339 by and by after it is added. The strength of Israel shal not lye, nor shalbe moued with repenting. Because he is not a man that he may repent. In which wordes his vnchangeablenesse is affirmed plain∣ly without any figure. Therfore it is certayne y^t the ordinaunce of God in disposyng the matters of men, is perpetuall and aboue al repentāce. And that his constance should not be doutefull,* 1.340 his very aduersaries haue been compelled to beare hym witnesse. For Balaam whether he would or no could not choose but brust out into this saying: y^t he is not like a man to lye: nor as a sonne of man to be changed, and that it is not possible that he shoulde not doe that he hath sayed, and not fulfill what soeuer he hath spoken.

What meaneth then this name of Repentaunce? euen in the same sort [ 13] that al the other phrases of speache which do descrybe God vnto vs af∣ter the maner of men. For, because our weakenesse doth not reach to his ••ienesse, that description of hym whiche is taughte vs, was mete to be framed lowe to our capacitie that we might vnderstande it. And this is the manner how to frame it low for vs, to paynt out hymselfe not such a one as he is in himselfe, but such a one as he is perceiued of vs. Wher as he hymselfe is without all mouing of a troubled minde, he yet testifi∣eth that he is angry with synners. Like as therfore whē we heare that God is angry, we ought not to imagine that there is any mouing at all in him, but rather to consider that this speche is borrowed of our cōmon sense, because God beareth a resemblance of one chafed & angry so ofte as he exerciseth iudgemente: so oughte we to vnderstande nothing ells by this worde Repentance but a changing of dedes, because men by changing of their dedes are wont to declare that they mislike them. Be∣cause then euery change among men is an amendment of that whiche misliketh them, and amendement commeth of repentaunce: therfore by the name of repentaunce is meant that, y^t God changeth in his workes. In the meane time yet neither is hys purpose nor his will turned, nor his affection changed, but he foloweth on with one continuall course y^t which he had from eternitie foreseen, allowed and decreed, howesoeuer the alteration seme soden in the eyes of men.

Neyther doeth the holy history shew that gods decrees wer repelled, [ 14] when it sheweth that the destruction was pardoned to the Niniuites which had been before pronounced,* 1.341 and that the life of Ezechias was prolonged after warning geuen hym of death. They that so construe it are deceiued in vnderstanding of threteninges: whiche althoughe they do simply affirme, yet by y^e successe it shalbe perceiued that they cōteined a secret condition in thē. For why did God sende Ionas to y^e Niniuites to ••ell them aforehande of the ruine of their citie? Why did he by Esaye geue Ezechias warnīg of death? For he might haue brought to nought both him and thē without sending them any worde of their destruction. He meant therfore an other thing, than to make them by foreknowing of their death to see it comming a farre of. Euen this he meant: not to haue them destroied: but to haue them amended that they should not be destroied. Therfore this that Ionas prophecied that Niniue should fal

after .xl. daies, was done to this end that it should not fal. That hope of longer life was cutte of frō Ezechias, was done for this purpose that he might obteine longer life. Now who doth not see that God meante by such threateninges to awake them to repentaunce, whom he made afraide to the ende that they might escape the iudgemente whiche they had deserued by their sinnes? If that be so agreed, the nature of the thinges themselues doth leade vs to thys, to vnderstande in the simple threatening a secret emplied condition, which is also confirmed by like examples. The Lord rebuking y^e king Abimelech for that he had taken away Abrahams wife from him,* 1.342 vseth these wordes. Behold thou shalt die for the woman that thou hast taken, for she hath a husband. But af∣ter he had excused himselfe, God said thus. Restore the wife to her hus∣bande, for he is a Prophete and shal pray for the that thou maiest liue. If not: know that thou shalt die the death and al that thou hast. You se how in his first sentēce he vehemently striketh his minde to bring him to be more hedefully bent to make amēdes, and in the other doth plain∣ly declare to him his will. Seing the meaning of other places is lyke: do not gather of these that there was any thing withdrawen from the first purpose of God, by this that he made voide the thing whiche he had before pronounced. For God doth prepare the way for hys eternall or∣dinaunce, whē in geuing warning of the punishment he moueth those to repentance whome his wil is to spare, rather than varieth any thing in his wil, no not in his word sauing that he doth not expresse the same thing in sillables which it is yet easy to vnderstand. For that sayeng of Esaie must nedes remaine true:* 1.343 The Lord of Hostes hath determined, and who shalbe able to vndoe it? His hande is stretched oute, and who shall turne it away?

¶The .xviii. Chapter. That God doth so vse the seruice of wycked men, and so voweth their mindes to put hys iudgementes in execution, that yet styll himselfe remayneth pure from all spot.

THere ariseth a harde question out of other places, where it is said that God boweth and draweth at his will, Sa∣tan himselfe and al the reprobate. For the sense of y^e flesh scarcely conceiueth how he workyng by them, should not gather some spot of their fault, yea in his common wor∣kyng be fre from al fault, and iustly condemne his mini∣sters. Upon this was deuised the distinctiō betwene Doing and Suf∣fering: because many haue thought this do••t vnpossible to be dissolued: that both Satan and al the wicked are so vnder the hande and power of God, that he directeth their malice vnto what ende it pleaseth hym, and vseth their wycked doinges to the executing of his iudgementes. And their modestie wer paraduenture excusable, whom the shew of ab¦surditie putteth in feare, if it were not so that they do wrongfully with a lyeng defense go about to deliuer the iustice of God frō al vnrightfull blame. It semeth to them vnreasonable, that man shuld by the will and cōmaundement of God be made blynde, & so by and by be punished for

his blindnesse. Therfore they seke to scape by this shift, that this is done by the sufferance, but not by the will of God. But he hymselfe plainely pronouncyng that he doeth it, doeth reiecte that shifte. As for this that men doo nothyng but by the secrete commaundement of God, and do trouble them selues in vaine with deliberating, vnlesse he do by his se∣crete direction stablishe that which he hath before determined, it is pro∣ued by innumerable and plaine testimonies. It is certayne that this whiche we before alledged out of the psalme, that God doeth all thyngs that he will, belongeth to all the doinges of men. If God be the certain appointer of warre and peace, as it is there saied, and that without ex∣ception: who dare say that men are caried causelessely with blynde mo∣tion while God knoweth not of it, and sitteth still? But in special exam∣ples will be more lightsome plainnesse. By the first chapiter of Iob we knowe, that Satan doeth no lesse appere before God to receiue his cō∣maundementes than do the Angels which do willyngly obey. In dede it is after a diuers maner & for a diuers end, but yet so that he can not go about any thyng but with the will of God. Although there seme af∣terward to be added a bare sufferance of hym to afflicte the holy man: yet because that sayeng is true:* 1.344 The Lorde hath geuen, the Lord hath taken away, as it pleased God so is it com to passe. We gather that God was the author of that triall of Iob, wherof Sathan and the wicked theues were ministers. Sathan goeth about to dryue the holy man by desperation to madnesse. The Sabees cruelly & wickedly doo inuade and robbe his goodes that were none of theirs. Iob knowledgeth that he 〈◊〉〈◊〉 by God stripped of all his goodes and made poore, because it so pleased God. Therfore whatsoeuer men or Satan hymselfe attempt, yet God holdeth the sterne to tourne all their trauayles to the execu∣tyng of his iudgements. It was Gods wil to haue y^e false kyng Achab deceiued:* 1.345 the deuill offered his seruice therevnto: he was sent with a certaine commaundement, to be a lying spirite in the mouthe of all the Prophetes. If the blyndyng and madnesse of Achab be the iudgement of God, then the deuise of bare Sufferance is vaine. For it were a fond thyng to say, that the iudge doeth onely suffre and not also decree what he will haue doone,* 1.346 and commaund the ministers to put it in execution. It was the Iewes purpose to destroy Christ, Pilate and the souldiors doo folowe their ragyng lust, and yet in a solemne praier the disciples doo confesse, that all the wicked men dyd nothyng els but that whiche the hande and counsell of God had determined:* 1.347 euen as Peter had be∣fore preached, that Christ was by the decreed purpose and foreknow∣ledge of God deliuered to be slayne. As if he shuld say: that God (from whome nothyng is hidden from the beginnyng did wittyngly and wil∣lyngly appoynt that whiche the Iewes did execute, as in an other place he••••herseth, that God whyche shewed before by all his Prophetes that Christ shuld suffer, hath so fulfilled it.* 1.348 Absolon defilyng his fathers bed with incestuous adulterie, committed detestable wickednesse. Yet God pronounceth that this was his owne worke. For the wordes are these. Thou haste doone it secretely, but I will doo it openly, and before the sunne.* 1.349 Hieremie pronounceth that all the crueltie that the Chaldees vsed in Iury, was the woorke of God. For which cause Nabucadnezer is called the seruant of God. God euery where crieth out that with his

hissyng,* 1.350 with the soūd of his trumpet, with his power & cōmandement the wicked ar stirred vp to warre. He calleth the Assyrian the rod of his wrath, & the axe that he moueth with his hande. The destruction of the holy citie & ruine of the Temple he calleth his worke. Dauid not mur∣muring against God, but acknowledging him for a rightuous iudge, yet confesseth that the cursings of Semei proceded of the cōmaūdement of God.* 1.351 The Lord (saith he) cōmaunded him to curse. We often finde in y^e holy historie, y^t what soeuer happeneth it cometh of the Lord, as the de∣parting of the ten tribes,* 1.352 the death of the sonnes of Hely, and very ma∣ny things of like sort. They y^t be meanly exercised in the Scriptures do see, y^t for shortnesses sake, I bring forth of many testimonies but a few, by which yet it appereth plainly enough, y^t they do trifle & talk fondly, y^t thrust in a bare Sufferāce in place of y^e Prouidence of God, as though God saie in a watche tower waityng for the chaunces of Fortune, and so his iudgementes shoulde hang vppon the will of men.

[ 2] Nowe as concerning secrete motions, that which Salomō speaketh of the hart of a king,* 1.353 that it is bowed hether or thether as pleaseth God, extendeth surely to all mankind, and is as muche in effecte as if he had said: what soeuer we conceiue in myndes, is by the secret inspiration of God directed to his ende. And truly if he did not worke in the myndes of men, it were not rightly said, that he taketh away the lippe from the true speakers, and wisedom from aged men, that he taketh the hart frō the Princes of the earthe, that they maye wander where is no beaten waie.* 1.354 And hereto belongeth that whyche we ofte reade, that men are fearefull so farre foorth as theyr hartes bee taken with his feare. So Dauid went out of the campe of Saule and none was ware of it, be∣cause the slepe of God was come vpon theim all. But nothyng can be desyred to be more playnly spoken, than where he so oft pronounceth, that he blyndeth the eies of men, & striketh them with giddynesse, that he maketh them drunke with the spirite of drowsynesse, casteth them in∣to madnesse, & hardneth their harts. These things also many do referre to Sufferance, as if in forsaking the reprobate, he suffred thē to be blin∣ded by Satan. But that solution is to fonde, forasmuch as y^e Holy ghost in plain words expresseth, that they are striken with blindnesse & mad∣nesse by y^e iust iudgmēt of God.* 1.355 It is said, y^t he hardned the hart of Pha∣rao, also that he did make dull & strengthen it. Some do with an vnsa∣uory cauillation mocke out these phrases of speche, because where in an other place it is said, that Pharao did harden his owne hart, there is his owne will set for the cause of his hardenyng. As though these thynges did not very well agree together, although in diuers maners, that man while he is moued in working by God, doeth also worke himself. And I doo turne back their obiection against them selues. For, if to harden do signify but a bare Sufferance, then the very motion of obstinacie shall not be proprely in Pharao. Now how weake and foolishe were it so to expounde, as if Pharao did only suffer hym self to be hardened? More∣ouer the Scripture cutteth of all occasions from suche cauillations. For God sayth,* 1.356 I will holde his harte. So of the inhabitauntes of the land of Canaan Moses saith, that thei went forth to bataile, because y^e Lord had hardned their harts. Which same thing is repeted by an other Prophet, saying: He turned their harts that they should hate his people.

Agayne in Esaie he saieth, that he will sende the Assyrians against the deceytfull nation,* 1.357 and will commaunde them to cary awaie the spoiles, and violently take the praie, not meanyng that he will teache wicked and obstinate men to obey willyngly, but that he wil bowe them to exe∣cute his iudgementes as if they dyd beare his commaundementes gra∣uen in their myndes. Wherby appeareth that they were moued by the certaine appointement of God. I graunte that God doeth oftentymes worke in the reprobate by Satans seruice as a meane, but yet so that Satan doeth his office by Gods mouing, & procedeth so farre as is ge∣uen hym.* 1.358 The euill Spirite troubled Saule, but it is sayde that it was of God, that wee may knowe that the madnesse of Saule, came of the iuste vengeance of God. It is also said, that the same Satan doth blind the myndes of the vnfaithfull: but how so, but only because the effectu∣all workyng of errour cometh from God hymself, to make them beleue lyes that refuse to obey the truthe? After the first maner of speakyng it is said,* 1.359 If any Prophet shal speake lyingly, I God haue deceiued him. According to the other maner of speche it is said, that he geueth men in∣to a reprobate mynde: and to cast them into filthy desires, because he is the chiefe author of his owne iuste vengeance, and Satan is but onely a minister therof. But because we must entreate of this matter againe in the second boke, where we shall discourse of free or bonde wil of man, I thinke I haue already shortely spoken so muche as this place requi∣red. Let this be the summe of all, that for as muche as the will of God is sayd to be the cause of all thynges, his Prouidence is thought the go∣uernesse in all purposes and workes of men, so as it sheweth foorth her force not onely in the elect, whiche are gouerned by the holye Spirite, but also compelleth the reprobate to obedience.

Forasmuche as hetherto I haue recited onely suche thynges as are [ 3] writtē in the Scriptures, plainly and not doubtfully, let them that feare not wrongfully to sclander the heauenly oracles, take hede what maner of iudgement they take vpon them. For if by fained pretendyng of ig∣norance they seeke a praise of modestie, what can be imagined more proudely doon, than to sette one small woorde against the authoritie of God? as I think otherwise, I like not to haue this touched. But if they openly speake euill, what preuaile they with spittyng against the hea∣uen? But this is no newe example of waiwardnesse, because there haue ben in al ages wicked and vngodly men, that with ragyng mouth bar∣ked against this point of doctrine. But they shal fele that thyng in dede to be true, which long ago the Holy ghost spake by the mouth of Dauid, that God may ouercome when he is iudged.* 1.360 Dauid doth by the way re∣buke the madnesse of men in this so vnbridled licenciousnesse, that of their owne filthynesse they doo not onely argue againste God, but also take vpon them power to condemne hym. In the meane time he shortly admonisheth, that the blasphemies whiche they vomite vp against the heauen doo not reache vnto God, but that he driuyng away the cloudes of cauillations doeth brightly shewe foorth his righteousnesse,* 1.361 and also our faithe (because beyng grounded vpon the worde of God, it is aboue all the worlde) doeth from her hye place contemptuously looke downe vppon these mystes. For first where they obiect, that if nothyng happen but by the will of God, then are there in hym two contrary willes, be∣cause

he decreeth those thynges by secrete purpose, which he hath open∣ly forbidden by his lawe, that is easily wiped away. But before I an∣swere it, I will ones again geue the reders warnyng that this cauilla∣tion is throwen out not against me, but against the Holy ghoste, which taught the holy man Iob this confession:* 1.362 As it pleased God, so it came to passe. When he was spoiled by theues, he acknowledged in the iniurie & hurt that they did him, the iust scourge of God. What saieth the Scrip∣ture in other places?* 1.363 The sonnes of Hely obeyed not their Father, be∣cause it was Gods will to kill them. Also an other Prophete crieth out, that God which sitteth in heauen doeth what so euer he will. And nowe I haue shewed plainly enough that God is the author of al those thin∣ges whiche these iudges wold haue to happen only by his idle sufferāce. He testifieth that he createth light and darknesse,* 1.364 that he formeth good and euill, that no euill happeneth which he himselfe hath not made. Let theim tell me, I beseche them, whether he doo willyngly or against his will execute his owne iudgementes? But as Moses teacheth, that he whiche is slaine by the falling of an axe by chance, is deliuered by God into the hande of the striker: so the whole churche saieth in Luke, that Herode and Pilate conspired to doo those thynges, which the hand and purpose of God had decreed.* 1.365 And truly if Christ wer not crucified with the will of God, whense cam redemption to vs? And yet the wil of God neither doeth striue with it selfe, nor is chaunged, nor fayneth that he willeth not the thyng that he will:* 1.366 but where it is but one and simple in hym, it semeth to vs manyfolde, because accordyng to the weakenesse of oure witte wee conceiue not howe God in diuers maner willeth and willeth not one self thyng. Paule, after that he hath said, that the calling of the Gentiles is a hidden mysterie, within a litle after saieth further, that it was manifestly shewed the manyfolde wisedom of God: because for the dullnesse of our witte the wisedom of God seemeth to vs mani∣folde, or (as the olde interpretour hath translated it) of many fashions: shall we therfore dreame that there is any varietie in God himself, as though he either chaungeth his purpose, or dissenteth from himself? Ra∣ther when we conceiue not howe God will haue the thyng to be done, whiche he forbiddeth to doo, let vs call to mynde our owne weakenesse, and therwithal consider that the light wherin he dwelleth, is not with∣out cause called Inaccessible,* 1.367 bicause it is couered with darknesse. Ther∣fore all godlye and sobre men will easyly agree to this sentence of Au∣gustine, that sometyme man with good will willeth that whiche God willeth not. As if a good sonne willeth to haue his father to liue, whom God will haue to dye. Agayne, it may come to passe, that man may wyll the same thyng with an euill wyll, which God willeth with a good will. As if an euyll sonne willeth to haue his father to die, and God also wil∣leth the same. Nowe the fyrst of these two sonnes wylleth that whyche God willeth not, and the other sonne willeth that whyche God also wil∣leth, and yet the naturalnesse of the first sonne doeth better agree with the will of God, although he willeth a contrary thing, than the vnnatu∣ralnesse of the other sonne that willeth the same thyng. So great a dif∣ference is there what to wyll doeth belong to man, and what to God, and to what ende the will of euery one is to be applied, to haue it either allowed or disalowed. For those thynges whiche God willeth well he

bringeth to passe by the euill wylles of euyl men. But a littel before he had said, that the Angels apostataes in their fallyng away, and all the reprobate, in as muche as concerneth theim selues, did that which God would not, but in respecte of the omnipotencie of God, they coulde by no meanes so do,* 1.368 because while they didde against the will of God, the will of God was doone vpon them. Whervpon he crieth out: Great ar the workes of God, & ought to be sought out of al them that loue them: that in meruailous maner the same thing is not doon without his will which is also done against his will, because it coulde not be done if he did not suffre it: and yet he doeth it not against his will, but willyngly: and he beyng good, would not suffer a thyng to be done euil, vnlesse for that he is omnipotent, he coulde of euill make good.

In the same maner is assoyled or rather vanisheth awaye the other [ 4] obiection: that if God doo not onely vse the seruice of wicked men, but also gouerneth their counsels and affections, he is the author of al wic∣ked doynges, and therfore men are vnworthily condemned, if they exe∣cute that whiche God hath decreed, because they obey his will: for it is done amisse to confound his will and cōmaundement together, which it appereth by innumerable examples to differ farre asunder.* 1.369 For though when Absalon abused his fathers wyues, it was Gods will to punishe Dauids adulterie with that dishonor: yet dyd he not therfore cōmaunde the wicked sonne to committe inceste, vnlesse perhappe you meane it in respecte of Dauid, as he speaketh of the railynges of Semei. For whē he confesseth that Semei rayleth at hym by the commaundement of God, he doeth not therin commende his obedience, as if that froward dogge did obey the commaundement of God, but acknowledgyng his tongue to be the scourge of God, he paciently suffreth to be corrected. And this is to be holden in mynde, that when God performeth by the wicked that thyng which he decreed by his secrete iudgement, they are not to be excused, as though they dyd obey his commaundement, which in dede of their owne euill luste they doo purposely breake. Now howe that thyng is of God,* 1.370 and is ruled by his secrete Prouidēce, which men doo wickedly, the election of kyng Iarobeam is a playne exaumple, in which the rashenesse and madnesse of the people is seuerly condemned, for that they peruerted the order apointed by God, and falsely fel from the house of Dauid, and yet we knowe it was his will that he shoulde be annoynted.* 1.371 Whervpon in the very wordes of Osee there appereth a certaine shewe of repugnancie, that where God complayned that that kyngdome was erected without his knowledge, and agaynst his will, in an other place he saith, that he gaue the kingdom to Iarobeam in his rage. Howe shall these sayenges agree? that Iarobeam reigned not by God, and that he was made kyng by the same God? Euen thus, because neither coulde the people falle from the house of Dauid, but that they must shake of the yoke whiche God had layed vpon theim: neither yet had God his libertie taken away, but that he myght so punishe the vn∣thankfulnesse of Salomon. We see therfore howe God in not willyng false breache of allegeance, yet to an other ende iustly willeth a fallyng away from their prince, whervppon Iarobeam beside all hope was by holy annointyng driuen to be kyng.* 1.372 After this maner doeth the holy hi∣storie say, that there was an enemy raised vp to spoyle Salomōs sonne

of part of his kingdom. Let y^e reders diligētly wey both these things, be∣cause it had pleased God to haue y^e people gouerned vnder y^e hand of one king. Therfore whē it was diuided in two parts it was don against his wil. And yet y^e diuisiō toke beginning of his wil. For surely, where as y^e Prophet both by words & ceremonie of anointing did moue Iarobeam whē he thought of no such thīg, to hope of y^e kingdom, this was not don without y^e knowledge or against y^e will of God, which cōmaūded it so to be done: & yet is the rebelliō of the people iustly condēned, for y^t as it wer against y^e wil of God, they fel frō the posterite of Dauid. In this maner it is also afterwarde further said, y^t where Rehabeā proudly despised the request of y^e people, this was done by God to cōfirme y^e word which he had spokē by the hand of Ahiha, his seruāt. Lo how against Gods wil y^e sacred vnitie is torne in sunder, & yet with the will of the same God ten tribes do forsake Salomōs son.* 1.373 Let vs adde an other like exāple. Wher the people cōsenting, yea laying their handes vnto it, y^e sonnes of Ahab were slaine, & all his ofspryng rooted out. Iehu said in dede truly, y^t no∣thing of the words of God were fallen to y^e groūde, but that he had doon all y^t he had spokē by the hand of his seruāt Elias. And yet not vniustly he rebuketh y^e citezens of Samaria, for y^t they had put their hands vn∣to it. Ar ye rightuous, saith he, If I haue cōspired against my lord, who hath killed all these? I haue before (as I think) alredy declared plainly, how in one self work both y^e fault of man doth bewray it selfe, & also the righteousnesse of God gloriously apereth.* 1.374 And for modest wits this an∣swere of Augustin shal alway suffise: where as the father delyuered the sonne, & Christ deliuered his body, & Iudas deliuered the Lorde: why in this delyueryng is God ryghtuous, and man faultie? because in the same one thyng whiche they dyd the cause was not one, for whych they dyd it. If any be more combered with this that we now saie, that there is no consent of God with man, where man by the rightuous mouyng of God doeth that whiche is not lawfull, let them remembre that which Augustine saith in an other place:* 1.375 Who shal not tremble at these iudge∣mentes, where God worketh euen in the hartes of euyll men what so euer he will, and yet rendreth to them accordyng to their deseruyngs? And truely in the falsehoode of Iudas, it shall bee no more lawfull to laye the blame of the wicked deede to God, because he hymselfe wylled hym to be deliuered, and dyd delyuer hym to death, then it shalbe to geue away y^e praise of our redēptiō to Iudas. Therfore y^e same writer doth in an other place truly tel vs, y^t in this examinatiō God doeth not enquire what men mighte haue done, or what thei haue done, but what their wil was to do, y^t purpose & wil may come into y^e accompt. They y^t thinke this hard, let thē a litle while cōsider, how tolerable their own waiward¦nesse is, while they refuse a thīg witnessed by plain testimonies of scrip∣ture, because it excedeth their capacitie, & do fynd fault y^t those things ar vttered, which God, vnlesse he had knowē them profitable to be knowē, wold neuer haue cōmanded to be taught by his prophetes & apostles. For our being wise ought to be no more but to embrace with meke willingnesse to lern, & y^t w^tout exceptiō what soeuer is taught in y^e holy scripturs. As for thē y^t do more frowardly outrage in prating against it, sith it is euidēt y^t thei babble against God, they are not worthy of a longer confutation.

The ende of the fyrst booke.

Notes

• * 1.1

  Iud. xiii.xxii. Esa. vi.v. E••e. ••.i.
• * 1.2

  Gen. xviii xvii. i. K••••. xix.xiii. Esa. xiiii.xxiii. Esay. ii.x. and .xix.
• * 1.3

  In phae∣drone & chaeetero
• * 1.4

  Cicero de nat. Deo•• rum.
• * 1.5

  Ro. i.xxii.
• * 1.6

  Ps. xiii.i.
• * 1.7

  Psal. xxx.vi.ii.
• * 1.8

  Psa. x.xi.
• * 1.9

  ii. Tim. ii.xiii.
• * 1.10

  Gala, iiii, viii,
• * 1.11

  Ep, ii, xii,
• * 1.12

  ps, cxiiii. ••••
• * 1.13

  He. xi.iii.
• * 1.14

  Psa. xix, ••,
• * 1.15

  Rom. i.xix
• * 1.16

  Yn l••b. de vsu part.
• * 1.17

  Act. xvii.xxvii.
• * 1.18

  Ps. viii, v
• * 1.19

  Act. xvii.xxviii.
• * 1.20

  Aene. vi
• * 1.21

  Geo. iiii.
• * 1.22

  Psa. Cxlv ix.
• * 1.23

  Psa. xvii.
• * 1.24

  Psa. cxiii.vii.
• * 1.25

  i. Cor. iii.xix.
• * 1.26

  Acte. xvii.xxvii. Psa. cxlv.
• * 1.27

  In Psal. cxliiii.
• * 1.28

  De clui. dei. cap. viii.
• * 1.29

  Psa. xcii.vii.
• * 1.30

  Ps. xl.xiii
• * 1.31

  Ep. ii.xii.
• * 1.32

  Ro. i.xxi.
• * 1.33

  Abacuk: ii.xviii.xx. Ioh. iiii.xxii.
• * 1.34

  i. Cor. ii.viii.
• * 1.35

  Iohn. iiii.xxii.
• * 1.36

  Heb. xi.iii.
• * 1.37

  Act. xvii. & xxvii. Act. xiii. & xvi.
• * 1.38

  Ro. x.iiii.
• * 1.39

  i. Tim. vi.xvi.
• * 1.40

  ps ix. and xcvi.xcvii.xcix. &c.
• * 1.41

  ps. xix.xxi.
• * 1.42

  Ps. xciii.••.
• * 1.43

  Iohn. iiii.xxii.
• * 1.44

  〈1 paragraph〉〈1 paragraph〉
• * 1.45

  Contra epist. fū∣damēta∣le••. ca. ••
• * 1.46

  Contra epist. fu••••damē••a∣lē. ca. iii.
• * 1.47

  Contra Faustum lib. xxxii
• * 1.48

  Aug. de vtilitate cred.
• * 1.49

  Esa. li.xvi
• * 1.50

  Esa. xliii.x
• * 1.51

  Esa. liiii.xiii.
• * 1.52

  Deu. xxx.xii. Rom. x.vi Esai. iiii.i
• * 1.53

  i. Cor. ii.iiii.
• * 1.54

  Schole∣men and Cano∣ni••••es.
• * 1.55

  Gen. xl••x v.
• * 1.56

  Num. xii i.
• * 1.57

  Ex. xxiiii xviii.
• * 1.58

  Ex. xxxiiii xxix. Exo. xix.xvi. Exo. xl.xxxiiii.
• * 1.59

  Nu. xvi.xxiiii. Nu. xx.x. Nu. xi.ix.
• * 1.60

  Exod. vii xi
• * 1.61

  Leuit. xx. Exod. xvi
• * 1.62

  Gen. xlix
• * 1.63

  Sam. xi.xv. Sam. xvi
• * 1.64

  Deuter xxxii.
• * 1.65

  Esa. xlv.i.
• * 1.66

  Ier••. xxv xi.
• * 1.67

  Esa. xlii.
• * 1.68

  i. Mac. i.
• * 1.69

  ••i▪ Ma i▪ iix.
• * 1.70

  De vtill•• rate cre•• dendi.
• * 1.71

  Esa. iix.xxi.
• * 1.72

  i. tim. iiii.xiii.
• * 1.73

  ii. tim. iii.xvi.
• * 1.74

  Iohn. xvi.xiii.
• * 1.75

  ••i. pete. i.x.
• * 1.76

  ii. Cor. iii.vi.
• * 1.77

  ii. cor. iii▪ viii.
• * 1.78

  Lu. xxiiii xxvii.
• * 1.79

  i. the. v.xix
• * 1.80

  Er. xixiiii vi.
• * 1.81

  Psa. cxlv iii.
• * 1.82

  Iere. vi.xxiiii.
• * 1.83

  Haba. ii.
• * 1.84

  Ex. xx.iiii
• * 1.85

  Maxi∣mus Tiri us plato∣nicus ser¦mone. xx ••viii.
• * 1.86

  Deu. ••iii.x xii.xv.
• * 1.87

  Esa. x••.xviii. et. xli.vii. & xlv.ix. et. xlvi.v. Acte. xvii.xxix.
• * 1.88

  Li. vi. de ••••ui. dei. cap, x
• * 1.89

  Deu. iiii.xi.
• * 1.90

  Exod. xxx iii.xiii.
• * 1.91

  Mat. iii.xvi,
• * 1.92

  Exo. xxv.xvii.
• * 1.93

  Esa. vi.ii.
• * 1.94

  psa. cxv.b. & xiii.v.xv
• * 1.95

  Hora•• ser••. i. sat. viii
• * 1.96

  Esa. xliiii.xv.
• * 1.97

  Esa. ••.xxi.
• * 1.98

  Es. ii.viii. et. xxxi.v••i et. lvii.x. Os••. xiiii.ii i. mic. v.xiii. ps. ••xv.viii
• * 1.99

  Hie. x.viii ha. ii.i viii
• * 1.100

  Concil. ••••bert. ca. vi. ca. xxxvi.
• * 1.101

  Lib. iiii. de Ciui∣rate dei cap. ix. &. xxxi.
• * 1.102

  Gal. iii.i.
• * 1.103

  Sap. xiiii xv.
• * 1.104

  Ge. xxxi, xix.
• * 1.105

  Ios. xxiiii.ii.
• * 1.106

  Ex. xxxi.i
• * 1.107

  in ps. cxiii
• * 1.108

  in ps. cxi.
• * 1.109

  Epi. xlix.
• * 1.110

  in ps. cxiii
• * 1.111

  1. Iohn. v.xxi.
• * 1.112

  ••i. de na∣••u. deo∣rum,
• * 1.113

  Gal. iiii.viii.
• * 1.114

  Mat. iiii.x. Reue. xix x.
• * 1.115

  Act. x.xxv
• * 1.116

  zac. xxiiii.ix.
• * 1.117

  Heb. i.iii
• * 1.118

  De trini. li. v. cap. viii. &. ix.
• * 1.119

  De trini. lib. ii.
• * 1.120

  Iohn. i. ••
• * 1.121

  Lib. con∣tra Tra∣ccam
• * 1.122

  i. Pet. ••.i••.
• * 1.123

  Heb. i.ii.
• * 1.124

  Ecclesi. xxiiii.xiiii
• * 1.125

  Iohn. v.xvii.
• * 1.126

  Ioh. i.iii.
• * 1.127

  Ge. i.iii,
• * 1.128

  Ioh, xvii.v,
• * 1.129

  ps, xlv, vi,
• * 1.130

  E••o. vii.i
• * 1.131

  Esa. i••.vi
• * 1.132

  Ier. xxiii.••ii.
• * 1.133

  Esa. xlii.viii.
• * 1.134

  Ez. xlviii xxxv. Ero. xvii xv. ••••r. xxxvi xvi.
• * 1.135

  Iu. vi.vii
• * 1.136

  Iu. xiii.xvi.
• * 1.137

  Ose. xii.v
• * 1.138

  Ge. xxxii.xxix. i. Cor. x.iiii. zach. ii.iii
• * 1.139

  Es xxv.ix
• * 1.140

  Mal. iii.i.
• * 1.141

  Esa, viii, xiiii, Rom, ix, xxiii. Ro. xiiii.x. Esa. iv. xxiii.
• * 1.142

  Ephe. iiii v••ii. Psa. lvii.xix.
• * 1.143

  Iohn. i.xiiii. Esa. vi.i.
• * 1.144

  Heb. i.x. and .vi.
• * 1.145

  Iohn. i.i.
• * 1.146

  ii. Cor. x. Ro. ix.v.
• * 1.147

  i. Tim. iii xvi.
• * 1.148

  i. Timo. ixvii. Phi. ii.vi
• * 1.149

  Ioh. v.xx
• * 1.150

  1. Cor. viii.v.i. Tim. iii xvi. Act. xx.xxviii. Ioh. xx.xxviii.
• * 1.151

  Ioh. v.xvii,
• * 1.152

  Hie. i.iii.
• * 1.153

  Esa. xliii.xxv. Ma. ix, vi
• * 1.154

  Math. ix.iiii.
• * 1.155

  Mat. x.viii. Mar, iii.xv. and vi.vii.
• * 1.156

  ••et. iii.vi. Iohn. v.xxxvi. and x.xxxvii. and .xiiii.xi.
• * 1.157

  Mat. xix.xvii. Ioh. i.iiii. Ioh xii.i.i. Esa. xxvi.xvi. Es. xi.x. Rom. x xi ••.xv.xii.
• * 1.158

  Io. ii.xxxii ••r. xviii, x.
• * 1.159

  Ac••. vii lix. Act. ix.xiii
• * 1.160

  ••. Cor••. ii.
• * 1.161

  Hie. ix.xxiiii.
• * 1.162

  Gen. i.ii.
• * 1.163

  Es. xlviii xvi.
• * 1.164

  i. Cor. ii.x i, cor, xii, x Ex, iiii, xi
• * 1.165

  i, cor, xii, xi,
• * 1.166

  i, cor, iii, xvii. and vi, xix, ii, Cor, vi xvi.
• * 1.167

  August ad. Max iminum. Ep. lxvi
• * 1.168

  Act. v.iii. Esa. vi.ix Act. xxviii xxv.
• * 1.169

  Esa. xliii.x. Mat. xii.xxx. Mark. iii.••••••. Luk. x••••••
• * 1.170

  〈◊〉〈◊〉. x••xiii.v••.
• * 1.171

  Es. xi.iiii.
• * 1.172

  Ep. iiii.v.
• * 1.173

  Mat. xx 〈…〉〈…〉.
• * 1.174

  i. Cor. xii.xi.
• * 1.175

  In sermo ne ••e sa∣cro bap∣••ismo.
• * 1.176

  Iohn. v.iii ••. viii.xvi.
• * 1.177

  Iohn. i.xviii.
• * 1.178

  Ioh. xiiii.vi.xv.xxvi.
• * 1.179

  Ioh. xiiii.xvi.
• * 1.180

  Ioh. xiiii.x.
• * 1.181

  Avgust. home, de tempori. xxxviii.
• * 1.182

  De trini∣t••re & coll. ad pascēciū epistol. clxxvii.
• * 1.183

  Cyrillus de trinit. li.vii. idē li.iii. ••ia∣log. Augusti. in ps. cir. & tract. in Iohā. xxxix. et psal lxviii
• * 1.184

  i. Cor. xii.ix.
• * 1.185

  〈◊〉〈◊〉 ii.xvi Ioel. ii.xxviii.
• * 1.186

  Hila. li. pri. de Trini∣tate.
• * 1.187

  Ioh. i.••
• * 1.188

  Gen. i.ii.
• * 1.189

  Esa. vi.i. Ioh. xii.xii. Esa. viii.x.iii. Rom. ix.xxxiii. Esa. xlv.xxiii.
• * 1.190

  Esa. xlv xiiii. Ro. xiiii.xi. Heb. i.x. Psal. cu: xxvi: Ps. x••vii.vii.
• * 1.191

  Esa. xliiii vi. Iere. x.xi
• * 1.192

  Exod. v.xiii.
• * 1.193

  Mat. xix.xvii.
• * 1.194

  i. Tim. i.xvii.
• * 1.195

  Philip. ••••.x.
• * 1.196

  Esa. xliiii vi.
• * 1.197

  Ph. ii.vii
• * 1.198

  Esa. xxv.ix.
• * 1.199

  Gene. i.xxvi.
• * 1.200

  Iohn. iiii.xxiiii.
• * 1.201

  Ioh. xvii, iii.
• * 1.202

  Ioh. xvi.vii.
• * 1.203

  i. Cor. xv, xxiiii.
• * 1.204

  Iohn. i.i.
• * 1.205

  Lib. iii. cap. ix.
• * 1.206

  Cap. xii eius. lib, Cap. xvi. eius. lib.
• * 1.207

  Ibid. ca. xviii: &, xxiii,
• * 1.208

  ••sa. xl.xxi.
• * 1.209

  Lib. de. gene. cō¦tra. Ma Deciui. dei. li. xl
• * 1.210

  Gen. i.ii.
• * 1.211

  i. Cor. xii.ii.
• * 1.212

  Da. vii.x.
• * 1.213

  Coloss. i.xv••. Ep. i.xxi.
• * 1.214

  Ge. xviii.••.xx••••. Ios. v.xiiii Iu••i••. ••i.xi••ii. and xiii.xii. Ps. lxxxii.vi.
• * 1.215

  Ps. xci.xi.
• * 1.216

  Ps. xxxiiii viii. Gen. xvi.ix. Ge. xxiiii vii. Ge xlvii xvi. Exo. xiiii xix. & xxiii xx. Iud. ii.i. & vi.xi. et xiii.x. Mat. iiii.xi. Luc. xxii.xliii. Math. xxviii.v. Lu. xxiiii.v. Act. i.x. ii. King. xix.xxxv. Es. xxxvii xxxvi.
• * 1.217

  Dani. x.xiii. & xii.i Mathei. xviii.x.
• * 1.218

  Luc. xv.vii. Luc. xvi.xxiii. ii. Kings. xvi.xvii. Act. xii.xv.
• * 1.219

  Da. xii.i. Iudi. i.ix. i. Thessa. iiii.xvi.
• * 1.220

  Mat. xxvi lv. Dan. vii.x. Psalm. xxxiiii.viii.
• * 1.221

  Act. vii.liii. et Ga. iii xix. Mat. xxii.xxx. et xxiiii.xxxvii.xxxi. &. xxv. Luc. ix.xxvi. i. Tim. v.xxi. Heb. i.iiii &. ii.xvi.
• * 1.222

  Heb. xii.xxii
• * 1.223

  Mala. iii.i.
• * 1.224

  Coloss. ••.xvi.
• * 1.225

  ii. Kin. vi.xvii.
• * 1.226

  Genes. xxviii.xii.
• * 1.227

  Ge. xxiiii vii.
• * 1.228

  plato in ••p••no∣nide & Crahlo.
• * 1.229

  Mar. xvi.ix.
• * 1.230

  Mat. xii.xlii. Luc. viii.xxx.
• * 1.231

  Mat. xxv.xli.
• * 1.232

  Mat. xiii.xxviii. Ioh. viii.xliiii.
• * 1.233

  Ioh. viii.x••iiii.
• * 1.234

  ii. Pet. ii.iiii. Iud. i.vi.••
• * 1.235

  Ti. v.xx
• * 1.236

  Iob. i.vi. et. ii.i
• * 1.237

  i. Kin. xxii xx. i. Sa. xvi, xiiii, et, xviii.x. Ps. xxxiiii
• * 1.238

  ii, The, ii ix,
• * 1.239

  Eph. iiii.xxvii. i. Pete. v.viii. ii. Cor. xii vii.
• * 1.240

  Ge. iii.xv
• * 1.241

  ii, Sam xxiiii.i. Rom. xvi.xx.
• * 1.242

  Luke. x.xviii, Lu. xi, xxi
• * 1.243

  ii. Corin. iiii.iiii. Eph. ii.ii.
• * 1.244

  Ioh. viii.xlii••i. i. Ioh. iii.viii.
• * 1.245

  i. Ioh. iii.viii.
• * 1.246

  Iob. i.vi.
• * 1.247

  Mat. viii.xxix. Mat. xxv.xli. Iud. i.ix.
• * 1.248

  Gene, i, xxvi••i. et, ix, ii,
• * 1.249

  Eccle, xii, vii, Luc. xxiii.xlvi. Act. vii.lix
• * 1.250

  i. cor. vii.i
• * 1.251

  i Pete. ii.xxv. i. Pe i.ix, i. Pe. xiii,
• * 1.252

  Heb, xiii, xvi.
• * 1.253

  Math. x.••xviii. Lu, xii, v. Heb. xii.ix
• * 1.254

  Luk. xvi.xxii, ii. Cor. v Act. xxiii.viii.
• * 1.255

  Ge. i.xxvii
• * 1.256

  Genes. i.xvi,
• * 1.257

  Mat. xxii.xxx.
• * 1.258

  i. Cor. xv.xlv.
• * 1.259

  Colo. iii.x. Ephe. iiii xxiiii.
• * 1.260

  ii Cor. iii xviii.
• * 1.261

  i. Cor. xi.vii.
• * 1.262

  Ioh. i.iiii
• * 1.263

  Libr. de tri. x. De ciui. dei▪ xi.
• * 1.264

  Genes. ii.vii.
• * 1.265

  Act. xvii.xxviii.
• * 1.266

  ii. Cor. iii xviii.
• * 1.267

  in The••cteto.
• * 1.268

  Arist. Etthico¦rum lib. i. ca. vlt. Itē li.vi. cap. 2.
• * 1.269

  Themi∣stocles de anima lib. 3. ca. 49. De duplici intell. de finibus lib. 3.
• * 1.270

  Etthi. li.vi. cap. 2
• * 1.271

  Aug. Ge•• ne. lib. xi, cap. vii.viii.ix.
• * 1.272

  De cor∣rep. & gtati. ad valenti∣ni. ca. xi.
• * 1.273

  Ps. xxxiii vi.
• * 1.274

  Psa. ciiii.xxvii.
• * 1.275

  Acte. xvii xxviii.
• * 1.276

  Math. x.xix.
• * 1.277

  Ge. i.iii.
• * 1.278

  Ios, x.xiii ii. Kin. xx.xi,
• * 1.279

  Ps. cxv.iii
• * 1.280

  Psa. viii.iii.
• * 1.281

  Ier. x.ii.
• * 1.282

  Gen. xxii.viii.
• * 1.283

  Act. xvii.xxviii, Heb. i.iii.
• * 1.284

  Ps, cxlvi.ix.
• * 1.285

  Math. x.xxix.
• * 1.286

  Ps. xii.v.
• * 1.287

  Hier. x.xxiii.
• * 1.288

  Prou. xx.xxiiii.
• * 1.289

  Pro xvi.i
• * 1.290

  Exo, xxi, xiii.
• * 1.291

  Pro. xvi.xxxiii.
• * 1.292

  Psa. lxxv vii.
• * 1.293

  Exo, xix.xiii.
• * 1.294

  Ioh. i.vi.
• * 1.295

  Psa. ciiii iiii.
• * 1.296

  Psa, cvii.xxv.
• * 1.297

  Ge. xxx.ii
• * 1.298

  Esa. iii i,
• * 1.299

  Ps. cxxxvi
• * 1.300

  Ps•• xx, iiii, xvi.xvii,
• * 1.301

  Lib. 2. a•• boni. ca. vi.
• * 1.302

  Retr. li. •• capi. i,
• * 1.303

  Quest. li. 83. De Tri. li. 3. cap. 4.
• * 1.304

  Io. xiiii.v
• * 1.305

  i Sam. vi, ix
• * 1.306

  i. Samu. xxiii.xxvi.
• * 1.307

  Psal. xl.
• * 1.308

  Iohn. ix.
• * 1.309

  Ps. xxxvi vii.
• * 1.310

  Rom. xl.xxxiii.
• * 1.311

  Deu. xxix xxix.
• * 1.312

  Iob. xxvi xiiii.
• * 1.313

  Iob. xxviii.xil.
• * 1.314

  Li. lxxxiii quest. ca. xxiii.
• * 1.315

  Prou vi.ix.
• * 1.316

  Psal. iv.xxiii. i. Pet. v.ix. Psa. xci.i. zach. ••i.viii. Esa. xxvi.ii.
• * 1.317

  Math. x.xxix.
• * 1.318

  Exo. iii, xxi,
• * 1.319

  i. Kings xxii.xxii. i. Kinges xii.x.
• * 1.320

  ii. Sam. x••ii.vii.
• * 1.321

  Iob. i.x.i.
• * 1.322

  Gen. xlv.viii.
• * 1.323

  Iob. i.xxi
• * 1.324

  ii. Sam. xvi.x.
• * 1.325

  Psalm. xxxviii.x.
• * 1.326

  Ep. vi.xii
• * 1.327

  De. xxviii
• * 1.328

  Lam. iii.xxxviii. Amo. iii.vi. Es. xlv.vi
• * 1.329

  ii. S••. x.xii.
• * 1.330

  ••s. x••i.iii
• * 1.331

  Ps. ••xviii vi.
• * 1.332

  i. The. ii.xviii. i. Cor. xvi vii.
• * 1.333

  Psa. xxxi.xvi.
• * 1.334

  Esa. vii.iiii.
• * 1.335

  Eze. xxix.iiii.
• * 1.336

  Ge. vi.vi i. Samu. xv.xi. Ier. xviii viii.
• * 1.337

  Ion. iii.iiii.
• * 1.338

  Esa. xxxv iii.v. ii. Kin. xx.••.
• * 1.339

  i. Samu▪ xv, xxix.
• * 1.340

  Nu, xxiii xix.
• * 1.341

  Ion, iii, x Esa, xxx•• v,
• * 1.342

  Ge. xxvi.iii,
• * 1.343

  Esa, xiiii.xxvii,
• * 1.344

  Iob. i.••i.
• * 1.345

  ii Kings xxii.ix.
• * 1.346

  Act. iiii.xxviii.
• * 1.347

  Act••s. ii.xxi••••. Act. iii.xviii. ii. Sam. xvi.xxii.
• * 1.348

  ii. Sam. xii.xii.
• * 1.349

  ••••ter ••.xxv.
• * 1.350

  Es. v.xxvi Esa. x.v. Esa. xix.xxv.
• * 1.351

  ii. Sa. x.x.
• * 1.352

  i. Kin. xi.xxxi. i. Sam. ii xxxiiii.
• * 1.353

  Pro. xxi.i
• * 1.354

  Ez••c. vii.xxvi. ••••uitic. xxvi.xxxvi. i. Samu. xxvi.
• * 1.355

  Eccl. vii.••••. •••• Rom. vii.xxi. Ero. viii.xv,
• * 1.356

  Ero. iiii, xx••, Ios. xi, xx: Psal, ••v, xxv,
• * 1.357

  Esa. x.vi.
• * 1.358

  i. Samu. xvi.xiiii. ii. Corin. xliiii.
• * 1.359

  Eze. xiiii.ix. Rom. i: xxviii,
• * 1.360

  Psa. li, vi
• * 1.361

  i. Ioh. v: iiii:
• * 1.362

  Iob. i.xxi
• * 1.363

  i. Sa. ii.xxv. Psa. cxv.iii.
• * 1.364

  Esa. xlv.vii. Amos. iii vi. Deu. xix.v.
• * 1.365

  Acts. iiii.x.viii.
• * 1.366

  Eph. i••••.x
• * 1.367

  i. Tim. vi xvi, Enchi∣rid. ad Lauren. cap. 1••1.
• * 1.368

  Psal. cxl.ii.
• * 1.369

  ii. Sam. xvi.xxii.
• * 1.370

  i. Kin. xi••.xx.
• * 1.371

  Osee. viii iiii. Osee. xiii xi.
• * 1.372

  i. Kin. xi.xxiii.
• * 1.373

  ii. Kin. x.vii.
• * 1.374

  Episto. 48. ad Vincen.
• * 1.375

  De gra∣tia & li∣bero ar∣bitrio ad Valent. cap. 20.