Abridgment of Institutes of the Christian Religion, Book 1

Abridgment of Institutes of the Christian Religion · Book 1

p. 1AN ABRIDGEMENT OF THE INSTITVTION OF CHRISTIAN RELIGION WRITTEN BY IOHN CALVIN.

Of the knowledge of God the Creator.

CHAP. I. That the knowledge of God, and of our ſelues, are things ioyned togeather, and how they be lincked togeather.

THE whole ſumme of our wiſdome cō ſiſteth in two parts:1 The partes of true wiſedome. in the knowledge of GOD, and of our ſelues. But foraſmuche as they bee knit togeather with many bands, it cannot eaſilie bee diſcerned whether of theſe two is former: foraſmuch as no man can beholde himſelfe, but he p. 2muſt turne his ſenſes vntounto the beholding of God, in whom he liueth and mouethAct. 17.28.Acts 17:28. For it is a plaine 1caſe that thoſe giftes wherewith we are furniſhed, are not of our ſelues:The effectes of the knowledge of our ſelues. yea, that euen that which we are, is nothing els but a ſubſiſting in one God. Secondlie, 2we are brought from thoſe good thinges, which diſtill downe vntounto vsus, from heauen by drops, as from the ſtreames vntounto the ſprings head. Wherby it commeth to paſſe, that by our want and pouertie doth better appeare that infinite plentie of good things which is in God.

The effects of the knowledge of God.2 Again, it is euident that man doth neuer come to the perfect knowledge of him ſelfe, vnleſſe hee hauehave firſt beheld the face of God, & ſo come down frō beholding the ſame, to view himſelf. For (ſuch is our naturall pride) we do alwaies ſeem to our ſelues righteous and holie,Naturall pride. vnleſſe we be conuict with manifeſt arguments of our vnrighteouſnes and impuritie. And we are not conuict if we doe onlie looke into our ſelues,The true rule of the knowledge of our ſelues. and not into the Lorde alſo, who is the only rule whereby the iudgement muſt be tried. Therefore if we begin once to thinke vponupon God, & to weigh with our ſelues what a one he is, and how exact the perfection of his righteouſnes, wiſedome, and power is, according to the rule wherof we muſt be faſhioned: that which was before in vsus delightſome vnderunder a falſe pretence of righteouſneſſe, ſhall foorthwith waxe vile as moſt great iniquitie.

Effectes of the preſence of God.3 Hence iſſued that horror & amazednes wherwith holy men were taken, ſo often as they perceiued the preſence of God. Heereof proceeded theſe ſpeeches, we ſhal die, becauſe the Lord hath appeared to vsus.Iud. 13.22. Ioſ. 6.5. Iob. 9, 4.Judg 13:22Josh 6:5Job 9:4* Therfore alſo the hiſtorie of Iob doth alwaies draw a moſt firme argument from the diſcriptiō of the wiſdome, power, & puritie of God to p. 3throw down men with the conſcience of their own fooliſhneſſe, imbecillitie, and vncleanneſſe.Gen. 28.27.Gen 28:27 Abraham doth the better knowe and acknowledge himſelfe to be earth and duſt, the nigher he draweth to behold the glorie of God. Notwithſtanding howſoeuer the knowledge of God and of our ſelues are knit togeather with a mutuall knot, yet the order of right teaching doth require, that we intreat firſt of the knowledge of God, and that then wee come to handle the knowledge of our ſelues.

CHAP. II. VVhat it is to knowe God, and to what ende the knowledge of him doth tend.

1 AND nowe I meane the knowledge of God 1wherby we do not onlie cōceaue that there 2 3is ſome God:God is not properly knowen where there is no religion. What godlines is. but alſo we learne & vnderſtand that which is behoofull for vsus to know concerning him: which is profitable for his glorie: and finallie which is expedient. For to ſpeake properly, we cannot ſay that God is knowen, where there is no religion nor godlineſſe. The feeling of the powers of God is vntounto vsus a fit ſcholemaſter to teach vsus godlines, whence religion doeth ſpring. And I call godlineſſe a reuerence conioyned with the louelove of God, whiche the knowledge of his benefites doth worke. Furthermore, 1we doe ſo know God, not onlie becauſe as he hath once created this world, ſo by his infinite power he ſuſtaineth it, by his wiſedome he gouerneth it, by his goodneſſe he preſerueth it, he ruleth mankinde, eſpeciallie by his iuſtice and iudgement, hee 2ſuffereth him by his mercy,Cauſes of inuocation. he defendeth him by his aide: but becauſe there ſhall no where be found any drop either of wiſedome, or light, or ſincere truth, p. 41which doth not come from him, and whereof he is not the cauſe: that we may looke for, & alſo beg at his handes all thinges: and acknowledge with thankſgiuing that wee hauehave receaued them at his handes.

Curious men.2 Therefore they toy in cold ſpeculations, who are determined to ſtand about this queſtion, what God is? Seeing that it is more behoofull for vsus to knowe what a one he is, and what is agreeable to his nature. For to what purpoſe is it to confeſſe with Epicurus,Epicurus his iudgement of God, that there is ſome God, who caſting off all care of the world doth only delight himſelf in idleneſſe? Finallie, what doth it helpe to knowe ſuch a God, with whom we may hauehave nothing to doe? Yea 1rather the knowledge of him ought to ſerue to this ende: firſt, that it may teach vsus to feare and reuerence 2him: Secondlie, that we may conſecrate our ſelues to God,The end of the knowledge of God. What true religion is. Effects of godlie feare. hauing the ſame for our guide and ſchoolemiſtres: Loe what pure and true religion is, to wit, faith ioyned with the true feare of God: ſo that fear may containe in it both a voluntarie reuerence, and alſo carrie with it a lawfull worſhip, ſuch as is preſcribed in the lawe. And this is the more diligentlie 1to be noted, becauſe all men one with an 2other doe worſhippe God, but verie fewe do reuerence him,To worſhip & to reuerence differ. whiles there is euerie where great oſtentation in ceremonies: but the ſinceritie of the heart is rare.

The knowledge of God is naturally ingraffed in vsus.3 Surelie thoſe which iudge vprightlie will alwaies hold this for certaine, that there is ſome feeling of the Godhead ingrauen in the mindes of men, which can neuer be blotted out. Yea, that euen this perſwaſion is in all men naturallie, that there is ſome God, and that this is throughlie faſtened as it were in the verie marowe, witneſſeth p. 5euidentlie the ſtubbornneſſe of the wicked,Atheiſts. who though they ſtruggle neuer ſo muche, yet can they not winde themſelues out of the feare of God. Although Diagoras and ſuch like doe make a mocke of all that which hath beene beleeued throughout all ages concerning religion:Diagoras. although Dionyſius do ſcoffe at the celeſtiall iudgement: yet this laughter is but from the teeth forwarde: becauſe the worme of conſcience doth inwardly bite thoſe, being worſe then all hot fearing yrons.

CHAP. III. That the knowledge of God is naturallie planted in mens mindes.

1 SVRELIE if anie where the ignoraunce of God be ſought for, wee can no where hauehave a more apparaunt example thereof, then among the blockiſheſt people, and ſuch are fartheſt from humanitie.Cicero de natura Deorum. But there is no nation ſo barbarous (as euen the verie Heathen man ſaith) no countrie ſo ſauage, which hauehave not this perſwaſion remaining in them, that there is a God. And euen thoſe who in other partes of their life ſeeme to differ but a verie litttle from beaſtes, doe yet notwithſtanding continuallie retaine ſome ſeede of religion.Idolatrie naturall. Idolatrie is an ample teſtimonie of this conceite. 2Becauſe man hadde rather worſhippe ſtockes and ſtones then that hee will be thought to hauehave no God.

2 Ob. Religion was inuented by the ſubtiltie and crafte of a fewe men, that by this pollicie they myght keepe the ſimple people in their duetie: whereas notwithſtanding thoſe whiche p. 6were to others authours of the worſhip of God, did beleeue nothing leſſe then that there was a God.

Naturall wiſedome.An. I graunt indeed that craftie men did inuent and deuiſe many things in religion, that they might thereby breed a reuerence in the common ſort, and alſo make them afraide, that they might hauehave their mindes more obedient. But they could neuer hauehave brought that to paſſe, vnleſſe mens mindes had firſt been poſſeſſed with that conſtaunt perſwaſion concerning God:Whence inclination to religion doth come. whence as from ſeede ſpringeth all inclination to religion.

Ob. Manie denie that there is any God.

Atheiſts.An Maugre their heads they do now and then feeele that wherof they are deſirous to be ignorant. No man did more boldlie contemne God than Caligula:Caligula. and yet no man was taken with greater feare when any token of Gods wrath was ſhewed: he did quake for feare of God inwardlie, whom outwardly he ſtudied to deſpice.

CHAP. IIII. That the ſame knowledge is either choked, or els corrupted partlie through ignorance, and partly thorow malice.

1 AND as experience doth witnes that there is ſome ſeed of religion ſowen in all men: ſo there can ſcarſe one be found among an hundred, 1which hauing conceaued the ſame in his heart doth cheriſhe it,Superſtitious ignorance. neither is there any founde in whom it waxeth ripe: ſo far off is it that the frute appeareth 1in due time. Furthermore, whether ſome doe vaniſh 2away their ſuperſtitions: or other ſome doe of p. 7ſet purpoſe malitiouſlie reuolt from God: yet al do degenerate from the true knowledge of him. Wherby it commeth to paſſe that ther remaineth no true godlineſſe in the worlde.

2 Ob. Dauid witneſſeth that manie do thinke in their heart, that there is no God.Pſal. 14 3.Ps 14:3*

An. That is reſtrained vntounto thoſe wicked and fooliſh ones,Good intent. who hauing choked the light of nature do of ſet purpoſe make blind themſelues that in ſeeing they may not ſee.

3 Ob. Any light ſtudie of religion howe prepoſterous ſoeuer it be, is ſufficient to ſaluation.The true rule of religion.

An True religion muſt be framed according to the will of God, as by a perpetuall rule. Therfore ſuperſtitious mē do worſhip their own dotings,Gal. 4.8.Gal 4:8 which ſet vp to God newlie inuented worſhippings. Such the Apoſtle ſaide did ſerue thoſe which were no Gods:**Eph. 2.12.Eph 2:12 & in another place, that they were without God.**Eph. 2.12.Eph 2:12 For there is no true religion but that which is conioyned with the truth.

4 There is alſo another offence, that they neyther hauehave anie reſpect to God, but againſt their willes: neither doe they drawe neere to him, vntill they be drawn, being vnwilling and hanging backe: neyther hauehave they euen then anie voluntarie feare,Feare is double. which floweth from the reuerence of the Maieſtie of God: but onelyonly a ſeruile and conſtrained feare, which the iudgement of God wringeth out of thē: which becauſe they cannot eſcape, they quake for feare thereof, yet ſo that they doe alſo loth and abhorre it. That ſeede remaineth in deed,A ſimilitude. which can by no meanes bee plucked vp by the roores, to wit, that there is ſome Godhead: but yet it is ſo corrupt that it bringeth foorth none but moſt badde fruites of it ſelfe.

p. 8CHAP. V. That the knowledge of God doth ſhine in the making of this worlde, and in the continuall gouerning thereof.

The ende of mans life.1 MOREOVER becauſe the laſt end of bleſſed life conſiſteth in the knowledge of God, 1leaſt the entrance vntounto happineſſe ſhoulde be ſhut 2before and againſt any man, he hath not only planted in mens minds that ſeed of religion, but he hath alſo ſo reuealed himſelf in the whole workmanſhip of the worlde, and offereth and ſheweth himſelfe ſo openlie euerie day, that they cannot open their eies, but they ſhall be inforced to behold him. Therfore the Prophet crieth out, that he is clothed with the light as with a garment.**Pſal. 104.2.Ps 104:2 And the Apoſtle calleth the ages of the world the ſpectacles of inuiſible 1things.**Heb. 11.3:Heb 11:3

Ordinarie workes are naturall teſtimonies of the wiſedome of God.2 Furthermore there be infinit proofes both in heauen and alſo in earth which do teſtifie the wonderfull wiſedome of God: not only thoſe which are more hidden, for obſeruing wherof, Aſtrologie, Phiſicke, and all natural Philoſophie are appointed, but 1alſo ſuch as euerie moſt ignorant idiot may ſee, ſo 2that the eies cannot be opened, but they ſhalbe inforced to be witneſſes therof, and they muſt needes breake out into the admiration of him which hath made theſe things.

3 For which reaſon Paul, after that hee had declared that God may be founde by groping, euen of thoſe which are blinde, addeth foorthwith, that hee is not far to be ſought: becauſe all men do feele vndoubtedlie within themſelues the heauenlie grace wherewith they are quickned.**Act. 17 27.Acts 17:27

Vnthankfulnes of men.4 And heere is diſcouered the filthie vnthankefulneſſe of men, which while they hauehave within them p. 9a noble ſhop furniſhed with innumerable works of God,A ſimilitude. and alſo a warehouſe ſtuffed with ineſtimable plentie of riches, do ſo much the more ſwel & are on y^e other ſide puffed vp with pride: yea the earth doth beare at this day many monſtrous ſpirites, which doubt not, ne ſticke to corrupt all the ſeede of the godhead which is ſowen in mās nature, to ſuppreſſe the name of god, & to put nature in his ſted:What nature is A godlie meditation from the creatures to the creator. wheras rather nature is an order preſcribed by God. Therefore in matters of ſo great weight, & whereto ſingular reuerence is due, to inwrap God confuſedly with the inferior courſe of his works is hurtful & wicked.

5 Therefore let vsus remember ſo often as eueryevery one of vsus doth conſider his owne nature, that there is one God, who doth ſo gouerne all natures, that he will hauehave vsus to hauehave reſpect to him, and that our faith be directed toward him, and that we worſhip and call vponupon him: becauſe nothing is more diſordered then to enioy ſuch excellent giftes which ſauour of diuine nature in vsus, and to neglect the author which doth geue vsus the ſame freely.

Queſt. But for what cauſe was God moued, both to create all theſe things once, and with what cauſe is he moued to preſerue the ſame now?

An. His onelyonly goodneſſe both was and is the cauſe,The goodnes of God the onlie cauſe of the creation. which ought to be ſufficiēt to allure vsus to louelove him: foraſmuch as there is no creature, vponupon which his merciemercy is not poured out**Pſal. 145.9.Ps 145:9.

6 Alſo in the ſecōd ſort of his works, which happen 2beſide the ordinary courſe of nature,Extraordinary workes. there appeare as euident argumentes of his powers. For in gouerning the ſocietie of men he doth ſo temper his prouidence, that although he be infinite wayes bountifull and beneficiall toward men:Mercy. yet notwithſtanding 1he declareth by dayly iudgementes and p. 102manifeſt his clemencie to the godly, and his ſeueritie to the wicked.Iudgement.

Why God doth ſuffer the wicked to tryumph for a time. Whence the iudgement of God is gathered.Queſt. Why doth God oftentimes ſuffer the wicked to triumph vnpuniſhed for a time, and doeth permit the good to be toſſed with much aduerſitie, and alſo with the malice of the wicked?

An. When as he puniſheth one wickednes with a manifeſt iudgement of his wrath, we muſt knowe that he hateth all wickedneſſe: whē he letteth manie go vnpuniſhed, we muſt know that there ſhal be another iudgement wherein they be deferred to be puniſhed. In like ſort, howe great matter doth he miniſter vntounto vsus to conſider his merciemercy when as he oftentimes ſheweth merciemercy without being wearie toward miſerable ſinners,Clemency. vntill he hauehave brokē their frowardneſſe with doing good to them, in calling them home with his more then fatherly tenderneſſe?

7 To this ende when the Prophet ſetteth down that God doth at a ſodeine and contrarie to their expectation helpe miſerable men when their affaires are paſt hope,**Pſal. 107.9. & 113.7.Ps 107:9Ps 113:7 he gathereth at length that thoſe which are counted fortunate chaunces, are as manie teſtimonies of the heauenly prouidence of God, and eſpecially of his fatherly clemencie: and that hereby the godly hauehave matter of ioy miniſtred vntounto them:What matter of ioy the godly hauehave. and that the mouthes of the wicked are ſtopped.

18 But in thoſe things we wonder at the power of God,The knowledge of God commeth by the euent of thinges. and kiſſe his wiſedome. Therefore we ſee that there needeth no longer nor laborious demō ſtration to ſet out thoſe teſtimonies which ſerue to ſet forth the maieſtie of God, whereby we are inuited to the knowledge of God, not that which is content with a vaine ſpeculation, and doth ſwimme p. 11about onelyonly in the braine: but that which ſhall be ſound and frutefull.

9 Secondly ſuch knowledge ought not only to 2raiſe vsus vp to worſhip God,Worſhip. Hope of eternall life. but alſo to awake and lift vsus vp to hope for the life to come. For when we conſider that the tokens which the Lorde ſheweth both of his clemencie, and alſo of his ſeueritie, are onelyonly begun and halfe full: without doubt we muſt conſider that he doth herein onelyonly make a ſhew of thoſe things, the manifeſtation and ful deliuerance whereof is deferred vntounto another life**Aug. lib. 1. de cruitate Dei. Cap. 8..

10 But howe clearely ſo euer he repreſent both him ſelfe and alſo his immortall kingdome in the mirrour of his works (ſuch is our blockiſhneſſe) we ſtand alwayes amazed at ſuch euident teſtimonies ſo that they paſſe away without doing vsus any good.Mans blockiſhnes. For as touching the framing of the world how manie be there among vsus who whiles they either looke vp toward heauen, or caſt their eyes aſide vponupon diuerſe countreyes of the earth, do referre their mind vntounto the remembrance of the Creator, and do not rather ſtay in the viewing of the workes created, paſſing ouer the Creator?Extraordinary workes. And as touching thoſe which come to paſſe beſides the order of the naturall courſe, where is there one that doth not rather 2thinke that men are whirled and turned about by the blind raſhneſſe of fortune, then gouerned by the prouidence of God?

11 Hence came that huge ſinke of errors wherewith the whole world hath bene filled and ouerwhelmed.Whence naturall idolatrie doth come. For euerie mans wit is to him ſelfe as a maze, ſo that it is no maruell that all nations were brought into diuerſe deuiſes. And not that only, but alſo that almoſt euerie ſeuerall man had his ſeueral God. For ſo ſoone as raſhneſſe and wantonneſſe p. 12were ioyned to ignorance,Raſhnes ioyned with ignorance hath brought forth idolatrie. Stoicks. and darkneſſe, there was ſcarce anie one found which did not frame to him ſelfe an idoll or fanſie in ſteede of God.

12 And if ſo be it the moſt excellent men did wander in darkeneſſe (ſuch as were the Stoicks, and the miſticall diuinitie of the Aegyptians, who doting with reaſon faigned to thē ſelues more Gods) what ſhall we ſay of the ſcourings of the people? Paul pronoūceth that the Epheſians were without God**Eph. 2.12 Idolaters are without God.Eph 2:12 vntill they had learned out of the Goſpell what it was to worſhip the true God. And to the ende the Scripture may make place for the true and one God, it condemneth all falſhood & lying whatſoeuer god-head was worſhipped in olde time among the Gentiles**Rom. 1.21.Rom 1:21. The Samaritanes wiſt not, ſaith Chriſt, what they did worſhip**Heb. 2.10.20.Heb 2:10Heb 2:20. Whereupon it followeth that we do alwayes worſhip at all aduentures (which notwithſtanding is no ſmall fault) vnleſſe God do witneſſe of him ſelfe from heauen: and declare to vsus by his word what he will hauehave done.

Naturall lights being lighted for the knowledge of God.13 Therefore ſo manie burning lampes do ſhine in vaine in the edifice of the world, to ſet forth the glorie of the author: which do ſo ſhine round about vsus, that yet notwithſtanding they are not able to bring vsus into the right way of thēſelues. They raiſe indeede ſome ſparkles, but they are choked before they ſhewe foorth anie perfect light. The inuiſible godhead is I grant repreſented by ſuch ſpectacles**Heb. 11.13.Heb 11:13: but we hauehave no eyes to ſee the ſame**Rom. 11.19.Rom 11:19, vnleſſe they be lightened by the inward reuelation of the ſpirite through faith.

Why we are not excuſed before God.14 Obiect. If we want naturall power, ſo that we can not clime vp vntounto the pure and manifeſt knowledge of God: we ſhall be holden excuſed if we worſhip not God as we ought.

p. 13An. All colour of excuſe is cut of: becauſe the fault of ſo great dulneſſe is within vsus, neither can we ſo pretend ignorance, but that euen our verie conſcience ſhall alwayes conuince vsus both of ſluggiſhneſſe and vnthankefulneſſe.

CHAP. VI. That a man hath neede to hauehave the Scripture to be his guide, that he may attaine to the knowledge of God the Creator.

1 THerefore although that brightneſſe which 1ſhineth before al mens eyes in the heauen & earth doth ſpoile mans vnthankfulneſſe ſufficiently of all defence:The creation. yet God hath giuen another & a better 2help, namely the light of his word,The word of God is giuen to ſaluation. that he might thereby be knowen to ſaluation. And this prerogatiue did he vouchſafe to beſtowe vponupon thoſe whom he would gather nigher and more familiarly to him ſelf, to wit vpō the Iewes.1. Iewes. 2. Gentiles. Notwithſtāding he did afterward make the ſame benefit cōmō to all nations.

2 But whether God did make him ſelf knowen to the fathers by oracles & viſions, or he did inform them by the miniſterie & diligence of men, of that which they ſhould afterward deliuer to their poſteritie 1as from hand to hand:He reuealed himſelfe to the fathers by oracles and viſions. yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts, ſo that they were perſwaded & did vnderſtand that, that which they had learned came from God.The certainty of the propheticall Scripture. For God did alwayes make vndoubted 2aſſurance for credit for his word, which did farre ſurpaſſe all vncertaine opinion. Therefore he enrolled his oracles in publike tables: he publiſhed his Law: whereto the Prophets were afterward added 1to be interpreters thereof.

p. 143 And becauſe mans mind is very much enclined to forget God,Naturall forgetfulnes. Error becauſe it is wonderfully bent toward all manner errors, & becauſe the luſt therof to forge newe kinds of religion is great: we may ſee howe neceſſarie ſuch enrolling of the celeſtiall doctrine 1was,Boldnes. leſt either through forgetfulnes it ſhould 2periſh, or through errour vaniſh away, or be corrupt 3through mans boldneſſe.

4 Therefore after that the Prophet had ſayde that the heauens declare the glorie of God**Pſal. 19.1.Ps 19:1, & that 1the firmament ſheweth his handiwork, that the ordinate courſe of the dayes and nights ſet forth his maieſtie: de deſcendeth afterward to make mentiō of his word. The Lawe of God, ſaith he, is vndefiled, 2conuerting the ſoules, &c. Where he propoundeth the peculiar ſchoole of the children of God,The ſchoole of Gods children. which alone leadeth them vntounto the true knowledge of ſaluation, and without which we ſhall alwayes orre.

CHAP. VII. Of the authoritie of the Scripture.

1. THerefore, becauſe we hauehave not oracles daily from heauen & the Scriptures alone are extant, whereby alone it pleaſed the Lord to hauehave his truth continually kept in remembrance, the ſame Scriptures are of full authoritie with the faithfull by no other meanes, then when they be perſwaded that they came from heauen, as if the liuely voyces of God were heard there.

Obiect. The Scripture hath as much authoritie and weight, as is graunted vntounto it by the conſent of the Church.The Scripture reſteth not vponupon mans authoritie.

An. The eternall and inuiolable truth of God, reſteth not vponupon mans pleaſure.

p. 152 Moreouer the Apoſtle ſaith, that the Church is builded vponupon the foundation of the Prophets and Apoſtles**Eph. 2.20.Eph 2:20.

Queſt. Howe ſhall we be perſwaded that it came from God, vnleſſe we flie vntounto the decree of the Church?

An. The Scripture ſheweth in it ſelfe apparent ſenſe of her trueth,The firſt argument drawen from the teſtimonie of the holie Ghoſt. which the Spirit of God doeth ſeale in our minds, being firmely imprinted therin.

3 Obiect. Auguſtine ſaith: I had not beleeued the Goſpel vnleſſe the authority of the Church had moued me**Lib contra epiſt fundamentalem Chap. 9..

An. He had to deale with the Manichees, which would hauehave men to beleeue thē without any gaine ſaying, when they were perſwaded that they had the truth, but could not ſhewe it. He demaundeth what they would do if they ſhould light on a man which doth not beleeue euen the Goſpell?In the forth chap of the ſame booke. After that he addeth: and I truely would not beleeue the Goſpell, &c. ſignifying that at ſuch time as he was a ſtranger from the faith, he could by no meanes be brought to embrace the Goſpell as the certaine truth of God, vntill hee was ouercome by the authoritie of the Church.

Queſt. Why then doth he oftentimes vrge the Manichees with the conſent of the whole Church, when he will proue the ſame Scripture which they refuſed?

An. He doth no where ayme at this, to teach that the authoritie which we graunt the Scriptures to hauehave, doth depende vponupon the determination or decree of men: but doth onelyonly (which was of great importance in the cauſe) bring forth the iudgment of the whole Church, wherein he had the vpper hand of his aduerſaries.

p. 164 Therefore if we will well prouide for our conſciences, that they be not continually caried about with an vnſtable doubting, or that they do not wauer, ne yet ſtay at eueryevery ſmall ſtop, we muſt fet a perſwaſion further then either from mans reaſons, or iudgements, or coniectures, to wit frō the ſecret teſtimonie of the Spirit.

Queſt. By what reaſons can it be prooued that Moſes and the Prophetes were inſpired by God to ſpeake?

The teſtimony of the holie Ghoſt is more excellent then anie reaſon.An. The teſtimonie of the Spirit doth ſurpaſſe all reaſon (though there may manie argumentes be alledged, whereby it may appeare, that if there be God in heauen, the Law and Prophecies, & Goſpell came from him.) That doth I ſay as witneſſe, ſaying, my Spirit which is in thee, and the wordes which I hauehave put in thy mouth and in the mouth of thy ſeed ſhall not faile for euer**Iſay. 51.16.19 21.Isa 51:16Isa 51:19. For the Spirit is the earneſt & ſeale to confirme the faith of the godly**2. Cor. 1:22. Eph 1.132 Cor 1:22Eph 1:13 becauſe vntill he lighten their minds, they do alwayes wauer amidſt manie doubts.

There is no true faith without the illumination of the holie ghoſt.5 Therefore let this remaine firme, that they whom the holy Ghoſt hath taught do reſt ſoundly in the Scripture, & that that alone is the true faith which is ſealed in our harts by his ſeale**Iſay 54.13.Isa 54:13.

CHAP. VIII. Humane proofes which ſerue to eſtabliſh the authoritie of the Scripture.

2. Argument from the efficacye thereof.1. FVrthermore we ſee how great force the truth of the Scripture hath, ſeeing there is no writing of man howe finely ſoeuer it be poliſhed, which is of ſuch force to moue vsus, although the high myſteries of the kingdome of heauen, be deliuered vnderunder p. 17a contemptible baſeneſſe of words.

2 Obiect. Eloquence.Some of the prophets did vſe an elegant and fine kind of ſpeach.

An. The holy Ghoſt meant to ſhewe by ſuch examples that he wanted not eloquence, whē he vſed in other places a plaine and homely ſtile.

Obiect. Sathan doth craftilie ſowe wicked errors in a rude and almoſt barbarous ſpeech, that he may more eaſilie deceaue ſillie men.

An. Sathan is a counterfaytor of God in manie things,Sathan a counterfayter of God. but all thoſe who are indued with meane vnderſtanding do ſee howe vaine and filthie that curious counterfaiting is, if they conferre mans inuentions and the word of God together.

3 Beſides thoſe wherof I hauehave alreadie ſpoken,3. Argu. drawē from antiquity. the verie antiquitie of the Scripture hath no ſmall weight: foraſmuch as there is no monument of religion extant, which doth not come farre ſhort of the age of Moſes. Neither doth Moſes inuent anie new God, but doth ſet downe concerning the eternall God, that which the Iſraelites had frō their fathers as deliuered from hand to hand in long proceſſe of time.

4 Obiect. The antiquitie of the religion of the Egyptians.The Aegyptians did extend the antiquitie of their religion vntounto ſix thouſande yeares before the creation of the world.

An. Euen prophane men did alwayes ſcorn their vaine babling.

Ob. Moſes his authoritie is not voide of ſuſpition.Moſes his authoritie. Gen. 49.5.9.Gen 49:5Gen 49:9

An. Vnleſſe he had bene inſpired with the holie Ghoſt he would neuer hauehave marked with the eternall infamie in the perſon of Leui* the family wherof he deſcended by his auncetors almoſt three hundreth yeares before, neither doth he refuſe to incurre enuie among his kinſemen, whom no doubt p. 18this did grieue. Neither would he hauehave made mention 2of the wicked murmuring of Aaron his owne brother and of Marie his ſiſter**Nu. 12.1.. Furthermore for as much as his authoritie was great, he woulde at 3leaſt hauehave left the right of the Prieſthood to his owne ſonnes, but he appointeth them the baſeſt place.

5 And nowe ſo manie and ſuch excellent miracles: are as manie eſtabliſhmentes of the Lawe which was giuen by him, and of the doctrine which 4he publiſhed**Exod. 24.29.Exod 24:29.

Moſes his miracles.Obiect. That is to take that for a thing which all men graunt, which wanteth not ſome to gainſay it.

**Exod, 19 & 40 34.An. Foraſmuch as Moſes publiſhed theſe things in the hearing of the open aſſemblie, what place had he to inuent any thing of his owne head,**Num. 16.14 & 20.10 & 11.9.Num 16:14Num 20:10Num 11:9 amōg thoſe who were eye witneſſes of the thinges which were done?

6 Obiect. Such miracles are to be aſcribed to magicall arts.

1An. He did ſo abhorre that ſuperſtition, that he commanded thoſe to be ſtoned, which did but aske councell of ſorcerers and ſouthſayers**Leuit. 20 6.Lev 20:6. A deceauer doth ſeeke to winne him ſelfe a name among the common people by iugglings.**Exod. 10.7.Exod 10:7 Moſes cried out that 2he and Aaron are nothing, but that they do onelyonly execute thoſe thinges which God hath preſcribed.The nature of a deceyuer. What inchantment could bring to paſſe that māna ſhould raigne from heauen? Howe could he hauehave 3beguiled the furour of the whole people ſo often as 4they made inſurrection againſt him, with iuggling caſtes?4. Argument drawen from the trueth of the prophecies

7 Furthermore we hauehave the truth of the prophecies, which doth ſufficiently ſhewe,**Gen. 49.10.Gen 49:10 that both Moſes (who aſſigneth the principalitie to the tribe p. 19of Iuda**Deut. 32.2.Deut 32:2, foure hundred yeares before it came to paſſe: and alſo foretolde that the Gentiles ſhould be adopted together into the couenaunt of God, when almoſt two thouſande yeares did paſſe afterwardes**Iſay. 45.1.Isa 45:1.

8 And other Prophetes alſo, (which foretold things to come**Ier. 25.12.Jer 25:12, as if they had bene preſent:) did ſpeake by the Spirit of God.

9 Queſt. **Dan. 7.4.Dan 7:4Who hath certified vsus that theſe things were written by Moſes and the Prophets which we reade vnderunder their names? yea, was there euer anie Moſes?

An. But if anie man ſhould call it into queſtion whether there were euer anie Plato, or Ariſtotle, or Cicero, who would not ſay that ſuch madneſſe were worthy to be corrected with ſtroks or ſtripes? Alſo we ſee that the Lawe of Moſes was rather wonderfullie preſerued by the heauenlie prouidence, then by mans induſtrie and diligence,5. Argu. drawen from the preſeruation of the law. Antiochus cō maunded the bookes of holie Scripture to be burned againſt the furiouſe aſſaultes of the enemies of the trueth.

10 Queſt. Seing Antiochus commanded all the books of the Law to be burned, whence came thoſe copies which we hauehave now?

An. It doth not follow that his commandement did take effect. Which thing the Greeke interpretation doth witneſſe which did follow forthwith, and was publiſhed throughout the whole world.

Obiect. They were forged bookes.6. Argu. drawen frō Chriſtes ſermons, the calling & writings of the Apoſtles.

An. No man durſt at any time obiect that to the Iewes.

11 Furthermore the plainneſſe of ſpeech vſed by the three Euangeliſtes: the ſpeech and Goſpell of Iohn thundering from on high with graue ſentences: the heauenly maieſtie which ſhineth in the p. 20writings of Peter and Paul: the vnlooked for calling of Mathew from the table of his gaine: of Peter & Iohn from the fiſh boats to preach the Goſpell: the conuerſion and calling of Paul an enemie vntounto the Apoſtleſhip, are ſignes of the holie Ghoſt ſpeaking in them.

7. Argu. from conſent of the Churches 8. Argu. from the godly conuerſation of the godly 9. Argu. from the ſhedding of the blood of Martires.12 Neither is that without great weight, to wit, the conſent and agreement of ſo manie ages, of ſo diuerſe nations, and ſo contrarie minds, to embrace the Scripture. Furthermore it purchaſeth great authoritie, when we looke into the godlineſſe of thoſe, who do ſo agree together: not of all indeede, but of thoſe whom the Lord would hauehave to ſhine as lights in his Church.

13 And nowe howe ſafely ought we to geue our names to that doctrine, which we ſee eſtabliſhed & teſtified by the bloud of ſo many holy men?

The voluntarie death of the heathen.Obiect. Manie heathen men did confirme theyr ſayings with voluntarie death.

An. Such were led rather with frantike madnes then with the zeale of God. Therefore let vsus conclude that the authoritie of the Scripture doth depend vponupon God and not vponupon men.

CHAP. IX. That fanaticall men ouerthrow all principles of godlineſſe, which forſaking the Scripture runne to reuelations.

1 MOreouer thoſe who forſake the Scripture, & imagine I wot not what way to come to God, whiles that they make boſt of the Spirit, and runne to reuelations, are to be thought not ſo much to be holden with errour, as to be toſſed to and fro with madneſſe.

p. 212 Whereby we do eaſily vnderſtande that we muſt diligently applie our ſelues both to reade and marke the Scripture*,Reading and hearing of the Scripture is neceſſary. 2. Tim. 3.14.2 Tim 3:14 if we liſt to take anie vſe and frute of the Spirit of God.

Obiect. It were no meete thing that the Spirit of God (to whom all thinges are ſubiect) ſhould be in ſubiection to the Scripture.

An. It is no reproch to the holy Ghoſt to be euerie where like to him ſelfe: to be conſtant: neuer to chaunge.

Obiect. But by this meanes he is brought to trial.

An. I graunt: but yet to ſuch triall that he would hauehave his maieſtie eſtabliſhed thereby among vsus, & leſt the ſpirit of Sathan ſhould creepe in vnderunder his title, he will hauehave vsus to knowe him in that image of his, which he hath ingrauen in the Scriptures.

3 Obiect. The letter killeth,2. Cor. 3.6.2 Cor 3:6 but the ſpirite geueth life*.

An. Paul contendeth in that place againſt the falſe Apoſtles, who commending the Lawe without Chriſt, did call away men from the benefite of the newe Teſtament, wherein the Lord doth couenant that he will ingraue his Lawe in the bowelles, and that he will write it in the heartes of the faithfull. Therefore the letter is dead, and the Lawe of the Lord doth kill the readers thereof, but when it is pulled away from the grace of Chriſt, and when it doth onelyonly ſound in the eares the heart being vntouched.

Obiect. Therefore the word it ſelfe ſhould not be much aſſured to vsus, vnleſſe it ſhould be confirmed by the teſtimonie of the Spirit.

An. God hath coupled together by a certaine mutuall knot the certaintie of his word and of his Spirit.

p. 22CHAP. X. God is ſet againſt idolls.

1 NOwe it is good to conſider, whether the Lord doth repreſent him ſelfe in the Scriptures to be ſuch a one as we ſawe him to be depainted out to be befote in his workes.1. The goodnes of God by the Scripture. 2. His ſeuerity. Surely his fatherly goodneſſe and readie will to do good is euerie where extolled: and there be ſet downe examples of his ſeueritie, which ſhew that he is a iuſt reuenger of wickedneſſe**Ex. 34.5.Exod 34:5.

2 God pronounceth in Ieremie what a one he will be knowen to be**Pſal. 145Ps 145. Let him that reioyceth,**Ier. 9 24.Jer 9:24 ſaith he, reioyce in this, that he knoweth me to be the Lord, which do merciemercy, iuſtice, and iudgement in the earth. Aſſuredly theſe three thinges are verie needefull to be knowen. MercieMercy wherein our ſaluation conſiſteth:1. MercieMercy. 2. Iudgement. 3. Iuſtice. iudgement which is exerciſed vpō the wicked: iuſtice whereby the faithfull are preſerued. Furthermore that knowledge of God which is ſet before vsus in the Scriptures is appoynted to none other ende, then that which doth ſhine in the creatures being imprinted in them: to wit, firſt it inuiteth vsus to feare God:1. The feare of God. 2. Confidence in him and ſecondly to put our whole truſt in him: to wit, that we may learne to worſhip him both with perfect innocencie of life, & with vnfaigned obedience: & alſo to depend wholy vponupon his goodneſſe.

3 Alſo we muſt marke, that the Scripture, to the ende it may direct vsus to the true God, doeth plainely exclude all the gods of the Gentiles: becauſe religion was corrupt euerie where almoſt in all ages.

p. 23CHAP. II. That it is wickedneſſe to attribute anie viſible forme to God, and that they fall from God generallie, who ſo euer they be which ſet vp to them ſelues idolles.

1 BVt ſeeing that this beaſtly blockiſhneſſe dyd poſſeſſe the whole world,Beaſtlie blockiſhnes to make a figure of Cod. to deſire viſible figures of God, and ſo to make and frame to them ſelues gods of woode, ſtone, or other matter: we muſt hold faſt this principle that the glorie of God is corrupted with wicked falſhood,The glorie of God is corrupted with pictures. ſo often as anie ſhape is faigned to repreſent him. Therefore after that God hath in the Lawe once chalenged to him ſelfe the glorie of the godhead, he addeth forthwith, Thou ſhalt make thee no grauen image, neither anie ſimilitude**Ex. 20.4.Exod 20:4.

2 That may eaſilie be gathered out of the reaſons which he adioyneth vntounto the prohibition: Thou heardeſt a voyce, thou ſaweſt no bodie. Therfore take heede to thy ſelfe, leſt peraduenture being deceaued thou make thee any ſimilitude**Deut. 4.15Deut 4:15 &c. He ſetteth his voyce againſt shapes.The voyce of God is ſet againſt figures. Therfore thoſe men forſake God, which deſire to hauehave viſible formes**Ioſ. 40.17 & 41.7..

3 Obiect. God hath ſomtimes giuen a preſence of his godhead, ſo that he was ſayde to hauehave bene ſeene face to face:

An. Thoſe things did plainely teach men concerning the incomprehenſible eſſence of God. Not that he offred him ſelfe to be knowen in them as he is. Becauſe it was ſaid to Moſes, That no mā can ſee God and liue**Exod. 33.13.Exod 33:13.

Obiect. The holie Ghoſt appeared in likeneſſe of a doue**Mat. 3.16.Matt 3:16.

p. 24An. Whē he vaniſhed away forthwith, the faithfull were admoniſhed by that token of ſhort continuance, that they muſt beleeue that he is inuiſible, that being content with his power and grace they might not inuent to them ſelues anie viſible ſhape.

God appeared in likenes of a man.Obiect. God did ſometimes appeare in the ſhape of a man.

An. That was a foreſhewing of the reuelation which was to come in Chriſt. Therefore it was not lawfull for the Iewes ſo to abuſe this pretence, that they might erect them ſelues anie token of the godhead vnderunder the ſhape of man.

Why the Cherubims were made. Exod. 25.17 & 28.21.Exod 25:17Exod 28:21Obiect. The Cherubims which with their out-ſtretched wings did couer the merciemercy ſeate, were made in honour of God * & whie may not we make images of God and of Saincts?

1An. Thoſe ſmall images did import nothing elſe but that images cannot fitly repreſent the myſteries of God: foraſmuch as they were made to this ende, that they might ſhadowe with their winges the mercies ſeate, and ſo keepe backe not only the eyes of men, but al their ſenſes from beholding God, that by this meanes they might correct their boldneſſe. Moreouer it were an abſurd thing to bring in ſhadowes ſeeing we hauehave the truth it ſelfe.

2Queſt. What meane the Seraphims which were ſhewed to the Prophets in viſions*?Why the Seraphims were ſhewed to the Prophets. Iſay. 7.2.Isa 7:2

An. Inaſmuch as their faces were couered, they ſignifie that the brightnes of the glorie of God, was ſo great that euen the Angels them ſelues are kept from the direct beholding thereof.

4 And the Prophet gathereth by the matter, that the images of the Gentiles are not gods,Pſal. 115, 4 & 135.15.Ps 115:4Ps 135:15 but onelyonly the workes of mens handes *. For that cauſe the holy Ghoſt thundreth out a cruel & ſharp curſe: p. 25Let them be made like to them which make them, & whoſoeuer they bee which put anie confidence in them.

5 Obiect. Images are lay mens bookes ſaith Gregorie.Images lay mens bookes.

An. Ieremie calleth images a doctrine of vanitie * & a falſhood.Ier. 10.3.Jer 10:3 **Haba. 2.18.Therefore all that is vaine and falſe whatſoeuer men hauehave learned by images, concerning God.

Ob. Thoſe are reproued of the Prophets which doe abuſe images vntounto ſuperſtition.

An. I graunt, and yet they doe alwaies ſet images againſt the true God, as contrarie things.

6 Auguſtine without doubting pronounceth that it is wickednes not onelie to worſhip images,Lib. 4. de ciuit. cap. 9 & 32. but to ſet them vp to God * and that by this meanes the feare of God is diminiſhed, or els taken away.

7 And what other things are thoſe pictures and images which they dedicate vntounto ſainctes, but patterns of moſt wicked ryot and filthines?

8 Furthermore as touching the beginning of idols, that is receiued almoſt by common conſent,The beginning of Idols. which is written in the booke of wiſedom, * to wit, that thoſe were the firſt authors of thē,Wyſe. 14.15. which gaue this honour to the dead, ſuperſtitiouſly to worſhip their memory:Gen. 31.19.Gen 31:19 but idols were in vſe before that time**Exod. 32.2.Exod 32:2 the mind begate the idol, & the hande brought it foorth.

9 Worſhipping did follow ſuch forged inuentiō.There is ſome god head aſcribed to the images. For ſeeing men did imagine that they behelde God in the images, they did alſo worſhip him there.

Ob. The images are not coūted the gods thēſelues.

An. Neither were the Iewes altogether ſo ignoraunt that they did not remember that it was God by whoſe hande they hadde beene brought out of p. 26Egipt, before they made the calf: neither were the Heathen men ſo blockiſh that they did not vnderſtande that God was ſome other thing then wood and ſtone.

10 Obiect. That viſible thing is not worſhipped but that which is repreſented.

An The Gentiles had the like ſtarting holes. Then why doe they kneele before the images? To what end ſerue pilgrimages? Why do we turne our faces toward the images whē we are about to pray, the like whereof we hauehave at home, &c.

11 Obiect. That worſhip which is giuen to images, is Idolodouleia or the ſeruice of images, and not Idololatreia or worſhipping of Images.

It is a lighter matter to worſhip then to ſerue.An. As if it were not a lighter matter to worſhip than to ſerue, by this meanes they ſhould worſhip God, and ſerue images.

Queſt. Are then no images tollerable?

What images are tollerable.An. Thoſe onlie are condemned which are made to be worſhipped.

Queſt. Is it not expedienr to hauehave thoſe images in churches which repreſent hiſtories, famous facts or mens bodies?

When images were ſet vp in ChurchesAn. The authority of the ancient church ought to moue vsus, wherein for the ſpace almoſt of 5. hundted yeres, wherin religion did as yet more (floriſh) the temples of Chriſtians were commonlie void of images. But they were brought in when the ſinceritie of the miniſterie did degenerate. This ſeemeth to be the cauſe why Iohn woulde hauehave vsus to abſtain not onlie from worſhipping of images, but alſo from the verie images themſelues.**1. Ioh. 5.21.1 John 5:21

14 Obiect The Nicene councell which was holden by the commaundement of Irene,The Nicene counſell. did decree that images ſhoulde not onlie be had in churches, p. 27but alſo worſhipped.

An. Whoſoeuer hee be which ſhall reade the refutarie booke, publiſhed in the name of Carolus the great, wherein are rehearſed the opinions of the biſhops which were preſent, and the arguments which they did vſe, he ſhall finde ſuch filthie and vnſauery follies, that I am aſhamed much to report them.

15 As if all thoſe reuerende fathers did not diſcredit themſelues either by handling the ſcriptures ſo childiſhlie, or by renting them in peeces ſo wickedlie.

It is a wonder that ſo great monſters of vngodlineſſe were by them ſpued out: & it is twiſe ſtrange that they were not cried out againſt.

CHAP. XII. That God is diſtinguiſhed from idols, that hee alone may be wholie worſhipped.

1 SO often as the ſcripture affirmeth that there is one onlie God, it ſtriueth not for the bare name, but doth alſo commaund that that be giuen to no other which belongeth to the Godhead. Whereby appeareth what difference there is betweene pure religion and ſuperſtition.What difference there is betweene religion and ſuperſtition God to the end he may challendge to himſelfe his owne right, doth crie out that he is a ielous God, and a ſeuere puniſher if hee be coupled with anie vaine forged God.**Exod. 20.Exod 20

2 Therefore the diſtinction of latreia, or worſhip and douleia or of ſeruice was inuented in vaine, to the end diuine honours might ſeeme to bee freelie aſcribed to angels and dead men.

Obiect. Manie of the old fathers did vſe ſuch diſtinction.

p. 28An. It is not therefore to be any whit more allowed: for no man doth doubt, but that it were an hard matter ofte to ſerue him, whom thou wouldeſt not refuſe to worſhip.

Men worſhipped. Worſhipping put for ciuill honour.3 Obiect. We read that men hauehave been worſhipped oftentimes.

An. That was a ciuil kind of honor, but religion hath another reſpect which ſo ſoone as it is ioyned with worſhipping, draweth with it a profaning of the diuine honour.

CHAP. XIII. That the one eſſence of God doth containe in it three perſons.

1 THAT which is taught in the ſcriptures touching the infinite and ſpirituall eſſence of God, doth not only ſerue to ouerthrow the dotings of the common people, but alſo to refute the ſubtilties of prophane philoſophy.What God is. One of the old writers ſaid ſincerelie, that, God is all that which we ſee, & which we doe not ſee.

2 And God doeth ſo declare himſelf to be one, that hee doth diſtinctlie propounde and ſet foorth himſelf to be conſidered in three perſons, which except wee holde, there doth onlie the bare name of God ſwim about in our brain, without the true god.

Whether the word perſon be found in the Scriptures.Obiect. That worde perſon, is not founde in the ſcriptures, but it is inuented by man.

An. When the Apoſtle calleth the ſonne of God the ingrauen forme of his fathers perſon,* vndoutedly he aſſigneth ſome being to the father wherein he differeth from his ſonne:Heb. 1.3:Heb 1:3 the ſame reaſon is in the holy ghoſt: becauſe we ſhal proue by and by that he is both God and yet that we muſt needes thinke that he is another then the father.

p. 293 Obiect. It were better for vsus, to keepe not onlie our meanings, but alſo our words within the cō paſſe of the ſcriptures, then to ſpread abroad quaint words, which may breed diſſention and ſtrife.

An. I graunt that we muſt with no leſſe reuerence ſpeak of God then think of him.We muſt with no leſſe reuerence ſpeake of God then thinke of him, But when the thing is all one, though the word be not found in the ſame ſyllables in the ſcriptures, it ought in no caſe to bee reiected: otherwiſe all preaching and interpreting of the ſcriptures muſt be taken away. With like neceſſitie is the Churche inforced to vſe the worde Trinitie.

4 And ſuch quaintnes or newneſſe of wordes (if we muſt ſo call it) doth then chieflie come in vſe,Why the word Trinitie was inuented. & ſtand in ſteede, when wee muſt auouch the truth againſt ſlaunderers and cauillers. So againſt Arrius, the ſonne was called Conſubſtanciall, and againſt Sabellicus it was proued,The ſonne conſubſtantial. that the Trinitie of perſons did ſubſiſt in one God.

5 Therfore if the words be not inuented in vain, we muſt beware that in refuſing the ſame we be not thought to be proudlie bold.A caution Would God they were buried, ſo that all did agree togeather in this faith, that the father, ſonne, & holy ghoſt are one God:The perſons are diſtinguiſhed by properties. & yet that neither the ſonne is the father, or the holy ghoſt the ſonne, but that they are diſtinguiſhed by a certaine propertie.

6 But omitting to diſpute of words, let vsus nowe ſpeak of the thing it ſelf: I call a perſon a ſubſiſtence in the eſſēce of God,What a perſon is. which being referred vntounto the reſt, is diſtinguiſhed by a certaine incommunicable property, or which is not common to the other. A ſubſiſtence is an other thing then an eſſence. For if the worde were ſimplie GOD and had nothing proper ſeuerallie to it ſelfe,What a ſubſiſtence is. then had p. 30Iohn * ſaid amiſſe in ſaying,Ioh. 1.1.John 1:1 that it was alwaies with God. Where he addeth foorthwith that that word was God.

7 And before I goe anie further, I muſt proue the 1Godhead of the ſonne, and alſo of the holie ghoſt: 2that done, we ſhall ſee how they differ. Surelie foraſmuch as the word of God is ſpoken of in the ſcriptures,1. Diuiſion. The godhead of the ſonne. it were an abſurd thing to imagine onlie a fading or vaniſhing voice, which being vttered in the aire, doth come foorth without God himſelfe, when as the worde is rather meant to bee the perpetuall wiſdome of God,1. Argu. oracles and prophecies came from the ſpirite of Chriſt. reſiant with God, from which both oracles and alſo all Propheſies did proceede. For as Peter doth witneſſe,**Pet. 1.11. the old prophets did no leſſe ſpeake by the ſpirite of Chriſt, then the Apoſtles, & whoſoeuer they were, which after them had the adminiſtration of the celeſtiall doctrine. And becauſe Chriſt was not as yet reuealed, we muſt needs vnderſtand the word begottē of the father before all worldes.The word was begotten before al worlds. And if ſo be it that ſpirite was the ſpirit of the worde, whoſe inſtruments the Prophetes were, we do vndoubtedlie gather that he was verie God.2. Argu. from the creation of the world Which thing Moſes doth teach plainelie enough in the creation of the worlde,**Gen. 31.3.Gen 31:3 when hee ſetteth that word as in the middle.

Obiect. The word is taken in that place for bidding or commandement.

An. The Apoſtles are better interpreters,**Heb. 1.2.Heb 1:2 who teach that the worlde was made by the ſonne, and that he beareth all thinges by his mightie word. To the ſame ende tendeth the ſaying of Chriſte, My father and I doe worke vntill this day.**Ioh. 5.17.John 5:17

8 Obiect. The worde beganne to be then, when God did open his holy mouth in the creation of the world.

p. 31An. That is too vnaduiſedlie to imagine an innouatiō of the ſubſtance of God. For if there ſhould hauehave bin in him any thing comming from elswhere, that of Iames ſhould fall to the grounde,**Iam. 1.17Jas 1:17 There is with God no change or ſhadow of change.

Obiect. God ſpake then firſt of all, therfore there was in him no ſpeech at all before that time.

An. I conclude otherwiſe, In the verie moment wherein God ſaid, Let light be made,**Gen. 1.3.Gen 1:3 the power of the word appeared, therefore it was long before.

9 Heereby wee ought to be fullie certified that Chriſt is that word being clad with fleſh. Whereuppon the prophet ſaieth,**Pſal. 45.7. 3. Argu. from his throne.Ps 45:7Ps 45:3 Thy throne O God is for euer.

Obiect. The worde Elohym is alſo applied to the angels and chiefeſt powers.To whome the word Elohym is applied

An. But there is no where in the ſcriptures anie ſuch place extant as aſcribeth an eternall throne to a creature: neither is he onlie called God, but alſo 1the eternall gouernour. Secondlie, this title is giuen 2to none, without an addition, as it is ſaid that Moſes ſhalbe as a God to Pharao.**Exod. 7.1.Exod 7:1

Obiect. Moſes gaue that name to the altar which he builded**Iſa. 42.8.Isa 42:8: & alſo Ezechiel to the citie of the new Ieruſalem.**Ezech. 48.36. & 17.15.Ezek 48:36Ezek 17:15

An. The altar was built for a monument that God is the exalter of Moſes,The Altare. Why Ieruſallem hath the name of Cod giuen it. and Ieruſalem hath the name of God giuen it, to teſtifie the preſence of God. For thus ſaith the Prophet, the name of the citie ſhall be from that day: The Lord is there: and Moſes built the altar after this ſorte, and called the name thereof, The Lorde mine exaltation.

Obiect. Ieremie referreth this ſelfe ſame title vntounto Ieruſalem in theſe wordes,**Ier. 33.16.Jer 33:16 This is the name wherewith they ſhall call her, The Lord our righteouſneſſe.

p. 32Chriſt Iehouah.An. Chriſt is the true Iehouah whence floweth righteouſnes: ſeeing the Church perceiueth this in deed, it doth for iuſt cauſes reioyce in this name.

4. Argument, an Angell for the Lord. Iud. 11.12. & 7.4.Judg 11:12Judg 7:410 If theſe things do not ſatisfie the Iewes, let thē looke why Iehouah or the Lord is ſo often preſented in the perſon of an Angell.*

Obiect. This is ſpoken in reſpect of the perſon which he preſenteth.

An. But the ſeruaunt in ſuffering ſacrifice to be offered vntounto him ſhould take from God the honor due to him:Iud. 7.16 & 13.16.Judg 7:16Judg 13:16 which is an abſurd thing, yea he doth afterward proue * that he is that Iehouah in deede. Therfore Mannah and his wife gather by this ſigne,Mannah. that they hauehave not only ſeen an angell, but God.

Obiect. God was neuer openlie ſhewed to Abraham,Seruetus. and to other of the fathers, but in ſteed of him they worſhipped an angel.

An. The ſound Doctors of the Church did well and wiſelie interprete the worde of God to be the Prince of Angels or the chief Angell,Chriſt vnderunder the perſon of an Angell doth execute the office of the mediatour. Oſeas. 12.5Hos 12:5 who began euen then as by a certaine entrance or preparation to execute the office of a mediator. The ſame meaning hath Oſeas, who after he hath reckoned vp the cumbat of Iacob with the Angell,* The Lord ſaith he, the God of hoſtes, Iehouah worthie of memorie is his name.

Obiect. God did beare the perſon of an Angell.

An. The confeſſion of the holie Patriarch doth 5ſufficientlie declare, that he was no created angell, but in whom the full Godhead did reſt,From the confeſſion of the Patriarch. Deut. 32.29.30Deut 32:29Deut 32:30 when he ſaith, I ſaw God face to face:**1. Cor. 10:4.1 Cor 10:4 and hence came that of Paul alſo, that Chriſt did guide the people in the wilderneſſe.

611 As for the new teſtamēt it is ful of teſtimonies.

p. 3312 And if ſo be it wee eſteeme his Godhead by his workes which are aſcribed to him euerie where in the ſcriptures,The godhead of Chriſt is proued by his workes. it ſhall as yet more euidentlie appeare by them. For when hee ſaid that he wrought ſince the beginning with his father, the Iewes which were moſt dull to vnderſtand his other ſayings, did yet perceiue that he tooke vponupon him the diuine power.

13 And it appeareth moſt euidētlie in miracles.From miracles

Obiect. Both the Prophets and alſo the Apoſtles did equall and like myracles.

An. Theſe men did diſtribute the giftes of God according to their miniſtery, but he did exerciſe his owne power.

Obiect. Why did he vſe praier then,Chriſts prayer. if he were able to doe that of himſelfe?

An. That he might giuegive the glorie to his father: but we ſee for the moſt part his owne power ſhewed to vsus. And how can he chooſe, but be the authour of the myracles, who by his own authoritie cōmitteth 9to others the diſtributiō therof.Becauſe there is ſaluation in him, Furthermore if ther be no ſaluation, no righteouſneſſe, no life without God, and Chriſt containeth all theſe things in himſelfe, ſurelie he is ſhewed to be God.

Obiect. All theſe things are powred out by God into him.Act. 4.12.Acts 4:12

An. He is not ſaid to hauehave receiued ſaluatiō, but to be ſaluation himſelf,**Mat. 19 17.Matt 19:17 & alſo goodnes, righteouſnes,**Ioh. 1.3.John 1:3 light. In him we beleeue,**1. Ioh. 14.1.5 10. vpō him do we call.The godhead of the holie ghoſt is proued. Wherby it doth neceſſarily appeare that he is God.

14 Alſo we muſt fet proues to proue the Godhead of the holie ghoſte, chieflie from the ſame fountaines. That teſtimonie of Moſes is euident enough that the ſpirite of God was ſtretched out vppon the depthes.* Alſo Iſaias ſaith, The Lord ſent me p. 34and this ſpirite.1. Ar. Becauſe he cōmunicateth or imparteth his power in ſending his prophets,**Gen. 1.2.Gen 1:2 with the holie Ghoſt:**Iſa. 48.16.Isa 48:16 wherby appeareth his diuine maieſtie. Being 2ſpred abroade euerie where, hee ſuſtaineth all thinges, hee regenerateth to eternall life,**1. Cor. 11.1 Cor 11 he iuſtifieth,**1. Cor. 11.11.1 Cor 11:11 he is our ſanctification, truth, grace, & whatſoeuer good thing can be inuented. Wherby appeareth that the ſpirite hath diuine power, and that he is perſonallie reſident in God.

4Blaſphemie againſt the ſpirite.15 Laſt of all, if blaſphemie againſt the ſpirite be not forgiuen either in this worlde or in the worlde to come, ſeeing he doth obtaine pardon which hath blaſphemed the ſonne, by this is his deuine maieſtie plainlie proued which to hurt or diminiſh,Mat. 12 31Matt 12:31 is a fault vnperdonable.**Mar. 3 29. Diſtinction of perſons.Mark 3:29 Fet more teſtimonies out of the Inſtitution.

16 Paul to the Epheſians ſpeaketh moſt plainlie of the diſtinction of the perſons**Eph. 4.5.Eph 4:5 But Chriſt ſpeaketh more plainlie when he commaundeth to baptiſe in the name of the father,**2. Pars. The ſonne is of the father and of the ſonne, and of the holie Ghoſt.**Mat. 28.19.Matt 28:19

17 That of Nazianzene liketh me well. I cannot thinke vponupon one, but I am by and by compaſſed about with the ſhining brightneſſe of three: neither can I diſcerne three, but I am at a ſodaine referred vntounto one.

Obiect. That diſtinction had his beginning when the ſonne was incarnate,

An. The onelie begotten ſonne was in the boſome of his father before.**Ioh. 1.18.John 1:18 But the holie Ghoſte is diſt…nguiſhed, becauſe he proceedeth from the father.**Ioh. 15.26 & 16.7.John 15:26John 16:7

18 That is alſo greatlie auaileable vntounto ſuch a diſtinction,The ſpirit is of the father becauſe the ſcripture attributeth to the father the beginning of working: to the ſonne wiſedome p. 35and counſell:The father is the beginning of doing, the ſonne of wiſedome, the holie Ghoſt of power. to the holie Ghoſte power and efficacie. Therfore we conſider firſt God: that done the wiſedome riſing out of him: laſt of al the power whereby he executeth the decrees of his councell.

19 By this teſtimonie is ſignified that they hauehave relation one to another, and not the verie ſubſtance whereby they are one.

20 Therefore when we profeſſe that we beleeue in one God,The name of God comprehendeth three perſons. vnderunder the name of God we vnderſtand the one onelie and ſimple eſſence wherein we comprehend three perſons.

21 But and if that diſtinction which is in one Godhead of the father, ſonne, and holie Ghoſt, doe troubleſome wits more than is expedient,A caucat. let them remember that mens mindes doe enter into a labyrinth when they fauour their curioſitie too muche: and ſo let them ſuffer thēſelues to be guided by the heauenly oracles, howſoeuer they cannot comprehend the highneſſe of the miſterie.

22 Ob. A perſon is nothing els but a viſible form of the glorie of God.Seruetus.

An When Iohn pronounceth that the worde was God before the world was made,What is to be vnderſtood by the word perſon. he doth make him to differ much from a conception of fourme.**Ioh. 11.John 11 The ſame muſt we thinke of the ſpirite, when Moſes ſaith, that that maſſe and lumpe being without forme was ſuſtained in him.

23 Ob. Chriſte is euerie where called the ſonne of God: therefore there is no other God properlie beſides the father.

An. Although the name of God be common to the ſonne alſo, yet by reaſon of preheminence it is ſometimes aſcribed to the father, becauſe he is the fountaine and beginning of the Godhead.

Ob. If Chriſte be trulie the ſonne of God, then p. 36…s he the ſonne of a perſon, which is abſurd.

An. Both theſe are true: He is the ſonne of God, becauſe he is the word begotten of his father before all ages: and yet for declarations ſake we muſt hauehave reſpect of the perſon, that the name of god may not be taken ſimply, but for the father.

24 Obiect. Vnleſſe the father alone were the true God, he ſhould be his own God.

An. For degree and order he is properlie called God, who did not onlie beget his wiſedome of himſelfe, but is alſo the God of the mediatour.

Obiect. So Chriſt was exalted in the fleſh, wherin he was humbled: and in reſpect of the fleſhe, all power was giuen him both in heauen and earth.

Phi. 2.6.7.An. Paule doth beſt decide this controuerſie, when he teacheth that he was equall with God, * before he humbled himſelfe in the perſon of a ſeruant.

Obiect. Chriſt was God in his father.

An. In reſpect of order the beginning of the Godhead is in the father, notwithſtanding that is a deteſtable inuention, that the eſſence is proper to the father alone, as if he were the Godmaker of his ſonne: becauſe by this meanes there ſhould either be more eſſences then one,An abſurditie. or els we cal Chriſt God only in name.

Obiect The ſonne of God: but nex after the father.

An. Therefore the eſſence ſhould be begotten & formed in him, which is in the father vnbegotten & vnformed.

25 Obiect. Euerie one of things vndeuided hauehave a part of the eſſence.

An. There is one only God eſſencially: & therefore the eſſence both of the ſonne, and alſo of the p. 37holy ghoſt is vnbegotten.

Obiect There ſhoulde bee a quaternitie, ſeeing three perſons be deriued from one eſſence.

An. We doe not draw the perſons from the eſſence, but though they remaine in it, we put in a difference. Otherwiſe there ſhould be a trinitie of gods not of perſons.

Ob. Therfore the Trinitie ſhalbe without God?

An. No, becauſe vnleſſe the father were God he ſhould not be the father: and the ſonne is no otherwiſe the ſonne but becauſe he is God.

Obiect. So three things meete togeather, the eſſence, the ſonne, and the ſpirite.

An. Yea by this meanes the eſſence of the ſonne, & of the holy ghoſt ſhould be deſtroied: which cannot be.

26 Obiect. If Chriſt be God, he ſhall not be the ſonne of God.

An. There is a compariſon made betweene the perſons: neither is the name of God taken indefinitelie, but it is reſtrained vntounto the father, inaſmuch as he is the beginning of the Godhead.

Queſt. What? in making of eſſence?

An. No: but in reſpect of order.

27 Obiect. S. Ireneus doth affirm that the father of Chriſt is the onlie & eternall God of Iſrael.

An. Hee had to deale with mad fellowes, which did denie that the father of Chriſte was that God, that ſpake in times paſt by Moſes & the prophetes, but I wote not what ghoſte brought out of the corruption of the world. Therfore he ſtandeth wholie vpō this, to make it plain that there is no other god ſet forth in the ſcripture but the father of Chriſt.

Obiect. Ireneus thinketh that the father alone is the God of Iſrael.

p. 38An The ſame writer doth plainelie teach,**Lib. 3. chap. 18, that Chriſt is all one and the ſame: as alſo he referreth vntounto him the propheſie of Abacuck,Hab. 3.3.Hab 3:3 God ſhall come from the South.

28 Obiect. Tertullian ſaith that the ſonne is the ſecond or next to his father.

An. That he may diſtinguiſh the perſons.

Obiect. He ſaith that the ſonne is viſible.

An. It is true in aſmuch as he is man: but he is inuiſible inaſmuch as he is the word.

Obiect. He calleth the word and the ſpirite the portion of the whole.

An. That is not referred vntounto the ſubſtance, but vntounto the diſtinction of perſons.

29 Obiect. S. Hillarie teacheth that eternitie is in the father.

An. Doth he it to this end that he may take the eſſence of God from the ſonne? Therfore let vsus conclude that there were frō euerlaſting three perſons in God.

CHAP. XIIII. That in the verie creation of the worlde and of al things the ſcripture doth diſtinguiſh by certaine markes the true God from falſe Gods.

1 ALSO God woulde hauehave the hiſtorie of the creation to be extant that the faith of his Church might reſt therupon, & not ſeek any other God, but him who is ſet foorth by Moſes to bee the Creator and maker of the world. And becauſe our nature is too much inclined to vanitie, firſt the time is ſet downe that by the continuall courſe of yeares the faithfull might come to the firſt beginning of mankinde and of all things.Time of the creation.

p. 39Queſt. Why did it not come into Gods mind before to create heauen and earth,Curioſitie but being idle did ſuffer that to paſſe an infinite ſpace, which he could hauehave done many thouſand yeeres before?

An. It is neither lawefull to enquire after that neither yet expedient, becauſe if mans minde ſtriue to pearce ſo farre, it ſhall faint by the way.

Queſt. What did God before the creation?

An. He made hel ſaith a certain godlie old man,A curious queſtion. for curious men.

2 For like reaſon is it, that Moſes declareth,Goodnes of God. that the work of God was not finiſhed in a moment but in ſixe dayes. For euen by this circumſtance we gather, how fatherly the louelove of God was towarde mankind, in that he did not create Adam before he had inriched the worlde with all plentie of good things.

3 But before I come to ſpeake more fullie of the nature of man, I muſt firſt ſay ſomthing of y^e angels.Of Angells.

Ob. Moſes made no mention of Angels among things created.Why Moſes made no mention of Angels among thinges created.

An. Becauſe he applied himſelf to the rudeneſſe of the cōmon people, he reciteth none other works of God in the hiſtory of the creation, but ſuch as we ſee with our eies: and yet afterward he bringeth in the angels as the miniſters of God.

Obiect. There be two beginners: God of good things, the diuell of euill thinges.

An. Nothing is more proper to God then eternitie, which whoſoeuer doth attribute to the diuell, they giuegive him the title of the Godhead. And thereupon it might alſo be concluded that God is not almightie, which is abſurd.

Obiect. There is none euill nature in the worldIt is wickedneſſe to aſcribe the creation of anie euill thing to a good God.

p. 40An. That doth not hurt the true & ſounde faith, which doth not admit that there is anie euill nature in the world.

Queſt. Then whence came the frowardnes and wickedneſſe of men and of the diuell?

An Not from nature but from the corruption of nature.

4 Queſt. When were the angels created?

A curious queſtion.An. Such a queſtion is curious. And we muſt beware that we do neither ſpeake, or think or deſire to know any thing concerning obſcure things, but that which ſhalbe taught vsus in the word of God: Moſes ſaith that the earth was finiſhed, and the heauens were finiſhed with all the hoaſt of them:Gen. 2.1.Gen 2:1 * to what end is it to enquire vpō what day, beſides the ſtarres & planets, other heauēly bodies began alſo to be.

5 We read eueryevery where in the ſcripture that the angels are heauenly ſpirites, whoſe miniſterie God vſeth to execute all things which he hath decreed.The miniſtery of Angelles. Pſal. 103.20.Ps 103:20 Thence cōmeth their name: they are called hoaſts**Col. 1.16.Col 1:16 powers,**Col. 1.16.Col 1:16 principalities,**Col. 1.16.Col 1:16 dominions,**Col. 1.16.Col 1:16 Thrones:**Col. 1.16.Col 1:16 becauſe after a ſort the glorie of God reſteth in them.**Luke. 2.13.Luke 2:13**Dan. 7.10,Dan 7:10

6 But the ſcripture ſtandeth chieflie vppon that point which may mak moſt to our conſolation, and the confirmatiō of our faith: to wit, that the Angels are ſtewards & miniſters of Gods bountifulneſſe toward vsus.*

7. Queſt. Hath euerie one of the faithfull a particular angell?Pſal. 91.11. & 34.8.Ps 91:11Ps 34:8

An. **Gen. 16.6. &c.Gen 16:6Surelie whē Daniel maketh mētiō of the angel of the Perſiās & Greciās, he ſignifieth that there are certain & particular angels appointed to realms & prouinces as gouernors.Dan. 10.13.Dan 10:13 **Mat. 18.14.Matt 18:14Chriſt ſaith the angels of childrē do alwaies behold the face of the father.* p. 41So it is ſayde of the Angell of Peter**Act. 12.15Acts 12:15. But we muſt holde this as vndoubtedly true that not onelyonly one Angell taketh care for eueryevery particular perſon: but that they al with one cōſent do watch for our ſafty*

8 But as touching the multitude and orders of Angels we muſt not curiouſlie define.Luke. 15.7 & 16.23.Luke 15:7Luke 16:23 Michaell is called a great prince**Iud. 9.Judg 9, and an Archangell**1. Theſ. 4.16.1 Thess 4:16,Dan. 12.1Dan 12:1 one is called Gabriell**Tob. 3.21Tob 3:21: another Raphaell**Mat. 26.55Matt 26:55: and finallie there be manie legions of Angels*. It is enough.

9 Obiect. By Angels is meant nothing elſe but motions wherewith God doth inſpire men, or thoſe tokens of his power which he ſheweth.

An. All the whole Scripture is againſt this: becauſe it is ſayd of them that they be manie*:Mat. 26.55.Matt 26:55 they reioyce**Luke. 15.7.Luke 15:7: that the Law was giuen by their hands**Gal. 3.19.Gal 3:19: that the elect ſhall be like to them, &c. Theſe things could not be attributed to the Angells vnleſſe they had a true nature and eſſence.

10 But though the brightneſſe of the maieſty of God do ſhine in them,That the Angels hauehave a true nature. & they be vntounto vsus the miniſters & giuers of good things, and we be moſt bent vntounto ſuperſtitiō, yet we muſt beware that we do not giuegive to thē thoſe things which are due to none but to God. For they are not ſufficient for them ſelues,A caueat that we worſhip not Angels. but they fet from the ſame fountaine, from whence we draw things, wherof we ſtand in need. For which cauſe the Angell anſwereth Iohn: Take heede thou do it not: I am thy fellow ſeruant: worſh…p God*.Apoc. 19.10.Rev 19:10

11 This daunger ſhall we auoyde: if we conſider that God vſeth them, not of anie neceſſitie, as if he could not be without them, but to the comfort of out imbecillitie, that we may lacke nothing which may be auaileable either to erect to good hope, or to keepe in ſafetie and quiet our minds.

12 For theſe helpes are prepared for vsus of the p. 422Lord for this cauſe, that we may not be terrified with the multitude of our enemies,A great helpe to our confidence. as if it could preuaile againſt his power: but that we may flie to that ſaying of Eliſeus, that more are for vsus, then againſt vsus**2. Kin. 6.17.2 Kgs 6:17.

Of the Deuiles and why their power is deſcribed to vsus.13 Thoſe things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende, that we be circumſpect to preuent their ſubtiltie, 1and engines: & alſo that we may furniſh our 2ſelues with ſuch weapons, as are ſtrong and firme enough to beate backe moſt mightie enemies. For ſeeing Sathan is called the God**Ioh. 12.21.John 12:21 and prince of this world**Luk. 11.22.Luke 11:22, the ſpirit which hath power of the ayre, a roaring lyon**1. Pet. 5.8.1 Pet 5:8, &c. Theſe deſcriptions tende to this ende that we may vſe circumſpection: that when we knowe the power of our enemie, and are on the 1other ſide not ignorant of our owne weakeneſſe, we 2may flie to God for helpe, that we may attempt nothing without truſting to him.

14 And to the ende we may be the more ſtirred vp to do that, the Scripture telleth vsus, that there is not one, or two, or a fewe enemies, but great troups which make warre againſt vsus**Mat. 12.42.Matt 12:42.

Mar. 16.9.Mark 16:915 This ought alſo to enflame vsus to make continuall warre againſt the deuill,Luk. 8.42.Luke 8:42 that our aduerſarie 1doth attempt to quench the glorie of God, doeth 2conſpire againſt the kingdome of Chriſt, to ouerthrowe 3it, and ſetteth grinnes continually to worke our wo, and to depriue vsus of ſaluation.

16 Obiect. But he was created of God, who is good.

An. This malice and euill which we attribute to his nature, commeth not by creation, but from corruption:Ioh. 8.44.John 8:44 becauſe he ſtood not in the truth*. The deuills were created Angels, but by growing out of p. 43kinde they deſtroyed them ſelues, and are made to others inſtruments of deſtruction**2. Pet. 2.4. Iud. 6.2 Pet 2:4Judg 6.

Queſt. But why doth not the Scripture ſet forth their fall, the cauſe, manner, time, and kinde thereof?

An. The holie Ghoſt doth onlie teach thoſe thinges which are neceſſary to ſaluation. Of the diſcord betweene God and Sathan. Sathan can doe nothing vnles God be willing.It was not meete for the holy Ghoſt to feed our curioſitie with vaine hiſtories without frute.

17 But as concerning the fight and diſcorde which we ſay is betweene God and Sathan, it muſt be ſo vnderſtood, that that do neuertheleſſe remain firme, that he can do nothing vnleſſe God be willing, which appeareth by the hiſtorie of Iob*, Achab, Saul*, and others*.

18 And now becauſe God turneth the vncleane ſpirites whither he will, he doth ſo temper this gouernmēt that they exerciſe the faithful by fighting, and do ſometimes wound them,**Ioh. 1.6.John 1:6 **1. King. 22.20.1 Kgs 22:20but they neuer ouercome them nor oppreſſe them:**1. Sam. 16.14. & 18.10.1 Sam 16:141 Sam 18:10 but as for the wicked they draw them after them hauing ſubdued them: and abuſe them as bondſlaues to all wickedneſſe. Thereby it commeth to paſſe that the faithfull are knowen by this to be the children of God, becauſe they beare his image: and the wicked are properly counted the children of Sathan by his image whereunto they are degenerate.

19 Obiect. The children of God. The children of the Deuill.The deuils are nothing elſe but euill 2affections or perturbations, which we hauehave from our fleſh.

An. Seing the vncleane ſpirits are called Angels Apoſtataes**Iud. 6.Judg 6, are ſaid to ſinne from the beginning**Ioh. 8.44.John 8:44, to hauehave fought with Michaell the Archangell**Iud 9Judg 9, to hauehave appeared before God**Iob. 1.6. & 2.1.Job 1:6Job 2:1, it is manifeſt enough that they be not affections of mens minds, but rather indeede ſpirites indued with vnderſtanding & ſenſe.

p. 442 Therefore, that in this beautifull theatre we may take a godly delectation, and by true faith lay hold vponupon that which is behoofefull for vsus to know concerning God,The hiſtory of the creation of the world muſt be knowē it is verie good for vsus eſpecially to knowe the hiſtorie of the creation of the world. For thereby we ſhall learne that God by the power of his word and Spirit did create heauen and earth of nothing: and although all things be ſubiect to corruption, yet hath he prouided that euerie kind may be kept ſafe vntill the laſt day. And when he had adorned the world with moſt abſolute varietie of all thinges,The creation of man is a moſt excellent example of all the workes of God. as an houſe repleniſhed with abundance of houſhold ſtuffe, he faſhioned man after his owne image, and did furniſh him with ſo manie and ſo great giftes as a moſt excellent example of his workes.

21 Neither is it to be doubted but that the Lord 1would hauehave vsus to be continually occupied in this godly meditation in beholding the frame of the world,A godlie meditation. that when we know and ſee thoſe infinite richeſſe of his wiſedome, iuſtice, goodneſſe, & power in all his creatures as in mirrours, we may not onlie lightly and glauncingly runne ouer them, but ſtay long in that cogitation, ponder the ſame earneſtly and faithfully in our minds, and oftentimes call the ſame to remembrance.

22 There remaineth the other part which commeth 2nearer vntounto faith, that when we conſider that God hath appointed all things to our good and faluation,All thinges are created to ſaluation. and when we do alſo feele and perceaue in ourſelues, & in ſo great good things which he hath beſtowed vponupon vsus, his power and grace, we do thēce and thereby rouze vp our ſelues to truſt in him, to call vponupon him, to praiſe him, and to louelove him.

p. 45CHAP. XV. Of the creation of man.

1 NOw muſt we ſpeake of the creation of mā:The knowledge of man is double. becauſe as we ſayd in the beginning, we cānot knowe God as we ought to knowe him, vnleſſe we do alſo on the other ſide knowe our ſelues. And the 1ſame is double, to wit that we knowe what manner 2perſons we were created in the beginning, and in what ſtate we began to ſtand after the fal of Adam. Thereby it ſhall appeare what we owe to God, and 1alſo what we are able to do.

2 Furthermore it is out of queſtion that man conſiſteth vponupon ſoule and bodie.The diuiſion of man. And we vnderſtād that the eſſence of the ſoule, which is the more excellent part of man, is immortall and yet created.

Obiect. Of the ſoule.The ſoule or ſpirit of man is only a breath or power inſpired or poured into the bodie, which notwithſtanding is without eſſence.

An. That the ſoule hath a true eſſenceSeeing that ſo manie excellent gifts wherin mans mind excelleth do cry that ſome diuine thing is therein ingrauen, there be ſo manie teſtimonies not of a vaniſhing breath, but of an immortall eſſence. To what end ſhould Paul exhort the faithfull to cleanſe thēſelues from all filthineſſe of the fleſh and of the ſpirit, vnleſſe he did make two partes, wherein the filthineſſe of ſinne doth reſt*?2. Cor. 7.1.2 Cor 7:1 And alſo to what ende ſhould Peter call Chriſt the paſtor of ſoules**1. Pet. 2.15.1 Pet 2:15.

3 Why is man ſayde to be created after the image of God? Though in the outward man appeareth the glorie of God, yet the proper place of his image is in the ſoule.

Ob. The Father,Oſiander. Sonne & holy Ghoſt did place their image in mā: bicauſe thogh Adā had remained p. 46in his firſt eſtate, yet ſhould Chriſt hauehave become man.

An. I graunt that in the perſon of the Mediator ſhineth the glorie of the godhead: but howe ſhall the eternall Word be called the image of the Spirit before whom he goeth in order? And foraſmuch as that ſpeech, Let vsus make man after our own image or ſimilitude, is cōmon to the perſon of the Sonne, it ſhould follow that he is the image of him ſelfe.

Obiect. Man was created onelyonly after the forme and figure of Chriſt as he was man, ſo that that forme out of which Adam was taken, was Chriſt.

An. But the Scripture doth teach that man was created in the image of God.

Obiect. Adam was created in the image of God, becauſe he was like to Chriſt, who is the only image of God.

How the image of God is in man.An. That is ſubtilly to play the philoſophers about words. In the thing there is no doutfulnes, but that man is called the image of God, becauſe he is like to God.

Obiect. Not a part of man, nor the ſoule with her giftes is the image of God: but the whole Adam which had his name giuen him of the earth from whence he was taken.

An. This is friuolous. For when the whole man is called mortall, the ſoule is not therefore ſubiect to death: neither where he is called a reaſonable creature, it is thereby meant that the bodie hath reaſon. Therefore though the ſoule be not man, yet is it no abſurd thing that he ſhould be called the image of God in reſpect of his ſoule. Although the image of God do appertaine vntounto the whole excellencie wherein mans nature excelleth all liuing creatures.The image of God Furthermore by this worde is ſignified p. 47that perfection of integritie, wherin man was created.Repayring of nature.

4 That may be more eaſilie knowen by the reparatiō of corrupt nature, which we hauehave by Chriſt, who is for this cauſe called the ſecond Adam**1. Cor. 15.45 Why Chriſt is called the ſecond Adam. The end of regeneration.1 Cor 15:45, becauſe he hath reſtored vsus to true and perfect integritie. For the ende of regeneration, is that Chriſt may faſhion vsus againe to the image of God: which is, that we may bear the image of God in true godlineſſe, righteouſneſſe, pureneſſe, and knowledge.

Obiect. The ſimilitude of God conſiſteth in the gouernment giuen to man: becauſe he was made heire and poſſeſſor of all things.

An. The image of God muſt be ſought properly within him and not without him: yea it is an inward good thing of the ſoule.

Obiect. The Manichees. Seruetus.God breathed into the face of man the breath of life*, whēce we muſt gather that the ſoule did conuey into man the ſubſtance of God.

An. If that were true it ſhould followe that the nature of God is not onelyonly ſubiect to chaunge and paſſions, but alſo to ignorance,Whether the ſoule doe conueye into man the ſubſtance of God. to euill concupiſcēce and to all manner vices: then which nothing can be more abſurd.

Obiect. An abſurditie.Paull ſaith that we be the generation of God**Act. 17.28.Acts 17:28.

An. In qualitie not in ſubſtance: to wit inaſmuch as he hath indued vsus with diuine gifts. For the creation is not a pouring of one ſubſtance into another, but the beginning of an eſſence of nothing.

Obiect. The ſoule is giuen by God,Creation. Oſiander. and when it departeth out of the fleſh it returneth to him: therfore it was taken out of his ſubſtance.

An. As if God were not able to make vsus like to himſelfe by the vneſtimable power of his Spirite, p. 48vnleſſe Chriſt ſhould poure out him ſelf ſubſtantially into vsus.

What the ſoule is.6 And it appeareth by the Scripture that the ſoule is nothing elſe, but a ſubſtance without bodie, and yet put into a bodie, and that it dwelleth there as in an houſe not onelyonly that it may geue life to all parts of the bodie, and make the organes or inſtruments fit and profitable for their actions, but alſo that it may beare the chief ſway in gouerning mans life: and not only touching the offices of the earthly life, but alſo that it may raiſe vsus vp to worſhippe God.

The partes of the ſoule.7 And it hath two partes, vnderſtanding and will: vnderſtanding diſcerneth betwene obiects or things ſet before it, as ech of them ſhall ſeeme meet 1to be allowed or diſalowed. Will chuſeth and followeth after that which the vnderſtanding ſayth is 2good:Vnderſtanding or reiecteth and flieth from that which it miſliketh.Will.

How great mans excellency was in his creation.18 When man was firſt created he had all theſe excellent giftes, as reaſon, vnderſtanding, wiſedome, iudgement not onelyonly for the gouernment of the earthly life, but alſo to clime vp euen vntounto God 1vntounto eternall felicitie. Secondly that he might hauehave 2election to direct the appetite,Election. and to temper all the inſtrumentall motions: and ſo his will might be altogether conformable to reaſon.Free will. In this perfection man dyd excell in free will, whereby if he would he might hauehave attained eternall life.Man fell of his owne accord. For he fell onelyonly of his owne accord and will. Man receaued indeede to be able if he would: but he had not will to be able:A note. becauſe ſtedfaſt perſeuerance ſhould hauehave followed this will.

p. 49CHAP. XVI. That God doth cheriſh & defend the world which he hath created by his power, & that he gouerneth all parts therof by his prouidence.

1 FVrthermore to the end we may the more eaſilie attaine to the knowledge of the fall of man, it is requiſite that our faith pearce higher,God is the creator & gouernour of all thinges. to wit, that whom it hath learned to be the creatour of al things, it may alſo forthwith gather to be the perpetuall 1gouernour and preſeruer therof: & that not 2by ſtirring with an vniuerſall motion as well the frame of the world as euerie particular part therof: 1but by ſuſtaining, cheriſhing, & prouiding for eueryevery one of thoſe things which he hath created, euen 2vntounto the leaſt ſparow.

2 Therfore if a man light amōg thieues, or wild 1beaſts,Thinges hauing life are ſubiect to the prouidence of God. We muſt aſcribe nothing to fortune. Mat. 10.30. Thinges without life.Matt 10:30 if another wandering in the wilderneſſe do find a remedie for his thirſt, another being toſſed by waues vponupon the ſeas do come to an hauen, we muſt not aſcribe all theſe thinges whether proſperous or otherwiſe to fortune, but to the prouidence of God, to whom euen the hairs of our head are numbred*. And as for things without life, though euerie one of them hauehave naturallie his propertie, yet they do not ſhew forth their force ſaue onelyonly in as much as they are directed by the preſent hand of God: as that the ſunne ſtood ſtill two dayes at the prayer of Ioſua*, and that the ſhadowe thereof went backe for Ezechias his ſake*.Ioſ. 10.13. 2 King 20.11.Josh 10:132 Kgs 20:11

3 The vigilant, effectuall, & working almightie power of God, which doth alſo work cōtinually ſhineth more clerly therin,The watchfull & effectuall omnipotencie of God. frō whēce we gather a double frute: firſt that he is of ſufficiēt power & ability to do good to vsus, who hath in his poſſeſſion heauen & p. 501earth, and vponupon whoſe becke depend all creatures, 2that they may obey him: ſecondly that we may ſafely reſt in his protection, to whoſe will and pleaſure all thoſe hurtfull things which may be feared, are ſubiect, & by whoſe power as by a bridle Sathan is hampered together with all his furies & retinue.

Whether ther be in God only a bare fore-knowledge.Obiect. There is in God onelyonly a bare foreknowledge.

An. His prouidence worketh continually.

Obiect. His prouidence ſhall not keepe a man from turning him ſelfe whither he will by the free power of his will.

An. That is to make a diuiſion betweene God & men: ſo that God doth inſpire by his power motion into man, whereby he may worke according to that nature which is giuen him: & man doth gouerne his own actions by voluntarie counſel: which is abſurd.

4 Obiect. God turneth ouer and carieth about the frame of the world with the parts thereof with a generall motion, but he doth not direct the particular actions of euerie creature.

An. That is to make God the gouernour of the world onelyonly in word and not in deede, if you take from him that which is the chiefeſt thing,God directeth eueryevery thing to his end. Whether any thing come by chaunce. namely to moderate all things, and to direct eueryevery thing to this end by his incomprehenſible wiſedome.

5 Obiect. The beginning of mouing is in the power of God, but all thinges are caried either of their owne accord or elſe by chaunce, whither the inclination of nature doth enforce them.

Abſurdities.An. Then the dayes which ſuccede the nightes, the moneths moneths, & years years, ſhold always keepe one meaſure in equall proportion; ſo that by this meanes there ſhould be no place left either for the fatherly fauour of God in helping his: neither p. 51for the iudgments of God in puniſhing the wicked.

Obiect. God is beneficiall enough to mankinde, becauſe he giueth the heauen and earth an ordinarie force and ſtrength, whereby he giueth food.

An. He doth often pronounce in the Lawe and Prophetes, that ſo often as he watereth the earth with dewe and raine,How God directeth particular thinges. Deut. 28.1Deut 28:1 he giueth teſtimonie of his grace and fauour: & that when he maketh the heauen as braſſe by his commandement, it is a ſure token of his ſpeciall vengeance**Leuit. 26 4.Lev 26:4.

6 Alſo Ieremie the prophet crieth out**Ier. 10 23.Jer 10:23, I know Lord that mans way is not his, neither is it in man to direct his goings: & Salomon ſaith, The goinges of man are of the Lord, and howe ſhall a man order his owne goings*?Pro. 20.24.Prov 20:24

Obiect. Man can do nothing without the power of God.

An. Power, choice, appointment are attributed to God.

Queſt. Doth anie thing come by chaunce?

An. Though a bough being broken of frō a tree do fall vponupon one that paſſeth by, and do kil him,Nothing by chaunce. the Lord ſayth that he hath deliuered him into the hād of the ſlayer**Exod. 21.13.Exod 21:13.

Queſt. What? do not lots fall by chaunce?

An. God doth chalenge to him ſelfe the iudgement therof.Lottes fall not by chaunce. Pro. 16.33Prov 16:33

7 Wherupon we will conclude that particular euents are teſtimonies in generall of the ſingular & particular prouidence of God.No wynde riſeth without the ſpeciall prouidence of God. Ex. 19.13.Exod 19:13 Whereupon Moſes ſaith, God raiſed a wind in the wilderneſſe, that it might bring to the people a multitude of birdes**Ex. 19.13.Exod 19:13.

Obiect. This came to paſſe extraordinarily.

An. But yet I gather therby that there neuer riſeth anie wind, but by the ſpeciall commandement p. 52Whereby is gathered that not only his generall prouidence is of force in his creatures, that he may cō tinue the order of nature: but that it is applied vntounto a certaine and proper ende, by his wonderfull counſell.

Deſtenie differeth frō Gods prouidence.18 Obiect. That is the opinion of the Stoickes touching deſtinie.

An. They did attribute ſuch neceſſitie to nature and not to the will of God.

Queſt. Doth any thing come to paſſe by chaūce?

An. Not in reſpect of God, but of our ſelues, who are often deceaued by the euent of things.

Lib. 8. 3. queſt. & tit. de Trin. 3. cap. 4.Obiect. Auguſtine doth often make mention of ſufferance*.

An. He proueth that the wil of God is the chiefe and firſt cauſe of all things:Sufferance is al one with commandement. becauſe nothing doeth come to paſſe but by his cōmandement or ſufferāce.

Queſt. Why doth the Scripture often make mē tion of chaunce?

Chanceable thinges are often read of in the Scriptures.An. Howe ſoeuer all things are ordered by the counſell of God, yet are they ſayde to be vntounto vsus chaunceable, becauſe the order, reaſon, and neceſſitie of thoſe things which fall out, do for the moſt partly hid in the counſell of God, and are not comprehended by mans opinion.

CHAP. XVII. Frutes of Gods prouidence.

1 FVrthermore it ſhall be expedient here to note to what end the Scripture doth teach that all things are ordered by God:The ende of Goddes prouidence and firſt of all we muſt note, that we muſt conſider the prouidence of God as well for the time to come as for the time paſt: ſecondly that it doth ſo order all things, that ſometimes p. 53it worketh by meanes, and ſomtimes without 1meanes, & ſomtimes againſt all meanes: laſtly that 2it tēdeth to this end that God may ſhew that he careth 1 2 3for all mankinde: and that he doth eſpecially 3watch ouer his Church in gouerning the ſame. And 4now this muſt be added moreouer, that although either 1the fatherly fauour of God, or elſe the ſharpnes 2of his iudgmēt do ſhine in the whole courſe of Gods prouidēce: yet are the cauſes of thoſe things which fall out ſometimes hidden, ſo that this cogitation creepeth into our mindes, that the affaires of men are turned ouer and whirled about with the blinde ſway of fortune: or elſe the fleſh doth prouoke vsus to murmure, as if God did make tennis bals of men to play withall. But we ſhall learne by the end,We muſt marke the end of things. A note. if we will be quiet, that God hath a right good reaſon for his purpoſe. Therefore let vsus reuerence the ſecret iudgements of God.

2 But although the will of God be comprehended in the commaundements of the Lawe,The law is the rule of iuſtice. the rule of all iuſtice and equitie, yet we ſay that his iudgements are a great deapth*,Pſal. 36.7Ps 36:7 by which we reuerence the other wil of God which is hidden frō vsus: wherof Paull alſo ſpeaketh, O the depth of the wiſdome & riches, and knowledge of God**Rom. 11.33. Ther is in God a reuealed will and a ſecret will.Rom 11:33.

Obiect. We muſt content our ſelues with the Scriptures, wherein the will of God is moſt fully declared vntounto vsus: for there is none other will in the ſecret counſell of God.

An. I graunt there is but one onelyonly will in God, & yet becauſe of the imbecillitie of our wit we cōſider a double will, one comprehended in the Lawe, and in the Goſpell, which is the way wherein we do 1ſafely walke: and another which we can not ſearch out, but do reuerently adore. Moſes expreſſed p. 542both theſe in fewe wordes: hidden things belong to 1our God: but the things which are here writtē appertaine 2to you and your children*.

Deut. 29.29. Touching things to comeDeut 29:293 Obiect. If God hauehave aſſigned the point and verie time of our death, we can not eſcape i…: and therfore it is vaine to vſe anie circumſpectiō. Therfore 1where as one man dare not go a daungerous way leſt he be ſlaine of robbers: another man ſendeth for phiſitians that he may prolong or help his life &c. Either all theſe are vaine remedies, which are vſed to correct the will of God: or elſe life and death: health and ſickneſſe &c. are not determined 2by his certaine decree. Moreouer the prayers of the faithfull ſhall be diſordered, or at leaſt ſuperfluous, wherein they pray, that God will prouide for thoſe thinges, which he hath alreadie determined from 3eternitie. Furthermore a cutter doth ſlay a good ſubiect,Touching thinges paſt. he hath executed the purpoſe of God: ſome man hath committed theft or whordome, he is the miniſter of his prouidence.

14 An. But as touching things to come, Salomon doth eaſily reconcile together the prouidence of God and mans deliberations,Deliberations touching things to come doe agree with the prouidence of God. Pro. 16 9. We muſt vſe meanes.Prov 16:9 the heart of man, ſaith he, doth inuent his way, & the Lord directeth his goings*: Therefore we are not letted by the decree of God, but that we may prouide for our life. For he which hath appointed the boundes and limites of our life, doth alſo miniſter cautions & remedies for preſeruing thereof.

Fatall daūgers.Obiect. No daunger ſhall hurt vnleſſe it be fatall or come by deſtinie, which can not be preuented by anie remedies.

An. But what if daunger be not fatal with God, bicauſe he hath aſſigned the remedies to ouercome them?

p. 55Ob. We ſhall eſcape danger without anie circū ſpection, if it be not fatall or appointed by deſtinie.

An. But the Lord doth therfore enioyne thee to take heed, becauſe he will not hauehave it fatall to thee: the arts and skill of taking councell and heede are inſpired of God, that they may ſerue his prouidēce:Gods prouidence is garniſhed with her meanes. God doth hide frō vsus things to come, that we ſhold preuent them as thinges doubtfull. For the prouidence of God doth not alwayes ſhew it ſelfe naked, but after a ſort cloathed with her meanes.

5 The euents of the time paſt do altogether depend vponupon it.Of things paſt.

Obiect. Therfore neither theft, nor murder, nor adulterie are cōmitted,Why ſinners are puniſhed. but the will of God cōmeth betweene. Why ſhall they be puniſhed then?

An. That man obeyeth God, who being taught by his word touching his will, doth ſtriue to come thither whither he is called by him. Therefore cutthrotes do not ſerue God, but they do rather obey their owne wicked luſt.

Obiect. But vnleſſe he would, the theft ſhould not be committed.God doth vſe euil inſtrumēts well.

An. But it is not committed that he may be obeyed: and yet by doing euill we ſerue his iuſt ordinance: becauſe through the infinite greatneſſe of his wiſedome, he knoweth howe to vſe euill inſtruments well, to do good.

Obiect. Then God willeth euill.

An. Not as it is euill. For all the euill is found in vsus: there is nothing in him but the lawfull vſe of our wickedneſſe.

Ob. But God worketh by thoſe which are euill.

An. As ſtinke in a dead carkaſſe is cauſed by the ſunne beames, and yet they them ſelues ſtinke not:A ſimilitude. ſo in an euill man the matter of euill is abidinge: p. 56what pollution ſhall God draw to him ſelfe if he vſe his miniſterie at his pleaſure?

6 But to the ende we may thereby gather moſt 1ſweete frute,All thinges come to paſſe by the diſpoſition of God. let vsus be aſſuredly perſwaded that all things come to paſſe by the diſpoſition of God, and that nothing happeneth by chaunce. Therefore let vsus alwayes hauehave an eye to him as to the principall 2cauſe of all things: & let vsus alſo behold the inferiour cauſes in their places.All thinges fall out for the beſt to the faithfull. Pſal. 55.23. Zach. 2.8. Pſal. 91.1. &c.Ps 55:23Zech 2:8Ps 91:1 Secōdly let vsus not doubt that the ſinguler prouidence of God doth watch for our preſeruation, which will ſuffer nothing to come to paſſe, but that which may turn to our good & ſafty*.

1 27 Furthermore all men are vnderunder his power, whether their minds muſt be wonne to good will as of the Aegyptians**Exod. 3.21.Exod 3:21: or their wickednes muſt be reſtrained, as of Achab**1. King. 22.22.1 Kgs 22:22, Achitophell**2. Sam. 17 62 Sam 17:6 &c. After this knowledge enſueth thankfulnes of mind in the proſperous ſucceſſe of things: in aduerſitie patience: & incredible ſecuritie againſt the time to come.

Ioſeph. Iob. Gen. 45.8. & 50 20.Gen 45:8Gen 50:208 So Ioſeph turned backe his mind vntounto God, the cauſe of all things hauing forgotten the iniurie of his brethren*. So Iob doth not turne him ſelf vntounto the Chaldeans, but doth comfort him ſelf on this wiſe**Iob. 1.21.Job 1:21, The Lord gaue, & the Lord hath takē away*.

9 And yet we muſt not winke at the inferior cauſes. 1So a godly man will reuerence God in benefits receaued,Inferiour cauſes ought not to be contemned. as the principall authour, & will honour men as his miniſters. If he ſuffer anie loſſe either through negligence, or want of skill, he will thinke 2with him ſelfe that that was done by the will of God but he will alſo impute it to him ſelfe. In thinges to come he will recken it as a benefit of God, if he be not depriued of the help of mē, which he may vſe to his ſafty. Therfore he will neither play the ſluggard in taking counſell, neither wil he be ſlack in crauing p. 57their aide,Ioab. but yet he will principallie commend and commit himſelfe to the wiſedome of God as did Ioab,**2. Sam. 10.12.2 Sam 10:12 that by the gouernance therof he may be directed vntounto the right marke.

10 Thence commeth the ineſtimable felicitie of a godlie minde. There be innumerable euils,We are beſet on euerie ſide with daungers. which beſet mans life, which threaten as many deathes: amidſt ſo many ſtraites man ſhall be the moſt miſerable of all, who being halfe dead in life doth drawe forth a carefull & languiſhing breath,A ſimilitude. euen as if hee had a ſword continuallie hanging ouer his necke.

11 But when that light of Gods prouidence doth once appear to a man that is godlie, he is now not onlie acquitted of, and deliuered from that extreame carefulnes and feare wherewith he was oppreſſed before: but he is alſo eaſed of all care. For he vnderſtandeth, that the father of heauen doeth ſo 1containe all things in his power, doth ſo gouern thē 2 3by his onlie beck, doth ſo order thē by his wiſdome, that nothing doth come to paſſe but by his diſpoſition.

12 Obiect. But the counſell & purpoſe of God is not firme & ſtable, but it changeth according to the condition of inferiour things.Gen. 6.6.Gen 6:6 For it repented him that he had made man,**1. Sam. 15.111 Sam 15:11 and that he had aduanced Saul vntounto the kingdome, &c.*

An. Repentaunce is no more in God then ignorance, or error, or weaknes.Repentance can not be in God. 1. Sam. 15.291 Sam 15:29 He is not man that hee can repent.*

Que. What is meant thē by the word repētance?

13 An. Euen the ſame which is ment by all other formes of ſpeaking, which deſcribe God to vsus after the manner of men, that they may ſubmit and applie them ſelues to our capacitie. For they doe paint out GOD to vsus, not ſuche a one as hee p. 58is in himſelfe, but ſuch a one as hee is perceaued of vsus. Therefore he proſecuteth with one continuall courſe that which he had foreſeene,Note. No variablenes in God. allowed, decreed, from eternitie, howſoeuer there appeare in the ſight of men a ſodaine change.

14 Neither doth the holy hiſtorie, when it reporteth that that deſtruction which was alreadie denounced, was remitted to the men of Niniuie:* and that the life of Ezechias was prolonged after that it was told him he ſhoulde die**Iſa. 38.5.Isa 38:5 ſhew that the decrees of God were abrogated.Ioh. 3.10.John 3:10 For God woulde not their deſtruction: but their amendement, that they might not be deſtroyed. Therfore though the denunciations doe ſimply affirme,Threatninges are conditionall. yet neuertheleſſe it appeareth by the end it ſelfe, that they might containe in themſelues notwithſtanding a ſecrete condition. Let vsus conclude with Ieſaias, The Lorde of hoſtes hath determined, and who ſhalbe able to vndoe it?Iſa. 14.26.Isa 14:26 His hande is ſtretched out, and who ſhall turne it away?

CHAP. XVIII. That God doth ſo vſe the ſeruice of wicked men, and doth ſo turne their mindes to execute his iudgements, that he himſelfe remaineth pure from all ſpot.

Whether ſufferance be without the will of God. Iob. 1.22.Job 1:221 Ob. GOD will not euill, but doth only ſuffer the ſame to be done?

An. Yea Iob ſaith,**2. Kin. 22.10.2 Kgs 22:10 The Lorde gaue, the Lorde hath taken away: as it pleaſed God ſo is it come to paſſe. God ſent a liyng ſpirite to deceaue Achab.**Ier. 50.25.Jer 50:25 Nabuchadnezer is called the ſeruant of God, &c. Therefore whatſoeuer is done it commeth from God.

p. 592 Furthermore the ſecrete motions of the mind are turned to and fro, as it pleaſeth God.The motions of the minde are ruled by God. Pro. 21.2.Prov 21:2 **Ezech. 7.26.Ezek 7:26Therefore is it trulie ſaid, that God taketh the lippe from the true ſpeakers, and wiſedome from the aged:**Ex. 8.15.Exod 8:15 He hardened the heart of Pharao,

Obiect. God ſuffereth the reprobate to be blinded by Satan, not that he willeth or commaundeth it.The cauſe of hardening is both of God & alſo of man.

An. The will of God is ſet downe to be the cauſe of hardening the heart, which doth iuſtly ſtrike men with blindneſſe and madneſſe.

Obiect. It is ſaide in another place, that Pharao himſelfe did harden his owne heart.

An. Theſe two agree verie well together,Note. but in diuers reſpects: God would hauehave the heart of Pharao to be hardened, that his people might be deliuered with greater glorie. The will of Pharao came betweene, ſo that he is without excuſe, neither can he ſeeke for the cauſe of this euill any where els but in himſelfe.

3 Obiect. If nothing come to paſſe vnleſſe God be willing, there ſhal be two contrarie willes in him:There be not two contrarie willes in God. Note. bicauſe he decreeth thoſe things in his ſecret counſell, which he hath openlie forbidden in his lawe.

An. Neither is God contrarie to himſelf, ne yet is his will changed, neither doth he faine that he wil not that which hee will: but whereas it is one and ſimple in him, it appeareth to vsus to be manifold, becauſe by reaſon of the imbecillitie of our minde we doe not comprehend how he will not hauehave, and will hauehave, one and the ſame thing to be done after a diuers maner.

4 Obiect. If God doe not onlie vſe the ſeruice of the wicked, but alſo gouerne their counſels and affections, he ſhallbe the authour of all wickednes: p. 60and therefore men are vnworthilie condemned if they execute that which God hath decreed: becauſe they obey his will.

God is not the author of wickednes.An. It is euill done to mixe the will of God with his commandement, which doth greatlie differ frō it, as appeareth by infinite examples. For although God meant to reuenge the adulterie of Dauid whē Abſolon did lie with his father wiues, * yet did hee not commaunde the wicked ſonne to commit inceſt.

2. Sam. 16.22. The will of God muſt be diſtinguiſhed from his commandement. Oſe. 8 4.2 Sam 16:22Hos 8:4Queſt. How doe theſe things agree, that Ieroboam reigned not by God, * and that he was appointed by him to be gouernour of the kingdome?*

An. Ieroboam did not reigne by God, becauſe the people could neither reuolt from the familie of Dauid, but they muſt ſhake of the yoke laid vppon them by God:**Oſe. 13.11.Hos 13:11 neither yet was God robbed of his libertie, but that he might by this means puniſh Salomons vnthankfulnes. Therefore we ſee how God in not willing falſe breach of alleageance,1. Kin. 12.15.1 Kgs 12:15 wil yet iuſtlie (to another end) falling away:* and how in one worke as well the fault of man doth bewray it ſelf, as the iuſtice of God doth appeare and ſhine cleerelie.