Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 1
The firſt booke,
Cap. 1. That the knowledge of God and of our ſelues, are things ioined togeather, and how they agree the one with the other.
HE teacheth that the whole ſūme of al our wiſdom conſiſteth of two partes, that is to ſay, of the knowledge of GOD and of our ſelues: yet whether goeth before, it is hard to diſcern…, ſéeing they are linked togeather wt ſo many bondes. For firſt no man can looke vponupon himſelf, but he muſt néeds foorthwith turne all his ſenſes to the viewing and beholding of God: Whether he conſider his gifts, with which diſtilling from heauen, hée is led as it were by certaine riuers to God; or his owne miſerable ſlenderneſſe or pouertie, wherby he is admoniſhed of the infinit plentie of all good thinges wich abide in God.
2 Againe hée ſheweth by two ſimilitudes, that man is deceaued by falſe imaginations, ſo long as he ſtaieth in conſidering of him ſelfe either in himſelfe or in other creatures: & lifteth not his eyes to God onelie.
3 A confirmation of the effects: For the brightneſſe of God is ſuch,Iudge. 13.22. Eſay. 6.5. Exod. 2.1. Gene. 18.17. 1. King. 19.13. Eſay. 14.22. Eſay. 2.10.19. that the moſt holieſt of all are amaſed with great horrour, as oft as God doth ſhew them his glorie: Which notwithſtanding hauehave greatly eſtéemed of themſelues, when he hath béene abſent. The hiſtorie of Iob to throwe men downe with a knowledge of their owne follie, weakneſſe and vncleanes bringeth alway this principall proof for deſcribing Gods wiſdome, ſtrength & cleanneſſe.
Cap. 2. What it is to knowe God, and to what end, tendeth the knowledge of him.
HE vnderſtādeth that knowledge of God, wherby we conceiue not onelyonly yt there is a God, but alſo know that which is profitable for his glorie, and that which is expedient for vsus to knowe. And ſith there are two kindes thereof, the one, whereby we acknowledge the Creator: the other whereby we apprehend the redéemer, but theſe thinges being reſerued to ſome other place: nowe he intreateth onlie of the firſt, the ſūme whereof is, that without him is no goodneſſe any where to bee ſought for: But in him, we repoſe all perfection and whole felicitie.
2 And for this cauſe it is expedient for vsus not ſo much to ſearch what he is, than what manner a one he is. But he is ſuch, that his knowledge firſt ſhould inſtruct vsus to feare & reuerence: moreouer alſo it ſhould worke this, that we learne to ſéeke eueryevery good thing in him, & account them receiued of him. Wher vpō reſteth both a deſire to ſtick to him, and an aſſured truſt in him willingly,
Cap. 3. That the knowledge of God is naturallie planted in the mindes of men.
THere is in mans mind, euē by naturall inſtinction, a certain féeling of the Godhead, and the ſame ſo ample and large, that they are condemned by their owne teſtimonie, that worſhip not God whom they acknowledge to be their maker: But there is no nation ſo barbarous, that is not touched with the ſame féeling: This alſo the Idolaters them ſelues doe ſufficientlie confeſſe, when they had rather worſhip a blocke and a ſtone, then be thought to hauehave no God.
2 Wherefore it is moſt vaine, that ſome do ſay, That religiō was deuiſed by the ſuttletie and craft of a few, to kéepe the people better in awe: yea and the wicked them ſelues alſo doe oftentimes féele, wil they nill they, that which they are not deſirous to knowe of God, and woulde hauehave extinguiſhed.
3 This féeling of God is ſo engraued in the mindes of men, that neither forgetfulneſſe nor malice can vtterlie at anie time put it out: although héerevnto many bend their whole force, and ſéeme to hauehave nothing more in their deſires. And ſo all they doe degenerate them from the order of their creation, which beſtow not all the thoughts and actions of their life to that ſcope.
Cap. 4. That the ſame knowledge is either choked, or corrupted, partlie by ignorance, partlie by malice.
ALthough God hauehave ſowen the ſéed of religion in all men, yet few cheriſh it being conceiued in heart, & there is none at all in whom it rypeneth: ſo farre of is it, that anie fruite appeareth in due time, but there are two cauſes thereof, that is to ſay, ignorance and malice. As touching the firſt, it commeth of this, that manie are deceiued euen in their owne ſuperſtitions:Rom. 1.2…. neither yet are they excuſeable, that they fell into errour: becauſe their errour hath firſte vanitie ioyned with pride.
2 And moreouer ſelfe will or ſtubborneſſe.Pſalm. 141. & 36.1. &. 10.11. & 2. Tim. 1.13.
3 Héerevpon he cōcludeth that their defence is in vaine, which they are wont to pretend for excuſe of their ſuperſtition: and that he confirmeth firſt by reaſon, then alſo by authoritie: For Paule pronounceth that the vnſtaied and wandering opinion of the maieſtie of GOD,Gal. 4.8. Ephe. 2.12. Lactantius. is not to knowe GOD, Therfore there is no lawful & allowable religion, but that which is ioyned with trueth.
4 As concerning the other, that is to ſay, malice, therby it commeth to paſſe that they neuer come neare vntounto God, vnleſſe when they hold backe, they bée forcibly drawn to him, yet they labour by croked compaſſes of their religion whatſoeuer, to ſéeme that they come néere vntounto God from whom they flye. In them therfore doth remain a féeling of God: but ſo corrupt, that it bringeth foorth nothing but wicked fruite.
Cap. 5. That the knowledge of God doth ſhininglie appeare in the making of the world, and in the continuall gouernment thereof.
IN this chapter there are 2. points: the firſt, whereof is that which is prefixed in ſtéede of a title, whereof frō the firſt to the tenth, the other, that we are yet ſo blunt, that theſe teſtimonies, although they be neuer ſo plaine, yet alwaies they paſſe away without encreaſe, wherof from the 11. to the. 15.
As touching the firſt part, the better to prooue that which he promiſeth, diuiding all the workes of GOD into two kindes: hee proueth that the knowledge of God appeareth in both, from the firſt to the ſixth: hée aſſigneth ſexions to the other, frō the 7. to the 10. 1. Although Gods ſubſtance be incomprehenſible,Pſalm. 14.2. Pſalm. 19.1. Rom. 1.19. yet ſo hath he grauen in his workes certaine markes of his glorie, and thoſe ſo plaine, & notably diſcerneable, that after a ſorte he ſheweth himſelfe viſible: But the ſame was doone, firſt, in the beautifull building of the worlde, or in the vniuerſall creation & order of all thinges.
2 And the ſame is witneſſed, not onelyonly by that which the Philoſophers doe beholde in heauen and earth: and in the proportion and connexion of mans bodie: but alſo in thoſe thinges which the common ſorte of people doe perceiue by the onelie ſupport of the eye.
3 But the ſame chieflie appeareth aboue all other creatures in man:Act. 17.27. Pſalm. 8.5. Act. 17.28.29. and therfore is called of ſome a Litle world. and is had in great admiration of Dauid.
4 Filthie then is the ingratitude of mē, who while they contein within thē ſelues a noble ſhop with innumerable works of God, when as they ought to burſt foorth into praiſing of him; cōtrariwiſe they are puffed vp & ſwel with ſo much ye greater pride, by aſcribing to nature yt which is proper to God. But ſo much more filthie is it, that mans ſoule is ſuch, as the ſame but only well conſidered, would leaue no place to blindneſſe: whoſe ſo ſwift motions, ſo excellent powers, and rare gifts, muſt needs repreſent in compariſon of it ſelf a diuinitie: neither is it any let, if in the ſoule he ſet any inſtrumentall thing.
5 Firſt he proſecuteth this ſame more at large, prouing by many reaſons, that the powers and actions of the ſoule are ſuch, as to eueryevery one may appeare, that the partes of the ſoule are ſeparated frō the bodie: Moreouer hée prooueth that the knowledge of God in the gouernement therof doeth manifeſtly appeare: & therefore he taketh away that, which ſome men doe bable of Gods ſecrete inſpiration that geueth liuelineſſe to the world, as though the worlde were his owne maker.
6 He concludeth the former thinges: & proueth yt we may learne the power, eternitie, & goodneſſe of God, by this former kinde of his workes, following the ordinarie courſe, whether you looke on the creation or gouernment of them.
7 Moreouer comming to the ſeconde ſort of Gods workes, which come to paſſe beſide the ordinarie courſe of nature, in them alſo he wold there ſhould be no leſſe euident proofe of his diuinitie: for in them appeare Gods clemencie ſeueritie and mercy.
8 And alſo his prouidence, power,Pſal. 145.8. Pſal. 107.3.4. and wiſedome,Pſal. 113.7. his prouidence in defending them that were paſt hope,1. Cor. 3.19. his power in ſubduing the vngodly, his wiſedome in diſpoſing eueryevery thing in fitteſt oportunitie.
9 Therevpon he concludeth, that of ſuch thinges may teſtimonies be eaſily drawne to affirme his diuine Maieſtie, and the ſelfe ſame things do inuite and ſtirre vsus vp not to a naked knowledge of God,Acts 17.27. Pſal. 145. but to that which is ſound and ioyned with true religion.
10 Then alſo doth he encourage and exalt yt godly vntounto hope of life to come: but he putteeh the wicked in mind that ſuch ſignes of Gods ſeueritie are made greater puniſhments to them: and ſo he concludeth all the former: yet ſo, that he maketh him ſelfe way to that which foloweth.
11 Entering into the ſecond parte of the Chapter, he proueth that the amazedneſſe whereof he ſpeaketh, doth not only happen to the common ſorte and vnlearned, but alſo to the learned and moſt wiſe that attribute the whole order of thinges to nature, and the ordinary gouernement to fortune.
12 Héerevppon iſſued out the huge heape of Gods,Epheſ. 2.11. Rom. 1.21. Abac. 12.18.20. Ioh. 4.22. 1. Cor. 21. and the opinions of the Philoſophers of God, both infinite and contrary one to an other.
13 And thus hauehave all men departed from God, for they hauehave bene ſuche as hauehave corrupted pure religion, although they hauehave folowed the cuſtome of ſome Citie, or the conſent of ſome antiquitie, to both which they hauehave thought that all religion was to be required.
14 The lampes therfore which geue vsus light in the edifice of the worlde,Hebr. 11.3. Acts. 17.27. & 13.16. and gouernement therof, doe ſo lighten vsus on eueryevery ſide, that yet of them ſelues they can not lead vsus to the right way.
15 Yet are we worthily excluded frō al excuſe, becauſe we hauing within our ſelues the vice of dulneſſe, doe wander hither and thither when as all thinges ſhewe vsus the right way.
Cap. 6. That to attaine to God the Creator, it is needefull to hauehave the ſcripture to be our guide and maiſtreſſe.
ALthough the ſame brightneſſe which both in heauen and earth ſhineth in the eyes of all men, doeth ſufficiently ſpoile mans ingratitude of all defence, that yet, whoſoeuer wold come vntounto the true God, had néed of the light of the worde: but God hath not onelyonly vouchſafed Adam, Noe, and Abraham this prerogatiue, but alſo whom ſo euer it pleaſed him to gather more neare and more familiarly to him ſelfe.
2 But the ſame was firſt by oracles and viſions: Moreouer by publiſhing the law: that the trueth of the doctrine might remaine continually in al ages: whervnto after,Rom. 10.4. the Prophets were added: wherby we may the rather vnderſtand, that we ought to take our beginning from the heauenly doctrine, that true religion may ſhine in vsus.
1. Tim. 6.16. Pſal. 9.96.97.99 &c.3 This ſame he confirmeth, firſt by the corruptneſſe of our nature: that the ſame is ſuch, that neceſſarily hée muſt come to the worde, whoſoeuer earneſtly coueteth to come to ye ſincere knowledge of God: moreouer by that which Dauid doth oftē induce God reigning: Thirdly,Pſal. 19.21. Pſal. 93.5. Iohn. 4.22. by certaine manifeſt places taken out of the Pſalmes: laſt of all by a certaine ſaying of Chriſt him ſelfe.
Cap. 7. By what teſtimonie the ſcripture ought to be eſtabliſhed, that is, by the witneſſe of the holy Ghoſt, that the authoritie therof may remaine certain: And that it is a wicked inuention, to ſay, that the credite thereof hangeth vponupon the iudgement of the Church.
HEre becauſe he falleth into rehearſall of the ſcripture, hée will hauehave the ſame to be the only miſtreſſe to lead vsus to the knowledge of God, to confirm the authoritie of the ſcripture he doeth a litle digreſſe, from the ſeuenth Chap. to the nineth.
1 The ſcripture by no other meanes hath ful authoritie among the faithful, then when wée ſay it is the Worde of God, and came from heauen euen as though the liuely worde of God were there heard: but to ſay, yt they hang vppon the authoritie of ye church, is a moſt wicked errour, and iniurious to the holy Ghoſt, to miſerable conſciences full of doubt, and ſubiect to the ſcornes of the wicked.
Ephe. 20.2 This falſe inuention is very well confuted by one place of Paul: Moreouer, if they vrge howe wée ſhalbe perſuaded that it came from God; except we flye to the decrée of ye church, it is as though a man ſhoulde aſke howe we ſhoulde learne to diſcerne light from darkeneſſe, white from blacke, ſwéete from ſower.
3 In what ſenſe that olde ſaying of Auguſtine muſt be vnderſtoode, where he denieth he would beléeue the Goſpel, vnleſſe*Becauſe thou haſt ſeene me Thomas, thou beleeueſt, bleſſed are they that hauehave not ſeene and beleeue. Ioh. 20.29. the authoritie of the Church had moued him, which they maliciouſly wreſt for the defence of their error. Auguſtines meaning was in thoſe words, that he him ſelfe when he was a ſtranger from the fayth, could not otherwiſe be brought to embrace the Goſpell for the aſſured trueth of God, but by this, that he was ouercome by the authoritie of the Churche, not meaning that the fayth of the godly is grounded vponupon the authoritie of the Church, nor that the certeintie of the Goſpell doeth hang theron, but ſimply only that there ſhould be no aſſuredneſſe of the Goſpel to the Infidels, yt they might be wonne to Chriſte, vnleſſe the conſent of the Church driue them therevnto.
4 If then wée will that not onelyonly by probable opinion, but by manifeſt and playne trueth it appeareth that the Scriptures came from God: this perſuaſion muſt bée ſought for higher then from eyther humaine coniectures or reaſons, that is to ſaye, from the ſecrete teſtimonie of the holie Ghoſt. For confirmation whereof, although there bée many argumentes, yet they worke prepoſterouſly that contende by diſputation to make the credite of the Scripture ſounde, ſéeing that although by this meanes they deliuer the worde of GOD from mens rebukes, yet they faſten not thorowly that aſſuredneſſe in their heartes which pietie requireth.
5 Truely the Scripture doeth willingly procure and obtaine reuerenc… to it ſelfe, by the proper maieſtie that is in it: yet then only it perceth our affections, when it is ſealed in our hartes by the holy Ghoſt, that now we beléeue not by our owne iudgement or other mens, that the ſame is from God (as many receiue a thing vnknowne, or as wretched men are wōt to captiue their mind to ſuperſtition) but becauſe we moſt aſſuredly féele (which thing all the faithfull trye) that the vndoubtful power of God doeth therein geue ſtrength,Eſai. 44.10. Eſai. 54.13. Deut. 30.12. Rom. 10.5. Eſai. 53.1.and breathe forth: ſuch perſuaſion requireth no reaſons whereon to ſtaye.
Cap. 8. That ſo far as mans reaſon may beare, there are ſufficient proofes to eſtabliſh the credite of the Scripture.
ALthough he now diſcend to arguments, yet vnleſſe there be an aſſurance, which is both more excellent and of more force, than any iudgement of man: in vaine ſhal the authoritie of the Scriptures either bée ſtrengthened with argumentes, or eſtabliſhed with conſent of the Churche, or confirmed with any other meanes of defence: as on the cōtrary part when we hauehave embraced it deuoutly, and with true faith, when as things which were not of ſuch force to faſten the aſſurance thereof in our mindes will become verie fit helps. Which hauing ſpoken, he ſetteth himſelf to the arguments, & firſt although he begin generally to handle this argument, yet hée falleth by litle and litle to thoſe things which are drawne only out of the olde Teſtament: but the argumēts are, that the ſcripture is as wel ordered, as diſpoſed in eueryevery place heauenly, and nothing ſauouring earthly: that there is ſo beautifull agréement of all parts among them ſelues, but chiefly that it ſhould vtter to vsus the high myſteries of the heauenly kingdome vnderunder a contemptible baſenes of words,1. Cor. 2.4. and ſo ſhoulde bring to paſſe and enforce that the eloquence of his Rhetoricians ſhould ſit in a farre more inferior place.
2 Yet ſome of the Prophets want not their eloquence, as ſome of the falſe Doctours want not their rude and vnſauery ſpeach, (but ſuch as is a fooliſhe & a filthie deſire) wherby they may inſinuate and thruſt in them ſelues into mens mindes vnderunder a deceiuable colour.
3. 4 Furthermore, antiquitie is not of ſmall waight (where by the way he plucketh vp the fabulous antiquitie of the Egyptians) and alſo while Moſes reciteth not the order in writing as eueryevery thing was done,Gen. 49.5. which ſhoulde deface his tribe and family with infamie and diſhonour,Numb. 12.1.
Exo. 24.18. & 34.29. & 10.16 Numb. 15.24. & 20.10. & 11.9. Exod. 7.11. Leui. 20. Exod. 19. Gen. 49. Sam. 11.15. & 16. Deut 32. Eſai. 45. 1. …ere. 25.11. Eſ. 42.5. 6 The miracles alſo are both many and notable, whereof howe vnlawfull it is for any man to doubt, hee ſheweth by moſt ſtrong reaſons.
7 To conclude, ſome thinges were ſpoken of by the ſpirite of propheſie, long before, that they were fulfilled, firſt by Moſes him ſelfe.
8 Moreouer, by certayne other Prophetes. Daniell doeth write concerning propheſies of thinges to come for the ſpace of ſixe hundred yeares after, in ſuch ſorte as though hée had compiled an hiſtorie of thinges alreadie done and commonly knowne.
9 Héere hée ſtayeth, and before hée come to the newe Teſtament, hée taketh away two obiections: The firſt whereof is, howe wée may know that theſe thinges were written by Moſes and the Prophets, which are read vnderunder their names as though their works had periſhed long before: this obiection hée merily laugheth at, and aboundantly confuteth.
10 The other is:1. Mach. 2. Ma. 1.5.…. that ſéeing Antiochus commaunded all the bookes to be burned, whence are come thoſe Copies which we now hauehave? this obiection (being firſt verie much confirmed of them) he caſteth on their owne pates: prouing that it is ſuch as nothing cā be thought more apt for to eſtabliſh the certeintie of the trueth.
11 Which béeing finiſhed, hée commeth to the new Teſtament, and from thence he alledgeth the conſent of the Euangeliſtes, to confirme the certaintie of the ſcripture, diſputing in an abiect ſpeach of heauenly things: Iohns ſpeach as it were thundring from heauen with gréeuous ſentences: the heauenly maieſtie ſhining in the writings of Peter and Paul: the ſingular calling of Mathew, Peter, and Iohn: and the marueilous conuerſion of Paul.
12 It is to be compted no ſmall matter, that ſince the ſcripture was firſt publiſhed, the willes of ſo many ages hauehave conſtantly agréed to obey it: moreouer that of them which ſo agrée together, many hauehave excelled with ſingular godlineſſe.
13 That alſo ought worthily to be thought a great thing, that we ſée it confirmed and witneſſed with the bloud of ſo many Saintes, where alſo he excellently deſcribeth martyrdome. And ſo concludeth, that the certeintie of the ſcripture ought to be grounded vppon the inwarde perſwaſion of the holie Ghoſt, yet ſuch teſtimonies ſhall not be vaine, if as ſecondary helpes, for weakeneſſe, wée follow thoſe chiefeſt and higheſt teſtimonies.
Cap. 9. That theſe fantaſtical mē, which forſaking Scripture reſort vntounto Reuelation, doe ouerthrowe all the principles of religion.
IT is ſhewed by many reaſons,Eſai. 59.21. 1. Tim. 4.13. 2. Tim. 3.16. Iohn. 16.13. that that ſpirite whoſe miniſtery certaine giddie headded people doe moſt proudly pretende, is not the ſpirite of Chriſt.
2 If any ſpirite leauing the wiſedome of the word of God,2. Pet. 1.10. doeth thruſt vntounto vsus an other doctrine, the ſame ought worthily to bée ſuſpected of vanitie and lying. Neither is it vnméete as they ſay, that the ſpirite, whome all thinges ought to obey, ſhould be ſubiect to the Scripture: Séeing it is not to be tried by the rule either of men or of Angelles, or any other rule whatſoeuer, but by that wherewith it was his pleaſure to hauehave his Maieſtie eſtabliſhed with vsus.
3 But whereas they cauill that we reſt vponupon the letter that ſleyeth, herein they ſuffer puniſhment for diſpiſing of the Scripture,2. Cor. 3.6. while they betray their ignoraunce, not wel vnderſtanding the wordes, neither doeth it diſagrée with that which of late is ſaid, that the word it ſelfe is not much aſſured vsus, vnleſſe it be confirmed vsus by the teſtimony of the holie Ghoſt:Luc. …4.27. 1. Theſ. 5.19. For as we ſée that wée are voide of all light of trueth or the ſpirite of God: ſo wée are not ignoraunt that the worde is an inſtrument wherwith the Lord diſtributeth to the faithfull the light of his ſpirit. Where Paul ſayeth, that the letter ſleeth, there hée contendeth againſt the falſe Apoſtles, which commending the lawe without Chriſt, did call away the people from the benifite of the newe Teſtament, wherein the Lorde doeth couenant that he wil graue his lawe within the bowels of the faithfull, and write it in their hartes: the letter therfore is dead, and the lawe of the Lorde killeth the readers therof, when it is ſeuered from the grace of Chriſt, and, not touching the hart, only ſoundeth in the eares. But if it be effectually printed in our hartes by ye holy Ghoſt, if it preſent Chriſt vntounto vsus, thē is it the word of life cōuerting ſoules,2. Cor. 38. and giuing wiſedome to little ones.
Cap. 10. The Scripture to correct all ſuperſtition, doeth in compariſon ſet the true God againſt all the Gods of the Gentiles, reckoning him for none of them.
1 NOw returning to intreat of the knowledge of God, from which he was a litle digreſſed, he proueth that the Lorde doeth repreſent him ſelfe to vsus, ſuch a one in the Scripture as hée ſhewed him ſelfe to be in his workes: neyther doeth hée as yet ſpeake of the knowledge of a Mediator, but of a Creator only, as aboue ſaid. Cap. 2. ſect. 1.
2 That is to ſay, eternall and good,Ez. 34.6. Pſal. 145.3. Iere. 6.24. Mea ſententia, &c. which worketh mercy, iudgement, and iuſtice in trueth. And to no other ende is that knowledge of God ſet forth vntounto vsus in the Scripture, then that therby we ſhould learne feare and fayth.
Abac. 2.3 The ſcripture to the ende to direct vsus to the true God, doeth expreſly exclude all the Gods of the Gentiles: but the Idolaters them ſelues hauehave acknowledged after a ſorte the vnitie of God.
Cap. 11. That it is vnlawfull to attribute vntounto God a viſible forme: and that generally thei forſake God, ſo many as doe erect to them ſelues any Images.
THe glory of God is corrupted with wicked falſhood ſo oft as any ſhape is fayned to repreſent him,Exod. 20.4. neither doth GOD make accompt whether the Image of man or any other creature, as though the one would more, the other leſſe agrée: but he refuſeth all without exception.
2 This hée proueth. Deut. 4.10.12.18. Eſai. 40.18. &. 41.7. & 45.9. Actes 17.19.
3 That which may be obiected,Deut 4.11. Exod. 30.3.13. Exod. 25.17. Eſay. 6.2. that God ſometimes exhibited the preſence of his Godhead by certaine ſignes, and ſet foorth his merciemercy ſeate with Cherubims, & alſo openly ſhewed men of his incomprehenſible & inuiſible eſſence, doth truelie make nothing for Images.
4 For confirmation of this matter,Pſalm. 115.5. & 13.5.15. Eſay. 44.15. & 10.21. &. 2.8. & 31.7. &. 57.10. Oſe. 14.4. Mich. 5.13. Pſalm. 115.8. an argument is drawne from the matter of Idols, neither yet are the Grecians leſſe deceaued, which thinke they hauehave well diſcharged themſelues, if they graue not God, whileſt in painting they doe more licentiouſlie outrage than any other nation.
5 That which they are wōt to obiect out of Gregorie, that images are laiemens bookes, howe vaine and fooliſh it is, he ſheweth by diuers argumentes:Iere. 10.8. Aba. 2.18. the firſt is taken from the authoritie of the ſcripture, which teacheth that it is vaine and lying, whatſoeuer men learned by images concerning God.
6 The other is taken from the teſtimonie of certain Fathers and of Varro, the Ethnike.Lib. de ciuit. Dei. Cap. 9. …1. Auguſtine alleadgeth out of Varro, and confirmeth it with his owne aſſent that they which firſte brought in the Images of the Gods, both tooke away the feare of God, and brought in errour.
7 The third, of the corrupted exceſſe, & more then whooriſh apparrell of the images, inſomuch that the Papiſtes if they had anie honeſt ſhame, coulde not further contend that they were bookes of any holineſſe. The laſt is from the circumſtances of the place: For howeſoeuer it may be graunted to Gregorie that in ſome places images were laymens bookes: yet this is not the way to teach the faithfull people in holy places, where the preaching of the worde, and adminiſtration of the ſacraments ought to take force.Galat. 3.1.
8 Héerevpon he paſſeth to the beginning of Idols,Sapi. 14.15. which he wil not graunt did iſſue out of that fountaine, which the booke of wiſdome ſpeaketh of: but of mans blinde infidelitie, becauſe they thought God was not with thē,Gene. 31.19. Ioſ. 24.2. Exo…. 31.1. vnleſſe they behelde ſome bodily ſigne of his countenance which ſhould be a witnes to them of Gods preſence.
9 After ſuche inuention was forged, by & by foloweth worſhipping, and that neceſſarily, but yet after a diuers ſort. For ſome worſhip the Idoll, becauſe they aſcribed to thē ſome diuinitie: But ſome, that by them they might paſſe ouer all their worſhip to GOD himſelfe (whoſe ſignes they woulde hauehave them to be.) Both theſe kindes of worſhip are abhominable, and therfore the Papiſtes are moſt filthily deceaued.
10 It is ſhewed by manie reaſons, that the Papiſtes for this cauſe are to be reprehended.
11 That they either can eſcape frō their olde diſtinction of Dulia and Latria ſeruice & worſhip, firſt it is ſhewed by the ſignification of the worde: Moreouer, howeſoeuer they contend in woordes, yet is there no difference at all in ſubſtance which onlie wée ſéeke for.
12 Yet he is not ſo ſuperſtitious that he thinketh no images may be ſuffered at all, but the maieſtie of God chieflie which is far aboue the ſenſe of our eies ought not to be abuſed with vncomelie deuiſed ſhapes, but thoſe things onelie whereof our eies are culpable, of this ſort images are either hiſtorical or perſonall onlie, the firſt of theſe hath ſome vſe in teaching: the other bringeth nothing but delight.
13 But Images ought not to be ſet in the Churches (no not thoſe that are hiſtoricall truely) as is prooued by two argumentes drawne from the vnprofitableneſſe and vncomelineſſe thereof. Auguſtin ſaith yt images do more auail to bow down an vnhappy ſoule by this that they hauehave mouthes,In Pſal. 11…. eyes, eares, and féete, then to amend it by this that they neither ſpeake nor ſée, nor heare nor goe:1. Iohn. 5.1…. and therefore Iohn willed vsus to beware not onelie of worſhipping of Images, but onelie of images themſelues.
14 But becauſe the Papiſts brag ſo greatly of the Nicene Councell which was holden by the commaundement & diſpoſition of Irene the Empreſſe, hée ſheweth firſt, by howe fooliſhe arguments images were firſt placed in the Church. The firſt was, Shew me thy face, becauſe it is beautifull: another was to proue that Images ſhoulde be ſet vponupon Altars, No man lighteth a candle and putteth it vnderunder a buſhell: an other is, The light of thy countenance is ſealed vponupon vsus with diuerſe other moſt vnſauorie follies.
15 Moreouer they hauehave commanded them to be worſhipped: And ſo thoſe reuerend fathers did diſcredite thēſelues by either ſo childiſhlie handeling, or ſo vngodlie and foulie tearing the ſcriptures: as the worſhipping of Pharao, and the rod of Ioſeph, & the piller that Iacob ſet vp, which cannot be founde in the ſcripture. Againe, worſhip his footeſtoole: worſhip his holy hill: All the rich men of thy people ſhal worſhip thy countenance.
16 Laſtly he ſheweth into what diueliſh madnens & ſignes of vngodlines all men are faln, no man at all reclaiming backe againe, doubtleſſe moſt wicked patrons of a wicked cauſe.*Conſtantius byſhop of Cōſtance in Cyprus, profeſſeth as much reuerence to images, as to the holy Trinitie which geueth life. And Iohn the legat of the Eaſt parts, affirmed that it were better to bring all the Brothel houſes into the citie, then to denie the worſhipping of images. It was decréed that worſe then all heretikes or the Samaritans, and worſe then Samaritans were the enimies of images.
Cap. 12. That God is ſeuerally diſcerned from Idols, that he may be only and wholy worſhipped.
SO oft as the Scripture affirmeth yt there is but one God, it ſtriueth not for the bare name, but with all commaundeth this, that whatſoeuer belongeth to the Godhead be not geuen to any other: this is proued of the Etimylogie of the religion, and of that place where God in publiſhing the lawe, to claime his owne right to himſelfe, cryeth out that hée is ielouſe, and that hée will be a ſeuere reuenger, if he be mingled with any faigned God.
2 The diſtinction of the Papiſtes of Latria & Dulia of worſhip and ſeruice, doth make nothing for them: and that he may reprooue them of greater impietie, hée ſheweth it by the ſignification of the wordes.Gala. 4.8. Mat. 4.10. Reue. 19.10. Act. 10.25. Zach. 14.9.
3 Moreouer alſo by diuerſe places of Scripture.
Chapter 13. That there is taught in the ſcriptures, one eſſence of God from the very creation, which eſſence conteineth in it three perſons.
IN this Chapter there are thrée parts: for firſt hée deliuereth the doctrine it ſelfe from the firſt to the twentieth. Moreouer hée confuteth certaine hereſies from the 21. to the 29.
As concerning the firſt, the ſame alſo after a ſort hath two partes: for the better to obteine that which hee deſerueth, he pretermitteth 2. things before he come to the matter, for firſt he ſheweth what hée meaneth by the name of Perſon, from the ſeconde to the ſixth: and hee proueth the Godhead of the ſonne, frō the ſeuenth to the thirtéenth: thē alſo of the holy Ghoſt. 14. 15. Moreouer, he ſheweth what is to be thought of the Trinitie, from the 16. to the 20.
1 The Scripture when it teacheth that the eſſence of GOD is incomprehenſible and ſpirituall, doeth not onelie ouerthrowee the fooliſhe errours of the common people, and the fine ſuttleties of prophane Philoſophie, but alſo doeth confute the hereſies of the Manichies, and Anthropomorphites, which imagined that God had a bodie, becauſe the Scripture aſcribeth to him, mouth, eares, eyes, hands and féete.
2 There are in the eſſence of GOD thrée perſons, ſo that neither God may be thréefolde, nor the ſimple eſſence of God rent from the perſons:Heb. 13. vponupon occaſion whereof, he beginneth to intreate of the perſon. But becauſe it is a matter of no ſmall weight, he brieflie ſpeaketh againſt them which think, that the name of the perſon is not to be admitted in this matter, from the 3. to the 5.
3 It is no ſtrange worde, but onlie exhibited, that we may expounde with plainer wordes, ſuch as in the Scripture are too our capacitie, doubtful and intangled: they that cannot ſuffer this, are vniuſtlie gréeued at the light of the trueth.
4 The godlie doctours hauehave béen conſtrained with néede to admit ſaucie wordes, aſwell to affirme the trueth againſt malicious perſons, as to diſcouer their hereſies and errours, which are tied and entangled with deceitfulneſſe of wordes.
5 No man ought to be ſo wayward and ſeuere to ſtriue about bare words: they contrarily that refuſe names not raſhlie inuented, doe geue great ſuſpition that they are either the ſchollers of Arius, or do nouriſhe the ſecrets poyſon of Sabellius whoſoeuer ſtriueth obſtinatelie about wordes.
6 Leuing the diſputation of words, he declareth what he meaneth, by the name of Perſon, that is to ſay, a ſubſiſtance in the eſſence of God, which hauing relation to the other is diſtinguiſhed with an vncōmunicable proprietie, which thrée parts of a diffinition, he ſeuerally expoundeth: Subſiſtaunce is an other thing than eſſence: for if the worde ſimply had béene God, and had had nothing ſeuerally proper to it ſelf, Iohn had ſaide amiſſe,Iohn. 1. that it was with God.
7 As touching the Godhead of the Sonne, it may appeare by this, that hée is God in that he is called the Word of GOD, ſéeing it were abſurd to imagine it only a fading & vaniſhing voice, which ſent into the aire commeth out of God himſelfe,1. Pet. 1.1…. of which ſort were the Oracles geuen to the Fathers, and all the Propheſies: When rather it is ment to be the perpetuall wiſdome, abiding with God,Heb. 12. Eccle. 24.14. Iohn. 5.17. from whence all the oracles and Propheſies procéeded. But chiefly becauſe that Worde alſo was one and the ſame in worke with the father from the beginning.
8 Certain dogges muſt alſo be taken héede of, which by no meanes wil ſéeme to take away his diuinitie from him,Gen. 1.3. Iohn. 17.6. while they ſecretely ſteale away his eternitie. Wherevpon his eternitie is affirmed againſt them.
9. 10 That the Sonne is God, it is prooued by many places of the olde Teſtament, both with a confutation of certaine cauilles of the Iewes, and alſo of Seruetus. The Iewes ſay that the worde Elohim is applied to the Angels and ſoueraigne powers, but there is no ſuch place yt raiſeth an eternall throne to any creature. Againe this title is geuen to none,Pſalm. 45.6. but with addition. The Prophet Eſay doth plainly deſcribe the Godhead of the Sonne,Exod. 7.1. Eſa. 9.6. Iere. 23.6. Eſay 42.6. Exod. 17.15. and Ieremie alſo, where it is ſaide, The name of the citie from that day ſhalbe called Iehouah. And that he builded an Alter, and called the name of it Iehouah my exaltation; therby is ment that the altar was builded for a monument that God was the aduancement of Moſes; and that Hieruſalem is not adorned with the name of God, but onelyonly to teſtifie the preſence of God. Much a doe alſo they kéepe at this, where the Prophet ſaith, that this is the name wherby they call her Iehouah or righteouſneſſe:Iere. 33.16. but this place confirmeth the trueth: for whereas before hee had teſtified that Chriſt is the true Iehouah, from whome floweth righteouſneſſe: now hée pronounceth that the Church ſhall ſo verily féele the ſame, that ſhée may gloriouſly vſe the very name it ſelfe. In the firſt place is ſet the fountaine and principall cauſe of righteouſneſſe; in the other, the effect where it is ſaide, that the Angel appeared to the fathers,Iud. 6.7. Iud. 13.16. and that he challengeth to himſelf the name of the eternal GOD, it is not to be vnderſtoode as Seruetus ſaith, who affirmeth, that it was an Angell and worſhipped in the place of God, but rather as the doctors affirme, namely that he was the worde of God, which began to execute the office of a mediatour: for though he was not yet clothed with fleſhe, yet he came downe as a meane betwéene God and mē to come more familiarly to ye faithfull: Therefore his communicating himſelfe made him to be called an Angell, yet in the meane time he retained that which was his own to be the God of vnſpeakable glory, which is ye meaning of Ozeas, Oze. 12.5.in which place of Ozeas Seruetus carpeth that God did beare the perſon of an Angel, as though the Prophet did not confirme that which Moſes had ſaide:Gene. 30.11.29. 2. Cor. 10.4. Zach. 2.3. Eſay. 25.9. Mal. 3.1. Why doeſt thou aſke of my name, and the confeſſion of the Patriark doth ſufficiētlie declare that he was not a created Angel, but one in whom the full Godhead was reſident. Therfore Paul ſaith, that Chriſt was ye guide of the people in the wildernes, therefore Chriſt was the ſame GOD, that was honoured among the Iewes.
11 This ſame is prooued out of the newe Teſtament:Eſay. 8.14. Rom. 9.23. Rom. 14.10. Eſay. 55.33. Ephe. 4.8. Pſalm. 57.19. and that firſt by ſuche places, whereby the Apoſtles doe attribute many things to Chriſt, which in the olde teſtament are ſpoken of the eternall God. Moreouer by certaine other places which do ſimplie and openly affirme the ſame. 1. Tim. 17. Philpi. 26. Ioh. 5.20. 1. Cor. 8.5. 1. Tim.., 16. Acts. 20.28. Iohn. 20.28.
12 Then alſo by his workes which are aſcribed to him, that is to ſay,Iohn. 5.17. Iere. 1.3 Eſay. 43.25. Mat. 9.6.4. becauſe he worketh togeather with his father, becauſe he ordereth the worlde. becauſe he forgeueth ſinnes.
13 Afterward by myracles,Matth. 10.8. Marke 3.15. & 6.7. Act. 3.6. Ioh. 5.36. &. 10.37. &. 14.11. Matth. 19.17. Iohn. 14. & 14. Eſay. 26.16. Eſay. 11.10. not only becauſe he doeth ſuche thinges as argue his diuinitie: but alſo becauſe hée committed the diſpoſition therof to his Diſciples of his owne authoritie, whervnto in the laſt place he ioineth certain Argumentes taken out of the Scripture which doe plentifully prooue the diuinitie of Chriſt, that without him there is no life, and in him was life, from the beginning:Ioel. 2.32. Acts. 7.56. 2. Cor. 2. Heb. 9.24. that we are taught to beléeue in him, & call vponupon him, that the Apoſtle denieth that hée deliuered any other doctrine to the Corinthians than the doctrine of the Sonne: And in his Epiſtles, he wiſheth the ſame benefite from the Sonne, which he wiſheth from the Father. All which when he calleth a practiſed knowledge, hée goeth thither from whēce he tooke theſe arguments, that is, from thoſe things which being farre alienated from the creatures, the ſcripture attributeth to him, and which wée learne by a certain experience.
14 As touching the Godhead of the holy Ghoſt,Gene. 1.2. Eſay. 48.16. 1. Cor. 2.10. & 12, 10. Exod. 4.11. the ſame may be proued by two places of the olde Teſtament, yet had hee rather learne the ſame by that practiſed knowledge, that is to ſay, firſt, that he geueth all things growing, and life of his owne proper ſtrength both in heauen & earth: moreouer he regenerateth the ſaints into incorruptible life.
15 He alſo approcheth to thoſe things,1. Cor. 3.17. & 6.19. 2. Cor. 6.16. Act. 5.3. Eſ. 6.9. Eſay. 43.10. Matth. 12.31. Marke 3.29. Luke. 12.10. Pſalm. 33.6. Eſay. 11.4. that when the Scripture ſpeaketh of him, it abſteineth not from the calling of God: And that he obteineth pardon which blaſphemeth againſt the Sonne; yet the blaſphemie againſt the holy Ghoſt, is neither forgiuē in this world, nor in the worlde to come.
16 By theſe promiſes hee prepareth himſelfe to eſtabliſh the Trinitie:Ephe. 4.5. Math. 28.19. and firſt he proueth that thoſe thrée perſons are one God, ſith that although we are baptiſed in the name of the Father, and of the Sonne, and of the holy Ghoſte, yet therby we be entred into one faith and religion of one God.
17 Yet this vnitie in the eſſence of God muſt ſo be vnderſtoode, that there may bee ſhewed in the ſcripture a certaine diſtinction of the father from the worde, & of the worde from the ſpirite:Iohn. 5.3. &. 8.16. Ioh. 14.16. yet that is nothing more then a diſtinction: but no diuiſion, which doubtleſſe can by no meanes hold the cogitations diſtracted, but alwaies bring it to that vnitie.
18 Yf anie man will ſearche what this diſtinction is, hée muſt beware of ſimilitudes of humane matters, and that for two cauſes: yet ſuch diſtinction as wee hauehave marked to bee ſet out in ſcriptures, is to be ſought for: where alſo he ſheweth briefly what it is.
19 This diſtinction doth not ſtande againſt, but that the ſingle vnitie of God, may remain: as in eueryevery hypoſtaſie is vnderſtood the whole nature, with this that eueryevery one hath his propertie which no difference of eſſence doeth ſuffer the one to be ſeuered from the other, but onelyonly to be diſtinguiſhed by a certaine relation, and the ſayinges of certaine old writers muſt be made to agrée, which otherwiſe woulde ſéeme not a litle to diſagrée.
20 But the ſumme of al is this, that we vnderſtand vnderunder the name of God one only and ſimple eſſence,1. Cor. 12.8. Act. 2.16. Ioel. 2.28. wherein we comprehend thrée perſons or hypoſtaſies, yet ſo that the name of God for order ſake be alwaies referred in relation to the father, which yet doth nothing diminiſh the Godhead of the ſonne, and the holy Ghoſt.
21 Hitherto he hath ledde thoſe that are willing to learne, as it were by the hande, but nowe he contendeth with the obſtinate and contentious, at the leaſt wiſe to this end, that the willing learners may hauehave whervpon ſtedfaſtly to ſet their féete. And here truely, if any where, he requireth ſingular ſobrietie, that neither our thought or tongue procéede any farther then the bondes of Gods word doe extende.
22 In the beginning hée profeſſeth that he will neither make a regiſter of hereſies, wherewith the pureneſſe of fayth in this pointe of doctrine, hath in times paſt bene aſſayled: neither ſtriue any more with Arius or Sabellius, but only with Seruet, and certaine other of our tyme. But Seruetus hereſie he taketh away in this only Section, where Iohn ſayeth, that the worde was God, Ioh. 1.1.before ye world was yet created, he maketh it much differing frō a conception or forme whereof Seruetus dreameth. But if then alſo, yea & from ye fartheſt eternitie of time, that word which was God, was with the father, and had his owne proper glorie with the father, he could not be an outward or figuratiue ſhining: but it neceſſarily followeth, that he was an Hipoſtaſis that did inwardly abide in God, and although there be no mention made of the Spirite, but in the hiſtorie of the creation of the worlde,Gen. 1.2. yet he is not there brought in as a ſhadow, but as an eſſentiall power of God, when Moſes ſheweth that the verie vnfaſhioned lumpe was ſuſtained in him: therefore he would not be an Image or repreſentation of God, as Seruetus dreameth.
As touching the other hereſies, that is to ſay, that the Father is truely and properly the onelyonly God, and he by forming the Sonne and the holie Ghoſt, hath powred his Godhead vppon him, and ſo the Father is, as they ſay, the only eſſentiatour or maker of eſſence. In confuting this, hée is wholly to the ende of the Chapter, from the twentie two, to the twentie and niene.
23 And firſt truely, hée many wayes vncouereth the vanitie of this errour, and proueth that it maketh nothing for them, that here and there Chriſt is called the Sonne of God. For though the name of God be commō to the Sonne, yet by reaſon of preheminence, that is ſometymes geuen to the Father onelyonly, becauſe hée is the fountayne and originall of the deitie, and that for this purpoſe, to make the ſingle vnitie of the eſſence to be thereby noted. For if wée meane none to be GOD but the Father, wée playnely throwe downe the Sonne from the degrée of God: therefore ſo ofte as mention is made of the Godhead, wée muſt admit no compariſon betwéene the Sonne and the Father, as though the name of God did belong onelyonly to the Father and not to the Sonne, who is the worde begotten of the Father before all worlds: and that God which is mentioned of in the olde Teſtament, in many places is aſcribed to Chriſt in the newe Teſtament. Eſai 6.1. Iohn 12.41. Eſai 8.14. Romans 9.33. Eſai 45.23. Rom. 14.11. Hebr. 1.10. Pſal. 102.26. Pſal. 97.7. Eſai. 44.6. Iere. 10.11.
24 Moreouer he proueth, that it is falſe which they holde, that ſo ofte as there is in ſcripture mention made abſolutely of God, none is ment thereby but the Father: where firſt he wipeth away a certaine obiection of theirs. Moreouer by thrée places of Scripture he taketh vp thrée arguments: thirdly, he proueth that the place of Eſai doeth make nothing for them.Eſai. 44.6. Laſt of all, hée taketh away two other obiections, where they obiect this ſaying of Chriſt,Mat. 19.17. that none is good but God: Thereby is ment, yt for as much as he was after the cōmon maner ſaluted by the name of good, in refuſing falſe honor, he did admoniſh them, that the goodneſſe wherin he excelled, was the goodneſſe that God hath: Againe, if they graunt that the worde of God be good, then muſt they graunt alſo that Chriſt is good. Where it is ſaide, that Chriſt onelyonly is good, immortall, wiſe, and true, thereby it is manifeſt that Chriſt is God, who is immortal, and from the beginning was life to geue immortalitie to Angelles, who is the eternall wiſedome of God: and who alſo is trueth it ſelfe,Phil. 2.10. and hée is to be worſhipped, becauſe he claimeth to hauehave all knées bow before him. And where they obiect that place of Eſai,Eſai. 44.6. I am, and none but I, thereby they confute them ſelues, for as much as whatſoeuer perteineth to God, is giuen to Chriſt.Phi. 2.7. Eſai. 25.9. And although in reſpect of order and degrée, the beginning of the Godhead is in the Father, yet the eſſence is not proper only to the Father, for by that meanes the eſſence ſhoulde bée in Chriſt begotten and faſhioned, which in the Father is vnbegotten and vnfaſhioned. Finally,Gen. 1.26. where as Chriſt pronounceth that God is a Spirit: it were vnconuenient to bée reſtrayned to the Father only, as if the worde himſelfe were not of ſpirituall nature: If then the name of Spirit doeth as well agrée with the Sonne as with the Father, then the Sonne is alſo comprehended vnderunder the indefinite name of God, but he addeth by and by after,Iob. 4.24. that none are allowed for good worſhippers of the Father, but they that worſhip him in ſpirite and trueth. Wherevpon it followeth, that becauſe Chriſt doeth vnderunder … head, execute the office of a teacher, hé… doeth geue the name of God to the Father, not to the intent to deſtroy his owne Godhead, but by degrées to lift vsus vp vntounto it.
25 But in this they are deceiued, that they dreame of vndeuided ſingular thinges: whereof eche hauehave a parte of eſſence: and they thinke they gather of our meaning, that we make a quaternitie: as though we did fayne that by deriuation there came three perſons out of one eſſence.
Iohn. 17.3. Ioh. 16.7. 1. Cor. 15.24.26 He returneth to the firſt obiection, that if Chriſt be properly God, hée is not rightfully called the Sonne. It is neyther lawfull nor right ſo excluſiuely to reſtraine the name of God to the Father, as to take it from the Sonne. For this cauſe Iohn affirmeth that hée is true God,Ioh. 1.2. that no man ſhould thinke that hée reſteth in a ſeconde degrée of Godhead beneath his Father.
27 Howe openly they betray their ignoraunce which heape vp certayne places out of Irenaus: where he affirmeth that the Father of Chriſt is the onelyonly and eternall God of Iſraell: but the ſame Irenaeus ſayeth that Abraham beléeued God,Iren. li. 9. Cap. 12 becauſe Chriſt is the maker of heauen and earth, and the onelyonly God.
28 Tertullian whom they make their Patrone, maketh nothyng for them.
29 Iuſtine, Hilarie, and Auguſtine, are wholly ours.
Cap. 14. That the Scripture euen in the creation of the world and of all things, doth by certayne markes put difference betweene the true God and fayned Gods.
ENtring into the ſeconde parte of the booke which is of the knowledge of man, in this Chapter he iudgeth that certayne thinges are to bée pretermitted: for which cauſe hée firſt generally handeleth of the creation of the world, in the firſt and ſecond Chapters. Moreouer of Angels frō the 3. to the 12 Thirdly of Deuils, frō the 13. to ye 19. Laſtly, hee ſheweth what is the fruit… which ought to returne to vsus by the hiſtorie of the creation, from the twenti… to the two and twentie.
Although God may be knowne by the foundations of the earth,Eſai. 40.11. and round compaſſe of the heauens: yet leaſt the faythfull ſhould fall away to the inuentions of the Gentiles, he woulde hauehave the hiſtorie of the creation to appeare vponupon whome the fayth of the Church ſtaying it ſelfe, ſhoulde ſearch no other God, thē him whom Moſes hath declared to be the maker and builder of the worlde. There is firſt ſet out the tyme, that may lead vsus to the true Creatour, where is confuted their prophane folly, that it is maruell why that came no ſooner in the minde of God to make the heauen and earth: and by that occaſion their curioſitie is reproued.
2 To that ſame end is it ſhewed firſt, that ye worke was not ended at one moment, but in ſixe dayes, that it ſhoulde not gréeue vsus to be occupied all the time of our life in conſidering of it. Moreouer alſo an order is deſcribed, that Adam was not created before that God had ſtored the world with all plentie of good thinges: truely a moſt ſure teſtimonie of Gods good will towardes vsus.
Nowe he taketh occaſion to ſpeake of mans creation and nature: but to the intent he may ſend ſomewhat before of Angels and Deuils, he reiecteth to intreate of man vntill the nexte Chapter.
3 As touching Angelles, he proueth that this point of doctrine is neceſſarie in the hiſtorie of the Creation (howſoeuer Moſes ſpeaking popularly and applying him ſelfe to the rudeneſſe of the people, doeth not preſently from the beginning make recitall of Angelles among the creatures of God) firſt, that by them we may learne to known God: Moreouer that we being armed againſt certaine errours, as well of them that attribute ſome diuinitie to the Angelicall nature, as of Manichaeus making two beginnings, which howe fooliſhe an imagination it is, hée ſheweth at large.
4 To ſearch of the time or order whē they were created: is no poynt of godlineſſe or diligence,Gen. 1 2. but curioſitie and obſtinacie. Dionyſius Hierarchie is méere babling: by occaſion whereof alſo hée doeth verie well bridle the curious agayne. The ſayde Dionyſius writeth ſuche thinges in his Booke, that hée which ſhoulde reade it, would thinke that the man were ſlipte downe from heauen, and did tell of thinges not that hée had learned by héereſaye, but which hée had ſéene with his eyes: But Paule which was rauiſhed aboue the third heauen,2. Cor. 12.2. hath vttered no ſuche thing, but alſo proteſteth that it is not lawfull for a man to ſpeake the ſecretes that he had ſéene.
Dan. 7.10. Col. 1.16. Eph. 2.1. Gen. 18.32. Ioſ. 5.14. Iud. 6.14. & 13.22. Pſa. 8.2.6,5 The Angelles are heauenly Spirites, whoſe miniſtration and ſeruice God vſeth not onelyonly generally to execute thoſe thinges which hée hath decreed (and for that cauſe are called armies, powers, and principalities, &c.) If this honour bée giuen to Princes and Gouernours, to bée in ſtead of God that is ſoueraigne King and Iudge, much greater cauſe there is, why it ſhould be giuen to Angels, in whom the brightneſſe of Gods glorie more abundantly doeth appeare.
6 But alſo to teſtifie his prouidence and care towarde vsus,Pſa. 91.11. & 34.8. Gen. 16.9. & 24.7. & 48.16. Exod. 12.2.19. for our comforte and confirmation of our fayth. Exo. 12.2.19. & 23.20. Iud. 21. & 6.11. & 13.10. Mat. 4.11. Lu. 22.43. Mat. 28.5. Lu. 24.5. Act. 1.10. 2. Kin. 19.31. Eſ. 37.36.
7 Neither yet is 't certaine whether eueryevery man hauehave a ſeuerall Angell appointed him:Dan. 10.13. & 12.1. Mat. 18.10. Lu. 15.7. Iu. 16.23. 2. King. 16.17. Act. 12.15. but this is moſt certayne that they all with one conſent do generally watch for our ſafetie. But where it may be obiected, that when Peter was brought out of priſon, and knocked at the dores, it was ſayde to bée Peters Angel: it may be anſwered that it was any one Angell to whome God had giuen charge of Peter for that time.
8 This only will he ſay of the orders multitude, and forme of Angels:Dan. 12.1. Iud. 1.9. 1. Theſ 4.16. Mat. 26.55. Dan. 7.10. whether one excell an other in certaine degrées of honour, it can not be gathered by the Scripture: and therefore hee had rather leaue it large. The multitude is verie greate and manye: their forme is not ſéene with mortall eyes:Pſal. 34.8. although ſometymes they ar… ſaide to hauehave winges to paynt out their ſhape and ſwiftneſſe to helpe vsus.
9 Angels are not qualities or inſpirations without ſubſtance, but verie ſpirites of nature, ſubſiſting againſt the Saducées and ſuch lyke. Act. 7.53. Gal. 3.19. Matth. 22.30. & 24.37. Mark. 13.27. Lu. 9.26. 1. Tim. 5.21. Hebr. 14. & 2. 16. & 12.22. Mal. 3.1.
10 As concerning that kinde of adoration, which is wont to creepe in by the adoration of Angels, firſt he graunteth, that ſéeing the brightneſſe of the maieſtie of God doeth ſhine in them, there is nothing more readie then with a certayne amazedneſſe to fall downe at the admiration of them. But Saint Paul teacheth,Col. 1.16. that Chriſt is not onelyonly to bée preferred before all Angelles, but that he is alſo the authour of all good things that they hauehave, to the ende we ſhould… not forſake him and turne vntounto them, which cānot ſufficiently help thēſelues, but are fayne to drawe out of the ſame fountayne that we doe.
11 Moreouer he ſheweth howe this daunger may be auoyded, that is to ſay, if we cōſider that God is tied by no neceſſitie at all, to vſe their worke to help vsus, as though he could not want them, but whatſoeuer hée doeth héerein,2. Ring. 6.17. he doeth it for the comfort of our weakeneſſe.
12 And ſo whatſoeuer is ſaide of the miniſterie of Angels, is ſpoken, not to bring vsus from God to Angelles, but to leade vsus by the Angels to God, and to a more liuely féeling of his preſence. That which is deſcribed in the viſion of Iacob, ought to ſticke and be faſtened in our mindes,Gen. 28.12. howe Angels deſcende downe to the earth vntounto men, and from men doe goe vp to heauen by a ladder, wherevpon ſtandeth the Lord of hoſts. Whereby is meant, that by the onelyonly interceſſion of Chriſt it commeth to paſſe,Ioh. 1.52. that the miniſteries of Angels do come vntounto vsus, as he him ſelf affirmeth. The ſeruaunt of Abraham being committed to the cuſtodie of the Angel, doth not therfore call vponupon the Angel to help him, but holpen with yt commendation, he prayeth to the Lord,Gen. 24.7. & beſéecheth him to ſhew his mercy to Abraham.
To pray vntounto Angels, is but a heathens opinion,Plato in Epinonide. that is to ſay, Platoes, who willed to ſeeke the way to God by Angels, and to honour them, that they may make God more gentle to vsus.
As touching Deuils, firſt he ſheweth to what end this point of doctrine tendeth, from the 13. to the 15.
Moreouer he proſecuteth thrée things more diſtinctly from the ſixtéene to the ninetéenth Chapter.
13 Whatſoeuer the Scripture teacheth concerning Deuils, they tende chiefly to this end, that we may be carefull before hande of their awaytes and preparations, and furniſhe our ſelues with ſuch weapons as are méete to ſuſtayne ſo great and daungerous a battel.1. Pet. 5.8.9. Eph. 6.11.12. To this end is ſet before vsus, firſt an enemy in corage moſt hardie, in ſtrēgth moſt mightie, in pollicies moſt ſubtile, in diligence and celeritie vnuariable, with all ſortes of engyns moſt plentifully furniſhed, in ſkill of warre moſt readie, that wée ſuffer not our ſelues by ſlouth & cowardiſe to be ſurpriſed, but on the other ſide with bolde and hardie myndes ſette our féete agaynſt him, and encourage our ſelues to continue.
14 The multitude of Deuils is great (whereby wée ſhoulde bee ſtirred vpp and vrged the more to labour) yet in an other good ſenſe hée is but one.Mar. 16.9. Mat. 12.42. Lu. 8.30. Mat. 25.41.
15 Thirdly, it is the enemy both of God and vsus, which alwayes laboureth diligently in theſe two thinges, to ouerturne the kingdome of GOD,Gen. 3. Mat. 13.28. Ioh. 8.44. and to drowne men with himſelfe in eternall deſtruction.
But nowe thoſe two thinges which are hitherto ſpoken of, leaſt they ſhould giuegive occaſion of errour; hée taketh in hande as I hauehave ſayde, thrée thinges more largely to expound: the one of the malice of the Deuill, the other of his power, the third of his nature.
26 As touching the firſt, for as muche as the Deuill was created of God,Ioh. 8.44. 2. Pet. 24. Iud. 1.6. Tit. 5.20. this malice which we aſſigne to his nature, is not by creation, but by deprauation: yet in the meane ſpace we muſt beware, that we curiouſly ſpeake not of the order, manner, tyme, & forme of the Deuils fall, ſéeing it was not beſéeming for the holie Ghoſt to féede curioſitie with vayne hiſtories without any fruite.
Iob. 1.6. & 24.1. 1. Kin. 24.10. 1. Sam. 16.14. & 18.10. Pſal. 34.7.8. &c. 2. Theſſ. 2.9.17 Moreouer as touching his power, wherewith he is at diſcorde and ſtryfe with God, we muſt ſo take it, that although with will and endeuour and that of him ſelf, he be againſt the Lord, yet he can doe nothing without Gods will and conſent.
Eph. 4.27. 1. Pet. 5.8. 2. Cor. 12.7. Gen. 5.15. 2. Sam. 24.1. Rom. 16.20.18 GOD alſo boweth the vncleane Spirite hither and thither as pleaſeth him, ſo that hée ſuffereth the faythfull to bée onelyonly exerciſed thereby, but the wicked and vnfaythfull to bée onelyonly gouerned. Luke. 10.18. Luc. 11.21. 2. Corinthians 4.4. Epheſians 2.2. Iohn 8.44. 1. Iohn 3.8.
19 Laſt of all, to ſhewe what they are by nature, hée prooueth that that is falſe which ſome fondly ſay, that Diuels are nothing elſe but euill affections or perturbations of the minde that are thruſt into vsus by our fleſh:1. Iohn. 3.8. Iob. 1.6. Matth. 8.29. Matth. 25.41. Iudge. 1.9. but they are mindes or ſpirits endued with ſenſe and vnderſtanding.
20 As concerning the laſt part of the Chapter, he briefly comprehendeth the hiſtory of the creation: and he teacheth vsus the knowledge thereof, becauſe it is our partes to hauehave intelligence of God.
21 For the ſame ſerueth to this purpoſe chieflie, that we ſhoulde not paſſe ouer, with not conſidering our forgetfulneſſe, thoſe vertues which GOD hath preſented to vsus to bée ſéene in his creatures.
22 Moreouer alſo to that other part which commeth more néere to faith,Gen. 28. & 9.2. that we ſhoulde acknowledge them to be created for our cauſe, that the more thereby wée might be ſtirred vp to the truſt, inuocation, prayſe and louelove of him.
Cap. 15. What a one Man was created: wherin is entreated of the powers of the ſoule, of the image of God, of free will, and of the firſt integritie of nature.
NOw comming to knowledge of man, hée prooueth that hee muſt ſpeake thereof for two cauſes, and the ſame alſo two waies: for to knowe, what we were made in the firſt beginning; and what our ſtate was afore the fall of Adam. But firſt he would hauehave vsus conſider very diligently of the perfection of nature, by creation, leaſt we aſcribe our corruption, either to God or to nature. But in that he was taken out of the earth and clay, a bridle was put vponupon his pride: but foraſmuch as God quickneth him with an immortall ſpirit, he might iuſtly glory of the great liberalitie of his maker.
1. Cor. 8. 1. Pet. 2.25. Matth. 10.20. Luke. 12.5.2 Man conſiſteth of a ſoule, and of a body: the ſoule alſo is not a blaſt or a power diuinely powred into the body which is without eſſence: but it is an immortal eſſence, yet created. And yt is prooued by many arguments: firſt, of ſuch as may be found among prophane authours, moreouer out of the Scripture. Eccle. 12.7. Luke. 23.46. Acts. 7.59. Heb. 13.17. Heb. 12.9. Luke. 16.22 2. Cor. 5. Act. 23.8.
3 Thirdly, that man is ſaide to bée created to the image, of God: for ſéeing that this image although it appeare after a ſort in the outward ſhape of man, yet it ſhineth chiefly in the ſoule. But héere becauſe hée ſéeth,Gene. 1.16. Matth. 22.30. that to ſtand againſt this doctrine, Oziander doeth ſtretch the Image of God as well to the body as to the ſoule, firſt hee confuteth this trifle.
4 Moreouer, to confirme his owne iudgement, and to ſhewe with what vertues the image of God ought to bée iudged; he woulde hauehave that gathered by the repairing by Chriſt, that the Image of God was nothing els then a perfect excellēcie of mans nature which appeared in Adam before his fall.1. Cor. 15.45. Collo. 3.1. Ephe. 4.24. 2. Cor. 3.18. Iohn. 1.4. But that we may knowe of what partes it ſtandeth, we will ſpeake of the powers of the ſoule.
5 But before he doe that, he meateth with the errour of the Manichies and Seruetus, which would hauehave the ſoule to be the ofſpring of ye ſubſtance of god, in this errour Oſiander entangled him ſelfe, while without the eſſentiall iuſtice, that is, except Chriſt did ſubſtantially powre himſelfe vponupon vsus, he would not acknowledge the Image of God. But Paul alledgeth out of Aratus that we are the ofſpring of God,Act. 1….28. but in qualitie, not in ſubſtance; inaſmuch as hée hath garniſhed vsus with his giftes: and in an other place, he entreateteh of the reſtoring of this image where it may be readilie gathered out of his wordes, that man was made of like forme to God, not by inflowing of his ſubſtance,2. Cor. 3.18. but by the grace and power of his ſpirite: for he ſaith, that in beholding the glory of Chriſte, wee are tranſfourmed into the ſame Image, as the ſpirite of God, which ſurely ſo worketh in vsus, that it maketh vsus of one ſubſtaunce with God.
6 And ſo comming to expound the powers of the ſoule, firſt hee ſheweth that the doctrine of the Philoſophers is diuers, vncertaine, and obſcure: which whē he hath briefly declared, he ſheweth what is to be thought thereof.
7 Moreouer in his iudgement, it maketh more for perſpicuitie & plainneſſe, to conſider, that in the ſoule there are two partes, vnderſtanding, & will: neither can there bée any other power found in the ſoule which may not rightly bée referred to one of theſe.
8 Theſe partes of the ſoule in the firſt ſtate were ſo ſounde and perfect, that a man coulde not only diſcerne betwéene good and bad, but alſo might hauehave frée election in will of good and euill. Both which ſéeing through the fall they are loſt, becauſe the Philoſophers knew not ye, they ſought in a ruine, an vpright building; & in an vnioynted ouerthrow ſtrong ioynts. And although conſtancie to perſeuere was not granted, yet was hee not excuſeable, which had receiued ſo much, that of his owne will hath wrought his owne deſtruction.
Cap. 16. That God by his power doth nouriſhe and mainteine the world, which him ſelfe hath created, and by his prouidence doeth gouerne all the partes thereof.
HOweſoeuer prophane men doe ſéeme to acknowledge God to be the Creator, yet the ſame cannot truely be done of them, ſeeing no man doth rightly acknowledge the Creator, but he which by faith doth paſſe forwarde euer to his prouidence,Pſalm. 33.6. Pſalm. 104.17. Acts. 17.28. which eyther they are vtterly ignoraunt of, or doe onelyonly imagine a generall action, whereby generally all the parts of the worlde, are ſtrengthened by Gods ſecrete inſpiration.
2 The ſame prouidence whereof we ſpeake, is contrary to fortune, and chaunces.Matth 10.30. Whereby we affirme that eueryevery chance is gouerned by the ſecrete counſell of GOD: and as concerning thinges without life, this is to bée thought (from the ſection 2. to the 5.) that although eueryevery one of them hauehave his own propriyet naturally put into it, yet do they not put foorth their power,Gen. 1.3. Ioſua. 10.13. 2. Kings. 20. but onlie ſo farre as they may be directed by the preſent hand: this he ſheweth by examples, and alteration of the times of the yéere.
3 Then alſo that God doth claime and will hauehave vsus geue him an almightineſſe, which we ought to imagine, not ſuch as the ſophiſters doe faine, vaine, idle, and as it were ſléeping, but awaking, effectuall, working and buſied in continual doing: neither ſuch a one alſo as is onelie a generall beginning of a confuſed motion,Pſalm. 215.…. as hee woulde commaunde a riuer to flowe by his appointed chanels: but ſuch a one, as is bent & ready at his particular moouings. And ſo al they that would include Gods omnipotencie within the influence of nature,Pſalm. 8.3. Iere. 1….2. doe both defraude God of his glory, and depriue them ſelues of moſt profitable doctrine, which bringeth double fruite.
4 The better to confute this, letting paſſe the madde errour of Epicures and other like, hee dealeth with them which onlie graunt a generall prouidence of God: or at leaſtwiſe doe reſtraine it to certaine particular Actes, ſhewing that God doth not idlely beholde from heauen, what is doone in the worlde, but guideth all thinges, holding as it were the ſterne, and ſo is appliable to rule eueryevery euent, that nothing can happen by chaunce,Gene. 22.8. Heb. 1.3. Pſalm. 146.9. but by Gods determinated counſell.
5 This he expoundeth, proſecuteth & confirmeth.
6 Now hauing talked of the ſingular prouidence of God,Hie. 10.23. Pro. 20.24. Exod. 21.13. Pſalm 75.7. which is occupied in thinges without life, he goeth to that which putteth foorth it ſelfe in gouerning of mankinde, proouing that both eueryevery action of all men, and varietie of eueryevery ſtate is by Gods ſpecial determination.
Exod. 19.13. Iona. 1.6. Pſal. 10.4. & …07.25.7 And alſo the very particular ſucceſſes, are generally witneſſes of Gods ſingular prouidence: for they are ſuch as neuer ariſe without Gods ſpeciall commaundement, as when hée woulde caſt Ionas into the Sea, hee ſent out a winde to raiſe vp a tempeſt.
8 Neither is this doctrine all one with the opinion of the Stoikes, about Fatum or deſtinie. For he doth not, as the Stoikes do, imagine a neceſſitie, by a certaine perpetuall knot, & entangled order of cauſes, which is conteined in nature: but hée maketh GOD the Iudge and gouernour of all thinges, who now executeth by his power that which in time paſt he had decréed in his wiſedome: and ſo with God nothing doth happen by fortune or chaunce: and chance & fortune, are Heathen wordes, as by Baſilius Magnus and Auguſtine appeareth.
9 Yet this doth not hinder, that according to the manner of men,Iohn 14.5. 1. Sam. 6.9. 1. Sam. 23.26. it may neither bée ſaide, nor be in many things both chaunce and happening. Becauſe the order, reaſon, end, and neceſſitie of thoſe thinges which happen, doth oftenlye hid in Gods counſell, and commeth not vnderunder mans knowledge. Such is ye reaſon of the happening of thinges to come, as is ſhewed by moſt cleare examples.
Cap. 17. Whervnto, and to what ende this doctrine is to be applied, that wee may be certaine of the profite thereof.
IN this Chapter there are two parts, whereof in the former, hée deliuereth the doctrine from the firſt, to 11. in the laſt he taketh away two obiections frō the 12. to the 14.
As touching the doctrine, although in the beginning of the firſt ſectiō he ſet down thrée things, yet he doth it not to this end, to aſſigne to eueryevery one his proper place in the handling therof (which therefore I ſhew that no man ſhoulde looke for that, and ſo make his labour wéeriſome to him) but only as it were to drawe out all that he hath gathered together, as it were out of a fountaine whatſoeuer afterwarde he ſhall diſput… of in the former part of the Chapter.
1 Although the cauſes therof which happen, are hidden frō vsus, yet is it not méete, that wee ſhoulde thinke mans matters to bée turned and whirled about duplicate page duplicate page with the blinde ſway of fortune: and be ſtirred vp to murmure againſt GOD,Pſalm. 40.… Iob. 9.3. as though he did raſhly caſt all mens matters hither and thither: but wee ſhoulde reuerence his ſecret iudgements, and reſt vponupon his will, as vponupon a moſt iuſt cauſe of all things.
2 Neither doeth that hinder which ſome obiect that it is wicked,Pſalm. 36.8. Rom. 3.11.35 Deut. 29.2…. Iob. 26.14. that in gouerning the worlde we imagine an other will in God after his ſecret iudgements, then is declared vsus in the Law and the Goſpell: for wée muſt diſtinguiſh betwéene the wiſdome that abideth in God, and the manner to be wiſe which he preſcribeth to men.
3 Yet, this doctrine doeth neither maintaine their impietie, that lay the fault of their wickedneſſe vppon God: nor yet their arrogancie which leaue it in the middeſt.
4 And that this may the better appeare,Prou. 6.… ſéeing al thoſe things which they are wont to obiect againſt this point of doctrine may be referred to ye time to come, or time paſt, firſt as touching things to come, hée ſheweth that mens deliberations doe agrée with Gods prouidence. The heart of man, ſaith Solomon, purpoſeth his way, but the Lorde doth direct his ſteppes: meaning, that wee are not hindred by ye eternal decrées of god, but that vnderunder his will we may both prouide for our ſelues, and diſpoſe all things belonging to vsus, and that is not without a manifeſt reaſon: for hée that hath limitted our life within appointed boundes, hath therwithal left with vsus the care thereof, hath furniſhed vsus with meanes and helpes to preſerue it, hath made vsus to hauehave knowledge before hande of daungers, that they ſhoulde not oppreſſe vsus vnware, hée hath geuen vsus prouiſions and remedies.
5 Moreouer as touching thinges paſt their reaſoning is vnſauorie and fooliſhe, which woulde hauehave wickedneſſe too bée vnpuniſhed in the authours them ſelues, becauſe they are not committed without Gods diſpoſition.
6 Such therefore is Gods prouidence, that the mediation thereof may eaſily ſhake away all cauillations or frantike errours,Pſalm. 55.2…. 1. Pet. 5.9. Zach. 2.8. Eſay. 26.2. Matth. 10.29. and alſo bringeth to paſſe, that whoſoeuer is munited héerewith can attribute nothing to fortune: But much more whether hée hauehave to doe with men, or with other creatures, on both ſides hée doubteth not, but Gods prouidence doeth waite to preſerue him.
7 Moreouer, (being ſufficiently perſuaded of Gods goodwill towards him) hée alſo adioineth thoſe teſtimonies,Exo. 3.21. 3. King 22.20. 2. Sam. 17.7. Iob. 1.12. which teache, that all men are vnderunder his power, whether it bée to winne theyr mindes to GOD his will, or to reſtraine theyr malice that it may doe no hurt (of which ſorte ſome examples are recited. And ſo being likewiſe perſuaded of his power alſo, firſt whatſoeuer doth proſperouſly happen, hée aſcribeth that wholie to be receiued of God.
8 And alſo if any aduerſitie hapened,Gen. 45.8. Iob. 1.21. 2. Sam. 16.10. Pſalm. 38.10. Ephe. 6.12. by and by alſo woulde hée héere lift vp his minde to GOD: that by this meanes chiefly hee may acquaint himſelfe to pacience & moderation of minde by the exāple of Ioſeph,…. … 10.12. Iob, & Dauid.
9 Neither yet in the meane time would he wink at inferiour cauſes, but woulde alſo reckon them in ſuche place as he ought to doe: and firſt hée intreateth of things paſt, then of thinges to come.
10 In this point doeth the ineſtimable felicitie of a godly minde ſhewe foorth it ſelfe: for although innumerable are the euils that doe beſéege mans life, and doe threaten him ſo many deaths (a good part wherof he there calleth to minde,) otherwiſe worthily to be feared, as things which ſhould come vntounto vsus.
Pſalm. 118.6. 1. Theſ. 2.18. 1. Cor. 16.7. Eſay. 7.4. Ezech. 29.4.11 But when the light of Gods prouidence hath once ſhined vponupon a godly minde, hée is now relieued and deliuered not only frō that extréeme anguiſhe and feare wherewith hée was before oppreſſed: but alſo from all care. As hée that is ſo perſuaded of Gods fatherly care towardes him, and his omnipotent power, that he can neither feare nor doubt, & ſo the ignorāce of his prouidence is the extremitie of all miſeries: and the chiefe bleſſedneſſe ſtandeth in the knowledge thereof.
12 Héere he commeth to the ſeconde part of the Chapter,Gene. 6.6. 1. Sam. 15.11. Iere. 28.5. Iob. 3.4. Eſay. 35.35. 1. King. 20.5. 1. Sam. 15.29. Numb. 23.29. that is to expound certaine places which ſéeme to point that GOD hath not appointed mens matters, by an eternall decrée, but as eueryevery one hath deſerued, or as hee thinketh méete and iuſt, eueryevery yéere, day, and houre, to decrée this or that. Of ſuch places there are two ſorts, whereof the firſt doth aſcribe repentance vntounto God, the other doth ſhew as it were a certaine aboliſhing of his decrées as of the deſtruction of the Niniuites & the death of Ezechias. As touching ye firſt, he denieth any repentance to be in God.
13 And ſuch manner of ſentences are nothing elſe, then certaine ſpeaches drawne from our ſenſe & framed to our capacitie the better to vnderſtand that which our weaknes cannot otherwiſe attaine vntounto.
14 As touching the other of the Niniuites & Ezechias,Ionas. 3.10. Eſay. 35.5. Gen. 26.9. Eſdr. 24.14. ſuch ſpeaches cōtaine a ſecrete condition although not expreſſed in ſyllables, as is prooued by their end, and that like ſpeach of God with Abimelech the King.
Cap. 18. That God doeth ſo vſe the ſeruice of wicked men, and ſo boweth their mindes to put his iudgement in execution, that yet ſtill himſelfe remaineth pure from all ſpot.
THeir modeſtie is not excuſable, who cannot abide to heare that God directeth the malice of Satan,Pſalm. 115.3. Iob. 1.2. 3. Kin. 22.20. Acts. 4.28. Iere. 50.25. Eſay. 5.26. &. 10 5. &. 19.25. 8. Sam. 10.10. 1. King. 11.31. and the wicked, to what end it pleaſeth him and vſeth their wicked doinges, to execute his Iudgementes: wrongfully doubtleſſe geuing backe, that theſe thinges are doone by Gods ſufferance, but not by his wil, which how falſe a defence it is, he plentifully proueth by certaine examples.
2 This power of GOD is not onelyonly in externall workes, but alſo in inward workes,Prou. 21 1. Ephe. 2.29. 1. Sam. 26. Exo. 7.3. neither doth he only harden mens harts by permiſſion, but doth alſo caſt vppon them, madneſſe and blindneſſe, by his iuſt iudgement, neyther doeth this hinder,Pſal. 105.25. Eſai. 10.6. Eze. 14.9. Rom. 12.…. that Satan alſo beſtoweth his diligence, and that God him ſelfe doeth not onelyonly deliuer them into a reprobate ſenſe, but alſo ſo deceiueth ſome, that the power of our effectual working of errour is farre from God.
3 Whoſoeuer therefore receiue not this doctrine,Pſal. 51.6. 1. Ioh. 5.4. Iohn. 1.21. 1. Sam. 2.25. Pſal. 115.3. Eſai. 45.7. Amo. 3.6. Deu. 19.5. Act. 4.28. Eph. 3.10. 1. Tim. 6.16. doe eyther ſhewe their ignoraunce, or if they openly curſe, they doe as it were openly aſſayle heauen in vayne with their ſpitting, that is, they throw their blaſphemies againſt the holie Ghoſt: The plainlier that this may appeare, he confuteth thoſe two obiections which they are wonte to alledge. The firſt whereof is, that therefore it followeth, that in God there are two contrarie wils, if nothing happen without Gods will: becauſe in his ſecrete counſel he deſerueth that, which openly he forbad in his lawe.
4 The other is: if God doe not onelyonly vſe the worke of the wicked, but alſo gouerneth their counſels and affectiōs, he is the authour of all miſchiefe: and therfore men are vnworthily commended if they execute that which God hath decreed, becauſe they obey his will. But they doe ill to confounde his will and his commaundement together, for although when Abſolon abuſed his fathers wiues, it was Gods will to puniſh Dauids adultery with that diſhonour,2 Sam. 16.22. yet did he not therfore commaund the wicked Sonne to commit Inceſt, vnleſſe perhaps they meane it in reſpect of Dauid, as he ſpeaketh of the railings of Semey, for when he confeſſeth that Semey rayleth at him by the commandement of God, he doeth not therefore commende his obedience, as if the frowarde dogge did obey the commaundement of God, but acknowledging his tongue to be the ſcourge of God, he paciently ſuffereth to be corrected. When God performeth by the wicked ye thing which hée decreed by his fecrete iudgemēt,1. Kin. 12.20. O…. 6.4. & 13.…1. 2. Ki…. 11.23. & 2. …i…. 10.…. they are not to be excuſed although they did obey his commaundement, which in déed of their euell luſt they do purpoſely breake. The ſaying of Auguſtine is ſufficiēt to cōtent a godly mind, that ſometimes man with good wil willeth that, which God willeth not:Enchi. ad Law. Cap. 101. as if a good ſonne, willeth to hauehave his father liue, whom God will hauehave to dye. Againe, that it may come to paſſe, that man may will the ſame thing with an euill will, which God willeth with a good will. As if an euill ſonne willeth to hauehave his father dye, & God alſo willeth the ſame, nowe the firſt of theſe two ſonnes willeth that which God willeth not, and the other ſonne willeth that which God alſo willeth, and yet the naturalnes of the firſt ſonne doeth better agree with the will of God, although he wil a contrary thing, then the vnnaturalnes of ye other ſonne that willeth the ſame thing. So great a differēce is ther what to wil doth belōg to man, & what to God, and to what end eueryevery one is to be applied, to hauehave it either allowed or diſalowed, for thoſe which God willeth wel, he bringeth to paſſe by ye euil wils, of euill men. But a litle before, he had ſaid, yt the angels Apoſtates in their falling away, & all ye reprobate, in aſmuch as cōcerneth thēſelues, did ye which god would not, but in reſpect of ye omnipotencie of God, they could by no meanes ſo do, becauſe while they did againſt the will of God, the will of God was done vponupon them. Wherevpon he crieth out, Great are the works of God,Pſal. 111.2. and to bée ſought out of all them that louelove him: that in maruellous manner the ſame thing is not done without his will, which is alſo done againſt his will, becauſe it could not be done, if he did not ſuffer it, and yet he doeth it not againſt his will, but willingly. And he being good, would not ſuffer a thing to be done euill, vnleſſe for that he is omnipotent, hée could of euil make good.