Exposition of the Apostles Creed, Exposition · Part 1 – Part 2

Exposition of the Apostles Creed · Exposition · Part 1 – Part 2

p. 43That the kingdome of Chriſt is offered vntounto vsus in the Articles of our faith; and that the faithfull are partakers of it, whileſt they liue here.

IT is certaine, that there are two ſpirituall kingdomes, euen in this worlde: to wit, the kingdome of darkenes, and the kingdome of light: & it muſt needes be, that eueryevery man be of one of theſe, whileſt he liueth here. For ſo Chriſt the king himſelfe ſpeaketh to his elect veſſell: Acts. 26. For this cauſe hauehave I appeared vntounto thee, that I might appoynt thee a miniſter and witnes of thoſe things which thou haſt ſeene: And a little afterwards; That thou mighteſt open their eyes, that they might be turned from darknes to light, and from the power of Sathan to God, and might receaue remiſſion of ſinnes, & a lotte amongeſt the ſanctified, through the faith which is in mee. So to the Coloſſians the firſt: Giuing thankes vntounto God the father, who hath made vsus fitte to be partakers of the lotte of the Saintes in the light: who hath deliuered vsus from the power of darknes, and tranſlated vsus into the kingdome of his dearely beloued ſonne. Hereby it is cleare that there are two ſpirituall kingdomes, euen p. 44in this world: the kingdome of Chriſt, in which in very deede are all they that truely repent & beleeue in Chriſt, and are alſo baptized into his name: as alſo their children, vnleſſe when they ſhalbe growen and come to age, through vnbeliefe they reiect the benifite offred: But the other the kingdome of Sathan and darkenes, in which all they are, which doe not repent, and beleeue not in Chriſt, theſe partly are not baptized, but open contemners of baptiſme: as the Turkes and Iewes: and partly againe are baptized, but yet are impenitēt, & vnbeleeuers: theſe albeit they be baptized and ioyne themſelues to the viſible Church, remaine notwithſtanding in very deede ſo long in the kingdom and power of darkenes, vntill they be conuerted and beleeue. Mat. 28.1. Cor. 6 verſ. 8.9.10. 12. and 2. Cor. 12. verſ. 21. Now foraſmuch as the Articles of the fayth containe the ſumme of that doctrine deliuered by Chriſt the king to his Apoſtles: it is certaine, that in them the kingdome of Chriſt and all the priuiledges thereof are offred and exhibited to all them that repent and beleeue: & againe that we are taught by this confeſſion, whence we may aſſure our ſelues, that we are true Citizens of the kingdome of Chriſt, yea and that in this life, & that we hauehave a partaking with Chriſt the king himſelfe with all his benifites: to witte, if we beleeue with our heart, and confeſſe with our mouth. For that ſaying of the Apoſtle is ſure, in the 10. to y^e Romanes: The worde is neare thee, in thy mouth and in thy heart. This is that worde of p. 45faith which we preach, to witte, that if thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleeue in thy heart, that God hath raiſed him vp from the dead, thou ſhalt be ſaued. For with the heart man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth to ſaluation. For the ſcripture ſaith: whoſoeuer beleeueth in him ſhall not be aſhamed.

What the kingdome of Chriſt is, and that the newe couenaunt is adminiſtred therein.

LEt vsus then ſee what y^e kingdome of Chriſt is, which beginneth in the faithful in this worlde; which alſo in the ſame ſenſe is named the kingdome of God, and the kingdome of heauen. Mat▪ 3. verſ. 2. Luk. 4. verſ. 43. and Chapiter 7. verſ. 28. The kingdome of Chriſt in this worlde▪ is the adminiſtration of ſaluation, whereby Ieſus Chriſt the king himſelfe, outwardly gathereth to himſelfe through the Goſpell and ſacrament of baptiſme, a people or viſible Church, (in which many hypocrites are mingled,) and calleth them to ſaluation, and adminiſtreth and giueth himſelfe the ſame ſaluation to which he calleth them, in thoſe, whō he accounteth for his elect in this congregatiō, whileſt that he maketh this outward vocation effectuall, that is to ſay, calleth them to repentance and faith, by which they aunſwere to him that calleth: and whom he thus calleth, thoſe alſo he iuſtifieth, not imputing their ſinnes vntounto them: whom he iuſtifieth, thoſe alſo he glorifieth, purging them daily more and more p. 46from their ſinnes, and ſo inſtructing, framing, and perfecting them to all godlineſſe, righteouſneſſe, and that to life euerlaſting, that the glory of Chriſt their king may ſhine in them: vſing to that purpoſe, the diſpenſation of his worde and ſacraments by meete miniſters, and that both publique, domeſticall, and priuate, and therewithall alſo the diligent adminiſtration of his diſcipline, aswell of repentance and ceremonies, as of mans whole life. The vniuerſall adminiſtration of this kingdome of Chriſt, is that ſame newe couenant, that God hath promiſed in the laſt times to make with vsus by Ieremy the Prophet, not according to that ſame couenant he made with our fathers, when he brought them out of the lande of Aegypt, becauſe they had made that couenant voide: but that this ſhould be the couenaunt, that he would giuegive his lawe in the middeſt of vsus; and that he would write it in our hearts, and that he would be our God, and we ſhould be his people, and that we ſhould knowe him, becauſe he would be mercifull vntounto our iniquity, and would not remember our ſinnes any more. Ierem. 31. And by Hoſeas the Prophet: Cap. 2. I will marry thee in faith, and thou ſhalt knowe the Lord. This couenant Chriſt the king and prieſt of his Church, hath ratified for euer by his merite, betweene God and vsus, and eueryevery day worketh in vsus through his efficacie. Daniel the 9. Verily by his merite, ſeeing that Chriſt by his prieſthoode, that is, by his interceſſion and ſacrifice, laying an euerlaſting p. 47foundation vntounto his kingdome, hath ſatiſfied the righteouſneſſe of God, and ſo deliuereth vsus from ſinne and the curſſe of the lawe, and from the kingdome and power of the deuill, and obtaineth the ſpirite of ſanctification, through which he may raigne in vsus: and through his efficacie or operation, whereby, as the king of his Church he firſt bringeth our heartes to the knowledge of their euill, and to the conſideration of the diuine righteouſneſſe, and createth in them the ſtudie of reconciling themſelues to God, and conuerting them to his wil. Now afterwards, things thus ſet in order, he offreth the worde of reconciliation, and engendreth faith in them, through which he communicateth himſelfe (after whom they thirſt,) vntounto them; to this ende, that hauing obtained through his merite, iuſtification, they may vſe it to the euerlaſting peace of their conſcience, and may dayly alſo through his ſpirit be reſtored and builded vp. Laſtly he exhorteth thoſe that are reconciled, and thus endowed with his ſpirit, to bring forth workes, worthy thoſe that repent, to the ende, that the glory of their king may ſhine in them. Rom. 8. ver. 29 30. Theſe degrees, in the adminiſtration of the kingdome of Chriſt, and of his new couenaunt, the Lord comprehendeth in that ſame ſpeach to Paule, when he ſaith, that thou mayſt open their eyes: that is done, when through the working of that king Chriſt, their conſcience is illuminated through the holy Ghoſt. (For it is he that maketh his miniſterie effectuall) p. 48ſo as they knowe both themſelues and their ſinnes, and againe God, his holyneſſe and righteouſneſſe, to which they muſt be conformable, that through faith turning vntounto him, they may receaue in Chriſt a double benefite, forgiuenes of their ſinnes, & a lot amongeſt the ſanctified, who daily ſtudie (Chriſt exhorting them) to bring forth the worthy fruites of repentance. For whom he hath choſen, thoſe alſo hath he called: whom he hath called, thoſe alſo hath he iuſtified: whom he hath iuſtified, thoſe alſo he hath glorified. Firſt therefore let vsus ſee how Chriſt our king by calling into his kingdome, doth engender in men a deſire of being reconciled to God; then how he offreth vntounto them the forgiuenes of their ſinnes, or rather the free grace of reconciliation and iuſtification, and therewithall how he beginneth, their reſtoring to euerlaſting life and glory: how daily he ſetteth it forward, and at length in the worlde to come doth fully finiſh the ſame.

How Chriſt the King engendreth in his elect the ſtudie of reconciling themſelues to God, and howe he preſerueth and encreaſeth in them which are reconciled, the ſtudie of holding that reconciliation.

CHriſt the King doth engender in his elect the ſtudie of reconciling them ſelues to God: firſt of all by ſhewinge that all men are vnderunder ſinne, and in the kingdome of darkenes, p. 49eſpecially becauſe that when all men hauehave the knowledge of God, naturally engraffed in them, and the worke of the lawe by nature written in their heartes, and by the thinges created are conſtreined to knowe God, notwithſtanding doe not glorifie him, but doe ſinne contrarie to the lawe of nature. Rom. 1. The which thing they witnes in their deedes, and their owne conſcience doth conuince their thoughtes, either accuſing or excuſing them. Againe by vncouering all and euerie of their wickedneſſes, and in accuſing them by the lawe written, and by the threatninges which are manifeſt euerie where throughout the whole prophetes, many wickedneſſes alſo being heaped together as plainely may be ſeene in the Epiſtle to the Romaines, Chap 3. verſ. 9, 10, 11, 12, 13, 14. And alſo by ſhewing that this is the vnchangeable will of God, whereby he will not onelyonly that all men be conformed to the lawe of nature, but alſo to the lawe written, otherwiſe that he will ſo long accounte them for ſinners and enemies til they be conuerted, and through faith be reconciled vntounto God. Iohn. 3 verſ 36. Rom. 5. verſ. 10, 11. Secondly by ſhewing what a great euil ſin is. Such and ſo great an euil ſin is, that it deſerueth the euerlaſting deſtruction of mā, yea verily ſo great an euil, y^t it cannot by the euerlaſting deſtruction of man be cleanſed. Wherevppon it foloweth that ſinne is a greater euill, then mans euerlaſting damnation, ſeeinge that the damned cannot by euerlaſting paines cleanſe or ouercome ſo greate an euill. p. 50To conclude, it is ſo greate an euill, to hauehave offended the maieſtie of God but with one ſinne, that the deſtruction of all creatures were a leſſe euill. For certainly neither the deſtruction of all creatures, yea if they ſhoulde be brought to nothing, were a ſufficient price for the cleanſing of one onelyonly ſinne: which could not otherwiſe be cleanſed, but by the death of the ſonne of God. Thirdly by ſhewing that the nature of God is righteous, and therefore that it doth accurſe all ſinners, to wit as well theire bodies as ſoules, as well in this worlde as in the world to come, Deut. 28. vnleſſe reconciliation be made. For ſo immutable is this righteouſnes of God, and will to iudge ſinnes, that not ſo much as one ſinne amongſt ſo many thowſandes, which dayly are committed, ſhall eſcape vnpuniſhed. For either it is puniſhed in vsus or els in Chriſt: in Chriſt it is once perfectly puniſhed, ſo that we repent and amende and beleeue in him: in our ſelues it ſhalbe puniſhed, if we hauehave an vnbeleeuing hearte and ſuch a a one as cannot repent, as Chriſt ſaith: verily I ſay vntounto you, that men ſhall make accounte for euerie idle word in the day of iudgement. Alſo if this be done in y^e green wood, what ſhal be done in the dry? 1. Peter, 4. verſe 17, 18. To be ſhort, god is ſo righteous; and ſo great an euil is ſin, y^t euen when he doth forgiue ſinnes, he doth not yet alowe them: and that he may ſhew this thing he doth chaſtiſe them, in thoſe that are conuerted, yea, after the forgiuenes thereof with moſt ſharpe ſcourges, as in Dauid, yea, p. 51after God had ſpoken vntounto him by Nathan the Prophet: The lord hath taken from thee thy ſins: We ſee by how ſharpe whips he declared that he did not allow y^e ſin of Dauid, 2. Sam. 12. ver. 11.12.13. alſo 2. Sam. cap. 24 verſ. 10.12. Fourthly by ſetting forth the execution of the righteouſnes & iudgment of God, againſt y^e impenitent & vnbeleeuing. Firſt in y^e examples which he hath exerciſed & dayly doth exerciſe: aſwel in the wringing terrors of cōſcience, wherwith the vnrepē tant are afflicted: as alſo in thoſe ſame temporal puniſhments which although they be great, yet are the onelyonly ſignes of y^e wrath of God to come, farre greater, yea moſt great. For like as y^e patience & gentlenes of God is greater then y^e gentlenes of al creatures: ſo alſo his wrath doth exceede y^e wrath of al creatures. Secondly by ſetting before their eyes y^e day of this wrath or the euerlaſting iudgement: as the ſcripture doth often times ſet the ſame aſwel before the eyes of y^e faithful as of the vnfaithful. By theſe & the like reaſons & meanes taken out of the word of god Chriſt the king doth engēder in y^e miniſterie of y^e word through his ſpirite, in thē whō he hath firſt called, that ſame ſtudy of recōciling themſelues vntounto God: & in them which are effectually called & reconciled, he preſerueth & increaſeth that ſame ſtudie of holding their reconciliation, and bringeth to paſſe that they greatly eſteeme ſo great grace of reconciliation: and truly ſomuch they eſteeme it, y^t denying them ſelues and all vngodlines, they wholly giuegive themſelues through faith vntounto him, who with p. 52ſo greate a price hath redeemed them from ſo many euills.

After that Chriſt the King and Prieſt of his Church hath engendred in thoſe whom he calleth, the ſtudie of reconciling themſelues vntounto God he offereth, and giueth alſo vntounto them that ſame reconciliation & that in the forme of a couenant, the ſumme whereof is conteined in the articles of the faith.

NOw as I hauehave ſaide alreadie, that ſame ſtudie of reconciling themſelues to God, in thoſe that are called of Chriſt the King being wrought, he offereth and giueth to them reconciliation it ſelfe, and that in the forme of a free couenaunt, 2. Cor. 5. verſ. 18.19.20.21. and chap. 6. verſ. 15.16.17.18. Now the reconciliation of man with God, or rather this matter of ſaluation in ſauing by his merite and power the elect, is therefore called a couenaunt, and alſo ſet foorth vntounto vsus in forme of a couenaunt from God, becauſe there is no apter forme or meeter way of doing it, to make mutuall agreement betweene the parties and to y^e eſtabliſhing of faith. For euen like as men after great enimities are then at length pacified in their mindes, when they hauehave bounde themſelues by promiſes and by an oath each one to other, to imbrace peace; ſo alſo God, that our conſciences might be quiet, hath not ſpared of his meere goodnes euen by an oath and couenaunt to binde himſelfe vntounto vsus that are repentant p. 53and beleeue in him; and to ſeale the ſame w^t the ſeale of holy baptiſme, y^t he might adopt vsus freely to be his children, that he might cleanſe vsus through his bloode from all ſinne, and being endowed with the holy ghoſt might renue vsus to euerlaſting life; yea and that freely, that wee againe being bound, vntounto the faith and worſhip of this true God the ſonne and the holy Ghoſt, we might ſet foorth and aduance this greate goodnes of his. Moreouer euen like as there are wonte to be propounded, in mens couenaunts certaine heades, which they call articles, by which peace is begunne and put in practiſe, both ſides being ſworne: ſo alſo that ſame diuine couenaunt, wherein God doth reconcile vsus vntounto himſelfe for euer, is conteined in certaine heades or articles, which are the foundations of this holy reconciliation and where in God will hauehave eternall peace betweene him ſelfe and all beleeuers to be ratified. Now God had promiſed by Ieremie the Prophet that he woulde ſtrike a newe couenaunt with vsus, not according to that couenant which he had made with our fathers when he brought them out of the land of Egypt, becauſe they had made that couenant voyde: but that this ſhould be the couenant; that he would giuegive the lawe in the middeſt of vsus, and write the ſame in our heartes, and that he would be our God, and we ſhould be his pepple, and that we ſhould knowe him, becauſe he is mercifull vntounto our ſinnes and will remember our iniquities no more. Ieremy, 31, Eſai. 53.54. Ozee. 2. p. 54This couenant the Lord hath made with vsus through faith in Chriſt: and therfore we muſt knowe that the articles of our faith, containe y^e ſumme & as it were y^e heads of that couenant which ſtandeth in faith between God and vsus.

That the couenant betwene God and vsus is free and vndeſerued, and ſtandeth only in faith: through which after that he hath put out the remembrance of our ſinnes, he renueth the beleeuers to his owne image.

THat this couenant betweene God and vsus is free and vndeſerued, and leaneth vponupon no condition of our worthineſſe or merites, but ſtandeth by faith alone, hence it may eaſily appeare. For in reſpect of God he properly maketh the couenant with vsus, and he ſealeth in our heartes by his holy ſpirit, that ſame promiſe of vndeſerued reconciliation offred vntounto vsus in the Goſpel. Titus 3. ver. 5.6.7. 2. Tim 1. ver. 9. Gal. 3. ver. 6.28.29. In reſpect of v… this couenant is receiued only by faith, whiles that freely and vndeſeruedly the holy Ghoſt is giuen vntounto vsus, who bringeth to paſſe that both we will and are able to beleeue the free promiſe of reconciliation through Chriſt. Eph 1. Ioel. 2. Eſay. 59. If you reſpect the mediator verely our heauenly father hath receiued o… him the price of reconciliation, and we hauehave ſatiſfied in him: notwithſtanding becauſe the mediator is freely giuen vntounto vsus, and imputeth alſo freely this merite vntounto vsus, euen by this reaſon p. 55alſo the couenant is free. And ſo this whole couenant is meerely free, and conſiſteth in faith alone: the oblation of promiſe of grace in Chriſt, and alſo the giuing of Chriſt himſelfe in reſpect of God is free: y^e receiuing on our part is alſo free, becauſe it is the worke of God in vsus, whereby he ſealeth his promiſe in our heartes, that being driuen we ſhould worke, that is to ſay, that being made beleeuers by him we might beleeue. Ephe. 2. ver. 1.5.6.7.8.9.10. All theſe things are plainlie comprehended in that ſame promiſe of the new couenant, which euen now I brought out of the 31. Chapiter of Ieremy. Now the ende why God would hauehave this ſame couenant to be free by all meanes, is that the glory of God might returne to him alone: the which drift of his counſell he hath expreſſed in plaine wordes in the ſame Prophet. Chap. 33. And it ſhalbe to me a name of ioy, a prayſe and an honour before all the nations of the earth which ſhall heare all the good that I doe vntounto them, &c. And to the Ephe. Chap. 1 ver. 5.6. An other end is the peace of our conſciences. Rom. Chap. 4. For if they which are of the lawe are heires: faith is become voyd, and the promiſe is made of none effect, &c. Sith therefore God ſaith that this whole couenant is free and vndeſerued, and that it conſiſteth in the knowledge of him, or rather by faith: through which alſo after that he hath aboliſhed the remembraunce of our ſinnes, he will renewe our heartes; which he calleth to write his lawes in our heartes: it is plaine and euident that in the articles of our faith, ſuch a p. 56faith and knowledge of God is ſet forth vntounto vsus, which embraceth the free remiſſion of ſinnes in Chriſt, and alſo thereof engendreth the inſtauration or renewing of man according to the image of God. Therefore in the meditation of the articles of our faith we muſt eſpecially turne our eyes to theſe two poyntes.

The Articles of faith or that which is commonly called the Apoſtles Creede.

I Beleeue in God the father almighty maker of heauen and earth: and in Ieſus Christ, his only ſonne our Lord, which was conceaued by the holy Ghoſt, borne of the virgin Mary, ſuffred vnderunder Pontius Pilate, crucified, dead, and buried: he deſcended into hell, the third day he roſe againe from the dead, he aſcended into heauen, and ſitteth at the right hand of God the father almighty: from thence he ſhall come to iudge the quick and the dead: I beleeue in the holy Ghoſt, the holy Catholique Church, the Communion of Saintes, the forgiuenes of ſinnes, the reſurrection of the body, and the life euerlaſting.

What faith is.

SEing therefore Chriſt the king himſelfe in the articles of the Chriſtian faith, which containe the ſumme of the Goſpell, offreth that ſame kingdome of his vntounto vsus: and through faith, by the vertue of his ſpirit doth effectually confederate himſelfe vntounto vsus to the end he may raigne in vsus: goe to, let vsus briefly ſhewe what faith is. Faith is to aſſent vntounto God, his will being p. 37knowen, in eueryevery worde of his, as to the onelyonly true & omnipotent God, and ſo to giuegive glory to God: and not to conſider any thing either in our ſelues or in any other of his creatures, that ſeemeth to be againſt him: and in this worde, to behold as the ſpeciall marke the promiſe of the Goſpel, for that the father truely offreth himſelfe vntounto vsus in Chriſt, and through his holy ſpirit freely iuſtifieth vsus that are engrafted in Chriſt, and more and more ſanctifieth vsus, and preſerueth vsus by the ſame power, through which Chriſt was raiſed from the dead, whereby he hath all things ſubiect to himſelfe, that the hope of euerlaſting life being founded in this truth and power, it may be moſt certaine. This deſcription of faith, firſt comprehendeth the whole life of man: whoſe ſingular actions and moments, muſt needes leane and reſt vponupon faith. For ſurely, that which is ſaid to the Hebrues, Without faith it is impoſſible to pleaſe God, is moſt true, in all and ſingular matters that are to be taken in hand. Rom. 14. ver 23. Then after that it ſetteth forth that peculiar grace of iuſtification offred in Chriſt, and that reſtoring to euerlaſting life, as the foundation of all beleeuers. Now this ſame deſcription of faith is ſpecially taken out of the fourth Chap. to the Romanes, from the ſixtenth verſe, and out of the firſt Chapiter of the Epheſians, from the 17. verſe, to the ende of both the Chapiters. That which is put in the deſcription, of the will of God knowen, is therefore done, becauſe Sathan is oftentimes p. 58woont to faigne another meaning of the worde of God, beſides the will of God. Leaſt therefore that faith ſhould ſtray from the will of God, we muſt indeuer, that as the Apoſtle commandeth in the 12. to the Romanes, all propheſying or interpretation of the ſcripture, be according to the analogie, or rule of faith: leaſt the interpretation fight with the foundation or with any article of faith. We will ſhewe it alſo more familiarly after this manner: this is faith, to acknowledge that this is the vnchangeable will of God, and to reſt in it, that freely he will giuegive vsus that promiſed ſaluation by y^e Prophets, and that through Chriſt the ſame is giuen in deede, (as the Articles of our faith witneſſe,) that is, to acknowledge, that theſe things which are contained in them, are freely giuen vntounto vsus of God, according to the teſtimony of all the Prophets which were from the beginning of the worlde, yea, and of Chriſt himſelfe, and to reſt in this conſtant will of God, and giuegive this glory to God, that hath now already ſhewed his omnipotent power in performing theſe promiſes, fulfilling in deede the moſt part of the Articles of our faith: and alſo as yet doth ſtill exerciſe the ſame, in the applying of thoſe benefites: and will certainly ſhewe it, in thoſe that remaine yet to be fulfilled in the Articles: neither to conſider any thing either in vsus, or yet without vsus in any creature that ſeemeth contrary to that ſame grace and diuine truth promiſed vntounto vsus, and already offred in Chriſt, and at length fully to be accompliſhed.

p. 59The partition or diuiſion of the Creede.

THere are foure principall parts of the Creede. The firſt containeth what we beleeue of God the father, who as he hath choſen vsus of his meere mercy, in Chriſt before the foundations of the worlde were laide: Ephe. 1. ſo there is ſet forth in the firſt part of the Creede the firſt fountaine of the couenant, or reconciliation: and therewithall is alſo taught what we muſt beleeue of the creation of all things. The ſecond, what we muſt beleeue of Ieſus Chriſt the ſonne of God: in which part, is comprehended the whole ſumme of the couenant & of our reconciliatiō. The third, what of the holy Ghoſt, who by engrafting vsus through faith in Chriſt, maketh vsus confederates with God, applying vntounto vsus the mercy of the father, and the redemption of the ſonne. The fourth part is concerning the people, or of the Church with whom God had ſtricken his couenant: which part containeth y^e effectes of all the former, and the fruite of our faith, aſwell which we enioye in this life, as alſo, which we ſhall enioy euerlaſtingly, being fully knitte both body and ſoule with Ieſus Chriſt our heade.

Rules which ſhall helpe both our vnderſtanding and faith, in eueryevery article of faith.

THe rules, which we ought alwayes to hauehave before our eies, aſwel in y^e expoūding, as alſo p. 60in the meditating of the Creede, are theſe. Firſt that a mans minde knowe in eueryevery of the articles not only the hiſtory (which knowledge alone is not to ſaluation, forasmuch as the deuills hauehave that and doe tremble: Iames. 2.) but alſo that the heart it ſelfe embrace through true faith the promiſe of God, and the performance of the promiſe in Chriſt and for Chriſt, which lyeth hidde in eueryevery of the articles. Acts. 13. verſ. 32. and the 39. Reſolue therefore all y^e articles into the promiſes, or into the performance of them, & ſo thou ſhalt hauehave in the articles of faith all the kindes of that wonderfull vnion that we hauehave with the father, with the ſonne Ieſus Chriſt, and with the holy Ghoſt, which throughout all the Goſpell is promiſed and giuen to the beleeuer. 1. Iohn. 14. and the 15. The ſecond rule; In the applying of the promiſe, looke vponupon the counſell of God to witte, that to the ſonne of God a body & ſoule was ſo faſhioned and fitted, that thoſe thinges that were done in them, were done in the name of all beleeuers: & ſo done in deede, y^t the obedience, which was offred vp to the father in his perſon, by the counſell and gift of the father, are as truely thine, as if they had bene offred vp in thy ſoule & body, and y^t by the ſame efficacie, wherethrough that euerlaſting word quickened from death that whole maſſe and glorified it, ſhall alſo quicken and glorifie thee. For this is the counſell of God, this is his vnchangeable will, wherevpon we may ſafely leane: now it is made manifeſt in the writings of the p. 61Prophets and Apoſtles: to the Hebr, Cap. 10. out of the 40. Pſalme. Wherefore entring into the world he ſaid, Sacrifice & oblatiō thou wouldeſt not, but a body haſt thou framed vntounto mee, &c Thē I ſaid, Loe I am preſent (in the beginning of the booke it is writtē of me) that I ſhould do thy will O God. And a little after, Through which will we are ſanctified, through the oblation of the body of Ieſus Chriſt once made. Vpō this counſell of God alſo, leaneth the reaſon of the Apoſtle in the 10. to y^e Romains, whileſt he ſaith, the righteouſneſſe which is of faith, ſo he ſaith: Say not in thy heart who ſhall aſcend into heauen: For this is to fetche Christ out of heauen: or, who ſhall goe downe into the deepe? this is to bring Chriſt from the deade? But what ſaith he? The word is neare thee, in thy mouth and in thy heart. This is that worde of faith, which we preache, to witte, if thou ſhalt confeſſe the Lord Ieſus with thy mouth: and ſhalt beleeue in thy heart, that God hath raiſed him vp from the deade, thou ſhalt be ſafe. For we beleeue with the heart to righteouſneſse, but we confeſse with the mouth to ſaluation. See the 1. Corinth. 1. verſ. 30. Luk. 1. verſ. 10. to the Hebr. 2. verſ. 14.15. to the Romans, 5. verſ. 12.15.16 17.18. Alſo 1 Cor. 15. verſ. 20.21.23. 1. Theſſ. 4. verſ. 14. and Chapiter. 5. verſ 3.

I beleeue in God the father almightie maker of heauen and earth.

Teſtimonies out of the Prophets and Apoſtles of the nature of God, and of the creation of all thinges.

p. 62EXodus, 34. The Lord of Hoaſtes, The Lord of Hoastes, a mightie, mercifull and gratious God: long ſuffering, and much in goodnes and ſaith: who ſheweſt merciemercy to thowſandes, pardoning iniquitie, and defection and ſinnes: before whom the innocent is not innocent, who recompenceſt the iniquitie of the fathers vppon the children, and vppon the childrens children, and vppon the kinsfolkes. Gene. 1. In the beginning God created heauen and earth. Nowe the earth was deſolate and voyde: and darkenes was vppon the vtmoſt face of the depth, and the ſpirite of God mooued it ſelfe vppon the face of the waters. Io. 1. In the beginning was the worde, and the word was with God: and that word was God. All thinges were made by it, and without it was nothing made that was made. And to the Coloſſians the first, and Pſal 104. Thou ſhalt ſende foorth thy ſpirite, and they ſhalbe created, and thou ſhalt renue the face of the earth.

The deſcription of God.

GOD is a ſpirituall ſubſtance, euerlaſting, good, pure, aſwell of an incomprehenſible glorie as of an infinite wiſedome and power, of an vnchangeable righteouſnes, vnſpeakable merciemercy and moſt conſtant trueth, to be ſhort the onelyonly & ſoueraigne happines, and the father is euerlaſting, the ſonne the euerlaſting image of the father, and the holie ghoſt proceeding from both. The nature of God is ſhortly and diligently expreſſed in the deſcription which is in Moſes, Exod. 34. The Lord of of Hoaſtes, the Lord of Hoaſts, a mightie, p. 63mercifull and gentle God, long ſuffering and of great merciemercy and true. &c.

The profite of this deſcription of God.

THe vſe of this deſcription is, that the nature of God being knowne, we ſhould embrace by true faith, as our onelyonly and moſt ſoueraigne God, and ſhould feare to offende him: to the end that through true faith and feare, or amendment of life, he might be glorified of vsus. For firſt when we heare that God, who hath promiſed by an euerlaſting couenant that he wilbe a God vntounto vsus, is an vnderſtanding, wiſe, euerlaſting, good, righteous and mercifull God we conclude verie rightly vppon it, of the verie forme of that free couenant: that he is not onelyonly ſuch a one by nature, but alſo y^t he will ſhew himſelfe to be ſuch a one to vsus beleeuers; and that by an euerlaſting couenant, though all creatures ſhould ſeeme to perſuade vsus to y^e contrarie. He that knoweth this nature of God, of whom he is receiued into couenant: he hath large matter of truſting in him, and of framing his life by faith, according to the will of God. Both of theſe, to wit howe the knowledge of God maketh to faith and repentance, and ſo to the eſtabliſhing of the kingdome of God in vsus, we will make plaine out of ſome of his attributes. So great and ſo conſtant is the truth of God, that one word of the diuine truth, paſſeth the truth of all Angels and men: becauſe the truth p. 64of all creatures, dependeth vponupon the truth of God, and hath the originall from that, and conſiſteth in that alone: ſo that the truth of god, is the cauſe and foundation of all truth both in Angels and men. When therefore we wauer or doubt of any matter, why do we not conſult, whether there be not ſome word of the Lorde concerning that matter, whereof we doubt? which being found, we may giuegive our mindes to reſt, knowing aſſuredly, y^t the leaſt title of the truth is more firme, then the whole frame of heauen and earth. Ieremi 31. Matt. 5. verſ. 18. therefore it is ſaide in the ſecond booke of the Kinges, Cap. 10. verſ. 10. Knowe you nowe, that there ſhall not fall anie thing of the word of the Lord to the ground. Alſo his infinite power ought to incourage vsus, to truſt in him: in him I ſay, that mightie God, who calleth thoſe thinges which are not as if they were. Ro. 4. Like as alſo, that ſame Apoſtle further ſpeaketh of the faith of Abraham: He doubted not of the promiſe of God through vnbeleife, but was made strong in faith, giuing glorie to God: Being fully aſsured that he which had promiſed, he alſo was able to performe it. And ſurely how greatly diſtruſt diſpleaſeth God, as which defraudeth him of his glory and how greatly the holieſt men that are ought to beware of it, the Lord teacheth Num. 20. And the Lord of Hoaſtes ſaid vntounto Moyſes and Aaron, Foraſmuch as ye hauehave not beleeued me, that you might ſanctifie me before the ſonnes of Iſrael, therefore you ſhall not lead this congregation into the lande which I hauehave giuen them. And in the 32. p. 65of Deut. 50.51.52. Now he is not onelyonly able to do that, which he wil, (as in verie deede he willeth that thing which he hath promiſed in his word:) but alſo in that which he willeth not, he abideth no reſiſtance, which is as it were the other part of the omnipotencie of God. Iſai. 43. There is none that can take out of my hand: And if I do any thing, who ſhall let it? The firſt is therfore, that in euerie thing we hauehave the wil of God knowne out of his word, which being once knowne, let vsus not doubt, but y^t Gods truth is moſt cōſtant, & altogether vnchangable. Moreouer let our mindes moūt vp to y^e almightie nature of God, who mightily performeth in deede whatſoeuer he wil, neither abideth any reſiſtance Ioh. 10. I giuegive euerlaſtnig life to my ſheepe, neither ſhall they periſh for euer: neither ſhal any mā take them out of my hand. My father who hath giuen thē vntounto me, is greater then all, neither can any man ſnatch them out of the hand of my father. I and the father are one. Here thou haſt both the moſt conſtant truth of the word of Chriſt, and alſo his omnipotencie. And ſo thou muſt truſt: that God offereth himſelfe vntounto vsus in Chriſt, a true and almightie God, in an euerlaſting couenant. And further, ſhould not this ſelfeſame nature of God, wherein he is true and almightie, pricke vsus forward to amendement, and to lead a life through faith according to his will? For whileſt we heare▪ that his truth is one and vnchangeable, let vsus know for a ſuertie, that he will not for euer approue ſinnes, which he hath witneſſed to detect by his word. Pſal. 5. Moreouer, that it is more poſſible p. 66that heauen & earth ſhould be ouerthrown, then that thoſe puniſhmentes ſhould not fall out, which he hath threatened in his word, vnleſſe we turne from our ſinnes. Mat. 5. verſ. 18. For the nature of God muſt be changed, if his truth were ſubiect to change. And the ſame reaſon is of his omnipotencie. For who would not wholy addict himſelfe vntounto him, and altogether depend vponupon his becke, and frame all thinges to his will, in whoſe hand is life and death, who hath power to caſt both body and ſoule into euerlaſting fire? As Chriſt ſaith, Feare not thoſe which kill the body, but can do nothing againſt the ſoule: I ſay vntounto you, whom you muſt feare, euen him that hath power to caſt both body and ſoule into hell fire. The infinite wiſdome of God auaileth much for the eſtabliſhing of our truſt in him, as for example thus: that faith may ouercome whatſoeuer is obiected of the fleſh and of ſinne againſt the word and workes of God, and that it may at once breake all the broyles & aſſaultes of diſtruſtes, & giuegive it ſelfe to reſt: it muſt needes be that the minde aſcend vp to that infinitenes of the wiſdome & vnderſtanding of God, & that it ſafely reſt in that, as doing all thinges wiſely and well, and be fully perſuaded that God is the gouernor of the world, and not men: and that he doth ſo gouerne all thinges, that we neither can nor ought to wiſh them wiſelier or better done, then they are or may be done of God. Paule teacheth vsus to reſt in that ſame infinite wiſdome of God, in the 11. to the Romanes, O the depth, ſayth p. 67he, of the riches, aſwell of the wiſdome, as of the knowledge of God, how vnſearchable are his iudgementes, and his waies paſt finding out! Who hath knowne the minde of the Lord? or who hath beene of counſel with him? or who hath giuen vntounto him firſt, and he ſhalbe recompenſed againe? for of him, by him, and in him are all thinges, to him be glorie worldes without end Amen. And Iſai in the 40. chapter, verſ. 13.14. and in the 104. Pſal. verſ. 24. O Lord of hoaſtes how are thy workes multiplied? Thou haſt done all thinges in wiſdome. And Pſalm. 147. verſ. 5. Our Lord is great and mightie in ſtrength, there is no number of his vnderſtanding. When therefore we heare our moſt wiſe, yea, our onelyonly wiſe God, who hath promiſed that he will ſhew himſelfe ſuch a wiſe God towardes vsus; who ſhould not receiue his wordes with high reuerence, and hauehave a contented minde in all, and thoſe moſt dayly workes of his prouidence as done moſt wiſely, an ſo reſt in his wiſdome? The which diuine wiſdome the Apoſtle wondring at, doth therewithall praiſe it. To the only wiſe God, be glorie, Romanes cap. 16. verſ. 37. Therfore alſo the wiſdome of God doth incourage vsus to cōfidence: ſeeing he hath promiſed to ſhew himſelfe ſuch a one towardes vsus. Alſo who knowing his wiſdome doth not according to his word, as the briefe rule of wiſdom, frame his his life? Pſal. 119. Now after that we hauehave by faith layd holde vponupon the omnipotencie and wiſdome of God in all his workes, hauing vtterly denied our owne wiſdome of the fleſhe, Rom. 8. it followeth that he be acknowledged p. 68alſo to be good. Now his goodnes is conſidered, aſwell in all effectes, as in forgiuing of ſinnes. Concerning the firſt, whatſoeuer is done of God, it is good, and thou muſt acknowledg it as verie good. For how can any other thing but good proceede from him in whom there is nothing but good? Therefore Dauid grauely and ſhortly ſaith, Iehoua is good to all, and his merciemercy is ouer all his workes. Pſal. 145. Thou haſt a ſingular vſe and practiſe of this doctrine in the 107. Pſalme. Furthermore his goodnes & mercy, whereby amongeſt the reſt of his workes he taketh away iniquitie & wickednes, ought ſo to reare vp our faith, that if the fleſh feare, leſt he ſhould caſt vsus off, for our iniquitie and wickednes, faith ought fully to be reſolued, that this is the nature of God, as Moſes ſaith, to take iniquitie and ſinnes, to witte from the beleeuers. Now the nature of God is vnchangeable, wherefore vndoubtedly he would take them from vsus, ſo that we beleeue. This nature of God ſhineth in the face of Chriſt, when he ſaith, Be of good cheere my ſonne: Thy ſinnes be forgiuen thee. Who therefore would not truſt in him? who alſo hauing heard of this ſo great goodnes, would go on willingly and wittingly to offend him? As the Apoſtle ſaith in the 2. to the Rom. verſ. 4.5. Doeſt thou deſpiſe the riches of his goodnes, long ſufferance and gentlenes, not knowing that his goodnes doth prouoke thee to repentance? But thou after thy hardnes, and harte that cannot repent, heapeſt vntounto thy ſelfe wrath againſt the day of wrath, and of the iuſt declaration p. 69of the righteous iudgement of God? Who alſo hauing heard of his merciemercy, doth not feare to doe any man wrong, or vniuſtly to oppreſſe his neighbour? like as in verie deede by this his nature, y^t he is merciful, he turneth vsus away from all hardnes of hearte, and inhumanitie. Exo. 22.26.27. If thou take the garment of thy neighbour for a pledge (ſaith he) before the ſun go downe, thou ſhalt reſtore it againe vntounto him, becauſe it is his onelyonly couering, it is his garment to couer his ſkinne, in which he ſhould ſleepe. And when he ſhall crie vntounto me to heare him, I will heare him: becauſe I am mercifull. Yea alſo the righteouſnes of God, doth ſo ſhine in the face of his Chriſt, that alſo the moſt iuſt nature of God expreſſed in the lawe, may comfort vsus in Chriſt, and confirme our hope, which otherwiſe in our ſelues may worthily terrifie vsus. For ſeing that God is moſt righteous, and hath once called into iudgement the ſinnes of all beleeuers, and hath puniſhed them in his ſonne, in the full rigour of his iuſtice; the moſt righteous nature of God will not beare, that the ſame debte once perfectly paide and clenſed, ſhould be twiſe or againe repaide vntounto him. Againe, foraſmuch as God is ſo righteous, that an innocent before him is not innocent, that is, he is ſuch an exact examiner of ſinnes, that euen the moſt righteous in mens iudgement, and ſuch as are not guiltie of any thing in them ſelues, 1. Cor. 4. verſ. 3. before him are not innocent: but doth viſite the ſinnes of the fathers vponupon the childrens children to the p. 70third and fourth generation: yea and would rather that his righteouſnes ſhould be ſatiſfied in his onelyonly begotten ſonne, then that he would let ſinnes eſcape vnpuniſhed: ſhould not we earneſtly repent, thinking vponupon the ſaying of Chriſt, If this be done in the greene wood, what ſhalbe donne in the dry? The righteous nature of God alſo, doth ſo drawe vsus back… from all wrong and violence, to the louelove of our neighboure, as if we thinke that God hath the ſame nature, that cannot ſuffer vnpuniſhed, that thy neighbour ſhould be oppreſſed, no more then thou couldeſt ſuffer that any ſhould treade thy childe vnderunder his feete, thou behoulding it, Pſal. 103. The Lord of Hoaſtes ſhewing mercies and iudgements to all thoſe that are oppreſsed. See the graue teſtimonies that are writen, concerning this matter, 1. Cor. 6.7.8.9.11. and the firſt Theſ. 4.6.7.8. The euerlaſting nature of God alſo doth confirme our faith. For ſeing y^t ſuch a one hath promiſed in couenant to be our God, who is euerlaſting, we rightly gather thereof, that not onelyonly our ſoules ſhall liue in God, but alſo that our bodies ſhalbe raiſed vp to life: that the euerlaſting God, may be indeede their God. And ſurely vponupon this foundation leaneth that reaſon of Chriſt, whereby he prooueth againſt the Saduces out of the workes of the couenaunt, the reſurrection of the dead. Matt. 22. verſ. 32. Neither that onelyonly, but alſo concerning this life, of that euerlaſting nature of God, doth a faithful mā gather newe courage and ſtrength, p. 71Iſai. 40. verſ. 27.29.31. And pſal. 103. verſ. 5. Alſo that ſame euerlaſting nature of God ought to ſtir vsus vp to repentance, 1. pet. verſ. 22.23.24.25. So ought alſo the holines of God, which is ioyned with his eternitie. 1. Pet. 1. verſ. 14.15.16.17.18. alſo, 1 Iohn. 3. verſ. 3.

I beleeue in God the father, is his only begotten ſonne, and in the holy Ghost.

Certaine teſtimonies of the diuinitie of the ſonne, according to thoſe things that are attributed vntounto him in the deſcription of God, and order of the articles of faith.

IT followeth that we ſhewe, that God hath ſo manifeſted himſelfe in his worde, that theſe three perſons, the father, the ſonne & the holy Ghoſt, be that one onelyonly true God, in whom we profeſſe to beleeue in the Creede, when we ſay: We beleeue in God the father, and in his onelyonly begotten ſonne, and in the holy Ghoſt. Nowe a perſon or foreign, is a ſingular thing, vnderſtanding, willing, that cannot be imparted, or communicated to another, not vpholden of another, nor part of an other. That God the father who hath made heauen & earth, is ſo manifeſt, that euen the vngodlieſt heretiques denying the diuinitie of the ſonne and holy Ghoſt, dare not yet deny the diuinitie of the father. That the ſonne is a thing by himſelfe ſubſiſting, vnderſtanding, willing &c. and by nature God: although to the Citizens p. 72of the kingdome of Chriſt, it is plaine and at hand throughout the holy ſcripture: yet it is pr…ble that their memorie euer and anone … refreſhed with ſome cleare and diuine teſtimonies. Nowe we will alledge firſt ſome teſtimonies according to the order of thoſe things which are attributed vntounto God, which we hauehave ſet downe in the deſcription: then afterwards according to the courſe and order of the articles of the faith.

foreignThe word or y^e Sonne is a ſpiritual ſubſtance. To y^e Rom. 1. verſ. 3. & 4. Heb. 9. ver. 14. & 1. Pet. 3. verſ. 18.19. Io. 14. Ye beleeue in God, beleeue alſo in mee, he is eternall and incomprehenſible aſwell in glory as in wiſedome: Io, 17. verſ. 5. Glorifie me thou father, with thy owne ſelfe, with the glory which I had with thee before the worlde was. And Prouerbs 8. Alſo Apocalip. 1. verſ. 8. Hebr. 7. verſ. 3. Good, pure, and vndefiled. Io. 10. verſ. 11. Iſay. 40. verſes 9.10.11. Iſay. 6. Holy, holy, holy, the mightie Lord of hoaſtes: all the earth is full of his glory. Theſe things doth Iohn the Euangeliſt interprete of Chriſt. Cap. 12 verſ. 41. ſaying, Theſe things ſaid Eſaias, when he ſawe his glory, and ſpake of him, to witte of Chriſt. And Io. 17. verſ. 19. He is alſo of infinite power, for he createth & preſerueth all things together with the father and the holy Ghoſt: Io. 1. In the beginning was that word, & that word was with God, and that word was God.Creator of heauen and earth. Alſo, All things were made by it, and without it, was made nothing that was made. verſ. 3. And to the Coloſſ. 1. By the beloued ſonne, through whom we hauehave redemption p. 73were all things created,verſ. 16. which are in heauen and which are in earth, thinges viſible and inuiſible: whether they be Thrones or Dominions, or Principalities, or Powers.17. All things were created by him and for him: And he is before all things, and in him all things conſiſt. To the Heb. the firſt. He hath ſpoken vntounto vsus by his ſonne by whō he hath made y^e worlds. Prouerb 8. Iehoua poſſeſſeth me,verſes 22. &c. from the beginning of his way: I had y^e chiefty frō euerlaſting, frō y^e beginning before y^e earth was. When there were no depths was I faſhioned, before there were foūtaines running w^t water: before y^e mountaines were, and before the hills was I brought forth. He had not yet made the earth, & the ſtreates, & the height of the duſt of the world: when he prepared y^e heauens, I was there, &c. And Io. 5. ver. 17.18. My father worketh hitherto, & I work. Therefore the Iewes ſought y^e more to kil him: not onelyonly becauſe he had broken y^t ſabbaoth: but ſaid alſo y^t God was his father, and made himſelfe equall w^t God. To the Philippians the 3. verſ. 21. He worketh miracles by his owne power: to witte, not as one calling vponupon God, but as one commanding by his owne auctority. Thou haſt examples Mat. 8. verſ. 26. Luk. 5. and 7. For he commandeth the winde and the ſea, and they obey him, and he rebuketh the fearefulnes of his diſciples, Mark. 4. verſ. 39.41. he giueth power alſo vntounto others to worke miracles, but by calling vponupon his name. Mark. 8. Acts. 3. verſ. 6.16. and Cap. 4 verſ 10. And he is of an immutable righteouſneſſe, Ierem. 23. And this is the name whereby p. 74they ſhall call him, Iehouah, our righteouſneſſe, Of an vnſpeakeable merciemercy. Titus the 3. verſ. 4. and the 6. and Chapter. 2. verſ. 10. and 12. of a moſt conſtant truth. Mat. 24. verſ. 35. The heauen and earth ſhall paſſe, but my wordes ſhall not periſh. And the firſt of Iohn, Full of grace & truth. Io. 14. verſ. 9 That ſame worde, is the onelyonly begottē ſonne of y^e father, and y^e co-eternal image of y^e father.His onelyonly begotten ſonne. Io. 1. We hauehave ſeene his glory, as y^e glory of y^e onelyonly begottē of God. To the Hebr. 1. who being the brightnes of his glory, (the light from the light) and very ingraued forme of his perſon of his ſubſtance, and bearing vp all things by the worde of his power,Our Lord. &c. And he is the Lorde of all creatures, but chiefly of the faithfull or of the Church, Io. 1. He was in the worlde, and the world was made by him, but the worlde knew him not: he came amongeſt his owne, and his owne receiued him not. Before he came into the world he was a ſubſiſting perſon, and Dauids Lord, from which Chriſt maintaineth his diuinitie in the 22. of Mathew, ſaying. What thinke you of Chriſt? whoſe ſonne is he? they ſay vntounto him, Dauides: he ſaith vntounto them, how then doth Dauid in ſpirit call him Lord? ſaying: The Lord ſaid vntounto my Lord, ſit at my right hand, till I make thine enemies, thy footeſtoole. If therefore Dauid call him, Lord, how is he his ſonne? Alſo Luk. verſ. 1. verſes 16.17.43. and verſ. 76.77. And thou childe (Iohn Baptiſt) ſhalt be called the Prophet of the moſt high. For thou ſhalt goe before the face of the Lorde to p. 75prepare his waies, & thou ſhalt giuegive the knowledge of ſaluation to his people. Malach. 4. verſ. 5. Io. 1. This is he that commeth after me that was before me, &c. Io. 20. verſ. 28. Thomas anſwereth, him my Lord and my God. Acts 16. verſ. 31. and Chap. 18. verſ. 10.Who was conceaued by the holy Ghoſt. So Chriſt was conceaued by the holy Ghoſt, that being before that ſubſtantiall worde, and by himſelfe ſubſiſting, he tooke our fleſh: Philip. 2. who being in the forme of God, thought it no robbery to be equall with God: but he made himſelfe of no reputation, taking vponupon him the forme of a ſeruante. Hebr. 2. He tooke not the natures of Angels vponupon him, but he tooke the ſeede of Abraham. Io. 6. I am that bread of life which came down frō heauen. Io. 16. I went out from y^e father, & came into y^e worlde, &c. and 1. Timot. 3. Great is the myſterie of godlines, God is manifeſt in the fleſh.Borne of the virgine Mary. The Prophetes foretolde that this man which is borne of the virgine, ſhould not be a man, in ſuch ſort, as ſhould ſubſiſt of himſelfe as Peter and Paule: but the true God, to witte, the ſecond perſon, bearing and vpholding that humaine lumpe, into the vnitie of the perſon knitte vntounto him. Iſay 7. Beholde a virgine ſhalbe with childe: and ſhal bring forth a ſonne & thou ſhalt call his name Immanuell, God with vsus. And in the 9. A childe is borne vntounto vsus: A ſonne is giuen vntounto vsus: and the principalitie was vponupon his ſhoulders, and thou ſhalt call his name wonderfull, counſeller, the mightie God, father of eternitie and prince of peace. Ierem. 23. I will reare vp to p. 76Dauid a righteous braunch, and he ſhall raigne king, and ſhall proſper. &c. And this is his name, whereby they ſhall call him Iehoua our righteouſneſſe. Miche. 5. And thou Bethlehem Euphrata, although thou be amongeſt the thouſands of Iehudah, out of thee ſhall there come forth vntounto me, which ſhalbe the gouernour of Iſrael: and his generations ſhalbe from olde, and from the daies of euerlaſtingnes. Coloſſ. 2. verſ 9. In him dwelleth all fulnes of the Godhead bodily.He ſuffred vnderunder Pontius Pilate. He confeſſed before Pontius Pilate vnderunder whom he ſuffered, that his kingdome was euerlaſting, and that therefore he came into the worlde, that he might giuegive teſtimony of the truth. Io. 18. verſ. 36.37. and Acts 4. verſ. 25.26.27.30. When the ſame iudge iudged him, there is fulfilled that prophecy in the 11. of Zachary, Mat. 27. And they tooke thirty peeces of ſiluer, the price of him that was valued, whom they of the children of Iſrael valued. And they gaue them for the potters fielde, as the Lord appointed vntounto mee. That which the Lorde foretolde of the children of Iſrael priſing him then, when the couenant was to be taken away, and the people to be forſaken, (which he ſignified by the breaking of the ſtaffe, which was called the ſtaffe of meekenes, or rather the ſtaffe of ioye) But in Chriſt, God manifeſted in the fleſh, this full diſanullance being at hande, yea in all circumſtances it was fulfilled by a wonderful prouidence.Crucified Crucified. Zach. 12. verſ. 10. They ſhal looke vntounto him whō they hauehave pearced. This p. 77Iehoua ſaith of himſelfe; and Iohn ſaith that this was fulfilled in Chriſt. Cap. 19. verſ. 37. And the 1. Cor. 2. verſ. 8. If they had knowen, they had not crucified the Lorde of glory. Acts. 3 verſ. 15. Ye hauehave ſlaine the prince of life. Dead. Dead.The Teſtament was to be confirmed by the death of the Teſtator. Now the Teſtator was God. Hebr. 9. verſ. 16.17. And Cap. 8. verſ. 8.9. Acts 20. God hath purchaſed the Church vntounto himſelfe hy his owne bloud.

Buried, deſcended into hell. Oze. 13.14.15.Buried deſcended into hell. God ſaith, I will redeeme them from the power of hell, I will redeeme them from death, I will be thy death, O death: O hell, I wilbe thy deſtruction. This was partly fulfilled by Chriſt, and ſhall partly bee fulfilled hereafter, as the Apoſtle teacheth. 1. Cor. 15. verſ. 55.56.57. Therfore Chriſt is true God, he roſe alſo by his owne power, He roſe from death the third day. Rom. 1. verſ. 4. Io. 2. verſ. 19. Deſtroy you this Temple, and I will reare it vp againe in three daies. And Cap. 10. verſ. 17. & 18. I lay downe my life, that I might take it againe. No man taketh it from mee, but I laye it downe of my ſelfe: I hauehave power to lay it downe, and power to take it againe.

That he is the true God that aſcended into heauen,The third day he roſe againe from the dead. the Apoſtle plainly teacheth in the fourth to the Epheſians, verſes 7.8 9. To eueryevery one of vsus is grace giuen according to the meaſure of the gifte of Chriſt: wherefore he ſaith, when he aſcended vp on high,He aſcended into heauen. he led captiuitie captiue. Io. 3. verſ. 13. No man aſcendeth vp to p. 78heauen (that is to ſay by his owne power: for others aſcend being drawene) but he that hath deſcended from heauen. And Io 6. verſ. 36. and verſ. 62. Alſo in the 16. Cap. verſ. 28.

He ſitteth at the right hand of God the father almightie.He ſitteth at the right hand of God, and is worſhipped of Angels and men. Hebr. 1. To which of the Angels hath he euer ſaide, ſitte at my right hande? In the ſame place, all the Angels of God ſhall worſhippe him. And 1 Pet. 3. verſ. 22. to the Epheſians 1. verſes 20.22.23. to the Philippians 2. verſes 9.10. wherefore God lifted him vp on high & hath giuen him a name, which is aboue eueryevery name. That at the name of Ieſus eueryevery knee ſhould bowe, both of things in heauen and things in earth, and things vnderunder the earth. And that eueryevery tongue ſhould confeſſe that Ieſus Chriſt is the Lorde, to the glory of God the father. See the firſt to the Corinth.From thence he ſhall come to iudge both the quicke and the dead. 1. verſ. 2. Acts 9. verſ, 14. He hath power to iudge both the quicke and the deade; and ſo he is priuie to all the thoughts, ſayings and doings of men, and not onelyonly that, but alſo he is moſt iuſt and mightie to execute ſentence. 1. Cor. 4.5. Iudge nothing before the time, vntill the Lorde come, who will lighten thinges that are in darkenes, and make manifeſt the counſells of the heartes. Io. 5. He hath giuen all iudgement to the ſonne, that all may honour the ſonne, euen as they honour the father. Mat. 3. His fanne ſhalbe in his hande, and he ſhall purge his floore, and gather his wheate into his garner, but will burne vp the chaffe with vnquenchable fire. To diſcerne hypocrites p. 79from the faithfull is the onelyonly worke of God: and to gather theſe into heauen, and to thruſt downe the other into euerlaſting fire is alſo the onelyonly worke of God.

The holy ghoſt alſo, in whom we beleeue,I beleeue in the holy Ghoſt. Chriſt himſelfe giueth, which is a notable teſtimonie of his euerlaſting godhead. Ioh. 1. verſ. 23. This is he that baptiſeth with the holy ghoſt. Acte. 2. compare the 17. verſe, I will powre out (ſaith God) of my ſpirite. &c, with the. 33. verſ. He hath ſhed foorth this which you now behold and ſee. Iohn, 16. verſe. 7. and cap. 20. verſ. 22.

He hath choſen vntounto himſelfe a catholique or an vniuerſall Church,The holy Catholique Church. from among all mankinde. Iohn. 13.16. I know whom I hauehave choſen, and in the 15. chapter. You hauehave not choſen me, but I hauehave choſen you, that ye goe and bring forth fruite, and that your fruite remaine. Alſo in the 10. Chap. verſ. 16. and Chap. 11 verſ. 52. He was preſent with this Church euen from the beginning, as the euerlaſting king and prieſt thereof. Heb. 13. verſ. 8. Chriſt yeſterday, to day & for euer. Alſo the, 1.3. verſ. 19.20. and the 1. Cor. 10. Thou art a prieſt for euer after the order of Melchiſedeck. and Heb. 7. ver. 3. To this church from the beginning he reuealeth the father & himſelfe. Mat. 11. No mā knoweth the father but the ſonne, and to whom ſoeuer the ſonne will reueale him. Alſo 1. Pet. 1. verſ. 11. He quickeneth this Church from euerlaſting death. Io. 5. verſ. 25. He will hauehave his Church holy vntounto him and ſeparated from idolaters p. 80and from thoſe which profeſſe not faith and repentance: and therefore he directly oppoſeth the worſhippe of himſelfe in the Church againſt the worſhippe of falſe Gods. 1. Cor. 10 14. My beloued, fly from idolatry, that I may ſpeake more wiſely, Iudge you what I ſay. The cuppe of thankeſgiuing, whereby we giuegive thankes, is it not the communion of the bloode of Chriſt? And a little after: Verſ. 19 20. What therfore do I ſay? that the Idol is any thing, or that which is ſacrificed to Idols is any thing? yea this (I ſay) that that which the Gentiles ſacrifice, they ſacrifice to diuels, & not to God: and I would not y^t you ſhould hauehave felowſhip with diuels. Ye cānot drinke y^e cup of the Lord, & the cup of diuels; ye cānot be partakers of the Lords table, & of the table of diuels, Do we prouoke y^e Lord to anger? Are we ſtrōger then he?

The communion of Sainctes.He communicateth himſelfe with the Sainctes, that is, with all the elect, and he dwelleth in them howſoeuer they are throwne out of the world. Iohn, 14 verſ. 23. I and the father will come and make our abiding with him. And in the 15 chap. verſ 1.4. Alſo 1. Cor. 12. ver. 12. For as the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: ſo is Chriſt. Ephe. 3. That Chriſt may dwell in your hartes through faith. Gala. 2. verſ. 20. Now I liue no more, but Chriſt liueth in me. Alſo Iohn, 17. verſ. 23. and 26. He entreth into league and fellowſhip with the Church by the miniſterie of the word and ſacramentes: p. 81& he is preſent with it euen from the beginning of the world, and remaineth preſent vntounto the end. 1. Cor. 10. Let vsus not tempte Chriſt, as ſome of them tempted, and were deſtroyed of Serpentes. Alſo 1. Pet. 1. verſ. 11. Matt. 28. Loe I am with you alwaies to the ende of the world. He inſtituted baptiſme the ſeale of the couenant, and would hauehave vsus no leſſe baptiſed in his name, then in the name of the father & of the holy ghoſt: making promiſe of ſaluation to them that beleeue and are baptiſed, Matt. 28. verſ. 19. Mar. 16. verſ. 16. Collo. 2. verſe, 9, 10, 11. Acte. 8. verſ. 16. and chap. 19 verſ. 5. Now it is both blaſphemie to be baptiſed in the name of any creature, and it is onelyonly proper vntounto God, to make promiſes of ſaluation, and to fulfill them. Wherefore alſo Chriſt is he, which baptiſeth with the holy ghoſt, Mat. 3, verſe, 11. Act. 2. verſ. 18 32. He inſtituted the ſacrament of thankeſgiuing, for the diuine worſhip of himſelfe, in the place of the Paſchall, as he ſaith: Do this in remembrance of me: Wherefore alſo Paule calleth it the cuppe of thankeſgiuing, whereby we giuegive thankes: And concerning the ſeale of the newe Teſtament, he ſpeaketh thus: This is the newe Teſtament in my blood. Now it is the ſame Lord or Hoaſtes, that had promiſed a newe Teſtament, & who confirmeth the ſelfſame by his death. Ierem, 31. verſ. 33. and Hebrewes, 9. verſ. 17.

The forgiuenes of ſinnes, which he not onelyonly deſerueth by his death, but alſo giueth by his p. 82owne power, is alſo a notable teſtimonie of the Godhead of Chriſt.I beleeue the forgiuenes of ſins. For he iuſtifieth all his elect, from the beginning of the world. Act. 15. verſ. 10.11. Whie tempte ye God, laying a yoake vponupon the Diſciples neckes, that neither our fathers nor we were able to beare? but by y^e grace of our Lord Ieſus Chriſt we beleeue to be ſaued, euen as they doe. Iohn. 8. verſ. 56. Pſal. 110. The Lord hath ſworne and will not repent him. Thou art a Prieſt for euer after the order of Melchiſedeck. By, and for this Prieſt, were ſinnes alwaies forgiuen to the beleeuers. Now y^t he doth forgiue ſins by his owne power, he confirmeth by a miracle. Matt. 9. But that you may know that the ſonne of man hath auctoritie in earth to forgiue ſinnes (then he ſaith to the man ſicke of the palſey) Ariſe, take vp thy bed, and go into thy houſe: And in Ioh. 13. he ſaith, Vnleſſe I waſh thee, thou ſhalt hauehave no part with me.

The reſurrection of the fleſh.The reſurrectiō alſo of the fleſh is a worke of Chriſt, as alſo the inward renuing to euerlaſting life. Iohn. 5. verſ. 2. and 28. As my father raiſeth vp the dead and giueth them life, ſo alſo the ſonne giueth life vntounto whom he will. And the howre ſhall come, that all that are in their graues, ſhall heare his voyce, &c. Alſo Iohn, 6. verſ. 39.40. and in the 11. chap. I am the reſurrection and the life, he that beleeueth in me, though that hee were dead, hee ſhal liue, & whoſoeuer liueth and beleeueth in me, he ſhall not die for euer. By Chriſt ſhalbe fulfilled that of Hoſeas, Death is ſwallowed vp in victorie. p. 83O death, where is thy victorie? &c. 1. Cor. 15. verſ. 55.57. and in the ſame Chapiter, verſes 45.48.

And Chriſt himſelfe giueth euerlaſting life.And life euerlaſting. Ioh. 1. Life was in him. Ioh. 10. I giuegive eternall life vntounto my ſheepe, neither ſhall they periſh for euer, neither ſhall any man take them out of my hande, I and the father are one. All theſe thinges which we hauehave rehearſed according to the order of the deſcription of God, and the articles of the faith, ſeeing they are of that ſorte, as can agree to none but onelyonly to God, they plainly conuince Chriſt to be God by nature.

What daunger there is to be feared, if we beleeue not in the ſonne, as in the true euerlaſting God, of the ſame ſubſtance with the father.

THe truth it ſelfe ſheweth a moſt preſent daunger. Ioh. 3. He that beleeueth in the ſonne, is not iudged or condemned, but he that beleeueth not, is iudged already, becauſe he beleeueth not in the name of the onelyonly begotten ſonne of God. And in the 8. Chapiter, You are from hell, I am from aboue. You are of this worlde, I am not of this worlde: therefore I hauehave ſaid vntounto you, that you ſhall dye in your ſinnes. Moreouer it is ſaid in the 1. Ioh. 2. verſ. 23. Whoſoeuer denieth the ſonne, hath not the father. Alſo in the 2. Ioh. verſ. 9.10.11. And in Ioh. 16 verſ. 3. Therefore the holy Ghoſt hath forewarned vsus by the Apoſtle Peter, that we ſhould take heede p. 84of theſe deceauers. 2. Epiſt. Cap. 2. There were alſo falſe Prophets amongeſt the people, as alſo there ſhalbe falſe teachers among you, who ſhall bring in deadly hereſies, denying the Lorde who hath bought them, hasting vntounto themſelues a ſwift damnation, and many ſhall followe their condemnation. Nowe the Lorde who hath bought vsus, is Ieſus Chriſt, very God and man, as the ſcripture witneſſeth. Acts. 20. God hath redeemed his Church through his blood. Nowe therefore if ſo be that any do not beleeue, that he is the true God, that hath in mans nature ſhed forth his blood, he denyeth the Lord who hath bought him.

Teſtimonies prouing the Godheade of the holy Ghoſt, that he is a perſon and the true & euerlaſting God, and not any motion or thought, or any other thing that is created.

foreignTHat the holy Ghoſt is ſubſiſting and God by nature, firſt of all it is ſhewed by the creation, Geneſ. 1. And the ſpirit of God moued it ſelfe vponupon the face of the waters. In which words it is attributed to the holy Ghoſt, that he wrought together in the creation of all with the father and the ſonne. The creation is moſt clearely attributed vntounto him. Pſal. 104. Sende forth thy ſpirit, and they ſhalbe created, and thou ſhalt renue the face of the earth. Therefore the ſcripture affirmeth that y^e holy Ghoſt is Iehouah, which is moſt plaine out of the 6. of Iſay, and the 28. of Acts verſ. 25. Iſay, 6. And he ſaid (Iehouah of p. 85whom before in the ſame Chapiter, Seraphim had cried, Holy, Holy, Holy, Iehouah, Lord of hoaſts) Goe and ſay vntounto this people, in hearing heare you, and vnderſtand not: and in ſeeing, ſee you and knowe not. Theſe ſame wordes which the Lorde ſpake. Paule, Acts. 28. ſaith that the holy Ghoſt ſpake, Very well (ſaith he) ſpake the holy Ghoſt by Iſaias the Prophet vntounto our fathers, &c. Therefore the holy Ghoſt is Iehouah. The ſame is alſo plaine by other places, Ierem. 31. This is the couenant that I will make with the houſe of Iſrael. After theſe daies ſaith Iehouah, I will giuegive my lawe into their hearte &c.

Nowe the Epiſtle to the Hebrews, Cap. 10. verſ. 15. affirmeth that theſe ſame wordes of the lord proceeded from the holy ghoſt. The holy ghoſt alſo himſelfe witneſſeth vntounto vsus. For after he had foreſhewed, This is my couenant that I will make with them, &c. The which alſo Ioel affirmeth, Cap. 2. whom Peter alſo citeth and expoundeth, that he may ſhewe them as plaine effectes of the holy Ghoſt which are altogether belonging to the power of the godhead: I wil, ſaith Iehouah powre out of my ſpirit vponupon all fleſh, and your ſonnes and daughters ſhall propheſie.

And theſe thinges which are alledged now, to ſhew that the holy Ghoſt is God the creator: by them alſo is ſhewed that he is an vnderſtanding eſſence, euerlaſting, good, righteous, mercifull, moſt free, of an infinite power and moſt conſtant truth: neuertheleſſe let vsus yet ſee alſo certaine teſtimonies ſeuerally concerning p. 86thoſe thinges that are attributed vntounto him: which as they onelyonly agree vntounto God, ſo they plainly proue the holy Ghoſt to be very God.

That the holy Ghoſt is an vnderſtanding eſſence, euerlaſting, and which giueth vnderſtanding, it plainly appeareth out of the 61. of Eſai: The ſpirit of the Lord Iehouah is vpō me, for that Iehouah hath anointed me: to preach vntounto the milde he hath ſent me. Luk. 4. Chriſt teacheth that he is he, vponupon whō is the ſpirit of Iehouah, for that he anointed him. But to anoint inwardly, as Chriſt properly is anointed, and by his owne power to ſend to preach glad tidinges, and to giuegive power to preach glad tidinges aright, is a work of a perſon truely ſubſiſting, vnderſtanding, and of the euerlaſting God. Alſo it appeareth by his effectes which are rekoned vp in the 5. to the Galathians, that he is alſo good, iuſt, pure, mercifull, moſt free, and in deede as God communicating his giftes vntounto other. The fruites of the ſpirit is louelove, ioy, peace, gentleneſſe, benignitie, goodneſſe, faith, ſoftneſſe of ſpirit, and temperance. And ſurely the ſame Apoſtle teacheth that the holy Ghoſt is the worker of theſe, and therefore God. 1. Cor. 12. There are diuerſitie of giftes, but the ſame ſpirite. And there are diuerſitie of adminiſtrations, but God is the ſame that worketh all in all. But the manifeſtation of the ſpirit is giuen to eueryevery man to profitte withall. For to one is giuen by the ſpirite, the worde of wiſedome: and to another the worde of knowledge by the ſame ſpirite. And a little after, But all theſe p. 87thinges worketh one and the ſame ſpirite, diſtributing to eueryevery man ſeuerally as he will. Loe he had ſaide before: There are diuerſitie of adminiſtrations, but God is the ſame that worketh all in all: afterwards ſhewing that the ſame holy ſpirit is God himſelfe, he ſaith: All theſe things worketh one and the ſame ſpirit, diſtributing to eueryevery man ſeuerally as he will. That he is true, and that as God looking into the heartes, and trying the thoughts, it is taught in the 5. of the Acts. Peter ſaid, Ananias, why hath Sathan filled thy heart, that thou ſhouldeſt lie vntounto the holy Ghoſt? and by and by he addeth, Thou hast not lyed vntounto men, but vntounto God. And that he proceedeth from the father and the ſonne, not as a created motion or mouing, but as a perſon exiſting, vnderſtanding, and of the ſame eſſence with the father & the ſonne, Chriſt teacheth in Ioh. Cap. 14. verſ. 26. Now that ſame holy ſpirit the comforter, whom the father ſhall ſende in my name, he ſhall teach you all things, and ſhall put all theſe things into your minde which I hauehave ſaid vntounto you. But this belongeth onelyonly to God 1. Cor. 2. verſ. 10.11.12. He iuſtifieth and ſanctifieth the Church aſwell as the ſonne: 1. Cor. 1.6. 1. Pet. 1. and renueth it to euerlaſting life. Ioh. 3. & baptiſeth into the ſame body. 1. Cor. 12. He dwelleth in the beleeuers, and raiſeth them vp from the deade. Rom. 8. If his ſpirit who hath raiſed vp Ieſus from the dead dwell in you, he will alſo quicken your mortall bodies, by his ſpirit dwelling in you. And verily he dwelleth in vsus, as in his owne temple. Therefore the holy Ghoſt muſt neceſſarily be the true God. 1. p. 88Cor. 3. verſ. 16. Doe you not knowe that you are the temple of God, and that the ſptrite of God doth dwell in you? &c. Now in the 2. Cor. cap. 6. he ſaith, Ye are the temple of the liuing God, as God hath ſaide, I will dwell in them, and walke there. &c.

Out of all which it is vnderſtoode that the holy ghoſt is the true and euerlaſting God.

What daunger there is, if we beleeue not in the holy ghoſt.

IF any beleeue not in the holy Ghoſt, he neither beleeueth in the father nor in the ſonne, and ſo manifeſtly beleeueth not in God: foraſmuch as the father and the ſonne cannot be knowen and be beleeued of vsus, vnleſſe the holy ghoſt reueale it, who proceedeth from the father and the ſonne, and is of the ſame eſſence with both. 1. Io. 4. ver. 14. So therefore we muſt determine: that if any man hauehave not the ſpirite of Chriſt, the ſame is not his. Rom. 8. But if any knowe not the holy Ghoſt, neither alſo hath he it. Iohn, 14. The worlde can not receaue the holy Ghoſt, becauſe it ſeeth it not, neither knoweth it. Therefore he that knoweth not the holy ghoſt, he is not of Chriſt. But you knowe him (ſaith Chriſt) becauſe he abideth with you, and ſhalbe in you.

That the father, the ſonne, and the holy ghoſt are three diſtinct perſons, and yet that they are one and the ſame ſubſtance.

p. 89THerefore thoſe former being diſpatched, to witt that the father, the ſonne and the holy ghoſt, are thinges ſubſiſting of themſelues, vnderſtāding, &c. it foloweth alſo that we teach that they are incōmunicable, or rather diſtinct, Gene. 1. In the beginning God created the heauen and the earth, and the ſpirite of God moued it ſelfe vponupon the face of the waters, And God ſaid, Let there be a light, and the light was made. Mat. 3. The trinitie of the perſons is plainly deſcribed, to witt the ſonne clad in mans nature and baptiſed, then y^e holighoſt in a bodily forme as it were a doue deſcending downe from heauen, & abiding vponupon the ſonne: Laſtly y^e father pronoūcing with a cleare voyce out of heauen, This is my beloued ſonne in whō I am wel pleaſed. Alſo, Mat. 28. ver. 19. Ioh. 8. verſ. 16, 17, 18. Alſo cap. 14 Now I will aſke the father, and he will giuegive you another comforter, that hee maie remaine with you for euer. And, 15.26. But when that comforter ſhall come, whom I will ſend vntounto you from the father, that ſpirite of truth who proceedeth from the father, he ſhall witneſse of me. Alſo, cap. 16. verſ. 7. Further that theſe three perſons, are one diuine eſſence, theſe places witnes, Deut 6. Heare Iſrael, Thy Lord thy God is one God. And 32. See, I; am one and there is no other God beſides me. Pſal. 18. Who is God beſides the the Lord? And who is God beſides our God? 2. King. 5. I know for a ſuertie (ſaith Naaman Syrus) that there is no other God in all the earth, but onelyonly in Iſrael. Iſai. 42.43.45, and 48. Iohn, 10. I and the father are one. And the 14. Beleeue me, that I am in the father, and the father in me. Eſai. 6. Seraphin cried p. 90Holy, Holy, Holy, the Lord of Hoaſtes. The voyce Holy thriſe repeated, ſetteth foorth the Trinitie of perſons: and the word Iehouah, the vnitie of the eſſence: Matt. 28. Going foorth, Teach ye all nations, baptiſing them in the name of the father, and of the ſonne, and of the holy ghoſt. It is verie certaine that we are baptiſed into the faith and worſhip of one God: But that there is mention made of three, to witte of the father, of the ſonne, and of the holy ghoſt: in the ſelfeſame is noted the Trinitie of perſons, in the vnitie of ſubſtance. 1. Cor. 7. verſ. 11. 1. Iohn, 5. There are three which beare witneſse in heauen, the father, the word, and the holy ghoſt, and theſe three are one. Now whatſoeuer thinges hauehave beene ſpoken before of the Godhead of the ſonne, and of the holy ghoſt, they doe alſo proue the ſame thing, to witte that theſe three perſons are one euerlaſting God. For neither the father, were an euerlaſting father, vnleſſe he had a ſonne from euerlaſting, and coeſſentiall, or of the ſame ſubſtance with him: neither were the Sonne the onelyonly begotten ſonne of the Father, vnleſſe he were of the ſame ſubſtance with him: neither were the holy ghoſt the ſpirite of the father and ſonne, proceeding from both, vnleſſe it were coeſſentiall with the father and the ſonne.

What fruite we receiue by this, that we know and beleeue the father of our Lord Ieſus Chriſt, the ſonne and the holy ghoſt, p. 91to be the onelyonly true and eternall God: and that there is no other God.

FIrſt of all, foraſmuch as this is the true felicitie, that we ſhould know the true God, becauſe God doth communicate himſelfe vntounto vsus through the knowledge of himſelfe: and foraſmuch as our bodies and ſoules, were created and redeemed with a great price to this purpoſe, that they might be the temples of the liuing God in which he might be prayſed: we know that this is truly and indeede fulfilled in vsus, through the knowledg of the true God, of the father, the ſonne, and the holy ghoſt, as Chriſt promiſeth, Iohn 14.16. I will aſke the father, and he ſhall giuegive vntounto you another comforter, that he may dwell with you for euer, to wit the ſpirite of truth, which the world cannot receiue, becauſe it ſeeth him not, neither hath knowne him: But you knowe him, becauſe he abydeth with you & ſhall be in you. Alſo ver. 23. The father and I will come & make our abiding with him. 1. Ioh. 1. ver. 3. 1. Cor. 6. ver. 19.20. Secōdly it is profitable & neceſſarie that in our calling vponupon God, we ſhould thinke vponupon what god we cal, to wit, vpō that ſame true God, with whom we hauehave ſtricken and entred into a couenant of faith, and who hath witneſſed in an euerlaſting league that he wilbe a God vntounto vsus, and which he hath ſealed vntounto vsus by the ſeale of baptiſme, that ſo we might ſeparate our inuocation, from the inuocation of Ethnickes, Turkes, and ſuch like: who call vponupon thoſe Gods that are no gods, but are deuiſed of the p. 92father of all liuing. For God cannot tollerate at any hand that there ſhould be any felowſhip with his confederates, in the inuocation and worſhip of falſe gods: the which thing the holy ghoſt playnly pronounceth, 2. Cor. 6. verſ. 14, 15. Now the ſame Apoſtle yet further ſetteth before our eyes, the greatnes of the daunger, vnleſſe through true obedience of faith wee cleaue vntounto the true God, whoſe confederates we are, and altogether abſtaine from al idolatrous worſhip or inuocation, 1. Cor. 10. That which the gentiles offer, they offer to diuels & not to God. Now I would not that ye ſhould be partakers with diuels. Ye cannot drinke of the cup of the Lord, & of the cup of diuels: Ye cannot be partakers of the table of the Lord, and of the table of diuels. For there followeth after y^e fellowſhip with the diuels table, fellowſhip alſo in euerlaſting paines. Apoca. 14. ver. 9, 10, 11, 12. Luk. 11. ver. 49, 50, 51, 52.

In God the father.

BY the name of the father, we are put in minde of that ſame moſt ſtreight couenant confirmed betweene God and vsus, in Chriſt his onelyonly ſonne, and of his vnchangable louelove towards vsus. Iohn, 17. O holy father, keepe them through thy name, whom thou haſt giuen me, that they may bee one, euen as wee are one. Alſo, That the world may know that I was ſent from thee, and that thou loueſt them euen as thou haſt loued me.

For albeit he be named father, in reſpect of his coeternall ſonne: yet we rightly gather thereof, that he is alſo in a free & vndeſerued fauor p. 93our father, becauſe he hath promiſed in his ſonne, that hee will become ſuch a one vntounto vsus, and hath performed it in deede, when he gaue his onelyonly begotten ſonne to be our brother, and made vsus in his ſonne, reconciled vntounto him ſelfe his members, and ſo adopted vsus into his children. Ephe. 1. verſ. 5. Iohn, 1. ver. 12 Which thing alſo (hauing wrought that ſame full reconciliation) Chriſt witneſſeth, Iohn, 20. I aſcend vntounto my father, and to your father; to my God and to your God. Wherefore the true Citizens of the kingdome of Chriſt hauehave God for their father imbracing them with the ſame louelove, wherewith he imbraceth his onelyonly begotten ſonne. Epheſ. 1. verſ. 6. 1. Iohn, verſ. 3, 12.

Almightie.

I Beleeue that I am entred into league with almightie God, who alſo by his omnipotencie worketh what ſoeuer he wil in al y^e world, & whatſoeuer things he wil not or hath not decreed, he hindereth, cōfoundeth & ſcatereth thē; ſo as it is impoſſible y^t they ſhould be done. For euen like as he is almightie, in bringing that to paſſe that he wil, ſo in y^t that he wil not, he abideth no reſiſtance, which is as it were the other part of his diuine power. Pſ. 135. ver. 6, 7.14. Eſai. 43.13. & 8. ver. 10. & 46.10. & 19.3.11.12 14. Ioh, 10. verſ. 29.30. Now let this omnipotency be alwaies in ſight to y^e confederates or rather faithful citizens of the kingdome of God, euen as the Lord from the verie beginning hath ſet the ſame before the eyes of Abraham the father p. 94of beleeuers in his couenant: I am God almighty, and before in the 15. Chapter, Feare not Abraham, I will be thy ſhielde: Therefore I muſt not conſider any thing whatſoeuer ſeemeth to be againſt the diuine promiſes, either in my ſelfe or in all creatures, but I muſt giuegive praiſe to the omnipotent power of God, & muſt chearefully followe God whither he calleth. Rom. 4.17.18.19.20.21. Heb. 11.17.19.

Creator of heauen and earth.

THeſe wordes make very much for the confirmation of our faith in God almighty. For firſt whiles we hauehave a couenant with the creator, who giueth ſubſtance and being to all things; we beleeue that we hauehave a ſure help in him againſt all creatures, becauſe it is as eaſy for the creator to deſtroy them and bring them to nothing, as it was once eaſy for him to create them of nothing. Geneſ. 1. Pſal. 91. and 104. Secondly foraſmuch as the creator with whom we are in league, doth giuegive mouing & all things elſe vntounto his creatures, ſo that they can doe nothing but as they are driuen of the creator, we muſt conſtantly holde that whatſoeuer thinges are ſent vponupon vsus by the creatures, that they are ſent of God, yea and that for our good, and further in reſpect of the conſtant and euerlaſting league that we hauehave with the creator, & ſo conſequently with all creatures, which thing is contained in this article of our faith, and is offred and deſcribed vntounto vsus by the Prophet p. 95Oſee in his 2. Chapter, euen to the ende of it. Thirdly, the conſideration alſo of the workes of God, doth make ſo for the confirmation of our faith, whiles that we knowe that we hauehave league not with an vnknowen God, but with him who daily offreth himſelfe vntounto vsus to be felt of vsus. Acts. 17. As alſo Dauid ſaith in the Pſalmes: Taſt and ſee how good the Lord is. Therfore all y^e creatures which we vſe daily, are ſo many teſtimonies vntounto vsus of Gods omnipotencie, wiſedome, and goodneſſe towards vsus.

Fiue chiefe points of the doctrine of Gods prouidence.

BEcauſe we hauehave ſaid that that ſame omnipotencie of God, is not an idle, but a working and an effectuall omnipotencie, which continually ſheweth it ſelfe in the conſeruation & gouernance of the things which are created; it followeth that we ſet out that ſame moſt profitable doctrine of Gods prouidence and of the fruites thereof. Nowe there are fiue ſpeciall points to be marked of euerie one that is in league with God for y^e obtaining of that ſame true knowledge of Gods prouidence, and ſure eſtabliſhing of the confidence and faith of the heart.

The firſt point of doctrine concerning Gods prouidence.

FIrſt of all let eueryevery faithfull man, that is in league with God, vndoubtedly determine p. 96with himſelfe, that God by the ſelfe ſame omnipotencie, whereby he hath created all things, doth alſo preſerue and continue the ſame, and by his wonderfull prouidence doth gouerne them. Heb. 1. verſes 10.11.12. Coloſſ. 1.16. And that not onelyonly by ſome vniuerſall reaſon and motion, but alſo by a particular and ſpeciall, yea which ſtretcheth it ſelfe euen to the leaſt ſparrowes and to the moſt contemptible haires of our heades, yea further euen to the direction of lottes, ſo that all things are done by the diſpenſation and appointment of God, and fall not out at aduenture or by chance: and therefore he muſt hauehave the ſight of his minde alwaies bent vponupon God with whō he is in league as the chiefe cauſe of all things. Teſtimonies, Exod. 21, verſ. 13 He that hath not lien in waite for him, but the Lorde hath appointed him into his handes: Prouerbs. Chap. 16. verſ. 33. Lottes are caſt into the lappe, and all the iudgement therof dependeth wholy vpō the Lord. Act. 1 26. Iam. 4.13.14.15. Go to now ye that ſay, to day and to morowe we will goe into ſuch a citie, and let vsus continue there a yeere, & buy & ſell, & get gaine, who know not what ſhall come to paſſe to morrowe. For what is your life? It is euen a vapoure that appeareth for a little time, and afterward vaniſheth away. And therefore yee ought to ſaye, and if the Lord will, and we liue, we will doe this or that. Matt. 10.29. Are not two ſparrowes ſould for a farthing, and one of them falleth not on the grounde without your father: And the haires of your head alſo are numbred? Feare ye not therefore, yee are of more value then many ſparrowes. p. 97Alſo Deutero. 28. Ierem. 10, 23. Prouerb. 20. Actes 14. Gene. 25. Ioſeph ſaith,Gene. 45.5.Gen 45:5 It was not you that ſould me into Egypt, but I was ſent before you by the will of God, that I might preſerue your life. Ioſeph knewe that he was not ſould by chaunce, but by the counſell of God, ſo that he ſaith that he was ſent thither by the will of God, in which alſo he reſteth. Iob buſieth not himſelfe with complaints againſt the Chaldeans; but he ſaith,Iob. 1.21.Job 1:21 The Lord hath giuen, and the Lord hath taken, bleſſed be the name of the Lord.

Is God therefore the author of ſinne?

GOd forbid. For God ſo gouerneth all things by his prouidence, y^t in meane time he continueth free from all ſinne: firſt becauſe he putteth not malice into man, but the ſame is of the diuel. Iohn, 8. Although God vſe the ſame as an inſtrument to the ſetting foorth of his glorie. Secondly becauſe all actions are diſcerned by their endes: God in all actions hath an end agreeable with his vnchangable and euerlaſting righteouſnes. Now men whiles they erre from the minde of God, and from his righteouſnes reuealed in his word, they ſinne. The brethren of Ioſeph hauehave an other ende then God. You, ſaith Ioſeph,Gen. 50.20.Gen 50:20 thought euill againſt me, but God diſpoſed it to good, that he might bring to paſse as it is at this day, and ſaue much people aliue. The diuel in afflicting Iob, hath this end, y^t he may cauſe him to blaſpheme God,Iob. 1.Job 1 & draw Iob to deſtruction. The Chaldeans alſo hauehave their ſcope, that they may waxe rich by robberie. p. 98But God in all this buſines ſo dealeth as he may trie Iobs faith and patience,2 Sam. 16.12.2 Sam 16:12 and manifeſt his owne glorie, and at length deliuer him with Sathans confuſion. So Dauid acknowledgeth God to deale rightly and iuſtly by Simey, as he ſaith: Suffer him, for God hath commaunded him to curſe me: When as notwithſtanding the ſame Dauid pronounceth of the ſame deede that Simey ſinned greeuouſly. 1. King. 2.8. And Simey alſo confeſſeth the ſame thing. 2. Sam. 19.19. Becauſe forſooth God vſed an euill inſtrument well, to humble Dauid to the ende he might giuegive to God the praiſe of righteouſnes and merciemercy: but Simey himſelfe had an ende & purpoſe quite contrarie from the minde and lawe of God. And therefore foraſmuch as there is fault in the inſtrument, at length by the wonderfull prouidence and iuſt iudgement of God he is drawne to puniſhment. 1. King. 2.36.44. Wherefore al things are ſo done by the prouidence of God, that he in meane time continueth free from all ſinne; which is proper alone to the diuel and to the corrupte nature of man.

Argumentes taken out of the newe Teſtament, whereby it is plainely ſhewed that God doth ſo worke, that he remaineth voyde of ſinne.

THe paſſion of Chriſt is a notable doctrine of this thing. For there were the Phariſees, Iudas, Pilate, yea and God himſelfe p. 99not onelyonly permitting but alſo working in it and ſtriking his ſonne. Eſai, 53. verſ. 5 6.7. The Lord caſt the iniquities of vsus all vponupon him, and the Lord would bruſe him and afflict him. Alſo Acts 4. verſ. 27.28. Herod and Pontius Pilate with the gentiles and people of Iſrael, are indeed gathered togeather againſt thy holy ſonne Ieſus whom thou haſt anoynted, that they might doe thoſe thinges, which thy hand and counſaile had before determined to be done. Euerie one had their diuerſe endes; God had this ende, that mankinde ſhould not periſh: Iudas that he might gaine by betraying him: the Phariſes together with Caiphas the high prieſt that they might prouide for their owne glory; which they ſawe to be weakened and ſhaken of Chriſt, and alſo that the Romaines might not come and vtterly deſtroy their nation, and therefore that it was much better that one ſhould die for the people: (whereas notwithſtanding the highe prieſt of that yeare vnwittingly and thinking a quite contrarie thing, prophecied of the ende which God had determined with himſelfe:) Pilate that he might not incurre the diſpleaſure of Caeſar, which the Phariſes threatned. &c. Who will ſay here that God ſinned in giuing his ſonne to the death, in puniſhing our ſinnes with extreame torments, both in the ſoule and body of his ſonne; offering himſelfe thereunto of his owne accord for mankinde? Who alſo will ſay that Iudas, Caiphas, the Phariſes and Pilate ſinned not in killing Chriſt, whom they knew to hauehave committed nothing worthy of death, albeit they did not any thing that firſt, p. 100the hand and counſell of God had determined? Becauſe in doing this they regarded not, nor ſet before their eies that ſame ſcope and purpoſe of God, but had other endes, altogether ſtraunge from the minde and will of God reuealed.

The ſecond poynt of doctrine concerning the prouidence of God.

WE muſt not onelyonly determine that all thinges are done by the diſpenſation and appoyntment of God, but alſo that al and ſingular thinges are done for our good: and therefore thou ſhalt bee ſure, that euerie thing that commeth to paſſe ſhal be healthfull vntounto thee. Firſt of all becauſe he hath bound himſelfe vntounto thee (although vnworthy) in Chriſt, whiles he hath promiſed. Now there are notable promiſes ſet foorth in the 91. Pſal: He that dwelleth in the helpe of the moſt higheſt, &c. Alſo in Eſaias the 49. Will a woman ſo forget hir infant that ſhe will not hauehave compaſſion vponupon the ſonne of her wombe? Although ſhe ſhall forget it, yet notwithſtanding I will not forget thee. Beholde I hauehave written thee in my handes. Zacharie, 2. He that toucheth you, toucheth the apple of mine eye, &c. Pſalm. 22. and 55. Caſt thy care on the Lord, and he ſhall nouriſh thee, neither wil he euer ſuffer the righteous to fleete. 1. Pet. 5. Caſt all your care vponupon God: for he careth for vsus. Rom. 8. We know that to them which louelove God, all thinges ſhall fall out to their good. Beholde theſe promiſes liuely painted foorth in the creatures, Matth. 6. For this cauſe I ſay p. 101vntounto you, be not carefull for your life, what you ſhall eate, or what you ſhall drinke: nor for your body, what ye ſhall put on. For is not the life more worth than meate, and the body more worth than apparell? Looke vponupon the foules of the ayre, they ſowe not, neither reape, nor carrie into the barne, and your heauenly father nouriſheth them: are not you much better than they? Now which of you by carcking can adde one cubite vntounto his ſtature? And why are you carefull for rayment? Learne how the lillies of the feeldes grow, they are not wearie, neither ſpinne, but I ſay vntounto you, that Salomon in all his glorie was not apparelled as one of theſe. Now if God ſo cloath the graſse of the fielde which is to day, and to morrowe is caſt into the furnace: will he not cloath you much more. O ye of little faith? Be ye not therefore carefull, ſaying what ſhall we eate, or what ſhall we drinke, or wherewith ſhall we be cloathed? Now becauſe we are fallen from the right of creation: Chriſt there worthily maketh mention of the father, caſting the Ethnickes in the teeth with their diſtruſt ſaying: For the gentiles require all theſe thinges: But your heauenly father knoweth that you hauehave neede of all theſe thinges. By both which, he calleth vsus to the free couenant or promiſes in his ſonne; and in him he eſtabliſheth our confidence. In y^e ſecond place therfore, look vponupon y^e pledge of al the promiſes after this manner: to wit vponupon his onelyonly begotten ſonne, by whom not onelyonly lillies, but all thinges aſwell viſible as inuiſible are created, and who yet vpholdeth and mainteineth them with the word of his power, Heb. 1. Who alſo is appoynted heire of all thinges, I p. 100duplicate page p. 101duplicate page p. 102ſay our heauenly father hath giuen this his ſonne for thee to death, and hath freely appointed thee a fellow heire together with his ſonne through faith. How therefore can it be that any creature ſhould hurt thee, which without the preſent operation of the ſonne of God who is thy pledge, cannot ſo much as moue it ſelfe? yea rather how can it be that all creatures through and for the ſonne, in whom they conſiſt, and of whom they are gouerned, and whereof thou art alſo a fellow heire, ſhould not neceſſarilie be conſtrained to ſerue thee and to worke to thy good, yea euen then; when they ſeeme greatlieſt to be againſt thee? So Paule looketh vponupon this pledge in the 8. chapter to the Romaines: What therefore ſhal we ſay to theſe thinges, If God be for vsus, who ſhall be againſt vsus? Verily he which hath not ſpared his owne ſonn but hath deliuered him for vsus all, how ſhould he not alſo with him, gratifie vsus with all thinges?

The third poynt of doctrine concerning Gods prouidence.

THou ſeeſt without thee, partly men and partly alſo other creatures. Becauſe therefore thou haſt to doe with both, thou ſhalt not doubt that the prouidence of God doth gouerne ouer both. And firſt of all, the moſt high hath the counſailes, willes, endeuors, and to be ſhort, all the powers of men, whether they be good or bad, in his owne hand, aſwell for p. 103the mitigating and turning of their mindes vntounto thee, as alſo for the brideling of their malice. Of that we hauehave an example in Gene. 33. where Eſau imbraceth Iacob, who notwithſtanding went out againſt him with a minde altogether deadly. Call alſo vponupon the Lord with the ſame confidence that Iacob did in the like danger. Alſo Exod. 3. I wil giuegive this people fauour with the Egyptians, and it ſhall come to paſſe, that when ye depart, ye ſhall not depart emptie: of this we hauehave an example in Gene. 35. When they went foorth (to wit Iacob and his ſonnes) the feare of God was vponupon thoſe Cities which were round about them, ſo that they did not follow the ſonnes of Iacob. Moreouer the prouidence of God doth ſo gouerne ouer other creatures, that what ſo euer can fall out from them to the faithfull; being his confederates, he turneth it to their good & ſaluation. Rom. 8.28. Now we know that all thinges worke together for the beſt vntounto them that louelove God.

The fourth poynt of doctrine concerning Gods prouidence.

THe other are creatures which we ſee not, to wit Angels and diuels. Of both theſe, let a faithfull man ſo fully perſwade himſelfe: Firſt that God vſeth Angels themſelues as notable and excellent ſpirites to the miniſterie and defence of his confederates, as he hath promiſed, Pſalm. 34. and 90. Heb. 1. Gene. 24. And p. 104as for the diuels that lie in waite againſt the ſaluation of his elect, albeit he gouerneth them not by his ſpirite as he doth the Angels, yet notwithſtanding he ſo curbeth them in, by his power, as it were with a bridle that they can not ſo much as moue themſelues, vnleſſe ſo farre forth as he ſuffereth them: yea, and he cō ſtrayneth them, though they reſiſt it, to perfourme his will, will they, nil they. Iob. 1. Luk. 22 Rom. 16. 1. Cor. 10.

The fift poynt of Doctrine concerning Gods prouidence.

WE muſt vſe the means that God offreth, & they are gifts of his prouidēce, not for diſtruſt which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God paſſing the boundes of our vocation, or deſpiſing the meanes which are inſtrumentes of the diuine prouidence, and preſcribing vntounto him an other meane of helping then y^t he wil help vsus by. Mat. 4. verſ 7. When the diuel would ſhew the prouidence of God, to the end Chriſt ſhould throwe himſelfe downe headlong, becauſe God had commaunded his Angels concerning him, that they ſhould beare him vp in their handes, he anſwereth, it is written againe, Thou ſhalt not tempt the Lord thy God. And Paule in the Acts. 27. verſ. 21. ſaith, O men, ye ought to hauehave obeied me, and not to hauehave gone from Creta, and hauehave gained this iniurie and loſse. Alſo verſ. 30.31.

p. 105The firſt vſe, or fruite; of that doctrine concerning the prouidence of God

THe firſt fruite is the glorie of God. For a faithful man wil glorifie God in al things, aſwell proſperous as hurtfull, from whom, through whom, and to whom, all thinges are: and he will vndoubtedlie perſuade himſelfe both morning and euening, that God ſheweth foorth no leſſe power in the preſeruation and gouernement of all thinges, then in the firſt creation. For verilie albeit God ceaſed from the creation of all newe ſortes or kindes on the ſeuenth day: yet he hath not ceaſed, neither ceaſeth he to make ſingular things dayly, neither doth he ceaſe to cōſerue & gouerne al things which are made, & he maketh ſtil, as Chriſt ſaith, Ioh. 5. My father worketh hitherto, and I worke. Now to bring foorth and faſhion all thinges which growe and ſpring vp dayly, by a preſent operation: to conſerue all creatures, to gouerne all thinges yea the leaſt, to rule and bowe all mens willes: adde further, to gather the church dayly by the voyce of the Goſpell, and to raiſe vp the ſame by the inward voyce of the Sonne from death euerlaſting, vntounto life. Iohn, 5. (All which thinges verily he doth dayly:) is of no leſſe power then once to hauehave created heauen and earth

Moreouer, let vsus extoll and glorifie his wiſedome, which foraſmuch as it is altogether infinite, let vsus thinke daiely that all thinges p. 106that are done or wrought in the world, are ſo wiſely done of God, as they could not be done wiſelier, Collo. 1. ver. 16. Dani. 4. verſ. 22. Eſai. 40. verſ. 14.15.16.17. Theſe thinges are conteined in that ſaying of Paule. O the depth of the riches aſwel of the wiſedome as of the knowledge of God! And a little after: For of him, by him, and for him are all thinges. And being mooued by theſe, he glorifieth God, ſaying, To him be glory world without end, Amen. And ſurely ſuch is the diſpoſition of the faithfull, that the conſideration of Gods prouidence, whereby the vngodly take occaſion to ſtriue with God: hath this end with them, to make them glorifie God. And principallie in proſperitie, in which we behold more euidently then in aduerſitie the bright face of God, to glorifie God; and this doctrine of the prouidence of God ought to incourage vsus to true thankefulnes of minde. For what ſoeuer thing falleth out proſperouſly, and as we would deſire, that, a godly man doth wholly attribute to God, whether he taſt his bountifulnes by the miniſterie of men, or elſe be holpen euen by inſenſible creatures. For this will he thinke with himſelfe, in his minde: Surely it is the Lord who hath bowed y^e mindes of theſe vntounto me: it is he likewiſe who hath inſpired his power into other creatures and doth ſtill inſpire it, that they ſhould be inſtrumentes of his goodneſſe towardes me. Ieremi, 5. Acts. 3.14.

The ſecond fruite.

p. 107THe ſecond fruite is patience, aſwell in our whole life which is full of miſeries, as alſo in induring perſecutions for the truth of the goſpel. And verilie; firſt we will breifly ſhew how the knowledg of the doctrine of Gods prouidence begetteth patience in vsus. This bringeth forth impatiēce in vsus, becauſe we loke vponupon creatures y^t are aduerſaries vntounto vsus. But indeede wee looke not vponupon God, when as notwithſtanding he doth theſe thinges, not as an aduerſarie againſt vsus, but as a father. And vndoubtedly thoſe ſame afflictions, wherewith he exerciſeth our faith and patience; what other thinges are they, then inſtruments wherewith euen himſelfe being preſent worketh, and that verily for this end he worketh; that all thinges according to his promiſe, (no not y^e leaſt thing or greefe excepted) I ſay, that all things might worke together to our good. Rom. 8. Whatſoeuer thinges therefore ſhal fall out either publique or priuate, aſwell ioyfull as heauie, whoſoeuer is throughly perſuaded that God moſt wiſely gouerneth al things by his prouidence, and is fully reconciled vntounto him in Chriſt, he muſt needes take them no otherwiſe then as benifites, yea and as benifites of God, and which vndoubtedly are to his ſaluation. Vnleſſe therefore we will reſiſt God who is onelyonly wiſe, with the wiſedome of our fleſh, and become blaſphemers againſt Chriſt, as not hauing reconciled the father fully vntounto vsus: we muſt not doubt any whit at all, that the infinite wiſdom of God, by and for his goodnes worketh all p. 108thinges for our good, how ſoeuer it ſeeme otherwiſe vntounto vsus. And therefore a faithful man when he once knoweth the doctrine of Gods prouidence, he ſticketh not in creatures by which he is afflicted, or in the contemplation of his owne euill, but he will rather lifte vp his minde to conſider the fatherly hand of the moſt wiſe God, whereby he is chaſtiſed, and to that ſame vndoubted good, that God through that ſame affliction will hauehave wrought, and in his good time, will make manifeſt. For God alwaies hath the end ioyned with his owne glorie, and the ſaluation of the faithfull. The conſideration of either of theſe muſt needes be of great force to imprint, both that ſame quiet moderation of minde, and patience in his children. Whereof we hauehave notable examples in Ioſeph, Gene. 45. in Iob. cap 1. in the people of Iſrael, Gene. 15. ver. 13.14. Exo. 2.3.4.5. in Dauid 2. Sam. 16. So likewiſe the knowledge of Gods prouidence, in ſuffering perſecution for righteouſnes ſake, doth bring foorth patience. Firſt becauſe the enimies of the truth cannot thinke a thought, no nor moue a finger againſt vsus, but by God not onelyonly ſuffering it, but euen working it: To be ſhort, becauſe they cannot exceede that bound appoynted from euerlaſting. For ſo Acts. 4. the Apoſtles being in perſecution ſpake by the holy ghoſt: Of truth they were gathered together againſt thy holy ſonne Ieſus, whom thou anoyntedſt, Herod & Pontius Pilate together with the gentiles and thy people Iſrael, that they might doe what ſoeuer thy hand and thy counſaile had determined before to be done. Alſo Ioh. 7.30. & the 8. verſ. 20. p. 109Like as it was impoſſible therefore, y^t Herod, & Pilate together with y^e gentiles & Iewes ſhould conclude more, and bring any more to paſſe in afflicting Ieſus Chriſt our head, then the hand and counſell of the Lord hath ordained to be done frō euerlaſting: ſo alſo it is as impoſſible, that the Herods of our time, the Pilates and the Phariſes together with the madde & bewitched people, ſhould take more in hād & bring more to paſſe, in afflicting the members of Chriſt, thē the hand and counſell of God hath firſt decreed to be brought to paſſe by them. Nowe he hath decreed nothing, that is not moſt healthfull for vsus. The reaſon of this conſequence is, becauſe y^e conformitie of the mēbers with y^e head Chriſte, firſt in afflictions, and afterwards in glorie, is founded vponupon the euerlaſting counſaile of God; vpō which alſo is founded the paſſion of Chriſt himſelfe, as it is taught. Rom. 8.28.29. verſes.

The laſt fruite of the doctrine concerning the prouidence of God.

THe laſt fruite is that ſame incredible ſecurity, wherewith y^e Chriſtian heart is euer afterward fenced for when innumerable euils lie vponupon the life of man, which threaten as many deathes; when this light of Gods prouidence ſhall once ſhine forth vntounto him, then at length is he relieued from vexation, feare, & in a manner from all care, whereby he fully reſolueth that he is receaued into the faith of God, & is a confederate to him, cōmitted to y^e care of Angels, free frō al dāger & hurt of creatures: neither y^t he can receiue any hurt of thē, but ſo farre as God p. 110being their moderator, ſhall vouchſafe to giuegive thē place; who maketh that ſame hurt to worke together with him, their good. Pſ. 27.1.3. & pſa. 91. He ſhall couer thee with his winges, and vnderunder his winges thou ſhalt be ſafe. His truth is thy ſhield and helmett. Thou ſhalt not feare for the feare of the night. Alſo Pſal. 118. verſ. 6. Rom. 8. verſ. 31.38. So Dauid humblie beholding the nature of God, hopeth that Simeies railinges ſhould turne to his good. 2. Sam. 16. verſ. 12. Perhappes the Lord will behold my affliction, and render me good for his curſing this day. By what a wonderfull prouidence was Paule ſaued, with all the reſt that were in the ſhippe with him? where euen in the middeſt of the waues of the ſea, and in roaring of the windes, al things to y^e ſhew were confuſed, there appeared euident and vndoubted printes of the diuine prouidence, which draue the ſhippe thither whence they might ſafely eſcape. Acte. 27. which thing vndoubtedly from thencefoorth brought great ſecuritie to Paule againſt all the hurt of all creatures, and then eſpecially when he muſt come before Nero, and ſhould wey with himſelfe, with how greate prouidence of God, contrarie to his owne determination and counſaile, he was brought thither. Moreouer he conceiued greater ſecuritie for the time to come by his deliuerance, in his firſt defence, as he writeth in the 2. Tim. chap. 4. No man aſſiſted me, but all forſooke me, the Lord lay it not to their charge, but the Lord was preſent with me, and ſtrengthened me: that through me the preaching ſhould be fulfilled; and all p. 111the Gentiles heare: And I was deliuered out of the mouth of the Lion. And the Lord will deliuer me from euerie euill worke, and will keepe me to his heauenly kingdome: to whom be glorie worlde without end, Amen. This is euen that couenant, that the faithfull, that are confederate to God the creator, hauehave alſo neceſſarily with all creatures, becauſe without the will of the creator, they cannot ſomuch as moue, whereof Hoſeas ſpeaketh in the 2. chap.

p. 112THE SECOND PART CONCERNING THE ſonne, and our reconciliation. And in Ieſus Chriſt.

Teſtimonies out of the Prophets and Apoſtles.

ESay 9. A childe is borne vntounto vsus, A ſonne is giuen vntounto vsus, whoſe gouernment ſhalbe vppon his ſhoulder, & his name ſhal be called Wonderful, Counſailor, the mightie God, father of eternitie, Prince of peace. Matt. 1. She ſhal bring forth a ſonne, & thou ſhalt call his name Ieſus: For he ſhall ſaue his people from their ſinnes. Furthermore all this is done, that, that might be fulfilled, which the Lord hath ſpoken by his Prophet ſaying: Beholde a virgine ſhall be with childe, & ſhal bring foorth a ſonne, and thou ſhalt call his name Emanuell, which is if thou interprete it, God with vsus. Luk. 1. The Angel ſaith vntounto Marie, thou ſhalt call his name Ieſus. This man ſhall be great, and ſhall be called the ſonne of the highest. And the Lorde God ſhall giuegive him the ſeat of Dauid his father, & he ſhal raigne ouer the houſe of Iacob for euer, and of his kingdome there ſhall be no ende.