the glorious gouernment of all thinges of Christ sitting at the right hand of God the father in the heauens and especially of his Church of which he is the head if youre highnes I say by his mercifull acceptation an elect and noble member of his do conceiue any spirituall gladnes in the middest of these miseries of the Church whereby God doth alwaies exercise your highnes faith this certainly shal be my greatest desire and the matter of all our ioy The Lord Iesus continue your highnes who haue by so many meanes so fauorablie comforted me in this sicknes and chiefly with that same excellent gifte of God I meane with that cleare well water to inrich the same againe with all kinde of blessinges together with all your posteritie to the aduancement of his glorie and the consolation of Gods children Amen vntil that same eternal sonne of God fill vs with ioye gathered together vnto himselfe into heauē with that same sweete and euerlasting sighte of himselfe your highnes I say with all that call vppon his name lead vs to those foūtaines of euerlasting waters Amen Faithfull is he that hath promised he wil bring it to passe Giuen at Heydelberge the 19. day of March Anno D. 1576. Your excellent highnes his most boūden Gasper Oleuian minister of Gods worde To the youth addicted to true godlinesse health c. THou hast vnderstodde most dearely beloued youth and flower of the Church the purpose of this my little worke by the preface to the most noble Elector Palatine onely it remaineth that thou take it with the same hande wherewith it is reached vnto thee that is with the right hand and not with the left That shal be done if I shall acheiue my purpose and by the grace of God shall kindle many from amongest you to the feruent study of the holy scriptures Surely I my selfe being but yet a boye was wōderfully kindled with a desire both of learning teaching others concerning God in outward shew vpon very small occasion but indeede vpon very great for I fell vpon the writing of a certaine excellent learned man where almost euen to this purpose he exhorteth youth there is nothing more excellent saith he than for men to teache others concerning God as touching the creation of mankinde of mans fall into sinne of reconciliation and restoring of him againe through the sonne of God that same promised seede of the woman that shall bruse the head of the serpent c. These seemed to me altogether religious and holy sayings and it pleased the Lord by these wordes to kindle in me the sparkes of a feruent desire both of learning and in time to come of instructing others either in the schoole or in the Church For I set before mine eies the company of young men in the schoole also the flocke of learners in the Church What can be more notable thought I then to haue there before me not onely young men but also hoare headed husbandmen who together with thy selfe are banished frō paradise for sinne like Adā til the earth who for their old age are reuerend and as fathers many women also who are as mothers if the Lord will haue thee to speake his word vnto these and to instruct them of God of the creation and preseruation of the worlde of the subtiltie of the serpent deceauing man of the promised saluation by the seede of the woman what can be more comfortable what can happen vnto thee more to be wished for of God seeing without the knowledge of these thinges men liue more miserably than brute beasts The Lord continually after that time nourished these sparks in me by his holy spirit and by the reading of the holy scriptures I was then a boye of fifteene yeres olde and a little before for studies sake sent to Paris by my parents But to what ende speake I these thinges so familiarly I speake as a young man to young men hoping that it will come to passe that those things which were not of small moment in my minde will likewise in your mindes kindle the sparkes which may engender that earnest desire aswell of learning as of teaching And so much the more whē you shall perceaue your selues not only prouoked by my example but also God giuing you grace holpen by this my little labour For although before I was sixteene yeres old whē I was sent to Paris I had some direction by my schoolemaisters who yearely before Easter did expounde vnto vs in the schoole called Treuiror the passion of our Lord Iesus Christ and were wont according to the measure God had giuen them to conferre the figures of the olde Testament with the accomplishing thereof by the passion of Christ a thing very comfortable which afterwards by the grace of God opened vnto me the whole scope of the scriptures yet notwithstanding that handleading was more dark obscure by reason of the multitude of mens traditiōs in which Christ dead raised vp againe was wrapped darkened in the popedome so that I coulde not well vse that light which by the conference comparing of those figures and the fulfilling of the thinges themselues I did see to shine in the passion of Christ But yet for all that that same weake foreknowledge in his time God blessing it wanted not his excellent fruite But here dearely beloued youth you shall see Christ dead and raised vp againe without any mazes of mens traditions so liuely set before your eies that by the sure and vndoubted propheticall and apostolicall worde as it were by the hand yea as by a light shining in a dark place being brought vnto him you may knowe him truely to be the same who was made vnto vs of God to be our wisedome righteousnesse sanctification and redemption as it is written All that glory let them glory in the Lorde 1. Cor. 1. and that we are compleate in him to the Coloss 2. Last of al for asmuch as the vnthankefulnesse of the world doth driue away and feare many both from learning and teaching goe to shall not Christ punish the worlde for this vnthankefulnesse If he remaine faithfull ought not this to satisfie vs Christ the Lord of heauen and earth will not suffer you seruing him to be altogether destitute of necessary things but he that prouideth seede to the sower he also will prouide bread for foode I haue oftentimes thought of that same saying of Christ Luk. 22. When I sent you without bagge and scrippe and shoes wanted ye any thing his disciples aunswered Nothing yea they did not once remember whether they should neede any helpe for their iourny executing of their office The same Christ yet liueth raigneth God for euer who hath the hearts of all in his hands that he may do good to all faithfull pastors euen as he had commanded be it that he spake neuer a word to the widowe of Sarepta that shee should giue foode to her seruant Elias
the world he said Sacrifice oblatiō thou wouldest not but a body hast thou framed vnto 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 the 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 EXodus 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 mercie 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 shal be 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 mercie and most constant trueth to be short the onely 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 mercifull and gentle God long suffering and of great mercie 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 onely 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 vs. For first when we heare that God who hath promised by an euerlasting couenant that he wil be a God vnto vs 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 onely such a one by nature but also that he will shew himselfe to be such a one to vs beleeuers and that by an euerlasting couenant though all creatures should seeme to persuade vs to the 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 vs 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 of all creatures dependeth vpon 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 giue our mindes to rest knowing assuredly that 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 vs 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 vnto Moyses and Aaron Forasmuch as ye haue 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 haue giuen them And in the 32. of Deut. 50.51.52 Now he is not onely 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 haue the wil of God knowne out of his word which being once knowne let vs not doubt but that Gods truth is most cōstant altogether vnchangable Moreouer let our mindes moūt vp to the almightie nature of God who mightily performeth in deede whatsoeuer he wil neither abideth any resistance Ioh. 10. I giue euerlastnig life to my sheepe neither shall they perish for euer neither shal any mā take them
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 vpon God we should thinke vpon what god we cal to wit vpō that same true God with whom we haue stricken and entred into a couenant of faith and who hath witnessed in an euerlasting league that he wil be a God vnto vs and which he hath sealed vnto vs by the seale of baptisme that so we might separate our inuocation from the inuocation of Ethnickes Turkes and such like who call vpon those Gods that are no gods but are deuised of the father 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 vnto 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 the 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 vs in Christ his onely sonne and of his vnchangable loue towards vs. 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 our father because he hath promised in his sonne that hee will become such a one vnto vs and hath performed it in deede when he gaue his onely begotten sonne to be our brother and made vs in his sonne reconciled vnto him selfe his members and so adopted vs 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 vnto my father and to your father to my God and to your God Wherefore the true Citizens of the kingdome of Christ haue God for their father imbracing them with the same loue wherewith he imbraceth his onely 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 the world whatsoeuer things he wil not or hath not decreed he hindereth cōfoundeth scatereth thē so as it is impossible that they should be done For euen like as he is almightie in bringing that to passe that he wil so in that 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 the 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 of 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 giue 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 haue a couenant with the creator who giueth substance and being to all things we beleeue that we haue 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 giue mouing all things else vnto 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 vpon vs 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 haue with the creator so consequently with all creatures which thing is contained in this article of our faith and is offred and described vnto vs by the Prophet Osee 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 haue league not with an vnknowen God but with him who daily offreth himselfe vnto vs to be felt of vs. Acts. 17. As also Dauid saith in the Psalmes Tast and see how good the Lord is Therfore all the creatures which we vse daily are so many testimonies vnto vs of Gods omnipotencie wisedome and goodnesse towards vs. Fiue chiefe points of the doctrine of Gods prouidence BEcause we haue 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 the 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 euery faithfull man that is in league with God vndoubtedly determine with 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
a most wise and mightie heade Christ and a defence against the enemies This kingdome when it was in this worlde beganne in humilitie as he saith repent amend for the kingdome of God is at hand The exaltation therefore in this kingdome is that same placing in highest degree of honour to the end the sonne may shew himself openly before the Angels blessed men in great light to be the king and heade of all the elect and by shedding his power euen vnto vs with a greater efficacie then when he was in his body in the earth he may restore and repare life and saluation by the worde and spirit in his electe and may defend thē against al enemies Eph. 1.21.22 The father hath placed Christ at his right hand in the heauens far aboue all power principality might and dominion euery name that is named not in this worlde onely but in that which is to come and he hath made all thinges subiect vnder his feet and hath appoynted him to be heade ouer all thinges to the Church which is his bodie and the fulnesse of him which fulfilleth al in al things Ioh. 16.7 I speak the truth vnto you it is expedient for you that I goe away for vnlesse I goe that comforter shall not come vnto you but if I depart I will sende him vnto you And this was because it was so appointed by God his decree that Christ being exalted in his kingdome should sende him What fruits we are partakers of by the exaltation of Christ in his kingdome LIke as Christ was borne and died for vs so also he sitteth at the right hande of God for vs. Nowe the first fruite is that onely Christians doe rightly knowe God call vppon him and praise him For therefore the father placed Christ at his right hande that hee might be acknowledged worshipped and praised both of Angels and men as their onely God and Lorde And contrariwise God doeth abhorre all other worshippes which are not directed vnto Christ in whome onely hee will bee acknowledged called vppon and praysed Peter inferreth Acts 2. of the sending of the holy Ghost out of the testimony of Dauid concerning the sitting of the Messias at the right hand of God Therefore let all the house of Israel knowe for a suretie that God hath made him both Lorde and Christ this Iesus I say whome ye haue crucified And Phil. 2.9.10.11 Wherefore God hath also highlie exalted him and giuen him a name aboue euerie name that at the name of Iesus shoulde euery knee bow both of thinges in heauen and thinges in earth and thinges vnder the earth and that euery tongue should confesse that Iesus Christ is the Lorde vnto the glorie of God the father And Psa 97. ver 7. Apo. 5. ver 7.9.12.13 1. Cor. 1. ver 2. Act. 7. ver 59. cap. 9. ver 14. The second and the third fruite THE other fruits are knowen by their ends For therefore Christ is exalted in his kingdome that inwardly hee maye enrich his Church and without he may defend it against enimies yea and also may bridle those that are deadly and inwarde enemies the seconde fruite therefore is that the father for and by this Christ doeth assuredly giue the holy ghost to them that aske it doeth gouerne and quicken the faithful by the ministerie of the Gospel both beautifieth the whole Church with diuerse gifts and also giueth to euery mēber so much giftes as are sufficient for the glorie of the head for the edificacion of the whole body and the saluation of that same member but hee leaueth none of them without necessarie gifts or letteth them to be emptie Actes 2.33 Christ exalted to the right hand of God and hauing obtained of his father the promise of the holy Ghost hath shed forth this which ye nowe see and heare And to the Eph. 4.7 To euery one of vs grace is giuen according to the measure of the gift of Christ. And a litle after He therefore gaue some to be Apostles and some Prophets and some Euangelists and some pastors and teachers for the repairing of the Saintes for the worke of the ministery and for the edification I say of the body of Christe till wee all meete together in the vnitie of faith and that acknoweledging of the Sonne of GOD vnto a perfect man and vnto the measure of the age of the fulnesse of Christ Also Let vs altogether growe vp in him which is the heade to wit Christ by whome all the bodie fitly knitte and compact together by all the ioynts for the furniture thereof according to the effectuall power which is in the measure of euerie part the whole receaueth increase of the bodie vnto the edifying of it selfe in loue Christ therefore raigneth vnto vs at the right hande of the father that powring out the holy Ghost vpon vs he might be effectual by the ministerie and through the spirite might make vs his mēbers and might aduaunce his spirituall kingdome day by day in vs vntill he might fully ioyne vs vnto himselfe being perfectly regenerate and washed againe from sinne and corruption and so he might be God all in all 1. Corinthians 15. The thirde fruite THE thirde fruit is the defense of the Church against all our enemies sinne the flesh the worlde tyrantes diuels all which our heauenly father calleth the enemies of Christ and in verie deede he sheweth dayly examples of his power in ouerthrowing them Psal 110. The Lorde hath said to my Lord sit at my right hande vntill I make thine enimies a footestoole vnto thy feete Iehoua shall sende the scepter of thy strength out of Sion rule in the middest of thine enimies Surely a wonderful consolation that we are his brethrē yea his members to whome all power is giuen in heauen and in earth without whose will power neither the Turkes nor antichrist can deuise any thing against the Church no nor conclude or moue so much as a finger for the executing of their counsailes so that Christe raigneth in such sort in the middest of his enemies that he will not be shut out no not out of their most secrete counsailes Yea we are the brethren and members of that Christ by whose most present diuine power all men are gouerned and all creatures in heauen and in earth so that wee may saye with full securitie of minde with the Apostle Romanes 8. Who shall separate vs from the loue of Christ shall tribulation shall anguish shall persecution shall hunger shal nakednes shall danger shall the sword as it is written For thy sake are we killed all the day long we are counted as sheepe appointed to the slaughter yea but in al these thinges we are more then conquerours through him that hath loued vs. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor thinges present nor thinges to come nor hight nor depth nor any other creature shall be able to separat vs
temporall euen to the soule and conscience When both these meete together dwell in one kingdome and kisse ech other there is a blessed state and in regarde of Christian Princes though treason against the one can not be with any loyaltie to the other yet we exempt such ignorant and seduced Papists from the gilt of treason as being led by such Capitaine Romanists as Sanders and Allen are onely haue a dislike of the truth yet bear dutifull hearts to their Prince and Country hauing not in such ouert and actuall manner hatched forth that cursed and treacherous seede But I wish these with all my hearte in time to take heede lest whilest they nourish and foster this conceaued superstition in them they growe to the same wretched attempts that they see others haue done do daily to their great cost they pay as they are worthy the same price for it Let them in time therefore feare God and honor the Kinge obey God that they may obeye their Prince Poperie is the nurce mother of treason rebellion and confusion Poperie hath alwaies been a perker and prier in to princes greatest secretes and intentions for the maintenance of it owne kingdome True religion in deede teacheth all estates and taketh knowledge to reproue whatsoeuer is contrary to the light But poperie rusheth into all matters and causes and chalengeth and vsurpeth authoritie ouer all persons it taketh vpon it the alteration of kingdomes ouerturneth Princes crownes alienateth inheritances intermedleth vniustly in al things as I wil if god assist me shew further if I be further vrged I beseech your Honor pardon me that I haue passed the boundes of an epistle These creaking papists eueÌ„ compel me who are so shamelesse in the cleere light of the gospell still to prouoke vs But a day shall come that shal reueale al things in the meane time I nothing doubt of his mercifull goodnes if we go cheerefully forward and draw not his iudgements vpon vs by our slacknesse coldnesse towards the synceritie of his truth towards his poore Church towards her Maiestie and the whole body of this coÌ„mon weale And thankes be to God for that rich and vnspeakeable knowledge of his truth wherby he hath enabled vs to discerne and see their errors Of all benefites this is most precious and I beseech your honor in your place to seeke the aduancing of it Let them not be able to preuaile with you that bewray their owne shame whilest with boasting words they would seeme to mount vp to heauen and yet lie flat groueling vpon the earth hauing no sparke of heauenly wisedome or vnderstanding from the word of God Onely they haue a few waste words a little lauish latine wherewith they thinke to ouergoe and ouerthrow the setled truth of God We looked for high matter from our chalinging champion at the least seeing he coÌ„meth after al others we looked for som shew of weightie and grounded arguments but alacke our hope is frustrate for nothing appeareth but that a man may finde in these goldeÌ„ daies of knowledge 〈…〉 euen in those youthes and boyes that yet haue scarse a farre of saluted diuinitie His ten arguments are nothing els but so many paralogismes all taken froÌ„ others that wrote long before him onely he hath turned the wrong side of â—heir coates outwarde Because some men haue refused certaine bookes to be numbred in the Canon of the scriptures for which yet they are not destitute of some testimonies and yet some of those books haue not bin denied of vs therefore we flie the scriptures and Campion hath woon the fielde already because the sense and meaning of the scriptures haue been diuersly taken of some particular men in some controuersies therfore the meaning of the scriptures are on his side Thus he braineth himselfe with his owne hammer and cutteth his owne throte with his owne sworde As though all that professe papistrie keepe one sense and meaning in the interpretation of the scripture because they boast of the name of a Church the name of the Church is glorious we loke wan at it and must needes flie because they com against vs onely with the bare name We make a church of our owne fashioÌ„ a Platonicall Idea and an idle fancie In discribing a church we vtterly ouerthrow it c. All the heretiques that euer were are our predecessors because papists say so we must subscribe to their church or else to a church that is no where TheÌ„ forsooth al general Councels are theirs and we refuse all because some haue erred and many haue byn contrary one to another The CouÌ„cel of Trent shal liue wheÌ„ Kemnitius shal be buried if he take not heede with Arrius now we may trust them for Iohn Hus brake the conditions that the Emperour had set him and running away which the Emperour had forbidden vpon paine of his head was iustly not headed but burned and yet the Councel of Constance debated specially of this matter thought they were not bound to the Emperours promise Hierom of Prage spake freely in the Councell recanting departed freely but falling into his heresie again drunk of the same cup. We refuse all fathers he alloweth all and refuseth none tagge and ragge are welcome to him all their errours shal be defended for manifest truth Not so much as Dionisius Hyppolytus but must be ranked amongest the Doctors And if euer any searched the scriptures these did it and spent their whole liues in it And all histories make for them and our historiographers for 1500 yeares together are emptie of all matter sauing of that they write for them and to maintaine their cause And we can not deny but that Rome was an holy Church that their faith was famous that Paule preached there that a Church was gathered in that Babylon where Peter ruled Whether Clement succeeded Peter or Linuâ— I would faine haue determined and Clement succeeded c. therefore all are his for his religion We further maintaine nothing but Paradoxes and monstrous opinions of God of Christ of man of grace of righteousnesse of manners c. And we must needes speake and be vnderstood as this lustie challenger will haue vs to speake and be vnderstoode Our Sophistications are palpable and our barenes in testimonies are miserable he hath from heauen from the earth from Roses from Lilies the one purpuled with martyrdome the other whited with innocencie They haue those that were shepeheardes to all landes and all flockes of all faithfull all were theirs of all sortes and none ours And thus we are confuted But my Lord it hath ben an old said saw The greatest barkers are not the best biters nor the greatest boasters the best fighters I doubt not but he shal receaue a ful answere in time In meane time let him al the papists in the world if they can ouerthrow the truth of doctrine which we hold the articles of whose faith
out of my hand My father who hath giuen thē vnto 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 vnto vs 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 vs 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 vs 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 that 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 vnto him and altogether depend vpon 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 vnto 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 giue 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 vs to rest in that same infinite wisdome of God in the 11. to the Romanes O the depth sayth he 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 vnto him first and he shal be 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 onely wise God who hath promised that he will shew himselfe such a wise God towardes vs who should not receiue his wordes with high reuerence and haue 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 vs to cōfidence seeing he hath promised to shew himselfe such a one towardes vs. 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 haue by faith layd holde vpon 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 also 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 mercie 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 vs 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 vs 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 vnto thy selfe wrath against the day of wrath and of the iust declaration of the righteous iudgement of God Who also hauing heard of his mercie doth not feare to doe any man wrong or vniustly to oppresse his neighbour like as in verie deede by this his nature that he is merciful he turneth vs 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 vnto him because it is his onely couering it is his garment to couer his skinne in which he should sleepe And when he shall crie vnto 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 vs in Christ and confirme our hope which otherwise in our selues may worthily terrifie vs. 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 vnto 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 vpon the childrens children to the third and fourth generation yea and would rather that his righteousnes should be satisfied in his onely begotten sonne then that he would let sinnes escape vnpunished should not we earnestly repent thinking vpon the saying of Christ If this be done in the greene wood what shal be donne in the dry The righteous nature of God also doth so drawe vs backâ— from all wrong and violence to the loue 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 vnder 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 that such a one hath promised in couenant to be our God who is euerlasting we rightly gather thereof that not onely our soules shall liue in God but also that our bodies shal be raised vp to life that the euerlasting God may be indeede their God And surely vpon 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 onely but also concerning this life of that euerlasting nature of God doth a faithful maÌ„ gather newe courage and strength Isai 40. vers 27.29.31 And psal 103. vers 5. Also that same euerlasting nature of God ought to stir vs 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 vnto 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 onely true God in whom we professe to beleeue in the Creede when we say We beleeue in God the father and in his onely begotten sonne and in the holy Ghost Nowe a person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of the kingdome of Christ it is plaine and at hand throughout the holy scripture yet it is prâ—â—â—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 vnto God which we haue set downe in the description then afterwards according to the course and order of the articles of the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word or the Sonne is a spiritual substance To the 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 haue redemption were 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 vnto vs by his sonne by whoÌ„ he hath made the worlds Prouerb 8. Iehoua possesseth me verses 22. c. from the beginning of his way I had the chiefty froÌ„ euerlasting froÌ„ the beginning before the earth was When there were no depths was I fashioned before there were fouÌ„taines running with water before the 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 the heauens I was there c. And Io. 5. ver 17.18 My father worketh hitherto I work Therefore the Iewes sought the more to kil him not onely because he had broken that sabbaoth but said also that God was his father and made himselfe equall with God To the Philippians the 3. vers 21. He worketh miracles by his owne power to witte not as one calling vpon 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 vnto others to worke miracles but by calling vpon 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 they shall call him Iehouah our righteousnesse Of an vnspeakeable mercie 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.
hated iniquitie therefore hath God euen thy God anointed thee with the oile of gladnesse aboue thy fellowes Dan. 9. The holy of holy shal be anointed Afterwardes he saith The Messias shall be cut of and then the people shall destroye the Citie and the Sanctuary with that Captaine that shall come The Angel witnessed the fulfilling of this anointing Hierusalem yet standing Luke 2. Behold I bring you glad tidinges of great ioye that shal be to al the people that a Sauiour is this day borne vnto you in the citie of Dauid which is Christ the Lord. The whole multitude of the heauenlie hostes witnesseth the same thing praising God and saying glorie to God in the highest heauens and in earth peace and towardes men a good will Mat. 2. The starre and the wise men witnesse Christ or the anointed of the Lorde to be sent and in the second of Luke Symeon and Anna the prophetesse from the 25. verse to the 41. where also the prophesie of Esaias is sene fulfilled Ca. 8. ver 14. A notable prophesie of Isaias in the 61. Cap. is fulfilled Luke 4. Iesus came to Nazareth where he had ben brought vp and entred as he was wont vpon the sabboth day into the synagogue and rose vp that he might reade Then was giuen vnto him the Booke of the Prophet Esaie and when he had opened the booke he found a place in whiche it was written The spirite of the Lorde is vpon me because that he annointed me that I should preach gladde tidinges he sent me to heale the broken in heart that I should preach deliuerance to captiues and recouerie of sight to the blinde that I should seâ— them at libertie that are distressed And that I should preach the acceptable yeare of the Lorde And when he had restored the booke closed vnto the minister he sate downe and the eies of all that were in the synagogue were fastened on him Then he began to say vnto them This day is the scripture fulfilled in your eares Also Acts the 10 vers 38. The vniforme praier of the Apostles witnesseth the prophesie in the 2. Psalme to be fulfilled in our Lorde Iesus For so also Luke writeth in the 4. of the Actes The man was aboue fortie yeare olde on whom this miracle of healing was shewed Nowe being let goe they came to their companie and shewed what the cheefe of the priestes and the Elders had saide vnto them And when they heard it they lift vp their voices with one accorde to God and saide O Lord thou art the God which hast made heauen and earth the sea and all thinges that are in them Who hast saide by the mouth of thy seruant Dauid Whie did the Gentiles rage and the people imagine vaine thinges The kinges of the earth stoode vp and the princes were gathered together against the Lord and against his Christ For they were gathered together in deede against thy holie sonne Jesus whom thou hast annointed both Herode Pontius Pilate with the nations and peoples of Israel that they might do whatsoeuer thine hand and thy counsel had determined before to be done These are the testimonies out of the Prophets and Apostles that Iesus is the Christ or the annointed Messias What we are taught by the name of Christ or anointed BY the terme of Christ or anointed is taught that this person came with the commandement of the father and that the same was ordained of him that he shold erect that Priestly kingdom by the scepter of his word power of his spirite in this life and should finishe it in the life euerlasting For like as anointing wherby at Gods commandement Kinges Priestes and prophets were appointed amongst his people with an outwarde and visible oyle was a publike testimonie that God would gouerne efend his people by this person also kepe vpholde his diuine worshippe and likewise teach his people and this person had commandement of this thing that they might suffer themselues to be gouerned clensed and taught so the sonne of God manifested in the fleshe concerning his manhoode is anointed with the holy Ghoste without measure which is the truth of that outward anointing and so is ordained and giuen of the father to be the king priest and prophet of his Church First of all therefore the name Messias or Christ serueth for a notable confirmation of our faith to witte whilest we vnderstand by anointing that the sonne of God hath commandement in the very same that he is Christ or anointed by his kinglie power to keepe vs by his euerlasting sacrifice to reconcile vs to the Father and to open vnto vs al the will of the father to be short not to rest vntil he haue beautified his Church with glorie and euerlasting life Ioh. 6. verse 27. cap. 10.18 Psalme 43.6.7 to the Heb. 2. ver 8.9 Also cap. 5. ver 4.5 Heb. 1. ver 9. And forasmuch as the sonne of God that same annointed of the Lord hath his solemne commandement it is certaine that he wil execute it most faithfully Of the frute or consolation which the faithful receaue thereby THe first fruite is that our faith hath a certaine obiect or matter to respecte to wit this same certaine person sent and appointed from the Father with commandement which now beginneth in vs that same spiritual and euerlasting kingdome which is righteousnes peace and ioie in the holie Ghost in the sted of sinne euerlasting heauines and death and shal finish it afterwardes and seeing that he holdeth vnder his gouernement and iron scepter al thinges created both his and our enemies that is both wicked men and diuels that they hurt not either his glorie or our saluation but rather that euen against their willes they aduance both Hence peace and ioye arise in the heartes of beleeuers who are citizens of this kingdome For as it must needes bee that al they be made sadde that doubt vnder what Lorde they are in this life whether vnder Christe or Satan so on the contrarie it can not be but all they must be filled with ioye who by the inwarde testimonie of the anointing of faith and by the outwarde of holie baptisme are assured that they are vnder Christe the King of righteousnes and are translated out of the kingdome of darkenesse into the kingdome of Christ Coloss 1. and haue the kingdome of the sonne of GOD euen begone in them as Christ saith the kingdome of God is in you or amongst you The Angel exhorteth vs to this ioye in the verie manifestation of this king Luk. 2. verse 10.11 Be not afraide For beholde I bring you glad tydinges of great ioye that shal be to all the people to wit that this daie a Sauiour is borne vnto you in the citie of Dauid which is Christ the Lorde Hence is the same peace and good will in the heartes of beleeuers of which afterwardes that same multitude of heauenly hostes doe mention in their songe Glorie in the highest heauens
to God peace to the earth A good wil in men Like as therefore in times past when Salomon by the commaundement of God was annoynted there was publike ioye amongest the people of God because they knewe that God woulde doe them good and defend them by the hande of a king so also we when wee heare out of the worde of God that our Lorde Iesus is Christ that is that same annoynted of the lorde we ought together with the Angels to be filled with an exceeding ioye of minde being surely persuaded that euen in this verie thing that the heauenly father hath appointed and in verie deede giuen his owne sonne Christ that is annointed to be our king that he doeth openly from heauen declare that hee by this sonne will become the euerlasting restorer and defender of his Church Why Christ was annointed not onelie to be king but also Priest IT followeth that we declare whie he was not onely annointed to bee a king but also a Priest The reason is because the kingdome of Christ was so to bee established that he must satisfie for euer the righteousnes of God and so this begonne peace promised grace might staie vppon a sure and sound foundation Now the foundation is the euerlasting priesthood of Christ that is that same gift which not onely by commaundement but also by solemne oth in a wonderful wisedome and mercie is from the father laide vpon this certaine person whereof these are partes First the prayer of so great a person most pure and most holy together with a sacrifice matchable with the sinnes and wickednesses of all beleeuers Io. 17. Heb. 7. the other the shewing of himselfe before the face of the father in the heauens after this sacrifice is offered vp Hebr. 9 vers 24. Because it was ordained of God by an oath and by an vnchangeable decree of God which we may surely trust to that Christ should shewe himselfe to witte his owne bodie and soule taken into the vnitie of his person in which all our sinnes were punished without ceasing before the face of the father that alwayes the efficacie of that Sacrifice once offered vp might florish and be of force before the father Of the profite that we take by this that Christ was anointed to be a priest THe chiefe profite is that I haue a certaine person which hath sacrificed for mee and continually maketh intercessiō for me that the force of his intercessiō made sacrifice offred vp in earth might alwaies be of force in the sight of God as it is saide in the Psalme 110. The Lorde hath sworne and will not repent him Thou art a Priest for euer Nowe an euerlasting priest is not without an euerlasting vse and fruite of his priesthoode towarde his faithfull But wee will speake more aswell of the kingdome as of the Priesthoode in the article of sitting at the right hand of God Why also was he annointed to be a Prophet THe reason why hee was annointed to bee a Prophet is because that same priestly kingdome in which euerlasting righteousnes and peace should florish was to bee established by the scepter of his worde that is by the preaching of the Gospell and in the power of the spirite whereby he was annointed And truelie so was it foretold by Esay The spirit of the Lord is vpon me because he hath annointed me that I should preach glade tydinges vnto the power he hath sent me that I shoulde heale the contrite in heart as our Lorde affirmeth in the 4. of Luke that it was fulfilled in him Therefore hee saith vnto Pilate that his kingdome was not of this worlde that he came into the worlde that he might giue testimonie vnto the truth I vnderstande Christ therefore so to be annointed a Prophet that hee being sent out of the bosome of his heauenly father in mans nature was annointed with the fulnes of the holy Ghost that being ful of grace and trueth hee might cleerly and manifestly set forth vnto vs that same mysterie hidde from the beginning the euerlasting will and counsell of God concerning the redemption of mankinde Iohn 1. The onely begotten sonne which is in the bosome of the father he hath shewed it vnto vs. Furthermore also that the same Christ may effectuallie teach vs to the end of the worlde For which cause hee also hath promised his presence by the office of teaching Beholde I am alwayes with you euen to the end of the worlde Of the fruite of Christes propheticall office THe Lorde Iesus is anointed with the spirite of prophesie to this end that we should by no meanes doubt of the vnchangeable wil of the father towarde vs. Heb. 1. God in times past at sundrie times and in diuerse maners spake vnto our fathers by the Prophetes but in these last times he hath spoken vnto vs by his sonne Further who dareth to say howe shall I knowe the will of God towardes beleeuers seeing the sonne him selfe to whome the minde and will of the father is throughly knowen hath opened the will and promise of the father in the Gospell The other fruite is nowe declared for that it teacheth vs effectuallie to the end of the worlde and transformeth vs into that which we are taught of him 2. to the Corinth 2. vers 17.18 Howe far forth those things which are spoken concerning the office of Christ or of the priestly prophetical kingdome of Christ agree with the doctrine of the free couenaunt BVt same man will say that same priestly kingdome that thou hast said to be established by that same Messias or annointed of the Lord by the scepter of the word and power of the spirite is it not that same euerlasting couenaunt or worke of saluation that standeth in the free forgiuenesse of sinnes and vndeserued gift of the holy Ghost and euerlasting life Yes verilie For that same couenant of saluation made with Abraham was renewed with Dauid and to him was promised out of his seede an euerlasting king who shoulde be the mediator of this couenaunt Psalme 89. And in the first of Luke the Angel saith to Marie This shall be great and he shal he called the sonne of the most high and the Lorde God shall giue vnto him the seate of Dauid his father and he shall raigne ouer the house of Iacob for euer and there shall bee no end of his kingdome And a little after Zacharie the father of Iohn Baptiste being full of the holy Ghost prophecied saying Blessed be the Lorde God of Israel because he hath visited and redeemed his people and hath lifted vp an horne of saluation vnto vs in the house of Dauid his seruaunt as he hath spoken by the mouth of his holy Prophets which were since the world began that it should come to passe that he would saue vs from our enemies and out of the hande of all that hate vs that he shoulde shewe mercie towardes our fathers and be mindfull of his holy couenaunt of the oath
right it is and I will giue it him Of the time of the comming of the Messiah note both these diligently that hee must be borne when the scepter shoulde be taken away from Iehudah as hath beene shewed and yet notwithstanding whilest the Temple and Priesthood should yet stande as Daniel saith in the 9. Chapter After 62. weekes Christ shall be cut off and there shall be none to helpe him and the people of that Capitaine to come shall scatter that citie and that sanctuarie Of the place of his birth touching the flesh also of his comming forth from the dayes of eternitie in respect of his diuine nature MIchee 5. And thou Bethlehem Euphratah art little to be among the thousands of Iudah yet out of thee shall hee come foorth vnto me that shall be ruler in Israel Whose goings foorth haue beene from the beginning and from euerlasting With what a wonderfull prouidence of God was this prophesie fulfilled Whilest Ioseph and Marie by the edict of Augustus are called into Bethlehem where shee brought foorth Christ See Luk. 2. in the beginning of the chapter and with what a wonderfull prouidence the wise men were lead vnto the place being holpen of Herod and of the Scribes See the seconde of Matthew Of the holinesse of his conception IEremie 23. Beholde the dayes come saith the Lord of hoastes And I will raise vp a braunch to my seruaunt Dauid and this is his name whereby they shall call him The Lorde of hoastes our righteousnesse The prophesie is fulfilled Luke 1. verses 31.22.33.35 Daniel in the 9. Chapter foretolde that the holinesse of holinesses must be annointed whereby in verie deede he sheweth plainely and cleerely that his conception must be holy and must be the seconde Temple yet standing What that the Prophet Isaiah and Haggeus foreshewed that it shoulde come to passe that the glorie of the seconde Temple should be much greater then the glorie of the first it shoulde be euerlasting was it not truely fulfilled in this most pure conception of the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which by the power of the holy Ghost that same euerlasting worde hath personally vnited the humaine nature and hath begon to dwell in it as in his owne Temple As also Christ himselfe nameth his body a Temple Ioh. 2. So both the prophesies are fulfilled not as in a temple of stone or a figure whose glorie was much lesse then the glorie of Salomons Temple neither did that Temple continewe euerlastingly but after the Messiah was exalted to wit that same true Temple was taken away into the fathers glorie neuer after to be builded againe The prophesie of Isaias is playne in the 60. Chapiter vers 13. The glory of Lybanon shall come vnto thee the firre tree the elme and the boxe tree together to bewtifie the place of my sanctuary For I will glorifie the place of my feete And in the same place I will make thee an eternall glorie c. The Prophesie of Haggai in the second Chapiter is more notable So saith the Lorde there Speake nowe vnto Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehosua the sonne of Iehozadak the high Priest and to the residue of the people saying who is lefte among you that sawe this house in her fiâ—st glorie and howe do you see it nowe Is it not in your eyes in comparison of it as nothing Yet now saith the Lorde of hoastes strengthen thy selfe Zerubbabel c. And a litle after Thus saith the Lord God of hoastes yet a little while and I will moue the heauen and earth and the the sea and the drie land and I will moue all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of hoastes Siluer is mine and golde is mine saith the Lorde of hoastes The glory of this last house shal be greater then the first saith the Lorde of hoastes Of the virgines bringing forth a childe ISay Chapter 7. The Lorde shall giue you a signe Beholde a virgine shall be with childe and shall bring forth a sonne thou shalt call his name Immanuell Thou hast the fulfilling of it in the 1. of Mathew verses 22.23 To which adde the Prophesie of Isay Chap. 9. A litle childe is borne vnto vs. A sonne is giuen vnto vs and the gouernement was vpon his shoulder and he shal cal his name wonderful Counsailour the mightie God father of euerlastingnes Prince of peace Fulfilled in the 2. of Luke ver 11.14 The meaning of the wordes which was conceaued by the holy Ghost borne of the virgine Marie THe meaning is that the euerlasting Sonne of God of the same substance with the Father without any putting off of his diuine nature without any conuersion or commixtioÌ„ was made that which he first was not to wit man which the Scripture enterpreteth He tooke the seede of Abraham that is our flesh of the virgine Marie and his verie humane soule and that by the power of the holy Ghoste that he might be like vnto his brethren in al things sinne onely excepted Ioh. 1. And to the Hebr. 2. and the fourth 1. Tim. 3. Rom. 1. The consolation which a faithful man conceaueth by this pure conception WE conceaue hereof this consolatioÌ„ first that we haue an vndoubted and true mediator with God in al thinges that we haue to do with him as who hath not onely the communioÌ„ of one but of both natures to wit diuine and humane Againe that he is such a Mediator whose bodie and soule in the verie conception were sanctified first that he might be a pure and holie sacrifice through which all our corruption might be cleansed that it might not be laide vnto our charge Heb. 7. verses 26.27 Rom. 7. verse 20. and the 8. verse 1. Moreouer to the end that the efficacie of his fulnes might by litle and little sanctifie this defiled lumpe of ours vntil he deliuer vs fully from that same natural corruption and by the same holie spirite whereby that substantial worde hath sanctified both soule and bodie euen from the wombe might also reforme our soules and bodies in the time appointed of God according to his owne image Io. 1. verse 16. the 1. Cor. 15. verse 45.47.48 The drifte and purpose of this article and how necessarie the true vnderstanding therof is THis same article concerning the person of Chirst which consisteth of two natures the humane the diuine knitte together by a personal vnion euerlastingly yet the proprieties of either being kept euerlastingly containeth the foundation and piller of the kingly Priesthood of Christ and consequently of his euerlasting priesthood betwixt God and men For it is mans happines to be ioyned with God the fountaine of al goodnes 1. Ioh. 1. Contrariwise it is the greatest vnhappinesse to be separated from God But man had separated himselfe by sinne from God and had entred into couenant with the deuill Euen
from the loue of God which is in Christ Iesus our Lord. If when Christ raigned in humilitie the diuels were constrained to aske him leaue howe shall they nowe dare to attempt anie thing against any member of Christ after that Christ is ascended on high hath led captiuitie captiue vnlesse first they shall entreate the Lorde Christ But faithfull is Christ our Lorde who shall not suffer vs to bee tempted aboue that wee shall bee able to beare 1. Corinthians 10. If then when he gouerned his kingdom in humilitie and great abasement the sea was still when he said Mar 4. be still What shall be now done he raigning in high glorie when he wil declare his wil as were but by a becke against the stormes of persecutions But wee are the members of so great a Lorde and of Christ and therefore he not only can but also will that which is most healthful vnto vs. And doe not we nowe much more deserue that Christ should vpbrayde no lesse vnto vs then vnto the Apostles a lacke for sorrowe that same faintnes of faith because that in the tempestes of aduersities in the meditation of so great thinges our faith doeth mount vp no higher See an example of defence Act. 18. ver 8.9 From thence he shal come to iudge both the quicke and the deade Testimonies out of the Prophetes and Apostles DAniel 7.13 I did see in a vision by night behode one like the sonne of man came in the cloudes of heauen and approached vnto the auncient of dayes and they brought him before him and he gaue him dominion honour and a kingdome that all people nations and languages shoulde serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shal neuer be destroyed And in the Epistle of Iude verses 14.15 And Enoch also the seauenth frō Adam prophecied of these saying beholde the Lorde commeth with thousandes of his sainctes to giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruell speakings which wicked sinners haue spoken against him Matth. 25. And when the sonne of man commeth in his glorie and all the holy Angels with him Then shall he sit vppon the throne of his glorie and all nations shall bee gathered before him and hee shall separate them one from an other as a sheepehard separateth the sheepe from the goates And he shal set his sheepe on his right hand and the goates on the left Then shall the king say to them on his right hande Come ye blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue me to eate I thirsted and you gaue me to drinke c. 2. Pet. 3. verse 9. The Lorde is not slacke as some men count slackenesse of that promise he hath promised but is patient toward vs and woulde haue no man to perish but all to come to repentance But the day of the Lord wil come as a theefe in the night in the which the heauens shall passe awaye with a noise and the elements shall melt away with heate and the earth with the workes therein shall be burnt vp Seeing therefore that all these thinges must be dissolued what maner of persons ought ye to be in holy couersation and godlinesse looking for and hasting vnto that day of the Lord by the which the heauens being on fire shall bee dissolued and the elementes shall melt with heat Why this article is added vnto the former THis article is added vnto the former for the greater confirmation of our faith For because Christ sitting at the right hand of his father doeth so exercise his kingly power of iudging partly by defending his that are in couenant with him that yet in the meane while hee keepeth them vnder the crosse and wronges of their enemies to mortifie sinne partly so bridling the vngodlie Actes 12. that in the meane season he leaueth many thinges vnpunished to the ende his long sufferaunce may exclude all excuse and therefore Christ our Lorde will to the ende that wee bee not troubled with any miseries or crueltie of enemies that we shoulde lift vp our heades with true confidence of minde to looke for his comming that the greater our miserie shall bee the more certaine wee may bee that the daye of our triumph is at hande and of the righteous destruction of all the wicked enemies of God That the generall and last iudgement must of necessitie be that we may bee armed against those scorners whome the holy Ghost hath foreshewed shoulde be by Peter the Apostle in these last times A sure foundation may bee taken from the righteousnes of God and the state of the righteous in this life as Paul hath concluded in the 1. Thes 1. For it is a righteous thinge with God to recompence tribulation to them that trouble you and to you which are troubled release with vs when the Lorde Iesus shall shewe himselfe from heauen with his mightie Angels in flaming fire c. Forasmuch therefore as that recompence is not in this life which the righteousnes of God requireth and this notwithstanding this righteousnes remayneth firme vnmoueable with God for euer that the wicked may be punished the Godly may receiue that same promised release there vpon the Apostle inferreth that that is a manifest token of the iust iudgement of God to followe of the comming of the Lorde Furthermore this foundation being laide the destruction of the citie of Ierusalem maie bee added which Christ ioyned with the prophecie of the last iudgement not without a great weightie cause that is to say the figure with the thing signified that wee might no more doubt of his wrath to come vppon the vngodly in the day of iudgemēt then of the shame of the Iewes foreshewed of Christ which yet they beare before our eyes Matth. 24. Luke 21. Of the meaning of this Article THE meaning of this article is I doe beleeue that Iesus Christe doeth not onely nowe exercise his kingly power of iudgeing by his vertue from heauen by diuerse examples aswell in defending the godly as repressing the wicked but also that he shall solemnly come from heauen from the right hande of the power of God in a corporall presence thorowly to iudge all men as well those that are departed out of this life frō the beginning that the worlde was created whose bodies shal rise againe as those whome that day shall finde remaining yet liuing in this worlde who shall soudenly be changed Nowe forasmuch as to iudge is to absolue the innocent to beautifie them and to condemne the wicked and to punish them I beleeue that he shall so iudge that hee shall fully deliuer the godly and beutifie them with eternall glorie contrariwise that he shall fully execut the condemnation vppon the
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 that denying them selues and all vngodlines they wholly giue themselues through faith vnto him who with so 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 vnto God he offereth and giueth also vnto 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 haue 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 vnto vs 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 the establishing of faith For euen like as men after great enimities are then at length pacified in their mindes when they haue 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 vnto vs that are repentant and beleeue in him and to seale the same with the seale of holy baptisme that he might adopt vs freely to be his children that he might cleanse vs through his bloode from all sinne and being endowed with the holy ghost might renue vs to euerlasting life yea and that freely that wee againe being bound vnto 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 vs vnto himselfe for euer is conteined in certaine heades or articles which are the foundations of this holy reconciliation and where in God will haue 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 vs 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 giue the lawe in the middest of vs 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 vnto our sinnes and will remember our iniquities no more Ieremy 31 Esai 53.54 Ozee 2. This couenant the Lord hath made with vs through faith in Christ and therfore we must knowe that the articles of our faith containe the summe as it were the heads of that couenant which standeth in faith between God and vs. That the couenant betwene God and vs 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 vs is free and vndeserued and leaneth vpon 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 vs and he sealeth in our heartes by his holy spirit that same promise of vndeserued reconciliation offred vnto vs in the Gospel Titus 3. ver 5.6.7 2. Tim 1. ver 9. Gal. 3. ver 6.28.29 In respect of vâ— this couenant is receiued only by faith whiles that freely and vndeseruedly the holy Ghost is giuen vnto vs 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 oâ— him the price of reconciliation and we haue satisfied in him notwithstanding because the mediator is freely giuen vnto vs and imputeth also freely this merite vnto vs euen by this reason also 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 the receiuing on our part is also free because it is the worke of God in vs 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 haue 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 shal be 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 vnto 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 faith and knowledge of God is set forth vnto vs 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 vnder Pontius Pilate crucified
2. verses 9.10 wherefore God lifted him vp on high hath giuen him a name which is aboue euery name That at the name of Iesus euery knee should bowe both of things in heauen and things in earth and things vnder the earth And that euery 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 onely 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 shal be 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 from the faithfull is the onely worke of God and to gather these into heauen and to thrust downe the other into euerlasting fire is also the onely 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 vnto himselfe a catholique or an vniuersall Church The holy Catholique Church from among all mankinde Iohn 13.16 I know whom I haue chosen and in the 15. chapter You haue not chosen me but I haue 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 haue his Church holy vnto him and separated from idolaters and 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 giue 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 that you should haue felowship with diuels Ye cānot drinke the cup of the Lord the cup of diuels ye cānot be partakers of the Lords table of the table of diuels Do we prouoke the 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 he is present with it euen from the beginning of the world and remaineth present vnto the end 1. Cor. 10. Let vs 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 haue vs 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 onely proper vnto 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 giue 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 onely deserueth by his death but also giueth by his owne 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 vpon the Disciples neckes that neither our fathers nor we were able to beare but by the 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 that 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
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 euery 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 vnto the holy Ghost and by and by he addeth Thou hast not lyed vnto men but vnto 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 haue said vnto you But this belongeth onely 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 vs as in his owne temple Therefore the holy Ghost must necessarily be the true God 1. Cor. 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 vs 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 haue 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 shal be 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 THerefore 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 vpon 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 the holighost in a bodily forme as it were a doue descending downe from heauen abiding vpon the sonne Lastly the 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 giue you another comforter that hee maie remaine with you for euer And 15.26 But when that comforter shall come whom I will send vnto 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 onely 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 Holy 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 haue 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 onely 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 to be the onely 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 vnto vs 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 vs 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 giue vnto you another
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 vnto life Iohn 5. All which thinges verily he doth dayly is of no lesse power then once to haue created heauen and earth Moreouer let vs extoll and glorifie his wisedome which forasmuch as it is altogether infinite let vs thinke daiely that all thinges that 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 vs 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 the mindes of these vnto 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 THe 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 vs. This bringeth forth impatiēce in vs because we loke vpon creatures that are aduersaries vnto vs. But indeede wee looke not vpon God when as notwithstanding he doth these thinges not as an aduersarie against vs 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 the 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 vnto 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 onely wise with the wisedome of our flesh and become blasphemers against Christ as not hauing reconciled the father fully vnto vs we must not doubt any whit at all that the infinite wisdom of God by and for his goodnes worketh all thinges for our good how soeuer it seeme otherwise vnto vs. 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 haue 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 haue 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 vs but by God not onely 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. Like as it was impossible therefore that Herod Pilate together with the 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 vs. The reason of this consequence is because the conformitie of the mēbers with the head Christe first in afflictions and afterwards in glorie is founded vpon 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 the Christian heart is euer afterward fenced for when innumerable euils lie vpon the life of man which threaten as many deathes when this light of Gods prouidence shall once shine forth vnto 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 the care of Angels free frō al dāger hurt of creatures neither that he
into hell pertaineth to his humiliation as Peter expressely in the second of the Actes teacheth by Dauid These thinges many of the auncient fathers more diligently waying thought that hell was to be taken here simply for the graue But if it had beene no other thing it had not beene needefull that the same should be repeated in the articles more darkely that before nowe was spoken more clearely Of the true meaning of this article He descended into hell THere is no doubt but that the descending of Christ into hell is the lowest and extreamest degree of Christs humiliation wherby he hath humbled himselfe for vs and as it were put off his glorie making himselfe of no reputation Acts 2. Now we must see what manner of humiliation that is by the thinges that are signified by his descension into hel The significations are these hel signifieth the graue secondly by translation the place of the damned thirdly extreame sorrowes Psalme 18 1. Sam. 2. fourthly it is taken for the condition which is in buriall and which followeth the same or els for that same ful state of extreame ignominie to wit whiles they that are buried lie oppressed and as it were swallowed vp of death Isaias 14.11.15.16.17 Of the first signification we haue saide why the descension into hell must not be taken simplie for burial in this place The other signification also to wit the descension to the place of the damned we haue shewed not to agree to this article There remaineth two significations to wit the sorrowes of mind and that same state or condition which followeth those sorrowes and burying it selfe In the first signification Christe in his whole passion not onely in his bodie but in his soule especiallie felt those same horrible anguishes which Peter calleth the sorrowes of death Actes 2. In the verie entrance of this most feareful bottomles pit the voice of Christ doth witnes this very thing Matth. 26. My soule is heauie vnto death in the proceeding into the same bottomlesse gulfe the droppes of bloud doe also witnesse a greater anguish of the minde which fell from his face vpon the earth Luke 22. And from the verie bottome of this gulfe proceeded that voice of Christ witnessing his extreame torments O God my God why hast thou forsaken me Matth. 27. In verie deede because we haue not onely sinned in bodie but principallie also in soule and deserued the wrath of God it behoued our pledge Christ before that righteous tribunall seate of God to feele the wrath of God not only in bodie but also in soule and to appease it that he might be the redeemer not onely of the bodie but also of the soule 1. Cor. 6.20 Of whih matter there is a notable place to the Hebrues Cap. 5. vers 7. Who that is to say Christ in the dayes of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared and though he were the sonne yet learned he obedience by the thinges which he suffred and being consecrated was made the author of eternal saluation vnto all them that obey where also this is to be obserued that the willing obedience of Christ is seene in that same descending of Christ And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of soules Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time yet notwithstanding this same humiliation of the sonne of God into those same extreame sorrowes of hell enduring onely for a time is equal with those euerlasting paines which in sinning against the eternal God we haue deserued seeing that same person God is euerlasting who hath so humbled it selfe in his humaine nature that it felt the sorrowes of hell Which also is the cause why those same sorrowes in Christe could but last onely for a time vnder which the vngodlie lie ouerwhelmed for euer Neither is there any cause why any man should thinke that these thinges which are attributed vnto him of the Euangelistes to wit heauinesse feare and to conclude sorrowe all which doe spring of infirmitie to be vnmeete for the person of Christe First for because Christe not for his owne but for our cause tooke these thinges vpon him of his owne accorde and therefore they withdraw nothing from his power and strength Moreouer this infirmitie of Christe was pure and free from all sinne aswell because he continued in true obedience so that he suffered such great tormentes without any blasphemie against God as also because he left not off to haue hope in God admit he were vexed aboue measure when he ceased not to call him his God of whom he cryeth out that he was forsaken Hebrues 5. verses 7.8.9 This signification which is the thirde in order to wit of the sorrowes of the minde springing from the curse doth conteine a profitable and necessarie doctrine agreeable with the holie Scripture and this signification were sufficient for the expounding of this article sauing that two pointes doe let both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended and that same article of burying is adioyned The later signification therefore of hell is that same condition which is in buriall and which followeth the same that is to say whiles they which are buried lie oppressed and as it were swallowed vp of death And therfore Dauid saieth Who shal cōfesse thee in the graue Psa 49.15.16 Esai 14.11.15.16.17 Christ also would humble himselfe euen vnto this same verie state that he might lie vntil the thirde day as Ionah in the bellie of the whale swallowed and as it were ouercome of death For so the Scripture speaketh of Ionah the figure of Christe praying out of the bellie of the fishe Chapter 2. verse 2. In my affliction I haue called vpon the Lord and he hath heard me from the bellie of hell haue I called vpon thee and thou hast hearde my voice And in the fourth verse But I haue saide I am cast away from thy sight yet I will looke towardes the temple of thy holinesse And verse 6. the barres of the earth haue shutte me in for euer Saint Peter ioyneth both significations together in one the same verse Actes 2. saying Whom God raised vp loosing the sorrowes of death because it was impossible that he should be holden of it For first in those wordes those same sorrowes of death without all controuersie are those same extreame tormentes not onely of the bodie but principally of the minde wherwith God would bruse him Esaie 53. and in which he being set and placed he crieth out My God my God why hast thou forsaken me Moreouer Peter addeth that then those same sorrowes of death were loosed when God raised him vp from the dead because that it was impossible that he should be holden of it
is already set foorth to wit that Christ ascended into heauen not onely that he might there enioy euerlasting felicitie as the Angels doe and all blessed men but that hee might sit at the right hand of God which farre exceedeth the dignitie of Angels and of men as he witnesseth in the Epistle to the Heb. Ca. 1.13 For vnto which of the Angels saide he at any time sit at my right hand til I make thine enimies thy footstole Nowe seeing God is not a bodily substance therefore hath neither right or left hande at which Christ should stand or sitte it is manifest that these wordes and manner of speeches are taken from men and worldly thinges by which holie thinges answering in some sorte our infirmitie might be liuely set before our eyes explaned For in verie deede men to whome they graunt or giue either equal honor or that which is nexte vnto themselues they are wont to place them at their right hand that in this verie thing they may testifie that honour 1. King 2. Psal 45. What the sitting at the right hand of God the Father is THat same sitting at the right hand of God the Father is the exaltation of Christe in his kingdome and priesthoode to wit that nowe he administreth his kingly and priestly office not as before in infirmitie and miserie but in a manifest heauenlie maiestie glory Therefore then thou doest truely beleeue in Christ his sitting at the right hand of God the father almightie when thou beleeuest that he doth entreate for thee in heauen in high glory and that he doth gouerne his kingdome with a mighty power so that he doth heare thee doth more effectually endue and defend thee with the spirite of consolation and wisedome then if he were yet in the earth and shoulde speake with thee Act. 5.31 Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes And Ephe. 1. He hath raised him vp from the dead and sette him at his right hand in the heauens farre aboue all principalitie and power and might and domination and euerie name that is named not onely in this world but in that which is to come and hath made all thinges subiect vnder his feete and hath appointed him head to the Church it selfe ouer all thinges which is his bodie euen the fulnesse of him which filleth all in all thinges Also to the Hebrues 8. verse 4. 1. Peter 3. verse 22. By these places it is plaine that the Scripture nameth the sitting at the right hand of God not that same administration of the kingdome and priesthoode which for the voluntarie abasing of Christ was weaker and more obscure but that same perfect gouernement honour and glorie of Christ which was free from all infirmities openly manifested and declared into which then the first entrance was when he arose againe from death ascended into heauen and there in an vnspeakable glorie declared himself to be Lord of al creatures in the sight of all holie Angels and men What fruite the faithfull receiue by that same sitting of Christ at the right hande of God or rather by that exaltation of Christe in his kingdome and priesthood FIrst concerning that same exaltation of Christ in the priesthood those that are in league with God doe reape from thence this consolation that they knowe that this couenant of grace by the intercession of this mediator kept and maintained euerlastingly as it appeareth Hebr. 8. verses 6. and 12. the which intercession is the shewing of him selfe before the face of the father that the efficacie and strength of that sacrifice once offered vp for all might continually be in force and this same perpetuall will of keeping it in this Mediator is agreeable with the will of the Father accepting that same sacrifice once offred vp for an euerlasting reconciliation and approuing this endeuor in the mediator of maintaining it according to the oathe Psalme 110. The Lorde hath sworne and it shall not repent him thou art a priestâ— for euer after the order of Melchizedek or that I may speake a little more largely First all the confederates doe reape this fruite in the exaltation of Christ in the priesthode that they know that the Mediator of this euerlasting couenant is entred into that same sanctuarie not made with handes the verie heauen it selfe and is exalted to the right hand of God that continuallie and without any interruption and that euery moment he may appeare an intercessour before the father for vs and so may maintein that same couenant once established for euer and may confirme it by his intercession in the heauenly throne of his Maiestie I. The testimonies of the euerlasting conseruation of this free couenant appeare in the eight to the Hebrues verse 6. But now our high priest hath obteined a more excellent ministerie in asmuch as he is the intercessor of a more notable couenant which is ratified by more excellent promises c. Also in the 7. to the Hebrues And that not without an oath for these are made priestes without an oath but this is made wtth an oath by him that saide vnto him the Lorde hath sworne and it shal not repent him thou art a priest for euer after the order of Melchisedech By so muche is Iesus made a suretie of a better Testament for among these many were made priestes by reason that death suffred them not to endure but this man because that he endureth for euer hath a perpetuall priesthod By which he is able also perfectly to saue those which come to God through him euermore liuing to make intercessioÌ„ for vs. II. Concerning the appearing of Christe in â—he sight of God for vs and the perpetuall verâ—ue of the sacrifice of Christ once offered vp it is written Hebru 9. verse 24. Christe entered in â—nto a sanctuarie not made with handes which â—s a patterne aunswering vnto the true sanctuâ—rie but into heauen it selfe that he may apâ—eare nowe in the sight of God for vs. And Heb. 10. ver 22. This man after he had offered one â—acrifice for sinnes sitteth without any interruption that 〈◊〉 for euer at the right hand of the Father III. As touching the will in the sonne of mainteining it and of the Fathers will in accepting of it the oath doth witnesse whereof God will not repent him and consequently neither will it repent the sonne of receiuing the office of being an euerlasting Sauiour Psal 110. Rom. 8. Who shal laie any thing to the charge of God his chosen It is God that iustifieth who shal condemne It is Christ which is dead yea rather which is risen againe who is also at the right hand of God who also maketh request for vs. Out of which wordes that same constant will in the sonne of keeping vs before the sight of the Father which Paul comprehendeth in intercession is vnderstoode and which answereth vnto the will of God
contemners of so great long suffering patience and so shal drowne sathan as Pharaoh with all his armie in euerlasting destructiō but he shal bring in his confiderats fully deliuered from al tyrannie of the wicked into that same true heauenly inheritance as into the lande of promise to which Paul would haue vs to loke whē he saith as often as ye shall eat of this bread drinke of this cup ye shal shew forth the Lords death vntil his comming againe Why the comming of Christ is not so feareful vnto the faithful FIrst the cause doth cōfort the faithful for which he shal come to iudge Now the chiefe end of the cōming againe of Christ to iudgement is the glorifying of the Church that is to say that sinne and death being fully ouercome and the enemies of the kingdome being adiudged by the iust iudgemēt of Christ to euerlasting paine and so all offences and impediments remoued which did let the glory of the sons of God God might appeare without any let fully perfectly glorious in his saints Eph. 5.1 Cor. 15. Christ setteth this same cause or rather ende scope before our eyes whilest he calleth that day the day of redemption Secondly the very person of the iudge doth take frō vs al feare For euen for this cause the father hath deliuered al iudgmēt to the son as he is the sonne of man that he might make our consciences quiet take from vs all terror of condemnation Ioh. 5.22.27 Both because that now we beleeue that he shall be iudge and also because we shal behold him with our eyes in whose body our sinnes are cleansed and all the curse taken away Heb. 9.28 Tit. 2.13.14 Last of al the commandement promise of Christ doth free deliuer vs frō al feare The cōmandement is plaine in Luk. 21. Whē ye shal see these thinges come to passe be of good comfort lift vp your heades Math. 24. It shall come to passe that yee shall heare of wars and rumors of warre but see that yee he not troubled for these things must be The promise is plaine in third of Ioh. He that beleeueth in the son is not iudged or cōdēned And cap. 5.24 1. Thes 4.14.17 cap. 5 ver 9.10 Ioh. 17. ver 22.24 yea let that promise be cōsidered which is in 1. Cor. 6. doe yee not knowe that the sainctes shall iudge the worlde And a little after bee yee ignorant that it shall come to passe that wee shall iudge the Angels And surely seeing all the Articles of the faithe are deliuered for our consolation it must needes be that this article also of iudgement is deliuered not to shake but to confirme and establishe our faith Howe we ought to make our selues readie to iudgement WE must prepare our selues to the iudgement of Christ by faith and a good conscience that is to say by a faith which leaneth vppon a fast and sure foundation and by the fruites of faith which doe beare witnesse of it and with which it is exercised Nowe the foundation of faith is not our merite neither in whole nor in part but of Christ alone who deliuereth vs from the wrath to come 1. Thess 1. For no man can lay any other foundation then that which is laide alreadie to wit Iesus Christ 1. Cor. 3. The which also is manifestly vnderstood by the wordes of the iudge himselfe For first he saith Come ye blessed of my heauenly father Nowe wee are not blessed by or in our selues but by Christ by whome we are both deliuered from the cursse and also adopted to be sonnes of the meere good will and free purpose of God Galat. 3. Ephesi 1.2 The iudge further addeth Possesse for an inheritance the kingdome prepared for you from the beginning of the worlde If an inheritance then no merite If prepared from the beginning of the worlde then not gotten by vs which yet were not And these things concerning the foundation wherevppon our faith leaneth Nowe after that I am assured through faith that I am one of the sheepe of Christ which he hath redeemed not with golde and siluer but with his owne blood I must endeuour that I may haue those same markes where with by his spirite hee is wont to marke his sheepe to wit fruits worthie repentance which are that I feede Christ being hungrie and giue drinke vnto him being thirstie in his mēbers that I receiue Christ by hospitalitie in strangers c. But the faithfull rest not vppon these workes of thankefulnesse like as also they shall say in the iudgement Lord when saw we thee hungrie and thirstie and gaue meate drinke vnto thee But they shall onely reste vppon Christ who is made vnto them of God wisedome righteousnes sanctification and redemption 1. Cor. 1. To these fruites and exercises of faith belong sobrietie calling vpon the name of God and watchfulnesse For it is a precious deceit of sathan whilest he persuadeth men that that same iudgement is yet farre off or that there is no neede euerie houre or moment to looke for it when as notwithstanding the comaundement of Christe and the doctrine of the Apostles require speciall watchfulnesse Luke 21. Matth. 24. verse 44.45 1. Thessa 4. vers 15.17 and chapter 5. verse 1.2 1. Pet. 3. Besides these the looking for iudgement doeth admonish the faithful that aboue all thinges they take heede vnto themselues least they defile their bodies or their soules with the idolatrie of Antichrist or with the like that they vnderprop their mindes with patience concerning which matter there are extant graue admonitions Mat. 24. ver 24.25 Apo. 14. ver 7.7.11.12 chap. 18. ver 4. To conclude wee must keepe a good conscience in al things euen vntil the Lord shal come who shall make manifest the secretes of darkenes shal lay open the coūsels of the hart 1. Cor. 4.5 So Paul saith Act. 24. In this therefore I exercise my selfe that alwayes I may haue a conscience without offence before God and men THE THIRDE part of the Creede I beleeue in the holy Ghost Testimonies out of the Prophets and Apostles Ioel 2.28 And it shall come to passe afterward I will power out my spirit vpon all flesh your sonnes your daughters shal prophecie your olde men shall dreame dreames and your yong men shal see visions yea and vppon the seruants and maidens in those days I will powre out my spirit and I will shewe wonders in the heauen in the earth blood fire pillers of smoke the sonne it selfe shal be turned into darkenes the moone into blood before the great terrible day of the Lord come And further it shal come to passe that whosoeuer shall cal vpon the name of Iehovah shall be saued for in Mount Syon and Ierusalem shall be deliuerance as the Lorde hath saide and in the remnant whome the Lorde shall call Actes 2.16.17 But this is that which was spoken by the Prophet
vnto it and by no meanes separate them selues from that cōmunion The Church also is bound to receiue them and to the vttermost of her power with a cheerefull minde to communicate those meanes which are committed vnto her such as all bodily and spiritual helpes are to the common saluatiō And as touching that same inward vnion or fellowship it hath as it were these degrees First all the electe haue the same right of the children of God that is common to all and so the same Father in heauen Rom. 8. Secondly all the elect are endued with the same faith whereby euen from the beginning they were engraffed into the sonne of God and yet are engraffed which is a forcible and an effectuall calling Thirdly the same fauour of iustification in Christ is common to all vnder the olde newe Testament Fourthly glorification is also common to the whole bodie so that the inhabitation of the Father the Sonne and the holie Ghost was alwaies the same vnder either testament to which scope and end al the gifts of the holie Ghost tend bestowed for the common building vp of the whole bodie that at length the glorie of the king may fully shine in the whole bodie I beleeue the forgiuenesse of sinnes Testimonies out of the Prophetes and Apostles IEremie 31. I will haue mercie vpon their iniquities and I will not remember their sinnes any more Chapter 33. also Psal 103. O my soule blesse thou Iehouah and forget not all his benefites who forgiueth al thine iniquities who healeth all thine infirmities And a little after He hath not dealt with vs according to our sinnes neither hath he rewarded vs according to our iniquities For as the heauens are high aboue the earth so hath his mercie preuailed towardes those that feare him As farre as the East is from the West so farre hath he put our offenses from vs. And 1. Iohn 1. The bloud of his Sonne Iesus Christ hath purged vs from all our sinne The benefites which Christ communicateth vnto his Church by the vertue of the holie Ghost are set out a little more fully in these last articles Nowe his benefites are to be considered two manner of waies First in respect of the possession which we haue in this life and in which we stande Moreouer in respect of the full enioying and perfection of them which vndoubtedly we shal be partakers of in the life to come I vnderstand the possession of the benefits of Christ which we nowe haue in this life thus that euen like as there is no saluation without the Church which is the bodie of Christ so also all they which are his true and liuely mēbers now haue do vndoutedly possesse true happines all which we comprehend in the Creed vnder the forgiuenesse of sinnes as the Apostle proueth Rom. 4 out of the 32. Psalme Blessed are they whose iniquities are forgiuen and whose sinnes are couered The meaning of this Article I Beleeue that whatsoeuer is sinne and so called whether it be originall or by birth as transgression in the loines of Adam the corruption that folowed of it which I beare about in my flesh or whether it be actuall sinne as thoughtes wordes and wicked deedes which spring from thence I beleeue I say that all that through faith whereby I am engraffed and dwell in Christ in the free and vndeserued goodnesse of God is freely forgiuen me and so freely that all memorie aswell of the fault as of the punishment like as if I had neuer sinned or had no sinne is taken away from before God and therefore I trust that I am now already blessed Nowe for asmuch as nothing is more harde then to beleeue the forgiuenesse of sinnes goe to let vs see what are the causes of this certaintie concerning the forgiuenesse of sinnes The chiefe and principall cause is because the couenant and oath of God which conteineth this article in it is confirmed by the death of the testator himselfe which is Iehouah that God will not be any longer mindefull of our sinnes of the testator I say euen of God himselfe which had made that couenant Nowe what can be a greater confirmation of this couenant and testament then when that personall worde who is the true and euerlasting God vouchsafeth to confirme by his death which he took vpon him in the flesh the same thing that he promised Now it is plaine out of the 31. Chapter of Ieremy that it is Iehouah himself that maketh that testament or couenant And in the eight Chapter of Hebrues verses 15.16 and againe in the 9. it is plainely taught that it is the same Iehouah which by his death hath confirmed the same testament Where there is a Testament saith he there must be the death of him that made the Testament In which place he also saith that the same Christ which died was the maker of that same Testament promised in Ieremie Also Act. 20. Now what may be said or thought greater in heauen or in earth then that this article I beleeue forgiuenesse of sinnes should be confirmed by the death of God himselfe That sinne is forgiuen not that it should not be but that it should not be laide to our charge BVt whether may we say that our sinnes are so forgiuen that no remnants therof remain in vs No in no case for although sinnes be in vs and shal be euen vntill our death yet notwithstanding we beleeue that they shall not bee laide to our charge but for the merite of Christ shal be forgiuen vs. And therefore Saint Paul with the Prophet pronounceth not them blessed in whome there are no sinnes but whose sinnes are couered The whole matter tendeth to this that we vndoubtedly beleeue that the Church which is the mysticall bodie of Christ and euerie member of it doth possesse in this life not an vncertaine and temporall but a firme and an euerlasting forgiuenesse not of one or another sinne but of all sinnes with which they must struggle which haue ioyned with it an incredible peace and quietnes of conscience and therefore happines it selfe For this is the meaning of the Prophet when he saith that nowe God doth crowne vs with mercie compassion And Iohn 5. He that beleeueth in me hath passed from death to life But God forbid that we should take occasion hereof to sinne because we beleeue that our sinne is forgiuē vs. For as many as are truly engraffed into Christ through true faith besides that benefite of forgiuenes with which the image of Sathan is couered we begin to possesse therwithal another to wit the restoring of the image of God which consisteth in the mortification of the old man and quickening of the spirit Rom. 6. Now both these benefites are freely giuen vs of the father for Christ into whom whilest he doth engraft vs by his holy spirit first he couereth our sinnes by the imputation of the perfect obedience and satisfaction of Christ then he doth further begin