An exposition of the Symbole of the Apostles, or rather of the articles of faith. In which the chiefe points of the euerlasting and free couenant betweene God and the faithfull is briefly and plainly handled. Gathered out of the catechising sermons of Gasper Oleuvian Treuir, and now translated out of the Latine tongue into the English for the benefite of Christ his Church. By Iohn Fielde.

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

IT is certaine, that there are two spirituall kingdomes, euen in this worlde: to wit, the king∣dome of darkenes, and the king∣dome of light: & it must needes be, that euery man be of one of these, whilest he liueth here. For so Christ the king himselfe speaketh to his elect vessell: Acts. 26. For this cause haue I appeared vnto thee, that I might appoynt thee a minister and witnes of those things which thou hast seene: And a little af∣terwards; That thou mightest open their eyes, that they might be turned from darknes to light, and from the power of Sathan to God, and might receaue remi∣ssion of sinnes, & a lotte amongest the sanctified, through the faith which is in mee. So to the Colossians the first: Giuing thankes vnto God the father, who hath made vs fitte to be partakers of the lotte of the Saintes in the light: who hath deliuered vs from the power of darknes, and translated vs into the kingdome of his dearely beloued sonne. Hereby it is cleare that there are two spirituall kingdomes, euen

in this world: the kingdome of Christ, in which in very deede are all they that truely repent & beleeue in Christ, and are also baptized into his name: as also their children, vnlesse when they shalbe growen and come to age, through vn∣beliefe they reiect the benifite offred: But the other the kingdome of Sathan and darkenes, in which all they are, which doe not repent, and beleeue not in Christ, these partly are not baptized, but open contemners of baptisme: as the Turkes and Iewes: and partly againe are baptized, but yet are impenitēt, & vnbeleeuers: these albeit they be baptized and ioyne them∣selues to the visible Church, remaine notwith∣standing in very deede so long in the kingdom and power of darkenes, vntill they be conuer∣ted and beleeue. Mat. 28.1. Cor. 6 vers. 8.9.10. 12. and 2. Cor. 12. vers. 21. Now forasmuch as the Articles of the fayth containe the summe of that doctrine deliuered by Christ the king to his Apostles: it is certaine, that in them the kingdome of Christ and all the priuiledges thereof are offred and exhibited to all them that repent and beleeue: & againe that we are taught by this confession, whence we may as∣sure our selues, that we are true Citizens of the kingdome of Christ, yea and that in this life, & that we haue a partaking with Christ the king himselfe with all his benifites: to witte, if we beleeue with our heart, and confesse with our mouth. For that saying of the Apostle is sure, in the 10. to y^e Romanes: The worde is neare thee, in thy mouth and in thy heart. This is that worde of

faith which we preach, to witte, that if thou shalt con∣fesse with thy mouth the Lord Iesus, and shalt beleeue in thy heart, that God hath raised him vp from the dead, thou shalt be saued. For with the heart man be∣leeueth vnto righteousnesse, and with the mouth man confesseth to saluation. For the scripture saith: whoso∣euer beleeueth in him shall not be ashamed.

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

LEt vs then see what y^e kingdome of Christ is, which beginneth in the faithful in this worlde; which also in the same sense is na∣med the kingdome of God, and the kingdome of heauen. Mat▪ 3. vers. 2. Luk. 4. vers. 43. and Chapiter 7. vers. 28. The kingdome of Christ in this worlde▪ is the administration of saluation, whereby Iesus Christ the king himselfe, out∣wardly gathereth to himselfe through the Gos∣pell and sacrament of baptisme, a people or vi∣sible Church, (in which many hypocrites are mingled,) and calleth them to saluation, and administreth and giueth himselfe the same sal∣uation to which he calleth them, in those, whō he accounteth for his elect in this congregatiō, whilest that he maketh this outward vocation effectuall, that is to say, calleth them to repen∣tance and faith, by which they aunswere to him that calleth: and whom he thus calleth, those also he iustifieth, not imputing their sinnes vn∣to them: whom he iustifieth, those also he glo∣rifieth, purging them daily more and more

from their sinnes, and so instructing, framing, and perfecting them to all godlinesse, righte∣ousnesse, and that to life euerlasting, that the glory of Christ their king may shine in them: vsing to that purpose, the dispensation of his worde and sacraments by meete ministers, and that both publique, domesticall, and priuate, and therewithall also the diligent administra∣tion of his discipline, aswell of repentance and ceremonies, as of mans whole life. The vni∣uersall administration of this kingdome of Christ, is that same newe couenant, that God hath promised in the last times to make with vs by Ieremy the Prophet, not according to that same couenant he made with our fathers, when he brought them out of the lande of Aegypt, because they had made that couenant voide: but that this should be the couenaunt, that he would giue his lawe in the middest of vs; and that he would write it in our hearts, and that he would be our God, and we should be his people, and that we should knowe him, be∣cause he would be mercifull vnto our iniqui∣ty, and would not remember our sinnes any more. Ierem. 31. And by Hoseas the Prophet: Cap. 2. I will marry thee in faith, and thou shalt knowe the Lord. This couenant Christ the king and priest of his Church, hath ratified for euer by his merite, betweene God and vs, and eue∣ry day worketh in vs through his efficacie. Daniel the 9. Verily by his merite, seeing that Christ by his priesthoode, that is, by his inter∣cession and sacrifice, laying an euerlasting

foundation vnto his kingdome, hath satisfied the righteousnesse of God, and so deliuereth vs from sinne and the cursse of the lawe, and from the kingdome and power of the deuill, and ob∣taineth the spirite of sanctification, through which he may raigne in vs: and through his efficacie or operation, whereby, as the king of his Church he first bringeth our heartes to the knowledge of their euill, and to the considera∣tion of the diuine righteousnesse, and cre∣ateth in them the studie of reconciling them∣selues to God, and conuerting them to his wil. Now afterwards, things thus set in order, he offreth the worde of reconciliation, and en∣gendreth faith in them, through which he communicateth himselfe (after whom they thirst,) vnto them; to this ende, that hauing obtained through his merite, iustification, they may vse it to the euerlasting peace of their con∣science, and may dayly also through his spi∣rit be restored and builded vp. Lastly he ex∣horteth those that are reconciled, and thus en∣dowed with his spirit, to bring forth workes, worthy those that repent, to the ende, that the glory of their king may shine in them. Rom. 8. ver. 29 30. These degrees, in the administra∣tion of the kingdome of Christ, and of his new couenaunt, the Lord comprehendeth in that same speach to Paule, when he saith, that thou mayst open their eyes: that is done, when through the working of that king Christ, their consci∣ence is illuminated through the holy Ghost. (For it is he that maketh his ministerie effectu∣all)

so as they knowe both themselues and their sinnes, and againe God, his holynesse and righteousnesse, to which they must be confor∣mable, that through faith turning vnto him, they may receaue in Christ a double benefite, forgiuenes of their sinnes, & a lot amongest the sanctified, who daily studie (Christ exhorting them) to bring forth the worthy fruites of re∣pentance. For whom he hath chosen, those also hath he called: whom he hath called, those al∣so hath he iustified: whom he hath iustified, those also he hath glorified. First therefore let vs see how Christ our king by calling into his kingdome, doth engender in men a desire of being reconciled to God; then how he offreth vnto them the forgiuenes of their sinnes, or rather the free grace of reconciliation and iu∣stification, and therewithall how he beginneth, their restoring to euerlasting life and glory: how daily he setteth it forward, and at length in the worlde to come doth fully finish the same.

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

CHrist the King doth engender in his elect the studie of reconciling them selues to God: first of all by shewinge that all men are vnder sinne, and in the kingdome of darke∣nes,

especially because that when all men haue the knowledge of God, naturally engraffed in them, and the worke of the lawe by nature written in their heartes, and by the thinges cre∣ated are constreined to knowe God, notwith∣standing doe not glorifie him, but doe sinne contrarie to the lawe of nature. Rom. 1. The which thing they witnes in their deedes, and their owne conscience doth conuince their thoughtes, either accusing or excusing them. Againe by vncouering all and euerie of their wickednesses, and in accusing them by the lawe written, and by the threatninges which are ma∣nifest euerie where throughout the whole pro∣phetes, many wickednesses also being heaped to∣gether as plainely may be seene in the Epistle to the Romaines, Chap 3. vers. 9, 10, 11, 12, 13, 14. And also by shewing that this is the vnchange∣able will of God, whereby he will not onely that all men be conformed to the lawe of na∣ture, but also to the lawe written, otherwise that he will so long accounte them for sinners and enemies til they be conuerted, and through faith be reconciled vnto God. Iohn. 3 vers 36. Rom. 5. vers. 10, 11. Secondly by shewing what a great euil sin is. Such and so great an euil sin is, that it deserueth the euerlasting destruction of mā, yea verily so great an euil, y^t it cannot by the euerlasting destruction of man be cleansed. Wherevppon it foloweth that sinne is a greater euill, then mans euerlasting damnation, see∣inge that the damned cannot by euerlasting paines cleanse or ouercome so greate an euill.

To conclude, it is so greate an euill, to haue of∣fended the maiestie of God but with one sinne, that the destruction of all creatures were a lesse euill. For certainly neither the destruction of all creatures, yea if they shoulde be brought to nothing, were a sufficient price for the clean∣sing of one onely sinne: which could not other∣wise be cleansed, but by the death of the sonne of God. Thirdly by shewing that the nature of God is righteous, and therefore that it doth accurse all sinners, to wit as well theire bodies as soules, as well in this worlde as in the world to come, Deut. 28. vnlesse reconciliation be made. For so immutable is this righteous∣nes of God, and will to iudge sinnes, that not so much as one sinne amongst so many thow∣sandes, which dayly are committed, shall es∣cape vnpunished. For either it is punished in vs or els in Christ: in Christ it is once perfect∣ly punished, so that we repent and amende and beleeue in him: in our selues it shalbe punish∣ed, if we haue an vnbeleeuing hearte and such a a one as cannot repent, as Christ saith: verily I say vnto you, that men shall make accounte for euerie idle word in the day of iudgement. Al∣so if this be done in y^e green wood, what shal be done in the dry? 1. Peter, 4. verse 17, 18. To be short, god is so righteous; and so great an euil is sin, y^t euen when he doth forgiue sinnes, he doth not yet alowe them: and that he may shew this thing he doth chastise them, in those that are conuerted, yea, after the forgiuenes thereof with most sharpe scourges, as in Dauid, yea,

after God had spoken vnto him by Nathan the Prophet: The lord hath taken from thee thy sins: We see by how sharpe whips he declared that he did not allow y^e sin of Dauid, 2. Sam. 12. ver. 11.12.13. also 2. Sam. cap. 24 vers. 10.12. Fourthly by set∣ting forth the execution of the righteousnes & iudgment of God, against y^e impenitent & vn∣beleeuing. First in y^e examples which he hath ex∣ercised & dayly doth exercise: aswel in the wrin∣ging terrors of cōscience, wherwith the vnrepē∣tant are afflicted: as also in those same temporal punishments which although they be great, yet are the onely signes of y^e wrath of God to come, farre greater, yea most great. For like as y^e pati∣ence & gentlenes of God is greater then y^e gen∣tlenes of al creatures: so also his wrath doth ex∣ceede y^e wrath of al creatures. Secondly by set∣ting before their eyes y^e day of this wrath or the euerlasting iudgement: as the scripture doth of∣ten times set the same aswel before the eyes of y^e faithful as of the vnfaithful. By these & the like reasons & meanes taken out of the word of god Christ the king doth engēder in y^e ministerie of y^e word through his spirite, in thē whō he hath first called, that same study of recōciling them∣selues vnto God: & in them which are effectual∣ly called & reconciled, he preserueth & increa∣seth that same studie of holding their reconci∣liation, and bringeth to passe that they greatly esteeme so great grace of reconciliation: and truly somuch they esteeme it, y^t denying them selues and all vngodlines, they wholly 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 them∣selues 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 stu∣die 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 re∣conciliation of man with God, or rather this matter of saluation in sauing by his merite and power the elect, is therefore called a co∣uenaunt, 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 y^e establishing of faith. For euen like as men after great enimities are then at length paci∣fied 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 co∣uenaunt to binde himselfe vnto vs that are re∣pentant

and beleeue in him; and to seale the same w^t the seale of holy baptisme, y^t 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 free∣ly, 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 recon∣ciliation and where in God will haue eternall peace betweene him selfe and all beleeuers to be ratified. Now God had promised by Ie∣remie the Prophet that he woulde strike a newe couenaunt with vs, not according to that coue∣nant which he had made with our fathers when he brought them out of the land of Egypt, be∣cause 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 ini∣quities 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 y^e summe & as it were y^e 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 re∣nueth 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 me∣rites, but standeth by faith alone, hence it may easily appeare. For in respect of God he pro∣perly maketh the couenant with vs, and he sea∣leth 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 v•• 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 o•• 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 rea¦son

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: y^e 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 Iere∣my. 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 expres∣sed in plaine wordes in the same Prophet. Chap. 33. And it shalbe to me a name of ioy, a prayse and an honour before all the nations of the earth which shall heare all the good that I doe 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 aboli∣shed the remembraunce of our sinnes, he will renewe our heartes; which he calleth to write his lawes in our heartes: it is plaine and eui∣dent 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 instau∣ration or renewing of man according to the i∣mage 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 com∣monly 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, dead, and buried: he descended into hell, the third day he rose againe from the dead, he ascended in∣to heauen, and sitteth at the right hand of God the father almighty: from thence he shall come to iudge the quick and the dead: I beleeue in the holy Ghost, the holy Catholique Church, the Communion of Saintes, the forgiuenes of sinnes, the resurrection of the body, and the life euerlasting.

What faith is.

SEing therefore Christ the king himselfe in the articles of the Christian faith, which con∣taine the summe of the Gospell, offreth that same kingdome of his vnto vs: and through faith, by the vertue of his spirit doth effectually confederate himselfe vnto vs to the end he may raigne in vs: goe to, let vs briefly shewe what faith is. Faith is to assent vnto God, his will be∣ing

knowen, in euery worde of his, as to the onely true & omnipotent God, and so to giue glory to God: and not to consider any thing either in our selues or in any other of his crea∣tures, that seemeth to be against him: and in this worde, to behold as the speciall marke the promise of the Gospel, for that the father truely offreth himselfe vnto vs in Christ, and through his holy spirit freely iustifieth vs that are engrafted in Christ, and more and more sanctifieth vs, and preserueth vs by the same power, through which Christ was raised from the dead, whereby he hath all things subiect to himselfe, that the hope of euerlasting life being founded in this truth and power, it may be most certaine. This description of faith, first comprehendeth the whole life of man: whose singular actions and moments, must needes leane and rest vpon faith. For surely, that which is said to the Hebrues, Without faith it is impossible to please God, is most true, in all and singular matters that are to be taken in hand. Rom. 14. ver 23. Then after that it setteth forth that pe∣culiar grace of iustification offred in Christ, and that restoring to euerlasting life, as the foundation of all beleeuers. Now this same description of faith is specially taken out of the fourth Chap. to the Romanes, from the six∣tenth verse, and out of the first Chapiter of the Ephesians, from the 17. verse, to the ende of both the Chapiters. That which is put in the description, of the will of God knowen, is therefore done, because Sathan is oftentimes

woont to faigne another meaning of the worde of God, besides the will of God. Least therefore that faith should stray from the will of God, we must indeuer, that as the Apostle comman∣deth in the 12. to the Romanes, all prophesy∣ing or interpretation of the scripture, be accor∣ding to the analogie, or rule of faith: least the interpretation fight with the foundation or with any article of faith. We will shewe it also more familiarly after this manner: this is faith, to acknowledge that this is the vnchangeable will of God, and to rest in it, that freely he will giue vs that promised saluation by y^e Prophets, and that through Christ the same is giuen in deede, (as the Articles of our faith witnesse,) that is, to acknowledge, that these things which are contained in them, are freely giuen vnto vs of God, according to the testimony of all the Prophets which were from the beginning of the worlde, yea, and of Christ himselfe, and to rest in this constant will of God, and giue this glory to God, that hath now already shewed his omnipotent power in performing these promi∣ses, fulfilling in deede the most part of the Ar∣ticles of our faith: and also as yet doth still ex∣ercise the same, in the applying of those bene∣fites: and will certainly shewe it, in those that remaine yet to be fulfilled in the Articles: nei∣ther to consider any thing either in vs, or yet without vs in any creature that seemeth contra∣ry to that same grace and diuine truth promi∣sed vnto vs, and already offred in Christ, and at length fully to be accomplished.

The partition or diuision of the Creede.

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

Rules which shall helpe both our vnderstan∣ding and faith, in euery article of faith.

THe rules, which we ought alwayes to haue before our eies, aswel in y^e expoūding, as al∣so

in the meditating of the Creede, are these. First that a mans minde knowe in euery of the articles not only the history (which knowledge alone is not to saluation, forasmuch as the de∣uills haue that and doe tremble: Iames. 2.) but also that the heart it selfe embrace through true faith the promise of God, and the perfor∣mance of the promise in Christ and for Christ, which lyeth hidde in euery of the articles. Acts. 13. vers. 32. and the 39. Resolue therefore all y^e articles into the promises, or into the perfor∣mance of them, & so thou shalt haue in the ar∣ticles of faith all the kindes of that wonderfull vnion that we haue with the father, with the sonne Iesus Christ, and with the holy Ghost, which throughout all the Gospell is promised and giuen to the beleeuer. 1. Iohn. 14. and the 15. The second rule; In the applying of the promise, looke vpon the counsell of God to witte, that to the sonne of God a body & soule was so fashioned and fitted, that those thinges that were done in them, were done in the name of all beleeuers: & so done in deede, y^t the obe∣dience, which was offred vp to the father in his person, by the counsell and gift of the father, are as truely thine, as if they had bene offred vp in thy soule & body, and y^t by the same effica∣cie, wherethrough that euerlasting word quic∣kened from death that whole masse and glori∣fied it, shall also quicken and glorifie thee. For this is the counsell of God, this is his vnchan∣geable will, wherevpon we may safely leane: now it is made manifest in the writings of the

Prophets and Apostles: to the Hebr, Cap. 10. out of the 40. Psalme. Wherefore entring into the world he said, Sacrifice & oblatiō thou wouldest not, but a body hast thou framed 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 y^e Romains, whilest he saith, the righteousnesse which is of faith, so he saith: Say not in thy heart who shall ascend in∣to 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 Apo∣stles of the nature of God, and of the creati∣on 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 iniqui∣tie, and defection and sinnes: before whom the inno∣cent is not innocent, who recompencest the iniquitie of the fathers vppon the children, and vppon the chil∣drens children, and vppon the kinsfolkes. Gene. 1. In the beginning God created heauen and earth. Nowe the earth was desolate and voyde: and darkenes was vppon the vtmost face of the depth, and the spirite of God mooued it selfe vppon the face of the waters. Io. 1. In the beginning was the worde, and the word was with God: and that word was God. All thinges were made by it, and without it was nothing made that was made. And to the Colossians the first, and Psal 104. Thou shalt sende foorth thy spirite, and they shalbe created, and thou shalt renue the face of the earth.

The description of God.

GOD is a spirituall substance, euerlasting, good, pure, aswell of an incomprehensible glorie as of an infinite wisedome and pow∣er, of an vnchangeable righteousnes, vnspeak∣able 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 procee∣ding 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 na∣ture of God being knowne, we should em∣brace 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 glo∣rified of vs. For first when we heare that God, who hath promised by an euerlasting coue∣nant that he wilbe a God vnto vs, is an vnder∣standing, wise, euerlasting, good, righteous and mercifull God &c; 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 y^t 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 y^e contrarie. He that knoweth this nature of God, of whom he is receiued into couenant: he hath large matter of trusting in him, and of framing his life by faith, according to the will of God. Both of these, to wit howe the knowledge of God maketh to faith and repentance, and so to the establishing of the kingdome of God in 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, y^t the least title of the truth is more firme, then the whole frame of heauen and earth. Ieremi 31. Matt. 5. vers. 18. therefore it is saide in the second booke of the Kinges, Cap. 10. vers. 10. Knowe you nowe, that there shall not fall anie thing of the word of the Lord to the ground. Also his infinite power ought to incourage 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 assu∣red that he which had promised, he also was able to per∣forme it. And surely how greatly distrust dis∣pleaseth 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 Isra∣el, 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 wil∣leth 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 o∣ther 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 y^t Gods truth is most cōstant, & altogether vnchangable. Moreouer let our mindes moūt vp to y^e almightie nature of God, who mightily performeth in deede whatsoeuer he wil, neither abideth any resistance Ioh. 10. I giue euerlastnig life to my sheepe, neither shall they pe∣rish for euer: neither shal any mā take them out of my hand. My father who hath giuen thē vnto me, is grea∣ter 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 possi∣ble

that heauen & earth should be ouerthrown, then that those punishmentes should not fall out, which he hath threatened in his word, vn∣lesse 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 alto∣gether 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 a∣uaileth 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 & vnder∣standing 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 go∣uerne 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 tea∣cheth 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 know∣ledge 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 shalbe recompensed againe? for of him, by him, and in him are all thinges, to him be glorie worldes without end Amen. And Isai in the 40. chapter, vers. 13.14. and in the 104. Psal. vers. 24. O Lord of hoastes how are thy workes multiplied? Thou hast done all thinges in wisdome. And Psalm. 147. vers. 5. Our Lord is great and mightie in strength, there is no number of his vnderstanding. When therefore we heare our most wise, yea, our 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 cōfi∣dence: seeing he hath promised to shew him∣selfe such a one towardes vs. Also who know∣ing 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 vt∣terly denied our owne wisdome of the fleshe, Rom. 8. it followeth that he be acknowledged

also to be good. Now his goodnes is consi∣dered, aswell in all effectes, as in forgiuing of sinnes. Concerning the first, whatsoeuer is done of God, it is good, and thou must ac∣knowledg 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 & wic∣kednes, 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 vndoubted∣ly he would take them from vs, so that we be∣leeue. 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 wil∣lingly 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 suffe∣rance and gentlenes, not knowing that his goodnes doth prouoke thee to repentance? But thou after thy hard∣nes, and harte that cannot repent, heapest vnto thy selfe wrath against the day of wrath, and of the iust decla∣ration

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, y^t 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 neigh∣bour 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 belee∣uers, and hath punished them in his sonne, in the full rigour of his iustice; the most righte∣ous 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 iudge∣ment, 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 satisfi∣ed in his onely begotten sonne, then that he would let sinnes escape vnpunished: should not we earnestly repent, thinking vpon the say∣ing of Christ, If this be done in the greene wood, what shalbe donne in the dry? The righ∣teous nature of God also, doth so drawe vs back•• 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 op∣pressed, 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 euer∣lasting nature of God also doth confirme our faith. For seing y^t such a one hath promised in couenant to be our God, who is euerlasting, we rightly gather thereof, that not onely our soules shall liue in God, but also that our bo∣dies shalbe 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 Sa∣duces 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 mā gather newe courage and strength,

Isai. 40. vers. 27.29.31. And psal. 103. vers. 5. Al∣so 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 diui∣nitie of the father. That the sonne is a thing by himselfe subsisting, vnderstanding, willing &c. and by nature God: although to the Citi∣zens

of the kingdome of Christ, it is plaine and at hand throughout the holy scripture: yet it is pr••••••ble that their memorie euer and anone 〈◊〉〈◊〉 refreshed with some cleare and di∣uine 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 or∣der of the articles of the faith.

* 1.1The word or y^e Sonne is a spiritual substance. To y^e Rom. 1. vers. 3. & 4. Heb. 9. ver. 14. & 1. Pet. 3. vers. 18.19. Io. 14. Ye beleeue in God, beleeue also in mee, he is eternall and incomprehen∣sible 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 be∣fore 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 & pre∣serueth 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.* 1.2 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 re∣demption

were all things created,* 1.3 which are in heauen and which are in earth, thinges visible and inuisible: whether they be Thrones or Do∣minions, or Principalities, or Powers.* 1.4 All things were created by him and for him: And he is before all things, and in him all things con∣sist. To the Heb. the first. He hath spoken vnto vs by his sonne by whō he hath made y^e worlds. Prouerb 8. Iehoua possesseth me,* 1.5 from the be∣ginning of his way: I had y^e chiefty frō euerlast∣ing, frō y^e beginning before y^e earth was. When there were no depths was I fashioned, before there were foūtaines running w^t water: before y^e mountaines were, and before the hills was I brought forth. He had not yet made the earth, & the streates, & the height of the dust of the world: when he prepared y^e heauens, I was there, &c. And Io. 5. ver. 17.18. My father worketh hi∣therto, & I work. Therefore the Iewes sought y^e more to kil him: not onely because he had bro∣ken y^t sabbaoth: but said also y^t God was his fa∣ther, and made himselfe equall w^t God. To the Philippians the 3. vers. 21. He worketh mi∣racles 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 righteous∣nesse, Ierem. 23. And this is the name whereby

they shall call him, Iehouah, our righteous∣nesse, 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. vers. 9 That same worde, is the onely begottē sonne of y^e father, and y^e co-eternal image of y^e father.* 1.6 Io. 1. We haue seene his glory, as y^e glory of y^e onely begottē of God. To the Hebr. 1. who being the brightnes of his glory, (the light from the light) and very in∣graued forme of his person of his substance, and bearing vp all things by the worde of his power,* 1.7 &c. And he is the Lorde of all creatures, but chiefly of the faithfull or of the Church, Io. 1. He was in the worlde, and the world was made by him, but the worlde knew him not: he came amongest his owne, and his owne re∣ceiued him not. Before he came into the world he was a subsisting person, and Dauids Lord, from which Christ maintaineth his diuinitie in the 22. of Mathew, saying. What thinke you of Christ? whose sonne is he? they say vnto him, Dauides: he saith vnto them, how then doth Dauid in spirit call him Lord? saying: The Lord said vnto my Lord, sit at my right hand, till I make thine enemies, thy footestoole. If therefore Dauid call him, Lord, how is he his sonne? Also Luk. vers. 1. verses 16.17.43. and vers. 76.77. And thou childe (Iohn Baptist) shalt be called the Prophet of the most high. For thou shalt goe before the face of the Lorde to

prepare his waies, & thou shalt giue the know∣ledge of saluation to his people. Malach. 4. vers. 5. Io. 1. This is he that commeth after me that was before me, &c. Io. 20. vers. 28. Thomas an∣swereth, him my Lord and my God. Acts 16. vers. 31. and Chap. 18. vers. 10.* 1.8 So Christ was conceaued by the holy Ghost, that being before that substantiall worde, and by him∣selfe subsisting, he tooke our flesh: Philip. 2. who being in the forme of God, thought it no robbery to be equall with God: but he made himselfe of no reputation, taking vpon him the forme of a seruante. Hebr. 2. He tooke not the natures of Angels vpon him, but he tooke the seede of Abraham. Io. 6. I am that bread of life which came down frō heauen. Io. 16. I went out from y^e father, & came into y^e worlde, &c. and 1. Timot. 3. Great is the mysterie of godlines, God is manifest in the flesh.* 1.9 The Prophetes foretolde that this man which is borne of the vir∣gine, should not be a man, in such sort, as should subsist of himselfe as Peter and Paule: but the true God, to witte, the second person, bearing and vpholding that humaine lumpe, into the vnitie of the person knitte vnto him. Isay 7. Beholde a virgine shalbe with childe: and shal bring forth a sonne & thou shalt call his name Immanuell, God with vs. And in the 9. A childe is borne vnto vs: A sonne is giuen vnto vs: and the principalitie was vpon his shoulders, and thou shalt call his name wonderfull, coun∣seller, the mightie God, father of eternitie and prince of peace. Ierem. 23. I will reare vp to

Dauid a righteous braunch, and he shall raigne king, and shall prosper. &c. And this is his name, whereby they shall call him Iehoua our righteousnesse. Miche. 5. And thou Bethlehem Euphrata, although thou be amongest the thousands of Iehudah, out of thee shall there come forth vnto me, which shalbe the gouer∣nour of Israel: and his generations shalbe from olde, and from the daies of euerlasting∣nes. Coloss. 2. vers 9. In him dwelleth all ful∣nes of the Godhead bodily.* 1.10 He confessed be∣fore Pontius Pilate vnder whom he suffered, that his kingdome was euerlasting, and that therefore he came into the worlde, that he might giue testimony of the truth. Io. 18. vers. 36.37. and Acts 4. vers. 25.26.27.30. When the same iudge iudged him, there is fulfilled that prophecy in the 11. of Zachary, Mat. 27. And they tooke thirty peeces of siluer, the price of him that was valued, whom they of the chil∣dren of Israel valued. And they gaue them for the potters fielde, as the Lord appointed vnto mee. That which the Lorde foretolde of the children of Israel prising him then, when the couenant was to be taken away, and the people to be forsaken, (which he signified by the breaking of the staffe, which was called the staffe of meekenes, or rather the staffe of ioye) But in Christ, God manifested in the flesh, this full disanullance being at hande, yea in all cir∣cumstances it was fulfilled by a wonderful prouidence.* 1.11 Crucified. Zach. 12. vers. 10. They shal looke vnto him whō they haue pearced. This

Iehoua saith of himselfe; and Iohn saith that this was fulfilled in Christ. Cap. 19. vers. 37. And the 1. Cor. 2. vers. 8. If they had knowen, they had not crucified the Lorde of glory. Acts. 3 vers. 15. Ye haue slaine the prince of life. Dead.* 1.12 The Testament was to be confirmed by the death of the Testator. Now the Testator was God. Hebr. 9. vers. 16.17. And Cap. 8. vers. 8.9. Acts 20. God hath purchased the Church vnto himselfe hy his owne bloud.

Buried, descended into hell. Oze. 13.14.15.* 1.13 God saith, I will redeeme them from the power of hell, I will redeeme them from death, I will be thy death, O death: O hell, I wilbe thy de∣struction. This was partly fulfilled by Christ, and shall partly bee fulfilled hereafter, as the Apostle teacheth. 1. Cor. 15. vers. 55.56.57. Ther∣fore Christ is true God, he rose also by his owne power, He rose from death the third day. Rom. 1. vers. 4. Io. 2. vers. 19. Destroy you this Temple, and I will reare it vp againe in three daies. And Cap. 10. vers. 17. & 18. I lay downe my life, that I might take it againe. No man taketh it from mee, but I laye it downe of my selfe: I haue power to lay it downe, and power to take it a∣gaine.

That he is the true God that ascended into heauen,* 1.14 the Apostle plainly teacheth in the fourth to the Ephesians, verses 7.8 9. To euery one of vs is grace giuen according to the mea∣sure of the gifte of Christ: wherefore he saith, when he ascended vp on high,* 1.15 he led captiuitie captiue. Io. 3. vers. 13. No man ascendeth vp to

heauen (that is to say by his owne power: for others ascend being drawene) but he that hath descended from heauen. And Io 6. vers. 36. and vers. 62. Also in the 16. Cap. vers. 28.

* 1.16He sitteth at the right hand of God, and is wor∣shipped of Angels and men. Hebr. 1. To which of the Angels hath he euer saide, sitte at my right hande? In the same place, all the Angels of God shall worshippe him. And 1 Pet. 3. vers. 22. to the Ephesians 1. verses 20.22.23. to the Philippians 2. verses 9.10. wherefore God lif∣ted 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.* 1.17 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 mani∣fest 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 fa∣ther. Mat. 3. His fanne shalbe in his hande, and he shall purge his floore, and gather his wheate into his garner, but will burne vp the chaffe with vnquenchable fire. To discerne hypocrites

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,* 1.18 Christ himselfe giueth, which is a notable te∣stimonie 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,* 1.19 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 re∣maine. 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 e∣uerlasting death. Io. 5. vers. 25. He will haue his Church holy vnto him and separated from ido∣laters

and from those which professe not faith and repentance: and therefore he directly op∣poseth 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 y^t you should haue felowship with diuels. Ye cānot drinke y^e cup of the Lord, & the cup of diuels; ye cānot be partakers of the Lords table, & of the table of diuels, Do we pro∣uoke y^e Lord to anger? Are we strōger then he?

* 1.20He communicateth himselfe with the Sain∣ctes, that is, with all the elect, and he dwel∣leth 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 sa∣cramentes:

& 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 pro∣mise 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 al∣so 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 remem∣brance 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.* 1.21 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 y^e grace of our Lord Iesus Christ we beleeue to be saued, euen as they doe. Iohn. 8. vers. 56. Psal. 110. The Lord hath sworne and will not repent him. Thou art a Priest for euer after the or∣der of Melchisedeck. By, and for this Priest, were sinnes alwaies forgiuen to the beleeuers. Now y^t he doth forgiue sins by his owne power, he confirmeth by a miracle. Matt. 9. But that you may know that the sonne of man hath auctoritie in earth to forgiue sinnes (then he saith to the man sicke of the palsey) Arise, take vp thy bed, and go into thy house: And in Ioh. 13. he saith, Vnlesse I wash thee, thou shalt haue no part with me.

* 1.22The resurrectiō also of the flesh is a worke of Christ, as also the inward renuing to euerla∣sting life. Iohn. 5. vers. 2. and 28. As my father raiseth vp the dead and giueth them life, so al∣so the sonne giueth life vnto whom he will. And the howre shall come, that all that are in their graues, shall heare his voyce, &c. Also Iohn, 6. vers. 39.40. and in the 11. chap. I am the resurrection and the life, he that beleeueth in me, though that hee were dead, hee shal liue, & whosoeuer liueth and beleeueth in me, he shall not die for euer. By Christ shalbe fulfilled that of Hoseas, Death is swallowed vp in victorie.

O death, where is thy victorie? &c. 1. Cor. 15. vers. 55.57. and in the same Chapiter, verses 45.48.

And Christ himselfe giueth euerlasting life.* 1.23 Ioh. 1. Life was in him. Ioh. 10. I giue eternall life vnto my sheepe, neither shall they perish for euer, neither shall any man take them out of my hande, I and the father are one. All these thinges which we haue rehearsed accor∣ding to the order of the description of God, and the articles of the faith, seeing they are of that sorte, as can agree to none but onely to God, they plainly conuince Christ to be God by na∣ture.

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

THe truth it selfe sheweth a most present daunger. Ioh. 3. He that beleeueth in the sonne, is not iudged or condemned, but he that beleeueth not, is iudged already, because he beleeueth not in the name of the onely begotten sonne of God. And in the 8. Chapiter, You are from hell, I am from aboue. You are of this worlde, I am not of this worlde: there∣fore I haue said vnto you, that you shall dye in your sinnes. Moreouer it is said in the 1. Ioh. 2. vers. 23. Whosoeuer denieth the sonne, hath not the father. Al∣so in the 2. Ioh. vers. 9.10.11. And in Ioh. 16 vers. 3. Therefore the holy Ghost hath forewarned vs by the Apostle Peter, that we should take heede

of these deceauers. 2. Epist. Cap. 2. There were al∣so false Prophets amongest the people, as also there shalbe false teachers among you, who shall bring in deadly heresies, denying the Lorde who hath bought them, hasting vnto themselues a swift damnation, and many shall followe their con∣demnation. Nowe the Lorde who hath bought vs, is Iesus Christ, very God and man, as the scripture witnesseth. Acts. 20. God hath redeemed his Church through his blood. Nowe therefore if so be that any do not beleeue, that he is the true God, that hath in mans nature shed forth his blood, he denyeth the Lord who hath bought him.

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

* 1.24THat the holy Ghost is subsisting and God by nature, first of all it is shewed by the creation, Genes. 1. And the spirit of God moued it selfe vpon the face of the waters. In which words it is attributed to the holy Ghost, that he wrought together in the creation of all with the father and the sonne. The creation is most clearely attributed vnto him. Psal. 104. Sende forth thy spirit, and they shalbe created, and thou shalt renue the face of the earth. Therefore the scripture affirmeth that y^e holy Ghost is Iehouah, which is most plaine out of the 6. of Isay, and the 28. of Acts vers. 25. Isay, 6. And he said (Iehouah of

whom before in the same Chapiter, Seraphim had cried, Holy, Holy, Holy, Iehouah, Lord of hoasts) Goe and say vnto this people, in hearing heare you, and vn∣derstand not: and in seeing, see you and knowe not. These same wordes which the Lorde spake. Paule, Acts. 28. saith that the holy Ghost spake, Very well (saith he) spake the holy Ghost by Isaias the Prophet vnto our fathers, &c. Therefore the holy Ghost is Iehouah. The same is also plaine by other places, Ierem. 31. This is the couenant that I will make with the house of Israel. After these daies saith Iehouah, I will giue my lawe into their hearte &c.

Nowe the Epistle to the Hebrews, Cap. 10. vers. 15. affirmeth that these same wordes of the lord proceeded from the holy ghost. The holy ghost also himselfe witnesseth vnto vs. For af∣ter he had foreshewed, This is my couenant that I will make with them, &c. The which al∣so Ioel affirmeth, Cap. 2. whom Peter also ci∣teth and expoundeth, that he may shewe them as plaine effectes of the holy Ghost which are altogether belonging to the power of the god∣head: I wil, saith Iehouah powre out of my spirit vpon all flesh, and your sonnes and daughters shall prophe∣sie.

And these thinges which are alledged now, to shew that the holy Ghost is God the crea∣tor: by them also is shewed that he is an vnder∣standing essence, euerlasting, good, righteous, mercifull, most free, of an infinite power and most constant truth: neuerthelesse let vs yet see also certaine testimonies seuerally concer∣ning

those thinges that are attributed vnto him: which as they onely agree vnto God, so they plainly proue the holy Ghost to be very God.

That the holy Ghost is an vnderstanding essence, euerlasting, and which giueth vnder∣standing, it plainly appeareth out of the 61. of Esai: The spirit of the Lord Iehouah is vpō me, for that Iehouah hath anointed me: to preach vnto the milde he hath sent me. Luk. 4. Christ teacheth that he is he, vpon whō is the spirit of Iehouah, for that he a∣nointed him. But to anoint inwardly, as Christ properly is anointed, and by his owne power to send to preach glad tidinges, and to giue power to preach glad tidinges aright, is a work of a person truely subsisting, vnderstanding, and of the euerlasting God. Also it appeareth by his effectes which are rekoned vp in the 5. to the Galathians, that he is also good, iust, pure, mercifull, most free, and in deede as God communicating his giftes vnto other. The fruites of the spirit is loue, ioy, peace, gentle∣nesse, benignitie, goodnesse, faith, softnesse of spirit, and temperance. And surely the same Apostle teacheth that the holy Ghost is the worker of these, and therefore God. 1. Cor. 12. There are diuersitie of giftes, but the same spirite. And there are diuersitie of administrations, but God is the same that worketh all in all. But the manifesta∣tion of the spirit is giuen to euery man to profitte with∣all. For to one is giuen by the spirite, the worde of wisedome: and to another the worde of knowledge by the same spirite. And a little after, But all these

thinges worketh one and the same spirite, distributing to euery man seuerally as he will. Loe he had saide before: There are diuersitie of administrati∣ons, 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 mo∣tion or mouing, but as a person existing, vn∣derstanding, and of the same essence with the father & the sonne, Christ teacheth in Ioh. Cap. 14. vers. 26. Now that same holy spirit the comfor∣ter, 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 be∣longeth 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 nei∣ther beleeueth in the father nor in the sonne, and so manifestly beleeueth not in God: foras∣much as the father and the sonne cannot be knowen and be beleeued of vs, vnlesse the ho∣ly ghost reueale it, who proceedeth from the father and the sonne, and is of the same es∣sence 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 re∣ceaue the holy Ghost, because it seeth it not, neither knoweth it. Therefore he that know∣eth not the holy ghost, he is not of Christ. But you knowe him (saith Christ) because he abi∣deth with you, and shalbe in you.

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

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 y^e holighost in a bodily forme as it were a doue descending downe from heauen, & abiding vp∣on the sonne: Lastly y^e father pronoūcing with a cleare voyce out of heauen, This is my beloued sonne in whō I am wel pleased. Also, Mat. 28. ver. 19. Ioh. 8. vers. 16, 17, 18. Also cap. 14 Now I will aske the father, and he will 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 wit∣nes, 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 Is∣rael. 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 menti∣on 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 euer∣lasting 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: nei∣ther were the holy ghost the spirite of the fa∣ther 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 feli∣citie, that we should know the true God, be∣cause God doth communicate himselfe vn∣to 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 comforter, that he may dwell with you for euer, to wit the spirite of truth, which the world cannot receiue, because it se∣eth 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 coue∣nant of faith, and who hath witnessed in an e∣uerlasting league that he wilbe a God vnto vs, and which he hath sealed vnto vs by the seale of baptisme, that so we might separate our inuo∣cation, 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 tolle∣rate at any hand that there should be any fe∣lowship with his confederates, in the inuocati∣on 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 con∣federates 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 fol∣loweth after y^e fellowship with the diuels table, fellowship also in euerlasting paines. Apoca. 14. ver. 9, 10, 11, 12. Luk. 11. ver. 49, 50, 51, 52.

In God the father.

BY the name of the father, we are put in minde of that same most streight couenant confirmed betweene God and 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 there∣of, 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 bro∣ther, 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 omnipoten∣cie worketh what soeuer he wil in al y^e world, & whatsoeuer things he wil not or hath not de¦creed, he hindereth, cōfoundeth & scatereth thē; so as it is impossible y^t they should be done. For euen like as he is almightie, in bringing that to passe that he wil, so in y^t that he wil not, he abi∣deth 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 al∣waies in sight to y^e confederates or rather faith∣ful 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 con∣sider any thing whatsoeuer seemeth to be a∣gainst the diuine promises, either in my selfe or in all creatures, but I must giue praise to the omnipotent power of God, & must cheare∣fully 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 con∣firmation 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. Se∣condly forasmuch as the creator with whom we are in league, doth giue mouing & all things else vnto his creatures, so that they can doe no∣thing 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 fur∣ther in respect of the constant and euerlasting league that we haue with the creator, & so con∣sequently 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 confirmati∣on 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 y^e creatures which we vse daily, are so many testimonies vnto vs of Gods omnipo∣tencie, wisedome, and goodnesse towards vs.

Fiue chiefe points of the doctrine of Gods prouidence.

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

The first point of doctrine concerning Gods prouidence.

FIrst of all let 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 not onely by some vniuersall rea∣son and motion, but also by a particular and speciall, yea which stretcheth it selfe euen to the least sparrowes and to the most contempti∣ble haires of our heades, yea further euen to the direction of lottes, so that all things are done by the dispensation and appointment of God, and fall not out at aduenture or by chance: and therefore he must haue the sight of his minde alwaies bent vpon God with whō he is in league as the chiefe cause of all things. Testimonies, Exod. 21, vers. 13 He that hath not lien in waite for him, but the Lorde hath appointed him into his handes: Prouerbs. Chap. 16. vers. 33. Lottes are cast into the lappe, and all the iudgement therof dependeth wholy vpō the Lord. Act. 1 26. Iam. 4.13.14.15. Go to now ye that say, to day and to mo∣rowe we will goe into such a citie, and let vs continue there a yeere, & buy & sell, & get gaine, who know not what shall come to passe to morrowe. For what is your life? It is euen a vapoure that appeareth for a little time, and afterward vanisheth away. And therefore yee ought to saye, and if the Lord will, and we liue, we will doe this or that. Matt. 10.29. Are not two sparrowes sould for a farthing, and one of them falleth not on the grounde without your father: And the haires of your head also are numbred? Feare ye not therefore, yee are of more value then many sparrowes.

Also Deutero. 28. Ierem. 10, 23. Prouerb. 20. Actes 14. Gene. 25. Ioseph saith,* 1.25 It was not you that sould me into Egypt, but I was sent before you by the will of God, that I might preserue your life. Ioseph knewe that he was not sould by chaunce, but by the counsell of God, so that he saith that he was sent thither by the will of God, in which also he resteth. Iob busieth not himselfe with complaints against the Chaldeans; but he saith,* 1.26 The Lord hath giuen, and the Lord hath taken, blessed be the name of the Lord.

Is God therefore the author of sinne?

GOd forbid. For God so gouerneth all things by his prouidence, y^t in meane time he continueth free from all sinne: first be∣cause he putteth not malice into man, but the same is of the diuel. Iohn, 8. Although God vse the same as an instrument to the setting foorth of his glorie. Secondly because all actions are discerned by their endes: God in all actions hath an end agreeable with his vnchangable and euerlasting righteousnes. Now men whiles they erre from the minde of God, and from his righteousnes reuealed in his word, they sinne. The brethren of Ioseph haue an other ende then God. You, saith Ioseph,* 1.27 thought euill against me, but God disposed it to good, that he might bring to passe as it is at this day, and saue much people aliue. The diuel in afflicting Iob, hath this end, y^t he may cause him to blaspheme God,* 1.28 & draw Iob to destruction. The Chaldeans also haue their scope, that they may waxe rich by robberie.

But God in all this busines so dealeth as he may trie Iobs faith and patience,* 1.29 and manifest his owne glorie, and at length deliuer him with Sathans confusion. So Dauid acknow∣ledgeth God to deale rightly and iustly by Si∣mey, as he saith: Suffer him, for God hath commaun∣ded him to curse me: When as notwithstanding the same Dauid pronounceth of the same deede that Simey sinned greeuously. 1. King. 2.8. And Simey also confesseth the same thing. 2. Sam. 19.19. Because forsooth God vsed an euill in∣strument well, to humble Dauid to the ende he might giue to God the praise of righteous∣nes and mercie: but Simey himselfe had an ende & purpose quite contrarie from the minde and lawe of God. And therefore forasmuch as there is fault in the instrument, at length by the wonderfull prouidence and iust iudgement of God he is drawne to punishment. 1. King. 2.36.44. Wherefore al things are so done by the pro∣uidence of God, that he in meane time conti∣nueth free from all sinne; which is proper a∣lone to the diuel and to the corrupte nature of man.

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

THe passion of Christ is a notable doctrine of this thing. For there were the Phari∣sees, Iudas, Pilate, yea and God himselfe

not onely permitting but also working in it and striking his sonne. Esai, 53. vers. 5 6.7. The Lord cast the iniquities of vs all vpon him, and the Lord would bruse him and afflict him. Also Acts 4. vers. 27.28. Herod and Pontius Pilate with the gen∣tiles and people of Israel, are indeed gathered togeather against thy holy sonne Iesus whom thou hast anoynted, that they might doe those thinges, which thy hand and counsaile had before determined to be done. Euerie one had their diuerse endes; God had this ende, that mankinde should not perish: Iudas that he might gaine by betraying him: the Pharises together with Caiphas the high priest that they might prouide for their owne glory; which they sawe to be weakened and shaken of Christ, and also that the Romaines might not come and vtterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the highe priest of that yeare vnwittingly and thinking a quite contrarie thing, prophecied of the ende which God had determined with himselfe:) Pi∣late that he might not incurre the displeasure of Caesar, which the Pharises threatned. &c. Who will say here that God sinned in giuing his sonne to the death, in punishing our sinnes with extreame torments, both in the soule and body of his sonne; offering himselfe thereunto of his owne accord for mankinde? Who also will say that Iudas, Caiphas, the Pharises and Pilate sinned not in killing Christ, whom they knew to haue committed nothing worthy of death, albeit they did not any thing that first,

the hand and counsell of God had determined? Because in doing this they regarded not, nor set before their eies that same scope and purpose of God, but had other endes, altogether straunge from the minde and will of God reuealed.

The second poynt of doctrine concerning the prouidence of God.

WE must not onely determine that all thinges are done by the dispensation and appoyntment of God, but also that al and singular thinges are done for our good: and therefore thou shalt bee sure, that e∣uerie thing that commeth to passe shal be healthfull vnto thee. First of all because he hath bound himselfe vnto thee (although vn∣worthy) in Christ, whiles he hath promised. Now there are notable promises set foorth in the 91. Psal: He that dwelleth in the helpe of the most highest, &c. Also in Esaias the 49. Will a woman so forget hir infant that she will not haue compassion vp∣on the sonne of her wombe? Although she shall forget it, yet notwithstanding I will not forget thee. Beholde I haue written thee in my handes. Zacharie, 2. He that toucheth you, toucheth the apple of mine eye, &c. Psalm. 22. and 55. Cast thy care on the Lord, and he shall nourish thee, neither wil he euer suffer the righte∣ous to fleete. 1. Pet. 5. Cast all your care vpon God: for he careth for vs. Rom. 8. We know that to them which loue God, all thinges shall fall out to their good. Beholde these promises liuely painted foorth in the creatures, Matth. 6. For this cause I say

vnto you, be not carefull for your life, what you shall eate, or what you shall drinke: nor for your body, what ye shall put on. For is not the life more worth than meate, and the body more worth than apparell? Looke vpon the foules of the ayre, they sowe not, neither reape, nor carrie into the barne, and your heauenly father nourisheth them: are not you much better than they? Now which of you by carcking can adde one cubite vnto his stature? And why are you carefull for rayment? Learne how the lillies of the feeldes grow, they are not wearie, neither spinne, but I say vnto you, that Salomon in all his glorie was not apparelled as one of these. Now if God so cloath the grasse of the fielde which is to day, and to morrowe is cast into the fur∣nace: will he not cloath you much more. O ye of little faith? Be ye not therefore carefull, saying what shall we eate, or what shall we drinke, or wherewith shall we be cloathed? Now because we are fallen from the right of creation: Christ there worthily ma∣keth mention of the father, casting the Eth∣nickes in the teeth with their distrust saying: For the gentiles require all these thinges: But your heauenly father knoweth that you haue neede of all these thinges. By both which, he calleth vs to the free couenant or promises in his sonne; and in him he establisheth our confidence. In y^e second place therfore, look vpon y^e pledge of al the pro∣mises after this manner: to wit vpon his onely begotten sonne, by whom not onely lillies, but all thinges aswell visible as inuisible are created, and who yet vpholdeth and maintei∣neth them with the word of his power, Heb. 1. Who also is appoynted heire of all thinges, I

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say our heauenly father hath giuen this his sonne for thee to death, and hath freely ap∣pointed thee a fellow heire together with his sonne through faith. How therefore can it be that any creature should hurt thee, which with∣out the present operation of the sonne of God who is thy pledge, cannot so much as moue it selfe? yea rather how can it be that all crea∣tures through and for the sonne, in whom they consist, and of whom they are gouerned, and whereof thou art also a fellow heire, should not necessarilie be constrained to serue thee and to worke to thy good, yea euen then; when they seeme greatliest to be against thee? So Paule looketh vpon this pledge in the 8. chapter to the Romaines: What therefore shal we say to these thinges, If God be for vs, who shall be against vs? Verily he which hath not spared his owne sonn but hath deliuered him for vs all, how should he not also with him, gratifie vs with all thinges?

The third poynt of doctrine concerning Gods prouidence.

THou seest without thee, partly men and partly also other creatures. Because there∣fore thou hast to doe with both, thou shalt not doubt that the prouidence of God doth go∣uerne ouer both. And first of all, the most high hath the counsailes, willes, endeuors, and to be short, all the powers of men, whether they be good or bad, in his owne hand, aswell for

the mitigating and turning of their mindes vn∣to thee, as also for the brideling of their ma∣lice. Of that we haue an example in Gene. 33. where Esau imbraceth Iacob, who notwith∣standing went out against him with a minde altogether deadly. Call also vpon the Lord with the same confidence that Iacob did in the like danger. Also Exod. 3. I wil giue this people fauour with the Egyptians, and it shall come to passe, that when ye depart, ye shall not depart emptie: of this we haue an example in Gene. 35. When they went foorth (to wit Ia∣cob and his sonnes) the feare of God was vpon those Cities which were round about them, so that they did not follow the sonnes of Iacob. Moreouer the prouidence of God doth so go∣uerne ouer other creatures, that what so euer can fall out from them to the faithfull; being his confederates, he turneth it to their good & saluation. Rom. 8.28. Now we know that all thinges worke together for the best vnto them that loue God.

The fourth poynt of doctrine concerning Gods prouidence.

THe other are creatures which we see not, to wit Angels and diuels. Of both these, let a faithfull man so fully perswade himselfe: First that God vseth Angels themselues as no∣table and excellent spirites to the ministerie and defence of his confederates, as he hath pro∣mised, Psalm. 34. and 90. Heb. 1. Gene. 24. And

as for the diuels that lie in waite against the saluation of his elect, albeit he gouerneth them not by his spirite as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as moue themselues, vnlesse so farre forth as he suffereth them: yea, and he cō∣strayneth them, though they resist it, to per∣fourme his will, will they, nil they. Iob. 1. Luk. 22 Rom. 16. 1. Cor. 10.

The fift poynt of Doctrine concerning Gods prouidence.

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

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

THe first fruite is the glorie of God. For a faithful man wil glorifie God in al things, aswell prosperous as hurtfull, from whom, through whom, and to whom, all thinges are: and he will vndoubtedlie persuade himselfe both morning and euening, that God sheweth foorth no lesse power in the preseruation and gouernement of all thinges, then in the first creation. For verilie albeit God ceased from the creation of all newe sortes or kindes on the se∣uenth day: yet he hath not ceased, neither ceaseth he to make singular things dayly, neither doth he cease to cōserue & gouerne al things which are made, & he maketh stil, as Christ saith, Ioh. 5. My father worketh hitherto, and I worke. Now to bring foorth and fashion all thinges which growe and spring vp dayly, by a present ope∣ration: 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 ri∣ches 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 dis∣position of the faithfull, that the considerati∣on 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 whol∣ly attribute to God, whether he tast his boun∣tifulnes by the ministerie of men, or else be holpen euen by insensible creatures. For this will he thinke with himselfe, in his minde: Surely it is the Lord who hath bowed y^e mindes of these vnto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instru∣mentes 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 al∣so in induring persecutions for the truth of the gospel. And verilie; first we will breif∣ly 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 y^t are aduersaries vnto vs. But in∣deede wee looke not vpon God, when as not∣withstanding he doth these thinges, not as an aduersarie against vs, but as a father. And vn∣doubtedly those same afflictions, wherewith he exerciseth our faith and patience; what other thinges are they, then instruments wherewith euen himselfe being present worketh, and that verily for this end he worketh; that all thinges according to his promise, (no not y^e least thing or greefe excepted) I say, that all things might worke together to our good. Rom. 8. Whatso∣euer thinges therefore shal fall out either pub∣lique or priuate, aswell ioyfull as heauie, who∣soeuer 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 be∣nifites, 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 re∣conciled 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 o∣therwise 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 glo∣rie, and the saluation of the faithfull. The con∣sideration of either of these must needes be of great force to imprint, both that same quiet moderation of minde, and patience in his chil∣dren. 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 righ∣teousnes 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 wor∣king it: To be short, because they cannot ex∣ceede that bound appoynted from euerlasting. For so Acts. 4. the Apostles being in persecution spake by the holy ghost: Of truth they were ga∣thered 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, y^t Herod, & Pilate together with y^e gentiles & Iewes should conclude more, and bring any more to passe in afflicting Iesus Christ our head, then the hand and counsell of the Lord hath ordained to be done frō euerlasting: so also it is as impossible, that the Herods of our time, the Pilates and the Pharises together with the madde & bewitched people, should take more in hād & bring more to passe, in afflicting the members of Christ, thē the hand and counsell of God hath first decreed to be brought to passe by them. Nowe he hath decreed nothing, that is not most healthfull for vs. The reason of this consequence is, because y^e conformitie of the mēbers with y^e head Christe, first in afflictions, and afterwards in glorie, is founded 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 secu∣rity, wherewith y^e Christian heart is euer af∣terward 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 man∣ner from all care, whereby he fully resolueth that he is receaued into the faith of God, & is a confederate to him, cōmitted to y^e care of Angels, free frō al dāger & hurt of creatures: neither y^t he can receiue any hurt of thē, but so farre as God

being their moderator, shall vouchsafe to giue thē place; who maketh that same hurt to worke together with him, their good. Ps. 27.1.3. & psa. 91. He shall couer thee with his winges, and vnder his winges thou shalt be safe. His truth is thy shield and helmett. Thou shalt not feare for the feare of the night. Also Psal. 118. vers. 6. Rom. 8. vers. 31.38. So Dauid humblie beholding the nature of God, hopeth that Simeies railinges should turne to his good. 2. Sam. 16. vers. 12. Perhappes the Lord will behold my affliction, and render me good for his cursing this day. By what a wonderfull prouidence was Paule saued, with all the rest that were in the shippe with him? where euen in the middest of the waues of the sea, and in roaring of the windes, al things to y^e shew were confused, there appeared euident and vndoub∣ted printes of the diuine prouidence, which draue the shippe thither whence they might safe∣ly escape. Acte. 27. which thing vndoubtedly from thencefoorth brought great securitie to Paule against all the hurt of all creatures, and then especially when he must come before Ne∣ro, and should wey with himselfe, with how greate prouidence of God, contrarie to his owne determination and counsaile, he was brought thither. Moreouer he conceiued greater securitie for the time to come by his de∣liuerance, in his first defence, as he writeth in the 2. Tim. chap. 4. No man assisted me, but all for∣sooke me, the Lord lay it not to their charge, but the Lord was present with me, and strengthened me: that through me the preaching should be fulfilled; and all

the Gentiles heare: And I was deliuered out of the mouth of the Lion. And the Lord will deliuer me from euerie euill worke, and will keepe me to his heauenly kingdome: to whom be glorie worlde without end, A∣men. This is euen that couenant, that the faith∣full, that are confederate to God the creator, haue also necessarily with all creatures, be∣cause without the will of the creator, they cannot somuch as moue, whereof Hoseas speak∣eth in the 2. chap.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Creator of heauen and earth.
• * 1.3

  vers. 16.
• * 1.4

  17.
• * 1.5

  verses 22. &c.
• * 1.6

  His onely begotten sonne.
• * 1.7

  Our Lord.
• * 1.8

  Who was conceaued by the holy Ghost.
• * 1.9

  Borne of the virgine Mary.
• * 1.10

  He suffred vnder Pon∣tius Pilate.
• * 1.11

  Crucified
• * 1.12

  Dead.
• * 1.13

  Buried des∣cended into hell.
• * 1.14

  The third day he rose againe from the dead.
• * 1.15

  He ascended into heauen.
• * 1.16

  He sitteth at the right hand of God the father almightie.
• * 1.17

  From thence he shall come to iudge both the quicke and the dead.
• * 1.18

  I beleeue in the holy Ghost.
• * 1.19

  The holy Catholique Church.
• * 1.20

  The commu¦nion of Sainctes.
• * 1.21

  I beleeue the forgiue∣nes of sins.
• * 1.22

  The resur∣rection of the flesh.
• * 1.23

  And life e∣uerlasting.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  Gene. 45.5.
• * 1.26

  Iob. 1.21.
• * 1.27

  Gen. 50.20.
• * 1.28

  Iob. 1.
• * 1.29

  2 Sam. 16.12.