world an earnest longing after the Kingdome of heauen c. Verily we could neither knowe God so well in his mercy nor in his righteousnes nor in his power nor in his wisedome nor in his faithfulnes nor in any of his diuine vertues neither yet our selues so well either in our frailtie and miserie or in our peace and prosperitie as by experience of afflictions through the grace of our gracious good God and mercifull Father we learne to doe Thus aboundant that wee doe not say infinite is the commoditie of the fatherly afflictions of God laid vpon his owne deare children But that which hath beene deliuered shall for the present suffice vntill it may please God to inrich vs with a more full supply Hitherto therefore of the commodities and fruites of afflictions LEt vs now henceforth proceed for a while to inquire after the comfortes which are to be found in them at the least after the chiefe and principall of them It is true indeed that the former vses being profitable they are also to all those that feele the fruit of them euen in the same respect very comfortable also as we may euidently perceiue by the testimonie of the holy Ghost Heb 12.5 c. Where both the comfort also the profit of afflictions are lincked together Of the which place more is to be said afterward And beside insomuch as touching earthly profit it is found true that the sent of gaine is pleasant Suauis odor lucri infinitely much more ought that heauenly and spirituall gaine which groweth from the fatherly corrections of God duly pondered and weighed to be delightfull pleasant and comfortable vnto vs. But seeing there are some vses of afflictions which doe more properly and entirely belong to comfort let vs come to them as comming yet something more properly vnder the name of comfort Question Which may they be Answere First it is very comfortable to consider that no affliction commeth without the most wise louing and fatherly prouidence of God Secondly in that God is neuer nearer nor more tenderly affected yea euen as it were with bowelicke compassion toward his children then when they are in greatest distresse and trouble Thirdly if we doe willingly suffer affliction for wel-doing and while we walke in the holy waies of God we haue our communion with our Sauiour Christ in whose afflictions all ours are sanctified and made both comfortable and profitable vnto vs. For they are so many witnesses of our adoption to be the children of God and that we are liuely members of the mysticall body of Christ Fourthly the holy Ghost our most inward and sweete comforter euen the spirit of the highest glory proceeding from God the Father and the Sonne resteth vpâ—n vs and doth most immediately communicate the perfit comfort of the whole blessed Trinitie vnto vs. Sixtly we haue in our afflictions a holy communion and fellowship with all the faithfull as brethren fellow-members with them in Christ insomuch as it is the very coÌ„mon beaten high way which God himselfe hath laid out for all his children to trauell through the same vnto his heauenly kingdome Moreouer the holy afflictions wherewith God doth exercise vs doe priuiledge and respite vs from infinite worldly cares and troubles the which no doubt would for our sins haue fallen vpon vs if we had continued in them and if we had not beene taken vp and had as it were receiued our presse mony to be otherwise imploied in the speciall seruice and as it were warfare of the Lord. And yet further the more sharpe and fierie hote our afflictions are so much the more speâ—dy and swift forerunners or as it were harbengers are they to make way for speciall comfortes so much the more shortly to followe after But be it that most hote and vehement afflictions for the Lords cause and his Gospel are continue a long while as we count length of time yet the longest and the same also the sharpest that may be if they bee truly measured and weighed they are but momentanie and light in comparison of that which otherwise and in more terrible and fearefull manner our sinnes haue deserued Or much rather in respect of that most excellent and eternal weight of glory whereunto through the infinite mercie of God our heauenly Father they doe as secondarie and helping causes preferre and aduance vs. Finally infinite almost in number and varietie as wel as endles in continuance are the manifold comforts belonging to the sundrie and manifold afflictions and trials of the deare children of God for righteousnes and the Gospels sake aboue that any not throughly exercised therewith shal euer know or feele what they doe meane Explication and proofe So great and so many yea euen almost about number indeede are the sundry and often renewed comforts of the afflicted seruants of God the which the children of this world cannot possibly be acquainted withall For they doe not belong vnto them neither can they receiue them because they cannot rereiue him who is the onely immediate giuer and worker of al comfort According to that of our Sauiour Christ Iohn 14. ver 16.17.18 I will pray the Father and he will giue you an other comforter that hee may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye knowe him for he dwelleth with you and shal be in you I wil not leaue you as orphanes or comfortles but I wil come vnto you And againe verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth doe I giue vnto you Let not your heart be troubled Or timerous and fearefull c. It is the part or rather the blot and iust reproach of an vnfaithfull friend to faile his friend in time of neede Our Sauiour Christ therefore being a most faithfull friend yea euen the fountaine as it were of all true friendship and fidelitie he promiseth assuredly and will most certainely performe himselfe to be a most trustie and infallible friend yea more then a friend vnto all that doe approue their faithfulnesse to him in the holy profession and obedience of his Gospell And verily if our Sauiour Christ had not alwaies hetherto performed his promise of sending his holy spirit that perfect Comforter to his seruants with his aboundant and manifold consolation according to the manifold and exquisite molestations and torments of their persecutors they could neuer haue indured those sharpe and cruell though more speedy torments executed by thâ— heathen Much lesse the late more lingering cruelties of the false-beleeuing and hereticall brood of Antichrist by their long tedious and most vncomfortable imprisoning and dungeoning of the true seruants of God And therewithall by their famishing of them by their often railing examinations and siftings by their base and craftie false glozings and flatteries to seduce them by their bitter scoffings not onely at themselues which they could
them c. and ye shall be my people and I will be your God In all which promises of the Gospel wee through our Sauiour Christ haue our part with them and this our baptisme is a seale of it to vs as well as to the beleeuing remnant of them according to that which we reade Acts 2.38 39. compared with chap. 10.47 48. Can any man forbid water that these should not be baptized who haue receiued the holy Ghost as well as we So he that is the Apostlâ— Peter commanded them to be baptized in the name of the Lord. Likewise Ephes 2.11 12 c. to the end of the chapter In which place also wee are worthily admonished to consider the greatnes of the most gratious benefite of our admittance into the couenant of God who were strangers from it before c to the end we might prouoke our dull hearts according to our bounden duty to gâ—orifie the name of the Lord our God with all possible glory praise which we may yeelde vnto him for the same For verily the benefit ought iustly to be as great in our account as it was strange vnto the Iewes yea vnto Peter at the first that it should be so vntill that he was admonished by a speciall vision with this instruction expresly added on the behalfe of vs the Gentiles The things which God hath purified pollute thou not that is see thou doe not account them to be vncleane and vnlawfull to haue a holy communion and fellowship with yee Act. 1â— verses 11 c. 15 c. In which respect also the mysterie of godlines is highly celebrated in that among other things our Sauiour Christ is preached to the Gentiles and beleeued on in the world And all this is according to the holy prophesie of Isaiah chap. 11.10 as it is alledged by the holy Apostle Rom. 15.12 He shall reigne ouer the Gentiles and in him shall the Gentiles trust And againe according to that Isai 42.1 2 3 4. and Matth. 12.21 Now therefore seeing the Lord our God of his infinite mercy doth according to this blessed ordinance of our Sauiour and for his sake assure vs that he receiueth vs into his most gratious couenant euen to the remitting of our sinnes c. Heb. 10.16 17 18 19. as hath been declared from the former part of the answer is it not cleare of it selfe according to the latter part of the answer that we ought most willingly thankfully and dutifully to dedicate and vow our selues wholly to the Lord and to his holy worship and seruice yea with a minde neuer to depart from him I doubt not but the heart and conscience of euery one that hath grace to discerne any thing at all cannot but from the consideration of this so inestimable a mercy of God say Amen acknowledging with all his heart that it is his most bounden duty so to doe We for our parts cannot but say as wee haue learned from the Prophet Micah chap. 4. verse 5. that insomuch as all people will walke euerie one in the name of his God yea though they be false gods much rather will we walke in the name of the Lord our God for euer and euer insomuch as the Lord our God into whose name we are baptized is the onely true God euen God the Father the Sonne and the holy Ghost three Persons one onely God as the holy Scriptures doe plainely teach and confirme vnto vs. The which obedience that we may with the better coÌ„science yeeld let vs wel consider what this meaneth to be baptized into the name of the Father and of the Sonne Question and of the holy Ghost Say therefore What is the meaning thereof Answer To be baptized into the name of the Father is to haue assurance giuen to euerie true beleeuer which is baptized that God the Father is through our Lord Iesus Christ his Sonne become his Father and that for the same cause he standeth bound to performe the dutie of an obedient childe vnto him To be baptized into the name of the Sonne is to haue assurance giuen that the same so baptized is for his part one of those whom our Lord Iesus Christ the Sonne of the Father hath redeemed and reconciled to the same his Father through his blood and therefore standeth bound to obey him as the Lord his redeemer To be baptized into the name of the holy Ghost is to haue assurance giuen that euerie true beleeuer so baptized is sealed vp and sanctified by the holy Ghost against the day of his full redemption to haue his portion of perfit glorie in the kingdome of heauen and therefore that hee standeth bound to obey him as the Lord his sanctifier Thus indeede doth the whole Trinitie of Persons in the vnitie of the eternall Godhead Explication proofe consent in the blessed worke of our redemption and saluation And the verie phrase of speech to be baptized into the name of the Father and of the Sonne and of the holy Ghost doth note the giuing of such a holy assurance as you speake of yea such an assurance as challengeth that singular dutie which hath also beene spoken of as may be obserued by that one instance in stead of all which is written concerning baptizing into the name of our Sauiour Christ in that he is the second Person in the glorious Trinitie For the Apostle Paul minding to beate downe all emulation and depending vpon men and to direct christians to looke vnto our Sauiour Christ who hath accepted them to be his and to whom they haue addicted themselues he reasoneth from this Sacrament of Baptisme to that end For whereas many among the Corinthians were diuided in their mindes in that one saide I am Paules and another I am Apollos and I am of Cephas and I am Christs he opposeth them thus Is Christ diuided was Paul crucified for ye either were ye Baptized into the name of Paul c. As though he should haue said yee ought all euery one of yee to be his onely into whose name ye haue beene baptized that is ye ought to depend vpon him to giue him the whole glorie c. 1. Cor. 1.12.13 and Gal. 3.27.28 For all ye that are baptized into Christ haue put on Christ there is neither Iew nor Grecian c. For yee are all one in Christ Iesus And likewise to stirre vp the care of godlinesse and holinesse of life he saith Rom. 6.3.4 Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Wee are buried then with him by baptisme in his death that like as Christ was raised vp from the dead to the glory of the Father so wee also should walke in newnesse of life That which is saide concerning the second Person in that he is God yea both God and man in the Person of the mediator betwixt God and man is proportionably to be vnderstood concerning the rest That is seeing we are baptized into
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.
THE DOCTRINE OF THE GOSPEL BY A PLAINE AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof with the Promises Comforts and Duties seuerally belonging to the same Wherevnto is added a declaration of the danger of not knowing not beleeuing or not obeying any one of them LIKEWISE A REHEARSAL OF THE MAnifold heresies wherein many haue erred contrary to them all Diuided into three Bookes THE FIRST WHEREOF IS OF BELIEFE IN GOD THE Father the first Person of the most holy glorious and vndiuided Trinitie one onely true God to be blessed and praised for euer 1. Cor 8 6. 〈◊〉 but one God euen the Father of whom are all things and we in him and one â—ord Iesus Christ by whom are all things and we by him Matth 11 27. 〈◊〉 man can say that Iesus is the Lord but by the holy Ghost 1. Iohn 5 7. 〈◊〉 three the Father the Word that is the Sonne and the holy Ghost are one Seene and allowed T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE INSCRIPTION Dedicatorie FOR THE GLORY OF GOD AND edification of his Church TO the right worshipfull Sir Nicolas Bacon Knight my singular good Patron with the vertuous Lady Anne Bacon his wife And to the right worshipfull Sir Nathanael Bacon and Sir Francis Bacon and to Sir Edmund Bacon Knights and to the Right worshipfull Maister Edward Bacon one of his Maiesties worthie Iustices of the peace in Suffolke all louers of Pietie and Iustice and friendes to the Church of God through his rich grace blessed be his name for so great a mercy as a debt acknowledged most due vnto them and to the whole posteritie of their right honourable Father a most worthy and wise Patron of true Religion vpright Iustice and all good learning in his high place all his time a most worthy Paterne to bee imitated and followed of all that descend of him yea of all that succeed him in like Office of high dignitie For a token of gratulatorie-thankfulnes to God for so inestimable a blessing and with a holy desire to help forward their holy knowledge and the precious faith of their eternall saluation This second part of the Treasurie of Christian instruction containing a chiefe portion of the Doctrine of the Gospell is both from heart and hand willingly dedicated By their VVorships among other of the Ministers of the Gospel one most bounden in the Lord Robert Allen. TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God and to all true hearted Christians Grace and Peace in the Lord Iesus RIght well beloued worthy great loue and reuerence yea double honour in the Lord euen for the Lordes sake and for your diligent and painefull labour in his worke seeing I hold it my dutie to giue a reason to you of that which I haue done in the publishing of these writings which are nowe brought to your viewe and remaine subiect to your godly censures as you shall finde iust cause this I desire that you doe first of all fauourably consider on my behalfe that were it not besides my owne perswasion of Gods gracious assistance in his guiding and leading of me through this busines that I had beene incouraged by some of yourselues that is to say by Ministers of the word of very good learning and iudgement singularly zealous of Gods glorie and aboundant in loue toward his Church I would neuer haue presumed to haue offered these my labours to be examined of such as haue authoritie to licence the printing of Bookes much lesse would I haue presumed to haue published them as now they are And yet for all that that is though I was in such wife as is specified incouraged thus farre in hope of your good liking and of some good fruite to grow vnto the Church thereby how moderately and modestly I thinke of that which is done God he knoweth And therewithall how desirous I am that none vpon the sodaine shoulde bee offended at these superfluous labours as they may peraduenture seeme to some to be specially they being vndertaken by such an one as I am after the writings of so many excellent seruants of God in the ministerie of his Gospell I would gladly it might appeare to all by this my care to render you the reasons which preuailed with me herevnto First therefore this in all humblenes of minde I doe you to vnderstand that insomuch as by the mercies of God I haue beene a hearer of many of your owne selues who are yet liuing and also of some of those who haue died most blessedly in the Lord most worthy and excellent Preachers of the word and so haue beene a partaker of your manifold good gifts and graces to my singular instruction and comfort if I haue not beene failing to my selfe in so long a tract of time I thought with my selfe therefore that if through the rich mercy and goodnes of God I might be as the good Bee to draw honie out of so many sweete flowers as were before mee and bring the same together as it were into one hieue it might come to passe that through the blessing of God I might in processe of time performe some acceptable seruice to his Church So that this then is the first reason which I haue to alledge to shewe whence I haue beene imboldened to performe this seruice Secondly seeing it is so that in respect of my owne practise in the holy Ministerie I haue had more then ordinarie occasion in course of Catechising by the space of these 20. yeares past to goe oftentimes through the principles of Religion and that not onely in so briefe a manner as they might well be contracted for the better capacitie of the more simple in vnderstanding but also more largely for the benefite of such as were of better discretion and iudgement euen till this kind of exercise was thus farre forth augmented as you see therefore I thought I might not with any equitie conceale it either from such as hauing beene lesse exercised this way desire it for a helpfull supply vnto them or from those who hauing no neede of this helpe for any defect may neuertheles finde an occasion offered them of their owne more excellent thoughtes like as the knife is made sharpe by the rude and blunt wherstone when it is but a little whetted vpon it Thirdly I thought this dutie might the better beseeme me in the Church of God yea that God himselfe would the rather require it at my handes because it seemed good to his diuine Maiestie to imploy me from time to time in the course of my Ministerie toward the people of small villages by reason whereof I had the fewer auocations from my studies and so more leisure to write then many other Ministers of the word whom God had placed ouer greater townes and in popular cities Fourthly I haue beene the rather confirmed to thinke that it was the good will and pleasure of God that I should performe this
of God externallie or ad extra as they say the Father by the Sonne and both the Father and the Sonne by the holy Ghost and the holy Ghost from them both whether in the workes of the common creation and gouernement of them all or more speciallie in the speciall worke of the redemption of the elect children of God this knowledge from outward effectes declared from the holy Scriptures and testified by the holy Ghost inlightening and certifying our mindes and consciences thereof it is through the grace of God so familiar and so full of comfort that the more wee vnderstand and taste it the which no doubt wee may doe with dailie increase so long as wee liue the more may wee with holie reuerence and boldenesse euen to the same ende looke into it accordâ—ng to that Ephes 2.18 By him that is by the Sonne of God our Lord Iesus Christ we haue an entraÌ„ce vnto the Father by one Spirit And chapt 3.12 c. By faith in him wee haue boldnesse and entrance with confidence Read all that followeth to the ende of the Chapter But of the comforts more afterward Question In the meane season that we may proceed and make all as plaine as we can What meane you by a Persone of the blessed TRINITIE in the one onely most holie and Diuine nature of God Answere A Persone in the Diuine nature is an eternall Subsistence the which hauing the whole Deitie or Godhead as it were in common or rather in a most holie Communion the one equallie as well as the other it is neuerthelesse distinct from either of the other in way of a supernaturall relation and according to the Diuine manner or order of their Beeing and working onely by one proprietie which it hath incommunicable to either of the other Question Howe is that Answere The FATHER who is the first Person in the holie Trinitie though not the first in time or dignitie but onely in the order and manner of Beeing as was answered euen now hee hath eternallie and without all beginning begotten the Sonne and so hath both taken to himselfe and also communicated to the Sonne the whole nature or Essence of the Deitie The SONNE of GOD is the second Persone of the same most holie and blessed TRINITIE eternallie and without all beginning begotten of the Father and so hath eternallie receiued the whole Deitie or Essence of the Godhead from the Father The HOLY GHOST is the third Person eternallie proceeding both from the Father and also from the Sonne and so hath the whole essence of one and the same DEITIE eternallie and coequallie communicated to him from them both ExplicatioÌ„ proofe This is indeed the true and onely distinction of the Persones in the one onely and vndeuided Nature or essence of God For as touching the Deitie or Godhead it selfe it neither begetteth nor is begotten neither yet proceedeth The distinction therefore by the proprieties rehearsed it doth onely concerne the Persons of the Diuine Nature And although the Diuine nature belongeth equallie as hath bene obserued to euery one of the Persones For the Father is God the Sonne is God and the holy Ghost is God not three Gods but one onely God one in nature one in wisedome one in power one in will one in glorie for the Father is the Father of glorie Ephes 1.17 the Sonne the Lord of glorie 1. Cor 2.8 Iohn 1 14. and ch 12 41. and ch 17.5 and Heb 1. â— Iam 2.1 and 2. Pet. 1.17 Matt 16.27 cha 25.31 the holie Ghost the Spirit of glorie 1. Pet 4.14 and 2. Cor 3.17.18 so that the Father who is the God of glorie Act 7.2 and giueth his glorie to no other Isaia 48.11 Yet hee doth after a sorte giue it to the Sonne and to the holy Ghost that is he is well pleased that they should haue it because they are one with him howesoeuer no one Person can be any of the other The Father cannot be the Sonne or the holy Ghost the Sonne cannot be the holy Ghost or the Father neither can the holy Ghost be either the Father or the Sonne as was said before But of this that the Father is verie true God and consequently eternall and euerliuing infinite in wisdome power mercie iustice c and that the Sonne is so also and likewise the holy Ghost wee shall by the grace of God make it plaine in the handeling of the seuerall Articles of our beliefe the which doe concerne euery one of them In the meane while let vs make some further search after those grounds of holie Scripture which God of his infinit goodnes and mercie hath vouchsafed vs for our assured direction and warrant touching the things allreadie affirmed by vs. Question ANd first what ground and warrant can you alledge to prooue that our God in whom wee beleeue beeing one onely in Nature is neuerthelesse three distinct Persons Answere In the 5. chap of the first epist of the Apostle Iohn verse 7. There are three saith the holie Apostle which beare recorde in heauen the Father the Worde and the holy Ghost and these three are one And in the Gospell according to the same Apostle chapt 10.30 I and my Father saith our Sauiour himselfe are one ExplicatioÌ„ proofe Read also cha 17.21.22 wher our Sauiour Christ prayeth for all true beleeuers that they may be one as hee and the Father is one the Father in him and he in the Father c. And as the Father the Sonne is one so is the holy Ghost one with and in them both according to the first testimonie alledged in the answere out of the 3. epi. of Iohn For there it is said that all three are one not onely consenting in one as it is said in the next verse that the three which beare witnes on earth to wit the Spirit and the water the blood are Eis to en that is agreeing in one but the Father and the Worde that is the Sonne as he is called in the Gospell ch 1.1 c. and the holy Ghost are one En eifi that is they are naturallie and Essentiallie one and consequentlie also most perfectly consenting in one It is euident therefore by the testimonie of the holie Apostle that God beeing but one in Nature is neuerthelesse three Persones This distinction of Persons in one God may also be prooued from the holie Scriptures of the old Testament partly by such testimonies wherin God is spoken of in the plurall number as Genes ch 1.1 Bara Elohim The Godes hee created the heauens c. And likewise verse 26. ch 3.5 ch 20.13 ch 35.7 Iob 35.10 and Ps 149.2 Laetetur Israel in facientibus ipsum Let Israell reioyce in them that made him Deut 4. â— Ioshua 24.19 Elohim quedoshim hu The Goddes hee is the holie ones Eccl 5.7 Gebohim he is the high ones And Ier 10.10 Iehouah Elohim hu Elohim chaijm that is the Lord Godes he is the liuing Godes And
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ„ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ„ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌ„s in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câ—lling gathering together and preseruation thereof Question FIâ—â—â— therefore what promise haue you in the holy Scriptures that God is mind 〈◊〉 to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ— 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ„ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tâ—nder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ„ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â—.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâ—e â—is creatures and specially mankinde From hence doth Iob make it a part of his pleâ—ding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâ—e
saith thus speaking there of the holy Ghost He shall glorifie me for he shall receiue of mine and shew it vnto you And in the next verse All things that the Father hath are mine therefore said I that he shall take of mine and shew it vnto you The Apostle Paul saith likewise that it pleased the Father that in him should all fulnes dwell Colos 1.19 And chap. 2.9 In him dwelleth all the fulnes of the Godhead bodilie ExplicatioÌ„ proofe These places doe indeed shew the diuine perfection of our Sauiour generally And l ke to these are many other Such as we reade Iohn 3.31 He that is come from on high is aboue all saith Saint Iohn the Baptist And before that chap. 1.27 Whose shooe latchet I am not worthie to vnloose Neither did our Sauiour himselfe reproue the Iewes for vnderstanding his words in such sense as that thereby hee did make himselfe equall with God Iohn chap. 5. verse 18. And accordingly the Apostle Paul saith plainely that our Sauiour being in the forme of God thought it no robberie to be equall with God Phil. 26. Whence also it is that he is described to be the image of the inuisible God Colos 1.15 And the brightnes of the glorie of God and the in grauen forme of his person Heb. 1.3 Read also Isaiah chap. 6.1 2 3 conferred with Iohn 12.41 Where the Euangelist speaking of that glorious vision of Isaiah wherein was represented the diuine glorie and maiestie of GOD saith that the holy Prophet sawe therein the glorie of our Sauiour Christ But let vs come to our more particular inquirie Wherein first What proofe haue you that there was diuine perfection of wisedome in the Sonne of God our Lord and Sauiour Question Answere All the treasures of wisedome and knowledge are hidden in Christ saith the Apostle Paul Colos 2. verse 3. ExplicatioÌ„ and proofe Thus also testified the holie Prophets of former times As in that eight chapter of the holy Prouerbs verse twelfe I wisedome dwell with prudence and I finde forth knowledge and counsells Or rather as Tremellius and Iunius haue translated it Ego sum sapieâ— tia coâ—aereo astutia scientiam summa solertiae praesentem habeo I am wisedome I cleaue vnto prudence and I haue the knowledge of most exact or expert skill present with me Euen the reuerend feare of the Lord c. And verse 14. Counsell and euery thing else is mine prudence is mine strength is mine By me Kings reigne c. But of this diuine gouernment of our Sauiour we shall speake afterward Concerning the diuine perfection of his wisedome wee may vnderstand it further by the prophesie of Isaiah chap. 9 6. Wherein he foretelleth that he should be called Wonderful Counseller c. And more-ouer by the saying of our Sauiour himselfe Matth. 11.27 No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him And Iohn chap. 10. verse 15. As the Father knoweth me so know I the Father And therefore no maruell though the same Euangelist saith chapter 2. verses 24 25. that hee knâ—w what was in the hearts of men According also as the Disciples iointly professed chapter 16. verse 30. Wee know that thou knowest all things And as Peter professeth apart by himselfe though in the hearing of the resâ— Lorde thou knowest that I loue thee Yea as he addeth further Lord thou knowest all things Wherevnto finally accordeth that of our Sauiour himselfe Reuel 2.23 All the Churches shall know that I am he who searcheth the reines and hearts c. Question Now what proofe haue you for the diuine perfection of his gracious goodnes and constancie Answere All that the Father giueth me saith our Sauiour shall come vnto me and he that commeth vnto me I cast not away Iohn 6.37 And chap. 10. verse 27. My sheepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand And chap. 13.1 Those whom hee loueth he loueth to the end Explication and proofe It is true For that which he performed toward his Disciples in the continuance of his loue to them he performeth the same to all whomsoeuer he beginneth once to manifest his loue vnto Reade also Prouerbs 8.17 I loue them that loue me c. And verses 20 21. I will fill their treasures And verse 31 c. My delight is with the children of men c. Likewise Iohn 1.9 And euery where we may see plainely that he is of the same minde with the Father whose gifts and calling are without repentance Heauen and earth saith he Matth. 24.35 shall passe away but my words shall not passe away The perfection of the diuine truth and righteousnes of our Sauiour may well follow in the next place Qeustion What proofe of holy Scripture haue you to this purpose Answere In the first chap. of the Epistle to the Hebrewes verse 8. Wher the Apostle sheweth that these words of the 45. Psalme O God thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnes were spoken concerning the Sonne of God our Lord Iesus Christ and so are a plaine proofe of his most perfect and diuine iustice They are so indeede Hereof also is that a like proofe which we read Prou. 8.15 By me Princes decree iustice And verse 18. With me is righteousnes And verse 2â— I cause to walke in the way of righteousnes and in the middest of the paths of iudgement No doubt hee that prescribeth guideth and incourageth others to walke in righteous waies is righteous himselfe The same is also faithfull and true And therefore is worthily calleâ— the true light Iohn 1.9 And chap. 7.18 He that â—eeketh his glorie that sent him the same is true and there is no vnrighteousnes in him This very same was our faithfull Lord and Sauiour Iesus Christ And therefore most worthily doth he beare the name of Amen of him that is in a matchlesse degree the faithfull and true witnes Reuel 3.14 Question Finally what proofe haue you of the most perfect and diuine holines of the Sonne of God our Sauiour Answere He is holy in the same perfection of holines with the Father and the holy Ghost according to that holy acclamation of the holy Angelis Isai 6.3 Holy holy holy is the Lord of hostes the whole earth is full of his glorie ExplicatioÌ„ and proofe Iâ— is true as the Euangelist Iohn testifieth chap. 12.41 that the holy Prophet both saw Christ and spake of him at that time And the same Euangelist in his first Epistle 2.20 calleth our Sauiour the holy one And Reuel 3.7 Thus saith he that is holy and true And Act. 3.14 The holy and iust one Yea he is so holy that he sanctifieth himselfe Iohn 17.19 Thus farre for the proofe of the
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâ—e Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâ—er the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ— also bâ— the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌ„d and meaning of his glorification in generall the Comfort arising froÌ„ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine â—n personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌ„cised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌ„t yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌ„ts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ„ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ„ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
him That is to say not so as we should linger after his bodily presence but rather that we should be carefull to knowe and imbrace him spiritually and with the armes of our faith For seeing Mary Magdalene was to doe so while yet our Sauiour was vpon the earth and not ascended vp into heauen then much more ought wee now as well as all other euer since his ascension so to doe that wee may say in truth with the Apostle Paul in the 2. Epistle to the Cor chap 5. verse 16. Henceforth knowe we no man after the flesh yea though we had knowne Christ after the flesh yet now henceforth knowe we him no more to wit in any carnall or weake manner but according to his diuine grace and godly power c. in a more cleare measure So that they who at this day dote after a reall presence of the body of our Sauiour Christ either in Sacrament or other wise they doe shewe themselues to bee altogether farre otherwise minded then our Sauiour himselfe would haue them to be We are all of vs to lift vp our minds to him in the heauens whither he is long since ascended and not to looke to haue him bodily with vs on earth as he taught Mary Magdalene immediately after his resurrection in that he said vnto her as we see here Touch me not for I am not yet ascended to my Father c. Neuertheles we are herewithall to vnderstand that our Sauiour had a more particular intent in the same wordes namely to signifie thus much vnto Mary that she for her part should haue a further time of filling her minde with the comfort of his humane presence for a few dayes before he would ascend leaue this world And therefore that she should for the present without any further delay so much the more willingly leaue him now and hast with all speed to his Disciples to doe that message which it pleased him to send vnto them by her For so it followeth as we haue already seene Goe to my brethren saith our Sauiour to Mary and say vnto them I ascend vnto my Father and to youâ— Father and to my God and your God Now the message is the last thing to be considered concerning this first appearance of our Sauiour Wherein sundry most high points and the same also most sweet and comfortable to all true beleeuers are to be reuerendly weighed of vs. And first of all this message thus committed by our Sauiour to a woman though to bee deliuered in a priuate manner as it is a great honour to Mary and as a blessed fruit of her former godly care and reuerend regard toward our Sauiour as was said before so is it a gentle kind of reproofe vnto the negligence vnbeliefe of those most choise Disciples of our Sauiour to whom he sendeth her Secondly this message sent by Mary concerning the ascension of our Sauiour contaâ—neth in it a proofe of his resurrection which must needes goe before his ascension as well as it is a prediction and foreshewing of the ascension it selfe Thirdly this message sent by our Sauiour to his Disciples vnder the name of brethreâ— it declaâ—â—th the most deare and admirable loue of our Sauiour vnto them Wherein also is bewraied the like his affection in generall toward all the elect of God as wee may plainely perceiue by comparing that which we read Mat 12.48.49.50 Heb 2.11.12 with the words of this message For in those places our Sauiour extendeth the name of brethren to all the adopted children of God whosoeuer doe heare and keepe his word This is also an euident confirmation of that which the Euangelist Iohn hath written ch 13.1 that those whoÌ„ our Sauiour loueth he loueth to the end Yea that he loueth them so that nothing can alienate â—is loue from them For as we knowe great were the infirmities of his Disciples in their forsaking of him c. And therefore whereas our Sauiour doth most graciously passe by al their greaâ—est weaknesses and failings in good dutie though hee might haue taken iust occasion to haue vtterly reiected and forsaken them this sheweth vndoubtedly that his loue was most constantly and vnremoueably confirmed toward them Blessed be his most holy name therefore for euer and euer Amen Fourthly in that our Sauiour in the wordes of this most sweete message calleth God his Father and his God hee speaketh therein as hee is in our nature a mediator betwixt God and vs and thereby pointeth vs vpward to behold the supreame cause of all our happines and wel-fare And in that he calleth him the Father and God of his Disciples and so consequently the Father and God of all true beleeuers hee teacheth vs all with good assurance of faith to call God our Father and so sheweth what are the singular effects of his mediation on our behalfe euen our adoption reconciliation peace and saluation with all other blessed fruites and benefites whatsoeuer both the most tender and fatherly mercies and also the almightie power of God our heauenly Father either is able of himselfe or willing for his Sonne our Lord Iesus Câ—rists sake to bestow vpon vs. To this God therefore our heauenly Father together with his Sonne our Sauiour and the holy Ghost our Comforter be all eternal glorie and praise Amen Fiftly our Lord Iesus Christ in sending this his message so earnestly and with all expedition to the comforting of his Disciples who were at this time in great heauines as we reade Marke chap 16.10 he sheweth and professeth plainely thereby that he is exceedingly desirous that both they and euery true Disciple of his should both knowe and beleeue and also enioy and hold firmely this great prerogatiue that we are by his meanes the children of such a Father and the seruants of such a God as God our heauenly Father is Finally as the Disciples of our Sauiour to whom Mary was sent yea notwithstanding they were the Apostles elect of our Sauiour were to receiue this message gladly and thankefully euen from the mouth of a priuate woman so yea much rather ought we from the mouth of the poorest publike minister of the word of God receiue gladly and dutifully the same message in their preaching thereof and euery other point and Article of the whole ambassage of the Gospel of Christ and of God That which is furthermore to be considered concerning the comforts and fruites of the ascension of our Sauiour it shall by the grace of God be more fully laid open when we come to that Article Hetherto of the first appearance of our Sauiour Christ for the first proofe and confirmation of his most holy and blessed resurrection Now as touching the performance of this message deliuered by our Sauiour to Mary it is expressed by the Euangelist Iohn verse 18. of this 20. chap For saith he Mary Magdalene came and tould the Disciples that she had seene the Lord that he had spoken these things vnto her And
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ou◠God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto Explicatiō proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4◠And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
comfort of all true Christians seeing they shal behold him to be ordained their Iudge who was before anointed to be their euerlasting redeemer and Sauiour Explicatiō proofe These indeede are very sufficient reasons to let vs see why it should be so And they are no other then such as haue good warrant from the holy Scriptures like as you haue alledged concerning the former three Touching the last reason that is the comfort of the faithfull we shall haue further occasion to consider of it afterward Neuerthelesse albeit the iudgement is committed to our Lord Iesus Christ euen in that he is the Sonne of man we must not think that the Deitie is excluded either of the Sonne of God himselfe or of the Father or of the holy Ghost but the iudgement shall proceed from the whole Trinitie though the Sonne onely is the administratour and pronouncer of it Let this suffice for the first point who the Iudge is Question THe manner of his comming is next How is it described that it shall be Answer The Sonne of man saith our Sauiour shall come in glory and all the holy Angels with him Explication This glory which our Sauiour speaketh of is the glory of the onely begotten Sonne of God that is to say a most diuine glory euen the glory of God the Father as he himselfe spake before Math. 16.27 For saith he there the Sonne of man shall come in the glory of his Father with his Angels Here in this place our Sauiour calleth it his owne glory because it is due vnto him euen in that he is the Sonne of man by the gift of the Father who else-where is called the Father of glory Ephes 1.17 and the God of glory Act. 7.2 and the King of glory Psal 24.7.8.9.10 that is most glorious in himselfe and also the fountaine of all true honour and glory to all other It shall be the perfect declaration of that glory which the disciples saw some bright glimses of as we read Iohn 1.14 Math. 17.2 and 2. Pet. 1.17 It shall be that glory which our Sauiour praied for Iohn 17.5 Now glorifie me thou Father with thine owne selfe with the glory which I had with thee before the world was Now according to this glory euen the diuine glory of our Sauiour shall that power be wherewith hee shall come that is to say it shall be the very almighty power of God according as we haue seene before affirmed by our Sauiour himselfe Math. 24.30 and Luke chap. 21.27 The same glory and power of our Sauiour Christ is further illustrated for a helpe of our weakenes to conceiue the more gloriously of it from the attendance of the holy Angels who shall at that time accompanie him as his seruants with all their glory and power to the execution of this his iudgement And for this cause they are called his Angels Math. 16.27 like as the glory is in our present text called his owne glory Now verily this we may be sure of that the glory of our Sauiour must needes be an exceeding great glory which shall exceede all the glory of the thousands yea the myriades and tenne thousand thousands of the Angels which shall accompanie him more no doubt then the Sunne excelleth all the starres of heauen in brightnes and glorie Thus therefore as the Iudge of the Assise when he commeth in his circuite to execute iudgement from the Prince is for honours sake accompanied with the high Sherife and the honourable and worshipfull of the Country so yea by infinite oddes shall our Sauiour Christ comming to execute this iudgment of all iudgements that we now speake of be accompanied with such a glorious traine as neuer any Iudge was or shall be accompanied withall from the beginning of the world to the end of the same The vse of this exceeding glory shall be this euen to procure the more reuerend estimation from the godly and also to the end that the very wicked may be constrained to tremble before the same And in this respect also it is that according to the words of our Sauiour mentioned before Math. 24.31 the holy Apostle Paul doth likewise make mention of some other things as signes and appurtenances to this most excellent maiestie and glory as we reade 1. Thess 4.16 1. Cor. 15.52 saying The Lord himselfe shall descend from heauen with a showte and with the voice of the Archangell and with the trumpet of God Yea and that no doubt in farre more glorious and magnificent manner then it sounded at the giuing of the law Exod. 19.19 though the sound of the trumpet at that time was long waxing lowder and lowder And though the law was giuen by the ministerie of Angels Gal. 3.89 yet it was with lesse appearance of glory then there shall be at the comming of our Sauiour Christ to iudge both by the law and also according to his Gospel as the same Apostle testifieth Rom. 2.12.16 Thus much of the manner of the appearance of our Sauiour when he shall come to iudgement at the end of the world Question NOw in the third place How shall hee addresse and dispose of himselfe to the pronouncing of this most reuerend and glorious iudgement Answer Then saith our Sauiour the Sonne of man shall sit vpon the throne of his glorie Explication What manner of throne this throne of glory shall be it is better to suspend our iudgement then to imagine any particular likenes of the Maiestie of it in our mindes till in due season we shall be the beholders of if with our bodily eyes Neuerthelesse this wee may be as sure of before hand as if we saw it presently with our eies that it shall answer to that description of the throne of God whereof we read Dan. 7. ver 9.10 And Reuel 20.11 Where the Apostle Iohn saith That he saw a great white throne and one that sate vpon it from whose face fled away both earth and heauen and their place was no more found Which throne no doubt shall be infinitely more glorious then the ynorie throne of K. Salomon not onely white as that was but most bright answerable to the purity and righteousnes of that iudgement which shall be pronounced by the Iudge that shall sit downe vpon it according to that we read Psal 45.6 and Heb. 1.8 O God thy throne is for euer and euer the Scepter of thy Kingdome is a Scepter of righteousnes Thou louest righteousnes and hatest iniquitie c. According also to the like testimonies which haue their finall prospect toward this last iudgement Psal 5.4 and Psal 7.11 and 9 7 8. and 94 20. Read also Gen. 18 25. Rom. 2 5 6 And Eccles 3 16 17. and chap. 5.7 But there is yet another thing set downe concerning our Sauiour his addressing of himselfe to the pronouncing of this his last sentence And that is that by the Ministerie of his holy Angels he will gather all those whom he wil iudge before him and seperate
in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
thanksgiuing which he had before acquainted them withall Luke 24.30.35 Moreouer that we are to blesse God in the beholding of the Sunne c the 8. Psalme may teach all that account themselues schollers in the Schoole-house of the holie Ghost And for the renewing of the creatures when we behold them what our duetie is wee may learne from the ordinance of God in the children of Israell their offering of the first fruites to God Read Deut 26.1.2 c. And by the practise of the Church in the song of thankesgiuing for the renewing of the pastures and of the sheepe and of corne by the seasonable showers of heauen while yet they grewe in the fieldes Psalm 65.9 c. And by the example of Hezekiah and his Princes who blessed God for the heapes which they sawe chambred for the maintenance of Gods worship and for the ministers therof 2. Chron 31.8 Finallie that we may ende with the proofe of the beginning of the answer Read Rom chapt 15. verses 12.13.14 and 1. Corin 6.12.13 and chap 7.29.30.31 and Ephes 5.17 c. Be yee not vnwise but vnderstand what the will of the Lord is And be not drunken with wine wherin is excesse but be fulfilled with the Spirit speaking to your selues in Psalmes and hymnes c. Thus then all the creatures and ordinances of God mariage and whatsoeuer doth most affect the senses and the naturall man they must all and euerie of them be so vsed and in the vse so moderated that wee take heede that by the vse of them wee be furthered and not hindered in the holie worship and seruice of God our heauenly Father For otherwise as we haue learned before out of the 1. Epist chap 2. of the Apostle Iohn the loue of the Father cannot remaine with vs. Let this suffice for the duties of faith concerning the comfort of other the visible creatures of God Question LEt vs come to ourselues and see what our Duties are in respect of our owne creation And in the first place what Duties are belonging to the comfort of this that God hath created our bodies to be the Temples of the holie Ghost here in this life and to be partakers of the resurrection of the iust at the last day to euerlasting happines and glorie Answere Insomuch as our bodies beeing in themselues no better then dust from the dust of the earth are neuertheles by the Fatherlie goodnes of God thus highly aduanced it is our most bounden dutie so much the rather to yeelde them whollie and euerie member therof to the seruice of his heauenlie Maiestie And to this end to pray earnestly to God for holie wisedome and vnderstanding according to that wee read Psalme 119. verse 73. Thine hands haue made me and facioned mee giue me vnderstanding therfore that I may learne thy commandements In this respect also are wee verie liuely and sensiblie admonished to consider and acknowledge our owne humane frailtie and for euer to humble our selues vnder the mightie hand of God by whose power alone we line mooue and haue our beeing as the Apostle Paul teacheth vs. Acts 17.28 Explication and proofe It is very true poore soules that wee are the pot-sheard with the pot-sheardes of the earth saith the Prophet Isai ch 45.9 That is one in this respect is no better then another the King is euen as the poore man the strong as the weak c according to that Psal 62.9 The children of men are vanitie yea euen in their best estate Plalm 39.5 And againe Isai chap 40.6 All fleshe is grasse For so great is our humane frailtie euen in our best and most healthfull estate that euerie sixt hower wee are faine to seeke reliefe from other the pore and fraile creatures of God euen such as the earth from whence wee our selues are taken sendeth forth and cherisheth to wit corne fleshe fruites of the trees butter from the kine c. Wee cannot one hower forbeare apparell in the colder season of the yeare And this wee borow from the fleece of the sillie sheep or from the poore sillie worme c. How little a distemper will put vs into a fitte of an ague howe little a thing will offend our queisie stomack who can make his owne heart so much as to pant in his bodie or his pulse to beate in the wrest of his arme Halfe our life time wee passe away in sleeping And if wee want but a little of our ordinarie sleepe our senses are greatly dulled Wee are euer and anone out of tune in one part or other Wee are like the instrument of Musicke which though it be exquisitelie and finelie made yet it must be often newe set c. And within a short time all will be out of frame and hasten to an vtter dissolution till the time of restoring do come according to that excellent description of our bodilie and earthlie frailtie Eccles chapt 12.1.2.3.4.5.6.7.8 c. ch 3.20 and Iob 34.15 Ps 146.3.4 Fraile creatures are wee therefore as was said and so let vs acknowledge our selues and humble our selues vnto the Lord by whose power wee liue c. Hereof we haue Abraham for a notable example Gen 18.27 Read also Iob. 4 19. and 10.9 Psal 103.14 and 2. Corin 5.1 Hence cometh this phrase God raiseth out of the dust 1. Sam 2.8 1. King 16.2 Psalm 113.7 Hence also was the ancient ceremonie of sprinkling dust vpon the head Iob. chapt 2.12 Lament ch 2. verse 10. ch 3.29 The afflicted putteth his mouth in the dust if there may be hope Read also Ezek. 27.30 And Micah 1.10 Roule thy selfe in the dust Now therfore to the end we may finde fauour with God and be supported by his good hand for that short time which wee haue here to liue Let vs vse our members as weapons and seruants to righteousnes according to the excellent instruction of the Apostle Paul Rom 6 13. c. Read also Psalm 24.8.9.10 Singular preparation is to be made to giue intertainment to the Maiestie of so glorious a King And Luk chapter 3 4 5 6. But who is hee that hath not great cause to lament the abuse of his body and of the members thereof so that hee may iustly say I haue looked vppon that with mine eyes which I ought not to haue seene I haue hearkened with mine eares to heare that which I should not haue heard I haue spoken with my mouth such words as I should not haue spoken I haue put forth mine hands to that which I should not haue medled with c. Verilie the more wee boast our selues of the creatures as of apparell c. the more doe wee abase our selues and our owne bodies The more we seeke to delight our selues with delicate fare the more costly medecines and preseruatiues wee vse c by so much the more wee preach our owne frailtie But with no good vse or profit till wee learne thereby to humble our selues and our bodies to the good pleasure and
were the Christ that should come or whether they should looke for another or no. But how may this be accounted a witnes Question giuen of our Sauiour Christ and for a confirmation that he is the true Christ when as it may seeme rather to be a recalling or recanting of all his former ministerie and testification into question and doubt Answere That Iohn was in no doubt at all himselfe but remained the same man in prison that he was before in the time of his libertie our Sauiour Christ doth plainely confirme as it followeth in the same places of holy Scripture Explication and proofe Our Sauiour doth so indeede For as he saith euen to preuent this doubt Iohn was no reed shaken with the wind but a Prophet yea greater then a Prophet c. These words make it plaine that Iohn sent his Disciples to our Sauiour with such a message not for that he himselfe was in any the least doubt of it but for their confirmation whom he sent and for the confirmation of many other from that answere which our Sauiour should giue This doubtles was the holy and wise purpose of Iohn in this practise of his And he taketh a very fit occasion giuen him vnto it by that report which his Disciples brought vnto him of the great works which our Sauior wroght And beside what more excellent way might he haue taken being shut vp himselfe then to direct his Disciples to vse their libertie in making resort to him by whom onely all true libertie redemption and saluation is to be found and who alone was able to put them out of all doubt and to establish them in the true faith Thus therefore â—he holy deuise of Iohn in sending his Disciples to our Sauiour was not of doubtfulnes in himself but to deliuer theÌ„ froÌ„ their doubting In which respect it is worthy to be marked of vs how our Sauiour did most excellently fit his answer and how God also by his diuine prouidence so disposed that at the very time when Iohns Disciples came to our Sauiour they found him working many and great miracles Luke 4.7.21 Then the which nothing could be more auailable to perswade them of that truth whereof they were in doubt according to that which we reade Iohn 10.41.42 Manie resorted to our Sauiour and said Iohn did no miracle but all thinges that Iohn spake of this man were true And many beleeued in him there And thus we haue by the grace of God collected gathered together the manifold testimonies of Iohn the Baptist tending all to the manifestation of our Sauiour Christ at the time of his entrance into his publike estate and condition of life The fruit also whereof was mentioned euen now in that they acknowledging all things to be true which Iohn spake of our Sauiour they beleeued in him and were no doubt thereby induced so to doe as were many thousands more From this whole discourse concerning Iohn the Baptist and his ministery we may iustly conclude now as was affirmed at the first as well from the prophecies which went before of him as by the historie shewing the accomplishment thereof that he was in speciall manner ordained and prepared sanctified furnished and authorised by God himself to be a most notable honourable instrument of his to this excellent end and purpose that he might be a speciall witnes of the comming of the true Messiah our Lord and Sauiour into the world according to that which we reade in the Euangelist Iohn ch 1. verses 6 7 8. who writeth thus of him There was a man saith he sent from God whose name was Iohn The same came for a witnes to beare witnes of the light that is of Christ that all men through him might beleeue He was not that light but he was sent to beare witnes of the light So that now there remaineth nothing to be said further of Iohn in this our exercise but that he who was so famous and faithfull a witnes to and of our Sauiour Christ in his life time was honoured of God with the crowne of martyrdome by his death in that he died a most constant holy witnes both of the iustice of the law in that speciall reproofe of Herod for the which hee was put to death and also of the righteousnes of faith in Christ to whom hee sent his Disciples as vnto the onely true Messias and Sauiour not long before the same his death Reade Matth. 11.2 c. And somewhat more fully Mark 6.14 c. But touching our selues and all other this addition we may make and truly affirme that in so much as God hath sent so singular a witnes to the appearance of his Sonne whosoeuer doe not beleeue in that Christ to whom Iohn the Baptist gaue testimonie cannot possibly beleeue in the true Christ And not onely so but this also may we truly affirme that whosoeuer will not be carefull more and more to confirme and strengthen their faith in the true Christ from the same testimony of Iohn the Baptist they doe neglect a fundamentall prop and stay thereof as may be euident both by the diligent record of it by euery one of the Euangelists as we haue seene and also by the often repetition thereof in the sermons and speeches of the Apostles as wee may reade Act. 10.37 and ch 11.16 and ch 13.24.25 and ch 19.4 Yea so that ch 1. verses 21.22 when an Apostle was to be chosen in the roome of Iudas such a one onely is prescribed to be eligible and as we may say capable of the holy office of Apostleship as had bin acquainted with Iohns ministery To God therefore be all singular praise and honour and glory from vs and his whole Church for this so excellent a witnes and Martyr of his and of our Lord Iesus Christ And he vouchsafe also to giue vs the right vse of this so worthie a testimony among other of his holy Prophets and of the Apostles of our Sauiour Christ that our weake and doubtfull hearts may be more and more established in the faith of the same our onely true and alone Sauiour to whom with the Father and the holy Ghost be all honour and glory now and for euer Amen ANd thus from the discouerie and manifestation of our Sauiour Christ at the time of his entering vpon his publike estate and condition of life we come to inquire of this most excellent part and remainder of the same his life as of that whereunto all the former discourse and preparatorie ministerie of Iohn the Baptist tended For albeit euery part of the life of our Sauiour as hath beene already declared is reuerendly and religiously to be regarded of vs euen from the time that he was first put into swadling clothes yet most of all is the latter part to be chiefely pondered and weighed as that wherein hee executed and performed in speciall manner all the parts of his most holy office of his Kingdome Prophetship and
God hath set ouer them as if it were of no power and authoritie or of a superstitious and slauish feare to attribute more then is meete as if they had an absolute power ouer their soules and consciences to rule and reigne ouer them at their owne will and pleasure That these extreamities are carefully to be auoided both of Ministers of the word and also of all sorts of people both experience reason may plainely confirme vnto vs. And first for experience yea euen wofull experience both of ambitious and proud arrogating of too much and also of seruile and superstitious yeelding too much the Romish both prelacie and laitie are most palpable and grosse examples The one in obtruding their infinite lawes and ceremonies and censures vpon the consciences of the people with confessions penances satisfactions and superstitions aboue all number and measure without anie regard of the pure lawes and liberties of the Gospell of our Lord Iesus Christ The other in yeelding their neckes and soules vnto the same in most blinde and superstitious deuotion as if they must otherwise goe into their fained fire of Purgatorie and as if they could not otherwise possibly be saued And on the contrary for experience of prophane contempt of the ministerie and ministers of the Gospell at the hands of their people and likewise of too timorous and abiect a course of ministerie yea and of too base and contempâ—ible Ministers to the emboldening of wicked contemners to harden themselues in their contempt would to GOD that wee our selues and our people professing the Gospel were not in eyther respect two vnworthy examples Albeit wee cannot excuse all Ministers neither for presuming aboue that they haue good warrant from their Lord and Master to doe For the which they shall no doubt giue an heauy reckoning at the day of account whosoeuer they be Thus verily common experience sheweth euery way exceeding great extreamities both on the one hand and on the other as well among the Ministers of the word as among the people committed vnto them The world is commonly euermore in extreamities But oh how happy are they both Ministers and people whether Magistrates and Princes or any other who haue learned from the Gospel to walke in the true faith and o-obedience of the Gospel when neither Minister of the word requireth neither more nor lesse of the people then his Lord and Master Christ Iesus the Lord of life and glory hath commanded him that is no more then may serue best to the glory of God and furtherance of their saluation neither people nor Princes and Nobles refuse to yeeld that to their faithfull Ministers of the word and to their ministery in the Gospel which their Lord and Sauiour doth in his Gospel command them for his sake and for the honour they beare to them that is dutifully to be taught and guided by them according to the word of God For then surely shall the faithfull Minister be incouraged to doe his dutie with singular ioy to himselfe and to the vnspeakable comfort of his people He should teach them the truth purely he should reproue sinne without bitternesse hee should incourage and comfort them without flattery he should boldly admonish and warne them to take heede of dangers hee should alwaies be in good hope of victory against sinne and Satan that they should not preuaile among his people Then surely would the God of peace and our Sauiour Christ the Prince of peace the hope and glory of his people and the holy Ghost the Spirit of all truth true consolation be among them yea they should dwell among them euen in the hearts and mindes both of Minister and people The word should be profitable the Sacraments should be helpefull prayer should be effectuall euery part of the ordinance of our Sauiour should further the saluation of euery one that should christianly that is sincearely and without hypocrisie submit themselues vnto the same But contrariwise when the people despise their Minister thinking too well of themselues and hating to be rebuked for their sinnes and likewise when the Minister doth bitterly and prowdly lift himselfe vp against the people or debaseth himselfe too farre for feare or flattery and so giueth place to wicked ones that rebell against the Gospel then all things tend to the eternall destruction of all and not to the saluation either of Minister or of people Then all preaching prayer Sacraments and all things else are made deuoid of all sauing health And these are the reasons beside common experience which may iustly moue all both Ministers and people either of them in their places to approue themselues faithfull and dutifull to the Lord Iesus Christ euen as they tender his glory and their owne saluation Otherwise if we perish our destruction shall lie vpon our owne heads For the Gospel in the owne nature is giuen for edification and not for destruction And therefore in the name of God let vs calling vpon God for his grace labour vnfeinedly and in all subiection of our soules vnto God and our Lord Iesus Christ to make our best vse and profit of all his ordinances to our saluation Let vs hold our selues to the excellent moderation of the holy Apostle 1. Cor. 4.1 2. Let a man so thinke of vs as of the Ministers of Christ c. And 2.1.24 Not that we haue dominion ouer your faith but are helpers of your ioy Reade also 1. Thes 5.12.13 and Heb. 13.17 and 1. Pet. 5.1 2 3 4 5 c. The which great and manifold grace God of his infinite mercy euen for our Lord Iesus Christs sake and by the effectuall working of the holy Ghost grant vnto vs euen for his owne glories sake Amen These things of singular weight and importance are very deepely to be weighed and pondered of vs in this eight particular The last particular is yet behinde to wit the promise which our Sauiour made to his Disciples that he would furnish them with all meete and suffâ—cient graces to the performance of their Apostolike office before he would employ them in the same Qu. In what words is this promise expressed Let vs heare them againe An. The Euangelist Luke recordeth the words of our Sauiour to be these 49 And behold * The word is apostello I will send the promise of my Father vpon you but tarrie ye in the Citie of Ierusalem vntill ye be endewed with power from on high Thus indeede we reade in the 49. verse of this last chapter ExplicatioÌ„ In the which last particular belonging to this fift appearance of our Sauiour after his resurrection we haue first to call againe to minde the Deitie of our Sauiour Christ in that he promiseth to send the holy Ghost For the holy Ghost cannot be sent by or from any but by and from God to wit from the Father by the Sonne And though as hath beene obserued before that by the holy Ghost is meant the gifts of the holy
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
of God it may be esteemed a sufficient proof that he is very true God thogh we had no other But the rest which follow in the former answer are of like weight and as certainely confirmed by the holy Scriptures as we shal haue occasion to produce them hereafter therefore wil not stay vpon them here Neuerthelesse that we may handle this Article in the same order that wee haue done all the former let vs insist and stay a while vpon some one place of Scripture which may be remembred of vs for one speciall ground of it Question What place haue you been taught that we may commodiously make choise of to this purpose Answer I haue learned that in the 12. ch of the 1. Epist to the Corinthians from the beginning of the chapter to the 12. verse of the same we haue a very conuenient place Question It is so indeede Which are the words of the text Rehearse them before we proceede any further Answer 1 Now concerning spirituall gifts brethren I would not haue yee ignorant saith the Apostle 2 Yee know that yee were Gentiles and were carried away vnto dumbe idolls as yee were led 3 Wherefore I declare vnto ye that no man speaking by the Spirit of God calleth Iesus execrable also no man can say that Iesus is the Lord but by the holy Ghost 4 Now there are diuersities of gifts but the same Spirit 5 And there are diuersities of administrations but the same Lord. 6 And there are diuersities of operations but God is the same who worketh all in all 7 But the manifestation of the Spirit is giuen to euerie man to profite withall 8 For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit 9 And to another is giuen faith by the same Spirit and to another the gift of healing by the same Spirit 10 And to another the operation of great works and to another prophesie and to another discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues 11 And all these things worketh euen the same Spirit distributing to euery man seuerally euen as he will Explicatiō proofe It is true that we do not read in any place of the holy scriptures these words I beleeue in the holy Ghost expressed together no more then we doe these I beleeue in God the Father almightie maker of heauen and earth c. Neuerthelesse they are most truly diducted from the holy scriptures by sound interpretation and proofe to be one of the most necessary and fundamentall Articles of our true christian beliefe as by Gods grace we shall euidently perceiue by a more large and ample discourse And we may well take this present scripture which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author worker of all spirituall and heauenly grace in the hearts of all the children of God for one speciall and sure ground and warrant of this Article from whence also we may take the occasion of opening this whole doctrine And the rather may we make choise of it because the holy Apostle setteth it down as necessary for the correction of that ambitious peruerting of the good gifts graces of God which was crept in among the Corinthiās euē as if they had bin home-bred and not inspired by the holy Ghost and as though they stood not bound to vse them wholly to the glory of God to the profit of the Church but to their own praise c. Wherein this came to passe among the Corinthians which is euery where vsuall at all other times that as the sweeter wood doth sooner breede wormes and the finer cloth is the more easily taken with mothes so they that haue the greatest gifts are soonest puffed vp if they want the most holy grace of sanctification humiliation which is a grace aboue all those other gifts and graces wherewith it may be some wicked men are indued for a time in some singular measure aboue many of the children of God Let vs therefore as briefly as we can call to minde the doctrine of this portion of holy Scripture And first of all let vs consider that the holy Apostle to the end hee might through the blessing of God the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts he most prudently putteth them in minde of their former estate how they were wretched idolaters c. Whereof he telleth them that hee would in no wise haue them forgetfully ignorant but contrariwise that they should duly call to mind consider from whom they receiued euery one of the same their gifts For this the Apostle might well thinke that like as when our Sauiour called for a peece of coine asked of those that demanded of him whether they should pay tribute to Caesar or no whose superscription it was which it did beare and thereby resolued the question put his aduersaries to silence seeing that was to be paid to Caesar which did belong vnto him so he calling the Corinthians to minde that all the gifts which they had did beare as it were the Lords stampe should thereby effectually induce all those that had any good meaning in them to a conscionable applying of all their saide gifts to the honour of the author and giuer of them And to the verie same purpose also he doth furthermore lay before them the extreame follie and madnesse of their former idolatry such as they were miserably carried away withall before that God of his great mercie had by his holy Spirit altered and changed their hearts For from the contrarie effects he argueth the contrarie causes insomuch as it is the holy Ghost alone who both restraineth from execration cursing and also moueth to the honourable acknowledging and reuerencing of the Lord Iesus The world doubtlesse and they that be led by the diuell doe hold our Sauiour Christ and his doctrine for accursed and accordingly doe take delight both to speake themselues and also to cause others to speake cursedlie and reproachfullie both of him also of it as wee may take Plinies letter for an example in his practise vnder Traiane the persecuting Emperour For so he writeth vnto the Emperor that besides other compulsions he inforced weake christians to curse Christ before he would release them Yea Paul himselfe we know according to his own profession and by his bewailing of his sinne while he was persecuting Saul he laboured all that he could to make poore christiās to blaspheme Christ his holy Gospel But that we may goe forward in our text after that this our Apostle being now of that persecuting Saul made a most louing faithful instructer comforter of all true christians I say after that he hath spoken thus generally of the author of all the gifts graces wherewith the Corinthians were indued he cōmeth to a particular rehearsall of
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
c. ch 11. v. 1.5 ch 36.25 26 27. And Ier 31 33. conferred with Heb 10 15 16 17. And Isai 59 21. Ioel. 2 28. Hagg 2 6. And this Spirit so often spoken of is the holy Ghost The Spirit of the holy God is also after a sort acknowledged euen of the very heathen as Dan 4 5 6. As for that which we read Act 19.2 where the late conuerted Disciples at Ephesus say they had not heard whether there be an holy Ghost either they doe not meane to speake so concerning the third person of the holy Trinitie but coÌ„cerning the extraordinarie gifts of the holy Ghost which had bin giuen in other places by the laying on of the hands of the Apostles or if any thinke they did meane so the same must withall confesse that from their former ignorance this Article is for euer hereafter more certainly confirmed to the church of God by that better instruction which they receiued from the holy Apostle But you haue not yet shewed that the essential attributes or proprieties of the Godâ—eâ—d are attributed to the holy Ghost as well as to the Father the Son This must not in anywise be omitted of vs because the due coÌ„sideration hereof is of great weight to establish confirme our hearts to beleeue in him Question What proofes of holy Scripture haue ye therefore to warrant the truth of this part of your former answer Answer The proofes are so many as I am not able to make rehearsal of them without some helpe by your direction nor then neither but so as there will need some further supply by your addition ExplicatioÌ„ You may iustly say so indeed I will therefore helpe you what I can prouided that you will stirre vp your selfe to call to mind some one proofe or other for euery one of these diuine attributes as well as you may Question And first what proofe haue you that the holy Ghost is eternall I meane so eternal as no crature is eternal that is not onely without ending but also without beginning Answer In this sense the holy Ghost is called the eternall Spirit Heb 9.14 ExplicatioÌ„ proofe It is true Neither is any other Spirit either Angell or soule of man so called though they be immortall and endles by the decree of God And further touching the eternitie of the holy Ghost we may proue it by the same reason that the Euangelist Iohn proueth the eternitie of the Son For insomuch as the holy Ghost was in the beginning that is before any creature was as wel as the Son therefore wee may conclude that the one is eternall as well as the other Neither is it possible that the Father and the Sonne without this their eternall Spirit should euer haue giuen any being to any creature seeing the immediate producing of the creature and also the supporting of it from the first instant of the beginning of it is from and by the holy Ghost as we may perceiue by that which we read Gen chap 1. verse 2. Question Let vs now proceed What proofe haue you that the holy Ghost is of infinite and incomprehensible maiestie or greatnes Answer Whither shall I goe from thy Spirit or whither shall I flee from thy presence saith the holy Psalmist Ps 139.7 Explication proofe This sheweth that the presence of the holy Ghost is as large that is euery where and filling all places as the God-head of the father and the Sonne This infinite and incomprehensible Maiestie of the holy Ghost may bee partly discerned of vs by that which is often testified that from the beginning of the world to the end thereof he hath beene and will be present with the children of God in speciall manner dwelling as it were in the hearts of thousands at one instant and so from time to time sanctifying guiding and coÌ„forting them all And for a most euident instance therof let vs consider it by the aboundaÌ„ce of the gifts of the holy Ghost poured forth vpon the church in these last times of the world since the ascension of our Sauiour Christ Iohn 7.38.39 Act 2.17 1. Cor 12. yea and in that it is expresly saide that our Sauiour himselfe in that he was man was indued with the gifts of the Spirit not in measure Thus may wee argue the infinite Maiestie and incomprehensible greatnes of the holy Ghost though not in any bodily dimentions which is contrarie to the nature of any Spirit and most of all of the holy Ghost but in a manner vnsearchable to vs according to his inuisible nature and most diuine and secret vertue Iohn 3.8 We will hast forward Question What proofe haue you that the holy Ghost is almightie Answer The workes of creation and gouernment made and continued by him together with the Father and the Sonne as hath beene declared before doe sufficiently prooue it to bee so Explication proofe It is very true And besides hee is expresly called the power of the most high Luke 1 35. Read also chap 24 29. and Act 1.8 where the gifts of the holy Ghost are called the power of God from on high And accordingly ch 6 10. the Euangelist testifieth that although many gaine said Stephen though he was no Apostle yet they were not able to resist the wisedome and the Spirit by the which hee spake Generally all the graces bestowed vpon the Church and euery member thereof they proceede from the power of the holy Ghost Our regeneration is called our Baptizing with the holy Ghost Iohn 1.33 and Act 11.16 And 2. Cor 3.18 We are changed into the image of the Lord from glory to glory by his Spirit as we heard before And Act 9.31 The Churches were multiplied by the coÌ„fort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This