fol. 8. a. lin 22. make a full poynt at him 10. a. li. 14. for his put in Gods. 10. b. lin 17. for the put in these lin 21. put this poynt at murther and remoue that part of the parenthesis to life in rhe next line 11. a. li. 5. and 6. thus point it to god he c sinne yet c 15. a. 15. poynt it thus adoption 15. b. poynt it thus li. 9. Iewes lin 11. estimation lin 13. insuing Fo. 16. a. for world point it worlde 17. a. in the title for the holy Ghost put the Sonne for 19 put 17. 18. a. for fo 20. put fo 18. li. last for them put them 18. b. lin 21. put our after touching 19. a for 17. put 19. and in the margent agaynst the sixte line thou must put a note that that treatice which lasteth till th end of the thirde page comprehendeth the whole discourse of the sconde booke 19. b. li 1 for of the Sonne put of God the father the Sonne lin 11. for man on the. c. put man all other creatures in heauen earth and hell on the one side and al fantasies of oure owne brayne on the other c. 20. a. for 18. put 20. 21. a. lin 12. put worketh it in them lin 18. for inwarde put inwarde 22 b in the margent for cases put causes 24 b lin 8. put of yll lin 12. nothing 25. a. put them when 26 a lin 21. you may put this note in the margent Fol 19 a b 20 a. But afterwarde more largely in the seconde booke in the Tree of lyfe b. agaynst the fourth line you maye set this note in the margent Which also are more largely set foorth in the next booke in the Tree of Death lin 15. for put by man c. say put by eyther the creatures of God or so much as their own fancies that so c. 27 a. lin 2 for selues or other put selues or others b. lin 20. for setting put setling 29. for 31. put 29. b. The text of Scripture apperteineth not to that only place but to the whole booke and shoulde haue bene set last of all In the second booke 30. after the text of scripture in suche bookes as bookes as haue not the place quoted put in Eccle. 13. d. 12. 13. 31. for 29 put 31. b lin 21 for Region put Religion 33 lin 9 for selues poynt it selues b lin 7 spring 34 a lin 10 at It req beginne a new section 20. Saintes 21 selues 34 b in the title The fyrste Commaundemente Which falt thou muste amende once more in that commaun and twise in the seconde 35 b lin 1 for mankinde on c. put in mankind and all other creatures on the one side and all conceites of our owne on the other We geue c. In the margente reade mankinde and all other creatures on the one side that others c. 39 b lin 6 for lawe put lawe 40 a li 8 for as put and. blast line for Eercises put Exercises 43 b in the 12 line of the note put sense 44 b lin 6 put out in 46 b in the note lin 24. reade thus nor to them neither 47 b. lin 2. done 49 a lin for put lin 15 these lin 16 this lin 23 for ben put bent 51 b for rest put rest 52 a lin 15 for put 53 b in the margent lin 29 for both in c put in the Braunches of both the Trees that bet c. 55 a li 4 for put li 5 for the seconde put 56 a lin 20 for put 62 b lin 24 for L put l. 64 b in the title for sixt put seuenth A SHORT SVMME of Christian Religion vnder the consideration of the three persons in the Trinitie the Father the Sonne and the holy Ghost Isa. 44. d. 24. Mat. 28. c. 19. I the Lorde doo all thinges mee selfe alone Goe ye therefore and teache all Nations baptizyng them in the name of the Father and of the Sonne and of the holy Ghost A short Summe of Christian Religion vnder the consideration of the three persons in the Trinitie the Father the Sonne and the holy Ghost AS it is verye true that God onely is the Lorde and the only doer or worker of al so may the whole body of Christian Religion be geuen forth in suche a methode or forme as that the whole glory of all may well be gathered only to him In so muche that as there are three distinct Persons in the Godhead so likewise may the effect or summe of all Religion be distributed into three such principall partes as may very fitly bee sorted to euery of them and so the whole glory of all left only to god And those principall parres of Religion which we meane to attribute one to the Father an other to the Sonne the thirde vnto the holy Ghost are First the secrete purpose of God or what he should meane in ordering this world and all things therein in such sorte as he hath secondarily the bringing forth of that his purpose or the manifestation of it thirdly by the working of the same in others directing or framing all thinges to the due accomplishment therof The Person of the Father VNto the Person of the Father I attribute the secrete counsaile or intent or purpose of the Godhead as touching his ordering this worlde and all thinges therein in such sort as it hath pleased him to ordeine them Which purpose of his was as the sequele therof and many places of scripture declare to make knowne not man or other creatures but only him selfe As touching which knowledge or making of him selfe knowne there are threee principall thinges to be considered First what maner of knowledge of him it is that he would geue forth of him self Secondarily in whome he woulde be knowne Thirdly and last of all by what degrees he woulde haue this knowledge of him to be in man. As touching the firste and principall of â—hese three we haue to consider that it is not that absolute or most full and perfect knowledge of him which can be in none â—ut onely in him selfe but a certaine meâ—iocritie or suche as might come vnder â—ur capacitie For that he ment not to geue forth that absolute knowledge of â—im in the workemanship of this world â—t may sufficiently appeare for that neiâ—her is the workemanshippe of this world a sufficient demonstratioÌ„ of it neiâ—her are we of that creation or nature â—hat we are able so muche as to conceaue â—t That I deny the workemanshippe of â—his world to be a sufficient demonstraâ—ion of it the reason is this because it is â—f so small continuaunce that it can not â—herin expresse the eternitie of the Godâ—ead and of so small compasse that it can â—ot therin expresse his Vbiquitie or vnâ—easurablenes That I deny vs to be of that capacity thaâ— we are able to conceiue it the reason is because we can in no wise be able cytheâ— in the shortnes of our
aduaūced this worke of Redemption wherein there are three principall thinges to be considered The first is that notwithstanding diuers lets or hinderances that were in the way yet it pleased God to aduaunce the publication of this worke of Redemption in such sort that in time conuenient it was knowne receyued throughout the world and so all nations inuited to the kingdome of God or the kingdome of God set open not to one nation nowe but to all beleeuers The lettes that I speake of were especially three The nation of the Iewes their Temple and ceremonies yet remaining in estimation Most bitter Persecution for a long time after immediately insuing And when it was ceassed most greeuous variaunce and Heresies that dydde then aryse oute of the peace and quietnes of the Churche The seconde that after this when the people beganne generally to bee weerie of the worde of lyfe it pleased hym so to auenge the contempt thereof throughout the earth that as synce wee haue founde he dyd in deede darken this fayre day marueilous muche in the East and muche of the Southe by the abhomination of Mahomet in the West and muche of the Northe by that moste Idolatrous vanitie of the Churche of Rome But yet he euer reserued vnto him selfe a sufficient number of witnesses to testifie the truth to the wicked worlde euen in the corruptest time of all or whensoeuer the power of darknes moste preuayled The thirde and laste that nowe to the comforte of all his people he dothe gloriously aduaunce the Gospell agayne to wake vs vp agaynst his comming and euery day more and more dothe notably purge it from the ruste and cancre that corruption of time had brought vnto it and mightely enlargeth the beames of the truth to lightē al in al things nedeful Hauing so declared both in what sorte he beganne and after what maner hitherto he proceeded in this manifestation of himselfe now haue we to search out what must be the accomplishment or finishing of it Concerning which he hath geuen vs before hande to vnderstande that when the time appoynted shal come then shal be the day of generall iudgement wherein he wyll finishe the whole worke Heer therefore haue wee particularly to consider these fiue principall thinges First what is the time appoynted then who they are that must come to iudgment thirdly in what maner the iudgement shall be fourthly what kinde of execution shall follow last of all howe Christ shall then resigne or gyue vp his kingdome to his Father againe As touching the tyme that I speake of first of all we haue certaine likelihoodes that it is lyke to be now very nere Then also we haue this vndoubted knowledge that it shall be so sone as God shall haue brought in the full number of his chosen people and finished all thinges els that he had in his purpose to doe Those that muste come to iudgement are euen all and euery one without exception of dignitie sexe age or suche like that euer were are or shal be hereafter to that present day al which by that time that the whole accompt be made may come vnder a couple of sortes The firste is of those that are departed before that tyme who muste all whether their soules were in wretchednesse or in blessed estate haue their owne bodyes restored to them againe to th ende that as Soule and Body haue communicated together in suche thinges as they haue done so may they both together haue their iudgement The other is of those that shall liue at that present who shall first sodenly be chaunged and made such as those are that are risen againe and then with the reste receaue their iudgement As touching the maner of that iudgement we are geuen to vnderstande that our Sauiour shall come in greate glorie the heauens and the earth shal passe at his presence all mankinde shall be diuided or sundred into a couple of seuerall partes the hearts of all being plainely opened he shall pronounce euerlasting ioyes or blessednesse to the one euerlasting tormentes or wretchednes to the other The execution that shall be done shal be according to the sentence pronounced the one sorte caste downe with the diuels to hell the other taken vp with him selfe to heauen The resignatiō of his kingdome is that so hauing finished all he shal from that day forward rule no more as mediator because he hath finished that worke but euer notwithstanding as he is God and equall to the Father The Person of the Holy Ghost VVto the Person of the holy Ghost we attribute the working of his purpose aforesaid in vs and in all other creatures of the worlde as his wisedome knoweth to be most agreable to that his purpose and to the bringing forth of the same to his owne glory Of this working of gods holy spirit I finde two principall sortes whereof the former is that generall working of his whereby the vniuersall societie of all thinges in this world continueth in suche sort as we see that it doth The other is that wherby he is occupied in some speciall kinde Of that his generall working withal the principall actions are that whatsoeuer there is in the world from the highest to the lowest that doth he first vpholde mainteine vntill the tyme appoynted do come that he will haue the same dissolued Secondarily he doth direct guide and order the same that all thinges fall out not at auenture but as God him selfe in his secret purpose hath ordeyned as well for the tyme as also for the maner of issue Thirdly that he doth vnite couple or knit together all in one with certaine bandes of mutuall societie so farre as the kind or nature of euery one may beare and that on the nedefull behalfe both of the whole and of euery membre or part Of his working with some speciall kind there are three principal sortes The firste and principall is the same that hee bestoweth on his chosen or peculiar people the seconde that which he casteth vppon the reprobate or cast-away seede the third the same whereby he worketh in all inferior creatures As touching his working with the chosen there are fyue principall thinges to be considered firste what the worke it selfe is that he worketh in them secondarily howe farre he worketh in them the same that hee worketh thirdly by what degrees he doth it fourthly by what power last of all to what ende or purpose To find out what the worke it selfe is we haue to consider howe hee worketh in them firste as they are menne then as they are his electe nombre or choyce-flocke As they are men his worke in them is no more but that which consisteth in those three poyntes of his generall working with all that so he may make thē in those things also conuenient members of their common societie with all thinges els Which is that he according as he thinketh good doth vpholde and mainteine them guide order them and knit them
is the maner of his working in them and then the ende wherevnto it tendeth The maner of his working in them is eyther by the common course of nature whiche he hath already set or appoynted to euery one or by some Extraordinarie or secret power besides the course of nature or els cleane contrarie therevnto The ende whervnto this his working tendeth is eyther to do that whervnto by course of nature those things are ordeyned or els to doo some extraordinarie thing otherwise then the course of nature leadeth them vnto Whiche lightly is eyther to the helpe of the afflicted or to the punishment of malefactors or to the setting foorth of Gods glory The Conclusion SO we see that as touching the whole worke of our redeÌ„ption or whatsoeuer good thing is wrought in the chosen although in the tyme of darkenes we haue takeÌ„ much to our selues euer by nature couet so to do in these thinges aboue all others yet doth it all and euery iote apperteine vnto god For first as touching that parte of it that is attributed to the Father we see very plainely that maÌ„ can haue nothing to do with it The election or purpose must needes be of God alone no iote of it can any way apperteine vnto man Then as touching the seconde parte whiche was the working forth of that his election or purpose that muste needes be attributed to the Sonne and is suche a thing as can not in any wise come vnder the fingering of man Last of all concerning the third part which was the working of the same in vs that is of such a nature so far passeth the strength of fleshe and blood that no parte thereof can properly be attributed to man but only vnto the holy Ghost Of him and through him and for him are all thinges to whome be glorie for euer Amen Rom. 11. E. 36. A SHORT SVMME of Christian Religion vnder the consideration of the Ten-Commandementes ¶ There is none ende of making many books and much reading is a werines of the fleshe Let vs heare the ende of al. Feare god kepe his Commaundementes For this is the Whole dutie of man. A SHORT SVMME of Christian religion vnder the consideration of the ten Commaundementes ¶ The generall discourse of all together THat peece of scripture which commonly goeth vnder the name of the ten Commaundements as is writen in the twenteth Chapter of Exodus from the beginning of the seconde vnto the ende of the seueÌ„tienth verse may well be diuided into a couple of principal partes wherof the former is the Preface or fore-speache vnto the Commaundementes the other the Commaundements them selues In the Preface I am the Lord thy God which brought thee out of the lande of Egypt out of the house of bondage we haue to consider two thinges to whome he speaketh and what it is that he sayth vnto them Concerning the former of them it is no more but this that literally he speaketh to the Israelites onely Implicatiuely or in sense and meaning to vs also and to all the faithfull or to all ChristiaÌ„s that haue bene since in al ages Concerning the other firste in plaine wordes hee doth not onely say or affirme that he is the lord our God but also proueth the same for that as he brought the Israelites literally out of the land of Egipt the house of bondage so hath he mistically in in lyke sorte broughte both them and vs out of perdition from the power of the diuell vnder whom we should otherwise haue bene a more wretched bondage then any maÌ„s heart could euer coÌ„ceaue Then besides his plaine wordes he semeth to implie first for his owne part that He is suche as may very well commaunde vs and we such as ought by good right obey him so to make plaine vnto vs before hande that yf he shall nowe geue or prescribe vnto vs lawes of religion it is no more then he may lawfully do then for all others whatsoeuer that they haue no authoritie to prescribe vs any lawes of religion and yf needes they wyll yet neede not we obey them nor may yf we woulde because they are not able to chalenge that kinde of dutie by any suche title and are not able truely to say I am the Lord thy god c. The Commaundementes them selues may in like maner be diuided into a couple of principall partes setting the firste by it selfe and all the rest likewise aparte by them selues but in this respect all coupled together The firste Commaundement doth geue forth the Summe of all Religion Generally or in fewe wordes compryseth the whole bringing all to this one pointe To worshippe or esteeme as God the onely true God and lyuinge Lorde The other doe more Specially intreate of the same diuiding this whole duty of man or this whole summe of sounde Region into a couple of principall partes The former of them is that part of our dutie that immediately respecteth God him selfe or the worshippe that he reserueth to his owne Person vnto whiche the three next commaundementes do apperteine Of which three the firste declareth what kinde of worshippe it must be as touching the nature or maner or substaunce of it that is to worshippe him as he hath appointed and none otherwise The seconde teacheth vs that we may not rest in any outwarde shewe of worshipping but that we shoulde inwardly haue so notable a reuerence of God as that suche worshippe as the former describeth shoulde euer be pouldred with true sinceritie The laste requyreth a feruent zeale or an vnfeined and an heartie desier to attaine therevnto by keeping holy the Sabbath day The other respecteth that parte of our dutie that concerneth oure mutuall or common societie or the order of our lyfe one with an other whiche also is our dutie to God because hee hath enioyned the same and we otherwise stande bound to none but to him Of which the other â—ixe Commaundementes doe entreate and that in suche sorte that firste they all considered together doo plainely imâ—â—ly that firste we muste haue an inwarde Loue or an heartie affection both to the whole and to euery membre thereof then that we must bring forth the same three maner of wayes Whereof the the first is that we knit or linke together one with an other in such order as it shal appeare that God him selfe from time to tyme doth set among vs vnto which apperteineth the fifte Commaundement The seconde that vnto this knitting together by honouring each other we also bring with vs a true and faythfull care of preseruation to be spread forth vnto all to euery one This doth God commende vnto vs two maner of wayes first generally or in fewe wordes comprising the whole charge wherevnto apperteineth the sixt commaundement then more specially or descending to some particulars vnto whiche apperteine those three that next followe whereof the first requireth so good regard of euery one as that we anoy none in their wedlocke or
any one iote Of the other Braunches that come out of the same there are likewise two sortes In time of aduersitie or when the Crosse is layde vpon vs or when things fal out otherwise then we would haue wished to be of so quiet so pacient setled mindes that we first caste vp our eyes vnto the blessed estate that is prepared for those that suffer for righteousnes sake heere and euer keepe a fast holde thereof then comming downe to our burden here that we quietly beare it so long as it pleaseth god it shal be our portion hartely thanke him for it also as well as for better rather choose to beare it then to be without it so long as so it pleaseth God though otherwise it were left to our own choyce In time of prosperitie or when we are in suche a case as dothe very well please vs to be of that stay and moderation therwithall that first we accompt it nothing in comparison of that other that is layde vp for vs agaynst the worlde to come and that euer we endeuour our selues to looke through it vnto the other that it take not from vs the sighte thereof Then as touching the thing it selfe that we neither take occasion thereby to slippe aside from our moderation to some poynt of vanitie nor in hart cleaue so fast thervnto but that we can be content to parte with it agayne with right good will if it please God to take it from vs. Could this Commaundement be well kept of vs neither shoulde we so muche streine our cōmon societie neither should we thinke it so harde and so painefull a matter to indure the way of Gods Commaundementes The Conclusion of the whole of th' ende and vse of this Lawe By all these considered together it may sufficiently appeare that seeing thys moste holy Lawe requireth so absolute perfection an other manner of thinge then mortall men are able to come vnto any thing neere synce that they fell and hath a moste fearefull curse or sentence of eternall damnation to those that shall breake any iote thereof excepting none others but those that seeke the accomplishmente thereof on their behalfe in Iesus Christe therefore is this Lawe geuen to those that are Ignoraunte of their abilitie or estate to teache them that this way that is by the righteousnesse of workes there is no saluation to be had for that they are not able to performe the same so to driue them all to the other to seeke their iustification by Fayth that is by the death and merites of Iesus Christ To those that do come vnto Christ to giue them to vnderstande from how great impossibilitie he hath deliuered them who hath performed the same to their vse how fully he hath answered the iustice of God in that he hath wrought for vs so perfect righteousnes and so consequently howe substancially he hath wrought our saluation and what is the way or what are the workes wherein we shoulde walke and bestowe our labour and that not vnprofitably although we be not able to walke in suche sorte as it requireth To those that will not so take holde of Christ but that they will needes be saued eyther in the whole or in some parte by their owne halfe-faced workes or by some other waye besides or els not at all to teach them that as for their best endeuour when they haue done but what they can and not all or euery iote neither it nor any other helpe will be able to serue their purpose in this matter but that eyther they must doo all and euery iote euen the vttermoste farthing that is due by these Commaundementes or els be damned without redemption For that it hath not pleased God as also it coulde not stande with his Iustice to saue by their best endeuour or any way els but by taking holde of or putting their trust onely and soundly in Iesus Christe That so they may knowe that because they doo not vtterly renounce their owne works and whatsoeuer els nor can abide to be saued onely by their Fayth in Christ therfore doo they worthely perishe FINIS * As for Angels and Diuels although we know that those also are the creatures of god perceyue the in those god would haue a certayn knowlege of him yet we doo not finde them to apperteyne to the workemanshippe of thys worlde So are they to vs but parte of those our aforesayde bookes * The meaning of this limitation is this first that wee take not into this accompt that parte of the Church which is Triumphant because they are seuered from vs and we haue no warrant that in these things it pleaseth God to helpe vs by them but Militaunt or those that are in their warfare heere on the earth Secondarily that we doo not discontent our selues yf wee can not lay before our eyes the vniuersall or whole Churche at once for that so we coulde haue no dealing at all with them but content our selues with the Nationall Churche that is about vs for that we may haue dealing with it and by it if it bee suche as is described bee knitte to the whole Thirdly that this Churche neede not be that whiche is termed inuisible consisting onely of the truer members whiche are knowne onely to God and not vnto vs but that we neede no other whereby the holy Ghost shoulde worke but onely that which is visible or those that professe Christianitie whether it bee truely or not for that by their outwarde profession the holy Ghost can wel ynough bring vs to the truth * Ecclesiasticall is the whiche is occupied about the adnauncemēt or mainteinaunce of religion Ciuile it is as it is occupied in cases of common equitie in a peaceable and quiet state Martiall or armed it is as it seeth to the defence of the commonwelth by lande and sea at home and abroade * Neuerthelesse althoughe there is no good thing at all wrought in vs be it neuer so litle euen to the least thought of all but that in respecte of the substaunce of it or doing the same doth only apperteine to the Spirite of God as to the only autor thereof yet diuers thinges that doe apperteine to this laste part God doth in his worde after a sorte or in some respect intitle to man as namely first because they are wrought in vs as in the shoppes or working houses of the holy Ghoste secondarily because the holy Ghoste doth euer first frame our willes to go therewithall laste of all because we shall haue the rewarde that apperteineth therevnto by the promisse of god And yet not so that he betrayeth his owne glory wrongfully geuing the same to whom it doth not apperteine being euer redy yf so it be takē to chalenge it wholly vnto him selfe but only eyther to our comfort for that so he geueth vs hope of Retribulation or rewarde or to our encouragement for that so geuing vs the name to haue done somewhat or geuing vs the