A MOST EXCELENT AND FRVITFVL TREATISE CALLED PATERICKS PLACES concerning the doctrine of Fayth and the doctrine of the Law which being knowen you haue the pith of all Diuinitie With a briefe collection or exposition of a summe of S. Pauls doctrine touching iustification by Fayth in Iesus Christ which is the only marke to shoote at and the only meanes to obtaine saluation Selected and reduced into this volume by I. D. 1598. These thinges are written that ye might beleeue that Ies 〈…〉 is the Christ the sonne of God And that in beleeuing 〈…〉 ye might haue life through his name Iohn 20. Reade diligently Iudge soberly and pray earnestly to God for the true vnderstanding hereof AT LONDON Printed by William White dwelling in Cow-lane neare Holborne Condite and are there to be solde 1598. TO THE GENTLE AND FRIENDLY READER LIKE as in a Garden there grow diuers Hearbes and Flowers of sundry sortes which do so amaze the beholders as that they are in doubt which to make their choyce off So the holy Scriptures are a plentifull Garden being full replenished with all maner of heauenly comforts and spirituall consolation for the soule of man doth offer vnto vs many sweete flowers and pleasant fruites the chiefe whereof is Fayth in Christ Iesus Our sauiour Christ speaking of the nature and vertue of this Hearbe sayth If ye had Fayth as much as is a grayne of Mustard-seede and should say to this Mulberie-tree Plucke thy selfe vp by the rootes and plant thy selfe in the Sea it shoulde obey you Luk. 17. Math. 17 And in an other place Whatsoeuer ye shall aske in prayer if ye beleeue ye shall receaue it Math. 21. And againe I say vnto you Whatsoeuer ye desire when ye pray beleeue that ye shal haue it it shalbe done vnto you Mark 11. And S. Paule saith The Scripture hath concluded all vnder sinne that the Promise by the fayth of Iesus Christ should be geuen to them that beleeue And againe Before Fayth came we were kept vnder the Law and shut vp vnto the Promise which should afterwardes be reuealed wherfor the Law was our Scholemaister for we are all the sonnes of God by fayth in Christ Iesus For allyee that are baptised into Christ haue put on Christ. Galla. 3. And S. Paule in the. 10. to the Romans speaking of the Israelites fayth saith They being ignorant of the righteousnes of God and going about to establish their owne righteousnes haue not submitted them selues to the righteousnes of God For saith he Christ is the ende of the Law for righteousnes vnto euery one that beleeueth And sayth further If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine hart that God raysed him vp from the death thou shalt be saued For with the hart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation Therefore was it that one being desirous to obtayne saluation asked of the Apostles What must I do that I may be saued Who answered Beleeue in the Lord Iesus Christ and thou shalt be saued and thine houshold Act. 16. This is that Hearbe the vertue wherof our sauiour Christ sheweth saying Whosoeuer beleeued in him should not perish but haue eternall lyfe Iohn 3. Holy Iob in his affliction feeling the strength and vertue of this Hearbe did flie vnto Iesus saying I haue heard of thee by the hearing of the eare But now mine eye seeth thee Iob. 42. The woman of Samaria through the sweete sauour of this Hearbe desired him to giue her of that water that she might not thirst neither come to the Well to draw Iohn 4. The operation and strength of this hearbe enforced the woman that was a sinner to stand at the feete of Iesus behinde him weepeing and began to wash his feete with her teares and did wipe them with the heares of her head and kissed his feete and annoynted them with oyntment Luk. 7. So also an other woman lifted vp her voice and sayd vnto him Blessed is the wombe that bare thee and the pappes which thou hast sucked Luk. 11. And certaine men that were in the Shippe came to him and worshypped him saying Of a trueth thou art the Sonne of God Math. 14. This caused Symon Peter to say Thou art the Christ the sonne of the lyuing God Mat. 16. The Centurion by the scent of this hearbe was prouoked to sende vnto Iesus beseeching him that he would come and heale his seruant being sicke And Iesus comming being not faire from the house the Centuryon sent his friendes to him saying Lord trouble not thy selfe for I am not worthy that thou shouldest come vnder my roufe But say the worde and my seruant shalbe whole Luk. 7. Math. 8. This also caused a woman hauing a boxe of oyntment of Spicknard very costly to breke the box to power it vpon his head Mark 14. And an other woman who was troubled with a bloody Issue twelue yeeres to say in her selfe If I may touch but his garment only I shalbe whole Math. 9. The Theife through this Fayth sayd vnto Iesus Lord remember me when thou cōmest into thy kingdome Luk. 23. Therfore as the Passion of Christ serueth to none but such as do beleeue so neyther doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustefie vnles it be directed to the body of Christ crucified as to her obiect of whom she receaueth all her vertue And therefore these two must alwayes ioyntly concurre and holde togeather Fayth Christ Iesus crucified This Treatise following gentle Reader teacheth the vse nature and vertue of Fayth in such abundant and excellent manner as it were all one for me to cast a drop of water into the Sea as to take vpon me to enlarge any matter therevpon And yf I should or could I can but reiterate or repeate that which already hath been set downe For the Booke doth so set foorth it selfe as in my poore vnderstanding needeth lytle helpe sauing that some few wordes that were wrong placed I haue amended some others I haue added for the better explanation of the Authour And I haue els folowed the former Coppie with a briefe collection or exposition of a summe of S. Paules doctrine deliuered vpon the same set foorth before but lying hid as it were in a great volume which I haue also thought meete very necessary were put into a smaller volume to the intent to be caried about with vs as a flower or hearbe in our bosome for our oftener remembraunce instruction This Hearbe being once knowen it is sayd by the Authour you haue the pith of al Diuinitie written and set foorth by that learned godly and zelous Martire M. Patericke Hamelton being a Scottishman borne and of the kings blood who as is set foorth in the booke of Martyrs taught and earnestly preached the trueth to the people
and refelled their abuses constantly stoutly susteining the quarrell of Gods Gospell in the time of ignorance and blindnesse Through which occasion as is also there set foorth he was cited to appeare before the Archbyshyp of Sainct Andrew named Iames Beton and his Colledge of Priestes the first day of March Ann. 1527. And the same day at after dinner in all haste was had away to the fyer and burned the king then being but a childe which made the Archbyshoppe more bolde The which Treatise gentle Reader as I cannot commende vnto you in that measure as it deserueth or requireth So do I confesse in my selfe such want of habilitie knowledge and skill as most vnworthy of al others to set foorth so excellent a matter of so high a nature or mysterie But it pleaseth Almightie God by troubles and affliction to bring his chyldren to the exercise of many of those vertues that do belong to a Christian man And in tribulation Fayth is chiefly exercised in considering the cause of Gods exercising of vs and in beleeuing most assuredly the promises he hath made for our delyuerance In which consideration I hauing passed somtyme in my greeuous and sorrowfull troubles of aduersaries I spent that time chiefly in vnderstanding and collecting this Treatise folowing which is able so to instruct teach and geue such heauenly lyght and comfort vnto vs yf we be desirous and willing to seeke thereaster as may vndoubtedly redounde to our euerlasting lyfe and saluation as our sauiour Christ him selfe teacheth vs This is lyfe eternall that they know thee to be the only true God and whom thou hast sent Iesus Christ. Iohn 17. Vnto whom let vs still be praying incessantly that it wil please him to lighten the darknes of our hartes vnderstanding and to encrease our Fayth and knowledge in his Sonne Iesus Christ our onley Sauiour and Redeemer which is the onely key meanes for vs to attayne to the true knowledge and feelyng of this Fayth whereby we may be found worthy to be numbred amongst those whom our Sauiour Christ prayeth for Father I will that they whom thou hast geuen me be with me euen where I am that they may beholde my glory which thou hast geuen me Iohn 17. Of the which his glory as he hath power to make vs partakers so yf we lay all our Fayth hope and trust vpon him he wil then say vnto vs as he sayd vnto the blind man Receaue thy sight thy Fayth hath saued thee Luk. 18. Farewell in him whom we are all to follow and beleeue Amen Your welwiller in the Lord and most vnworthy I. D. This is a true or faythfull saying and by all meanes worthy to be receaued that Christ Iesus came into the worlde to saue sinners of whom I am chiefe 1. Tim. 1. 15. A TREATISE OF CERTAINE COMMON PLACES CALLED PATERICKS PLACES The doctrine of the Law THE Law is a doctrine that biddeth good and forbiddeth euyll as the Commaundementes do specifie here folowing The Tenne Commaundements of God 1 Thou shalt worshyp but one God 2 Thou shalt make thee no Image to worshyp it 3 Thou shalt not sweare by his name in vayne 4 Thou shalt holde the Sabboth day holy 5 Thou shalt honoure thy Father and thy Mother 6 Thou shalt not kill 7 Thou shalt not commit adulterie 8 Thou shalt not steale 9 Thou shalt not beare false witnesse 10 Thou shalt not desire ought that belongeth to thy neighbour All these Commaundemets are briefly comprised in these two here-vnder ensuing Thou shalt loue thy Lord God with all thine hart with all thy soule and with all thy minde That is the first and great Commandement The second is lyke vnto this that is Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth all the Law and the Prophets Certayne godly and generall Propositions proued by the Scripture The first Proposition proposition 1 He that loueth God loueth his neighbour also This Proposition is proued 1. Iohn 4. If a man say I loue God and yet hateth his brother he is a lyer He that loueth not his brother whom he hath seene how can he loue God whom he hath not seene The second Proposition proposition 2 He that loueth his neighbour as him selfe keepeth all the Commandements of God This Proposition is proued Math. 7. Rom. 13. Whatsoeuer Math. 7. Rom. 13. ye would that men should do to you euen so do you to them for this is the Law and the Prophets He that loueth his neighbour fulfilleth the Law Thou shalt not commit adultrie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust c. And if there be any other Commandement it is comprehended in this saying Loue thy neighbour as thy selfe Rom. 13. All the Law is fulfilled in one worde that is Loue thy neighbour as thy selfe Gal. 5. Argument Bar He that loueth his neighbour keepeth all the Commandements of God Rom. 13. ba He that loueth God loueth his neighbour 1. Ioh. 4. ra Ergo He that loueth God keepeth all the Commandements of God The thirde Proposition proposition 3 He that hath Fayth loueth God My Father loueth you because you loue mee and beleeue that I came from God Iohn 16. Argument Bar He that keepeth the Commaundementes of God hath the loue of God ba He that hath Fayth keepeth the Commandements of God ra Ergo He that hath Fayth loueth God The fourth Proposition proposition 4 He that keepeth one Commandement of God keepeth them all This Proposition is confirmed Heb. 11. It is vnpossible for a man without fayth to please God that is to keepe any one of Gods Commandementes as he should do Then whosoeuer keepeth any one Commandement hath fayth Argument Bar He that hath Fayth keepeth all the Commandements of God ba He that keepeth any one Commaundement of God hath fayth ra Ergo He that keepeth one Commaundement keepeth them all The fifth Proposition proposition 5 He that keepeth not all the Commandements of God keepeth not one of them Argument He that keepeth one Commandement of God keepeth all Ergo He that keepeth not all the Commandements of God keepeth not one of them The sixth Proposition proposition 6 It is not in our power to keepe any one of the Commandements of God Argument Ba It is vnpossible to keepe any of the Commandements without Grace ro It is not in our power to attaine Grace co Ergo It is not in our power to keepe any of the Commandements of God And euen so may you reason concerning the holy Ghost and Fayth forsomuch as neither without them we are able to keepe any of the Commandements of God neither yet be they in our power to attayne them Non est volentis neque currentis c. Rom. 9. It is not in him that willeth nor in him that runneth But in God that sheweth mercie The
reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet
seuenth Proposition proposition 7 The Law was geuen vs to shew our sinne By the Law commeth the knowledge of sinne Rom. 3. I knew not what sinne meant but thorow the Law for I had not knowen what lust had meant except the Law had sayd Thou shalt not lust Without the Law sinne was dead that is it mooued me not neither wist I that it was sinne which notwithstanding was sinne and forbidden by the Lawe Rom. 7. The eight Proposition proposition 8 The Law biddeth vs do that thing which is vnpissible for vs. Argument Da The keeping of the Commandements is to vs vnpossible ri The Law commaundeth vs the keeping of the Commandements i. Ergo the Law commaundeth vs that which is vnpossible Obiection But thou wilt say Wherefore doth God did vs do that which is impossible for vs Answere I answere to make thee know that thou art but euyll and that there is no remedy to saue thee in thine owne hand and that thou mayest seeke remedie at some other for the Law doth nothing els but commaunde thee The doctrine of the Gospell THE Gospell is as much to say in our tongue as Good tidings like as these be here vnder folowing and such other concerning the mercie of God in Christ Jesus for the remission of our sinnes Christ is the sauiour of the Worlde Christ is the Sauiour Christ dyed for vs. Christ dyed for our Sinnes Christ bought vs with his Blood Christ washt vs with his Blood Christ offered him selfe for vs. Christ bore our sinnes on his backe Christ came into the worlde to saue sinners Christ came into this worlde to take away our sinnes Christ was the price that was geuen for vs our sinnes Christ was made debtor for vs. Christ hath payde our debt for he dyed for vs. Christ made satisfaction for vs and our sinnes Christ is our Righteousnesse Christ is our Sanctification Christ is our Redemption Christ is our Peace Christ hath pacified our Heauenly father for vs. Christ is one and all his Christ hath deliuered vs from the Law from the Diuell and from Hell The father of Heauen hath forgeuen vs our sinnes for Christes sake or any such other lyke to the same which declare vnto vs the mercie of God The nature and office of the Law and of the Gospell The Law sheweth vs our sinne The Gospell sheweth vs the remedie for it The Law sheweth vs our Condenmation The Gospell sheweth vs our Redemption The Law is the worde of Irs. The Gospell is the worde of Grace The Law is the worde of threatning by cursing The Gospell is the worde of Comfort The Law is the worde of vnrest The Gospell is the worde of Peace A disputation betweene the Law and the Gospell wherein is shewed the difference or contrarietie betweene them both The Law sayth Pay thy dept The Gospell sayth Christ hath payde it The Law sayth thou art a sinner dispayre for thou art damned The Gospell sayth Thy sinnes are forgeuen thee be of good comfort for thou shalt be saued The Law sayth Make amendes for thy sinnes The Gospell sayth Christ hath made it for thee The Law sayth the Father of heauen is angrie with thee The Gospell sayth Christ hath pacified him with his blood The Law sayth Where is thy righteousnes goodnes and satisfaction The Gospell sayth Christ is thy righteousnes thy goodnes and satisfaction The Law sayth thou art bounde and obliged to mee to the Diuell and to Hell The Gospell sayth Christ hath deliuered thee from them all The doctrine of Fayth FAYTH is to beleeue One Like as Abraham beleeued God and it was imputed vnto him for righteousnes To beleeue God is to beleeue his word and to recount it true that he sayth He that beleeueth not Gods worde beleeueth not God himselfe He that beleeueth not Gods worde he counteth him false and a Iyer and beleeueth not that he may and wyll fulfill his worde and so he denyeth both the might of God and God him selfe The ninth Proposition Fayth is the gyft of God Argument Da Euery good thing is the gyft of God ri Fayth is a good thing i. Ergo Fayth is the gyft of God The tenth Proposition proposition 10 Fayth is not in our power Argument Da The gyft of God is not in our power ri Fayth is the gyft of God i. Ergo Fayth is not in our power The eleuenth Proposition proposition 11 He that lacketh Fayth can not please God Without Fayth it is impossible to please God Rom. 14. All that commeth not of Fayth is sinne for without Fayth can no man please God Heb. 11. Induction He that lacketh Fayth trusteth not God He that trusteth not God trusteth not his worde He that trusteth not his worde holdeth him false and a lyer He that holdeth him false and a lyer beleeueth not that he may do that he promiseth and so denyeth he that he is God Ergo a primo ad vltimum He that lacketh Fayth denyeth God If it were possible for any man to do al the good deedes that euer were done either of men or Angels yet being in this case it is impossible for him to please God The twelfth Proposition proposition 12 All that is done in fayth pleaseth God Right is the word of God and all his workes in fayth Psal. 33. Lord thine eyes looke to fayth that is as much to say as Lord thou delightest in Fayth Ier. 5. The thirtenth Proposition proposition 13 He that hath Fayth bringeth foorth good fruite Argument Da A good Tree bringeth foorth good fruite ri He that hath Eayth is a good Tree i. Ergo He that hath Fayth bringeth foorth good fruite The fourtenth Proposition proposition 14 He that hath Fayth and beleeueth God can not displease God Induction He that hath Fayth beleeueth God He that beleeueth God beleeueth his worde He that beleeueth his worde wotteth well that he is true and faythfull and may not lye knowing that he both may and will fulfill his worde Ergo a primo ad vltimum He that hath Fayth can not displease God neyther can any man do a greater honour to God then to count him true Obiection Thou wilt then say that theft murther adultrie and all vices please God Answere Nay verely for they can not be done in Fayth for a good Tree beareth good fruite Math 7. 12. The fiftenth Proposition proposition 15 Fayth is a certayntie or assurednes Fayth is a sure confidence of thinges which are hoped for and a certayntie of thinges which are not seene Heb. 11. The same spirite certifieth our spirite that we are the children of God Rom. 8. Moreouer he that hath Fayth wotteth well that God will fulfill his worde whereby it appeareth that Fayth is a certayntie or assurednes
A Man is iustefied by Fayth onely Abraham beleeued in God and it was imputed vnto him for righteousnes Rom. 4. We suppose therfore that a man is iustefied by Fayth without the deedes of the Law Rom. 3. Galla. 2. He that worketh not but beleeueth on him that iustefieth the wicked his Fayth is counted to him for righteousnes Rom. 4. The iust man lyueth by his Fayth Aba 2. Rom. 1. We wot that a man is not iustefied by the deedes of the Law but by the fayth of Iesus Christ and we beleeue in Iesus Christ that we may be iustefied by the Fayth of Christ and not by the deedes of the Law Gall. 2. What is the Fayth of Christ The Fayth of Christ is to beleeue in him that is to beleeue his worde and beleeue that he will helpe thee in all thy neede and delyuet thee from sinne and all euyll Thou wilt aske me What worde I answere thee The Gospell which is He that beleeueth in Christ shalbe saued Mark 16. He that beleeueth the Sonne hath euerlasting lyfe Iohn 3. Verely I say vnto you He that beleeueth in me hath euerlasting lyfe Iohn 6. This I write vnto you that you beleeue on the Sonne of God that ye may know how that ye haue eternall lyfe 1. Iohn 5. Thomas because thou hast seene mee therefore hast thou beleeued happie are they which haue not seene and yet haue beleeued in mee Iohn 20. All the Prophets to him beare witnes that who soeuer beleeueth in him shall haue remission of their sinnes Act. 10. What must I doe that I may be saued The Apostles answered Beleeue in the Lord Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed him from death thou shalt be â—aâ—e Rom. 10. He that beleeueth not in Christ shalbe condemned Mark 16. He that beleeueth not the Sonne shall neuer see lyfe but the ire of God by deth vpon him Iohn 3. The holy Ghost shall reproue the worlde of sinne because they beleeue not in mee Iohn 16. They that beleeue Iesus Christ are the sonnes of God Ye are all the Sonnes of God because ye beleeue in Iesus Christ. 1. Iohn 3. He that beleeueth that Christ is the Sonne of God is safe Iohn 1. Peter sayd Thou art Christ the Sonne of the lyuing God Iesus answered and sayd vnto him Happy art thou Symon the sonne of Ionas for flesh and blood haue not opened to thee that but my Father that is in heauen Math. 16. We haue beleeued and know that thou art Christ the Sonne of the lyuing God I beleeue that thou art Christ the Sonne of God which should come into the worlde Iohn 11. These thinges are written that ye might beleeue that Iesus is Christ the Sonne of God and that in beleeuing ye might haue lyfe Iohn 20. I beleeue that Iesus is the Sonne of God Act. 8. The sixtenth Proposition proposition 16 He that beleeueth the Gospell beleeueth God Argument Da He that beleeueth Gods word beleeueth God ri The Gospel is Gods worde i. Ergo he that beleeueth the Gospel beleeueth God To beleeue the Gospel is this That Christ is the Sauiour of the worlde Iohn 4. Christ is our Sauiour Luk. 2. Christ bought vs with his blood Heb. 13. 1. Pet. 1. Apo. 5 Christ washed vs with his blood Apoc. 1. Christ offered him selfe for vs. Heb. 9. Christ bore our sinnes on his backe 1. Pet. 2. The seuententh Proposition proposition 17 He that beleeueth not the Gospell beleeueth not God Argument Fe He that beleeueth not Gods worde beleeueth not God him selfe ri The Gospel is Gods worde o. Ergo He that beleeueth not the Gospel beleeueth not God him selfe and consequenly he that beleeueth not those thinges aboue written and such lyke beleeueth not God The eighttenth Proposition proposition 18 He that beleeueth the Gospel shalbe safe Go yee into all the worlde and preach the Gospel vnto euery creature He that beleeueth and is baptised shalbe saued but he that beleeueth not shalbe condemned Mark 16. A comparison betweene Fayth and Incredulitie FAyth is the roote of all good Incredulitie is the roote of all euyll Fayth maketh God and man friendes Incredulitie maketh them foes Fayth bryngeth God and man togeather Incredulitie sundereth them All that Fayth doth pleaseth God All that Incredulitie doth displeaseth God Fayth only maketh a man good and righteous Incredulitie only maketh him vniust and euyll Fayth maketh a man a member of Christ. Incredulitie maketh him a member of the Diuell Fayth maketh a man the inheritour of heauen Incredulitie maketh him inheritour of hell Fayth maketh a man the seruant of God Incredulitie maketh him the seruant of the Diuell Fayth sheweth vs God to be a sweete Father Incredulitie sheweth him a tirrible Iudge Fayth holdeth styffe by the worde of God Incredulitie wauereth here and there Fayth counteth and holdeth God to be true Incredulitie holdeth him false and a lyer Fayth knoweth God Incredulitie knoweth him not Fayth loueth both God and his neighbour Incredulitie loueth neither of them Fayth onely saueth vs. Incredulitie only condemneth vs. Fayth extolleth God and his deedes Incredulitie extolleth her selfe and her owne deedes Of Hope HOpe is a trustie looking after the thing that is promised to come As we hope after the euerlasting ioy which Christ hath promised vnto all that beleeue in him We should put our hope and trust in God alonely and in no other thing It is good to trust in God and not in man Psal. 118. He that trusteth in his owne hart is a foole Pro. 28. It is good to trust in God and not in Princes Psal. 118. They shalbe lyke vnto the Images which they make and all that trust in them Psal. 115. He that trusteth in his owne thoughtes doth vngodly Pro. 12. Cursed be he that trusteth in man Ier. 17. Bid the rich men of this worlde that they trust not in their vnstable riches but that they trust in the lyuing God 1. Tim. 6. It is hard for them that trust in money to enter into the kingdome of heauen Luk. 18. Moreouer we should trust in him onely that may helpe vs God onely may helpe vs therefore we should trust in him only Well are they that trust in God and woe to them that trust not in him Psal. 2. Ier. 17. Well is that man that trusteth in God for God shalbe his trust Psal. 14. Eccle. 34. He that trusteth in him shall vnderstande the veritie Sap. 3. They shall all reioyce that trust in thee They shall euer be glad and thou wilt defend them Psal. 5. Of Charitie CHaritie is the loue of thy neighbour The rule of Charitie is this Do as thou wouldest be done to For Christ holdeth all alike the rich the poore the
man Christ Iesus 1. Tim. 2. And he is the propiciation for our sinnes 1. Iohn 2. The eighteenth Principle Whosoeuer seeketh in the Law to be iustified is fallen from grace Galla. 5. The nineteenth Principle In Christ be all the Promyses of God Est and Amen 2. Cor. 1. The twentieth Principle Let euery soule be subiect to the superiour powers geuing to Cesar that which is Cesars and to God that which is Gods Rom. 13. O Lord increase our Fayth FINIS A briefe repetition of the times of the seuerall deathes of Christ our Sauiour and of his holy Apostles and the maner thereof so neare as may be gathered IN the reigne of Tiberius the Lord Iesus the Sonne of God our onely Sauiour in the. xxxiiii yeere of his age which was the xviii yeere of this Emperours reigne by the mallice of the Iewes he su 〈…〉 ered his blessed death and passion for the conquering of sinne death and Satan the prince of this worlde and rose agayne the thirde day After whose blessed passion resurrection and ascention Tiberius hauing receaued letters from Pontâ—â—s P 〈…〉 e of the doings of Christ of his myracles resurrection and ascention into heauen and how he was receaued of many as God was him selfe also moued with beliefe of the same did conferre therof with the whole Seuate of Rome to haue Christ adored as God But they not agreeing therevnto refused him because sayd they that contrary to the law of the Rom 〈…〉 nâ— he was consecrated for God before the Senate of Rome had so decreed and appoynted him Mathew the Apostle and Euangelist MAthew otherwyse named Leui was first a Publicane or Custome gatherer and was made or chosen by Christ to be an Appostle wrote his Gospel to the Iewes in the Hebrew tongue who we reade was stayne with a Speare Marke the Euangelist and Peters disciple MArke the Euangelist and first Byshoppe of Allexandria preached the Gospel in Egypt and there drawen with ropes vnto the fyre was burned and after buried in a place called Bucolus vnder the reigne of Traianns the Emperour But some recorde that he dyed at Allexandria in the. viii yeere of the reigne of Nero. Luke the Euangelist and Pauls disciple LVke the Euangelist was sometime a Phisitian of Antiochia and was Paules disciple and fellow in all his trauels He lyued foure score and foure yeeres and then dyed and was buried at Constantinople Iohn the Apostle and Euangelist IOhn the Apostle and Euangelist whom the Lord loued the sonne of Zebedeus and brother of Iames was exiled by Domitianus into Pathmos of whom diuers and sundry memorable actes be reported in sundry Chronicles As fyrst how he was put into a vessell of boyling Oyle and that he turned certayne peeces of Wood into Golde and Stones by the Sea syde into Margarets to satisfie the desire of two whom he had before perswaded to renounce their riches and after they repenting that for worldly treasure they had lost heauen for their sakes againe he changed the same into their former substaunce Also how he raysed vp a Wydow and a young man from death to lyfe How he dranke poyson and it hurt him not Raysing also two to lyfe that were dead by drinking the same before These and such other myracles are written of him He dyed threescore yeeres after Christ and was buried neare to the citie of Ephesus Peter the Apostle PEter the Apostle the brother of Andrew about the yeere of our Lord. 44. came to Rome to withstande Symon Magus and there continued the space of 25. yeeres vntill the last yeere of Nero which was the. 14. yeere of his reigne of whom he was crucified his head being downe and his feete vpward him selfe so requiring because sayd he he was vnworthy to be crucified after the same forme and maner as the Lord was And it is further recorded of him That Symon Magus being then a great man with Nero and his president and keeper of his lyfe was required vpon a time to be present at the raysing vp of a certayne Noble young man in Rome of Neros kinred lately departed whereas Peter also was desired to come to the reuiuing of the sayd Personage but when Magus in the presence of Peter coulde not doe it then Peter calling vpon the name of the Lord Iesus did rayse him vp and restored him to his mother whereby the estimation of Symon Magus began greatly to decay and to be detested in Rome Not long after the sayd Magus threatned the Romans that he would leaue the Citie and in their sight flie away from them into heauen So the day being appoynted Magus taking his Winges in the mount Capâ—tolâ—nus began to flie into the ayre but Peter by the power of the Lord Iesus brought him downe with his winges headlong to the ground by the which fall his legges and ioyntes were broken and he thervpon dyed Then Nero sorrowing for the death of him sought matter against Peter to put him to death which when the people perceiued they intreated Peter that he woulde flie the Citie Peter through their importunitie at length perswaded prepared him selfe to auoyde But comming to the gate he saw the Lord Christ come to meete him to whom worshipping sayd Lord Whyther dost thou goe To whom he answered and sayd I come agayne to be crucified By this Peter perceiuing his suffering to be vnderstanded returned backe into the Citie agayne and so was he crucified in maner as is before declared Moreouer it is recorded of Peters wyfe That Peter seeing his wyfe going to her martirdome as he was yet hanging vpon the Crosse was greatly ioyous and glad thereof who crying to her with a loude voyce and calling her by her name bade her remember the Lord Iesus Paule the Apostle PAule the Apostle which before was called Saule after his great trauell and vnspeakable labours in promoting the Gospel of Christ suffered also persecution vnder Nero and was beheaded Of whom it is written that sentence of death being pronounced agaynst him Nero sent two of his Esquters â—erega and Parthenius to being him worde of his death This done the Souldiers came and led him out of the Citie to the place of execution where he after his prayers made gaue his necke to the sworde Iames the Apostle IAmes the Apostle of Christ and brother of Iohn in the time of Herode was beheaded Of this Apostle it is written in storie of him that when he was brought to the tribunall seate he that brought him and was the cause of all his trouble seeing him to be condemned that he should suffer death as he went to the execution he being moued therewith in hart and conscience confessed him selfe also of his owne accorde to be a Christian and so were they both led foorth togeather where in the way he desired of Iames to forgiue him that he had done After that Iames had a lytle pawsed with him vpon the matter turning to him