VVhat Faith is.

BVt of the nature of faith, wee are now in the next place to enquire further, as after a iewell of speciall price; and as af­ter that which is the very staffe and stay of our soules, as we haue partly beene giuē to vnderstand already. Now there­fore, seeing faith is so excellent a grace, shewe you yet more fully, what the nature of it is.

Question. How haue you learned to answere this so speciall a point?

Answere. The faith whereby euery true beleeuer is iustified and saued, is that most holy and excel­lent gift or grace of our spirituall regeneration and new birth, wherein resteth the prin­cipall comfort of our soules here in this life. The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ, and sweetly and comfortably repo­sing and resting it selfe, onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise, concerning the same our iustification and saluation by Christ: yea, laying sure hold vpon Christ himselfe, in whom onely and al-sufficiently, life, righteousnes, and saluation is to be found: It hath further­more many right worthy and admirable effects in the heart of euery true beleeuer. Which are those so notable effects? Question.

Answere. 1. It reioyceth the heart of the true beleeuer, with ioy vnspeakable and glorious.

2. It imboldeneth him, to make open profession and confession of his faith, in the name of Iesus Christ, euen in the middest of the most cruell & despitefull aduersaries thereof.

[Page 15]3. It causeth his soule, What Faith is. to haue good trust and affiance vnder the holy wings of the fatherly prouidēce & protection of God, in the most bitter tēptations & trials of this life.

4. It inciteth also and incourageth the beleeuer, to earnest and constant prayer.

5. It continually soliciteth to repentance, and care of a godly life here in this world.

6. Finally, it is accompanied with hope, and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen.

That the true iustifying faith, is of such an excellent nature, as you haue des­cribed;Explicatiō and proofe and that it worketh these so notable effects, as you haue rehearsed: it is euery where euident in the holy Scriptures, as hath beene declared in the last Sermon vpon this point. Let vs now briefly here call them againe to mind. But first of all, in so much as the word faith, is vsed in the holy Scriptures, in diuers and sundry significations; it shall not be amisse for vs, to set downe a note there­of. And let vs beginne with this, that faith is vsed sometimes to signifie, the doc­trine of faith, as Act. chap 6, 7. A great company, and of the Priests some were obedi­ent to the faith. And againe, chap. 13, 8. Rom. 1, 5, and chap. 3.31, and chap. 16, 26. Gal. 1 22, and chap. 3 verses 2, 5, 23, and 1. Tim. verse 2, chap. 1. Paul wri­teth to Timotheus, calling him his naturall sonne in the faith, meaning to giue him this testimonie, that hee was a true beleeuer, according to the true doctrine of faith. Read also, verses 3, 4, and chap. 3, 9, and chap. 4, 1, 6, 10, 21, and 2, ep. 3, 8. Tit. 1, 13. Iude, verse, 3.

Secondly, faith is vsed to note that measure of true Christian knowledge, wherewith any Minister of the Gospell, or any other Christian is indued with: Ro. 13. Let euery man vnderstand according to sobrietie, as God hath dealt to euery one the measure of faith. And ver. 6. Let vs prophesie according to the proportion of faith.

Thirdly, the word faith is vsed to note the very beginning of faith, or euen that teachablenes, whereby a man is in the way to receiue and imbrace the doc­trine of faith. Iohn. chap, 2. verses 23, 24, and chap. 4.39, 40, 41, and verses 51. 52, and chap, 8.31, 32, and chap. 12, 42.

Fourthly, in the Greek text, it is vsed for a sure testimony or demonstration of a thing to come, Act. 17, 31.

Fiftly, it signifieth an ordinary knowledge, or slight perswasion of the histo­ricall truth of the holy Scriptures: to wit, that there is but one onely God, &c. like as the Diuels are said to beleeue, but so as for all that, they tremble and haue no peace in beleeuing: Iames. 2.19.

Sixtly, it signifieth an extraordinary perswasion of the almightie power of God, and therewithall in some, a ministeriall power of working miracles, by an extraordinary gift of God: as 1, Cor. 13, 2. Matt. ch. 21, v. 21, and chap. 7, 22, 23.

It signifieth also sometimes, faithfull dealing betwixt man and man: Matth. chap. 23. verse, 23, 1. Tim. 5, 12. and Tit. 2, 10, and. 1. Pet. 5, 12.

To conclude, it noteth sometimes a temporany faith, either in a plausible ap­pearance, or with vaine boasting of that which is nothing so in truth: as Luk. ch. 8, 13, 1. Tim. 1, 19, and 2, Tim. 2, 18, Iames, 2, 14, 17, 18, 20, 24, 29. Act. 8, 13. Thus manifold is the signification and vse of this word faith.

But our speciall inquirie, is onely after the nature of the true iustifying faith, the which is of the Apostle Paul for excellencie sake, called faith vnfeined: 1. Tim. 1.5, and, 2, ep. 1, 5 and in his Ep. to Titus. ch. 1, v. 1, the faith of Gods elect. Likewise of the Apostle Peter it is called the precious faith. Of the which, all true Christians haue the denomination of faithfull or beleeuing men and wo­men: as Act: ch. 6, 5, & ch. 11, 24, & ch. 16, 15, & 1. Tim. 5, 16. & 2, ep. 4, 7.

Now therefore, to come to shewe the proofes of our description of the nature of it. That this faith, is first and foremost a gift of God, we read Ephes. ch. 2, 8, Where the Apostle, speaking both of it, and also of that saluation which it lay­eth hold of, he saith that they are either of them the gift of God. By grace (saith he) ye are saued through faith, and that not of your selues: it is the gift of God. Like­wise Philip. [...], 19. Vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake. And 1. Pet. 1, 5. S. Peter teacheth that it is an effect of [Page 16] the power of God, whereby he maintaineth and vpholdeth his children to their eternall saluation. And 2, ep. 1, 1, 2, 3 he teacheth vs againe, that it is a precious gift obtained by the righteousnes of God. According as his godly power hath giuen vs al things, &c. And likewise the Apostle Paul calling it the faith of Gods elect. Tit: 1, 1, (as we sawe euen now) he giueth therewith plainely to vnderstand, that it is a gift of God as a fruit of his election. Yea God is not onely the giuer of it at the first, but also the continuer and the perfitter of it: as 2. Thes. 1, 11. where the same Apostle praieth for the beleeuing Thessalonians, that God would make them worthy of his calling, and fulfill all the good pleasure of his goodnes, and the worke of faith with power. Read also Heb. 12, verse 2. Our Saui: Christ is both the author, and also the finisher of our faith. Hence it is, that the most part of men are without faith, euen because God for their contempt of his Gospel doth not vouchsafe to bestow it vpon them: as 2. Thes. 3, 2. All men haue not faith. And Luk. 18, 8. When the sonne of man commeth, shall he finde faith on the earth?

This gift of faith, as it is rare and precious, and a very excellent gift; so it is in the same respect, called a most holy grace: as in the Ep. of the Apostle Iude, verse 20. Beloued (saith he) edifie your selues in your most holy faith, praying in the holy Ghost. And it is called most holy, not onely because it hath a speciall prerogatiue aboue all other graces, in the apprehension of iustification and saluation; but also, because it doth in speciall manner purifie our hearts, and sanctifie our whole persons vnto God. So wee reade. Act. 15, 5. God puri­fieth our hearts by faith. And chap. 26, 18. Our Sauiour Christ himselfe testifi­eth, that his people are sanctified vnto him by their faith. Reade also, 1. Pet, 2, 4, 5,Non solum homine Deo reconciliat si­aes, sed quic­quid in eo est adhue im­perfectum san [...]tifie [...] vt gratuita Dei in iudulgentia iustus sit, qui nulo merito tantum benū acquirere li­bi posset. Cal­uinus. 6, 7, 8, &c. To this effect, well saith a godly learned Interpreter, that faith doth not onely reconcile man to God, but also it sanctifieth whatsoeuer is hi­therto vnperfect in him; to the end hee may be righteous through the most gra­cious and free good will of God, who by no merit or iust desert of his owne could possibly obtaine so great a benefite.

That the same faith, so giuen of God (as hath bene declared) is a principall grace of our spirituall regeneration and newe birth: it may be euident from the doctrine of our Sauiour Christ, Iohn. chap. 3, verses, 3, 5. compared with that we reade, Rom. 5, 1, 2, and Ephes. 2, 18, and 1, Pet. 1, 3, 4, 5. For by faith we haue that accesse to God, and entrance into grace, which leadeth into the kingdome of God, &c.

Furthermore, wee limite the excellencie and comfort of this gift of faith, to euery particular Christian heere in this life, as touching himselfe more immediately; because otherwise, the gift of loue is preferred, as most profitable for the mutuall comfort and benefite of one Christian, with and by an other: and also, because, (as it seemeth) loue is more durable, and hath a more speciall vse for euer in the kingdome of heauen: 1. Corinth. 13.

Not that faith shall vtterly vanish away, after this life ended: but onely that expectation and waiting of faith which is heere in this life, by reason that the thing it selfe beleeued and looked for, shall then be actually performed and en­ioyed.

Neuerthelesse, faith shall still retaine this assurance for euer in heauen, that our happinesse once purchased and performed, shall for euer bee establi­shed according to the former promises of God. And this assurance of faith, for the perpetuall and endles continuance of our happines, shall be a principal ground of our euerlasting reioycing in and with the Lord: yea & a chiefe argu­ment of our eternall praising of him, in so much as we shal be out of all doubt of loosing the same againe. And beside, vntill the resurrection, the soules of the faithfull doe (no doubt) retaine the faith and expectation of the resurrection of their bodies to euerlasting life, and of the finall confusion of all the enemies of the militant church of God: according to that Reuel. 6.9.10, 11.

But leauing this: That faith ariseth from the knowledge of God the father, [Page 55] and of his glorious grace shining in the face of Christ: read, 2. Cor. 4, verses 3, 4, 5. And it may euidently bee proued from that which the same Apostle writeth. Rom. 10, 14. How shall they beleeue in him of whom they haue not heard? For indeed it is vnpossible that any should beleeue that, whereof he hath no knowledge or vnderstanding. Out of all question, faith is a most wise gift and grace of Gods holy spirit, making those that are indued with it, wise euen vnto saluation: 2, Tim. 3, 15. And verily there can be no greater wisdom, then that which is vnto saluation; euen as on the contrary, there is no greater folly, then that which carrieth a man on forward to his eternall destruction. Now that there is singular wisdome in faith, we shall the rather discerne, if we consider how great that subtiltie of the Serpent the Diuel is, as also, how great the deceitfulnes of sin is, which are both of them defeated thereby. In this re­spect it is, that faith is sometimes called by the name of knowledge and vnder­standing it selfe: as Iohn. 17, 3. This is life eternall (saith our Sauiour Christ) to knowe thee to be the onely true God, and whom thou hast sent Iesus Christ. And Ioh. 1, Ep, 2, verses 3, 4. Hereby we are sure that we knowe him if we keepe his commandements. He that saith, I knowe him, and keepeth not his commandements is a lyar, and the truth is not in him. What truth? verily, the truth of faith, or of sauing knowledge, which is in effect all one with faith. Hence also it is, that it is so nearely linked with knowledge, as wee finde it to be oftentimes: as Tit: 1, 1, according to the faith of Gods elect and the knowledge of the truth which is according to godlinesse. And 2, Pet. 1, 1, 3. You haue obtained like precious faith with vs, through the knowledge of him that hath called vs vnto glory and vertue.

And againe, verse, 5. Moreouer, ioyne vertue with your faith, and with vertue knowledge, &c. And chap, 3, verse, 17. Read also, Ephes. 1, 16, 17, 18. And Co­los. 1, 9. And chap. 2, ver. 2. The Apostle protesteth his great desire, that the Colossians & Laodiceans hearts, and that the hearts of all other Christians, might be comforted and knit together in one, and in all riches of the full assurance, of vnderstanding, to knowe the misterie of God euen the Father, and of Christ: In whom are hid all the treasures of wisedome and knowledge, Thus then, faith arysing from knowledge, groweth to be euen the setled assurance of all holy vnderstanding, and the very life of all true wisedome. But on the con­trary, where this faith is wanting, there is no true wisedome at all. For as wee read, 1. Cor. 1, 19, 20. It is written (saith the Apostle) I will (that is, the Lord God will) destroy the wisedome of the wise, and cast away the vnderstanding of the prudent. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made the wisedome of this world foolishnes?

Let vs now proceed. That faith is of this nature, that it doth sweetly repose it selfe onely and wholly vpon the faithfulnes of Gods most gracious & free pro­mise, concerning iustification and saluation, in and by our Lord Iesus Christ: it may wel be obserued; first more generally from that which is said of faith. Heb. chap. 11, 1, in that the Apostle writeth, that it is a ground of things hoped for, and an euidence of things which are not seene. The which words doe plainely signifie, yea rather they doe very significantly declare, that faith hath a cleere and vndoubted confidence or perswasion concerning that which it apprehen­deth. And then the same may be more particularly obserued, from that testimo­nie which is giuen of Sarahs faith: ver, 11, in these wordes. Through faith (saith the Apostle) Sarah receiued strength to conceiue seede, and was deliuered of a child when she was past age, because she iudged him faithfull that had promised. Now, that which Sarah did in respect of this promise concerning him, (Isaake I meane) from whom he should spring (though long after) that should be the iustificati­on of all the faithfull; the same must euery faithfull Christian doe, concerning iustification it selfe: that is, wee must constantly beleeue, that the promise of GOD in this behalfe, is most faithfull and true; to wit, that hee will as­suredly iustifie and saue euery one, that shall truly beleeue in the name of Christ his Sonne. Or else there can be no true faith in vs. To this pur­pose [Page 18] therefore, let vs well weigh in our hearts and mindes, the Doctrine of the holy Scriptures, touching this so materiall a point. What though some did not beleeue (saith the Apostle Paul. Rom. 3, verses, 3, 4.) shall their vnbeliefe make the faith of God without effect? God forbid. Let God be true, and euery man a lyar, as it is written, That thou maiest be iustified in thy wordes, and ouercome when thou art iudged.

Moreouer, the same Apostle (as wee reade chap. 4, 13, &c. and chap. 9, 7, 8, &c. And Gallat. 3, 14, 15, 16, 17, 18, &c. and chap. 4, 23, 28) by the example of Abrahams faith, and as a most excellent and faithfull interpreter of the holy Scriptures, he teacheth very plainely and plentifully, that the principall foun­dation and stay of faith, is the vndoubted word of Gods promise: The children of promise (saith he) are counted for the seede. For this is a word of promise. In this same time will I come, and Sarah shall haue a sonne. And againe, Wee receiue the promise of the spirit through faith. To Abraham and his seed were the promises made. The inheritance it by promise. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue. Such are the frequent and often speeches of the Apostle Paul, in those his Epistles. Read also Heb. 6, 13. When God made the promise to Abraham, because he had no greater to sweare by, he sware by himselfe. And a little after verses 17, 18, 19. So God willing more aboundantly to shewe vnto the heires of promise, the stablenes of his Counsell, hee bound himselfe by an othe, That by two immutable things, wherein it is vnpossible that God should lye, wee might haue strong consolation, who haue our refuge to hold fast the hope that it set before vs, &c. And chap. 11, verses 6, 13, 17, &c.

This most stedfast faithfulnes of God, is euery where worthily testified vnto vs, in the holy Scriptures. And namely, 1. Cor. 1, 9. God is faithfull by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. And chap. 10, 13. God is faithfull &c. And 2. Epistle 1, 18. the Apostle appealeth to God, as to the most faithfull and true witnesse. So againe chap. 11, 31, and chap. 12, 2, 3. God (saith he) knoweth that I lye not. And 1. Thes. 5.24. Faith­full is he which calleth you, who will also doe it. And Chap. 3, Epistle 3, 3. The Lord is faithfull, who will establish you &c. And Tit. 1, 2. God that can­not lye, hath promised. And Hebrewes 10, 23. Let vs keepe the profession of our hope without wauering: for hee is faithfull that hath promised. Reade also Iames 1, 17. There is no variablenesse in God, neither shadowing by turning. And Paul againe, Rom. 11, 29. The gifts and calling of God are without re­pentance. Likewise the Prophet Hos, chap. 13, verse 14. Repentance is hid from my eyes: saith the Lord. Read also, Psalme 36, 5. Thy mercy ô Lord reach­eth to the heauens, and thy faithfulnesse to the cloudes. And Psalme 105, 8. He hath alwaies remembred his couenant and promise which hee made to a thousand generations. And Psalme 111.5. He will euer be mindefull of his couenant. And ver. 9 He hath commanded his couenant for euer. And 146, 6. He keepeth his fidelitie for e­uer. And in the Lament. of Ierimiah, 3, 23 Great is his faithfulnesse.

To this end also, it is well worthy the obseruing, that the word of God hath often testimonie giuen to the faithfulnes of it: Tit. 1, 9. The Minister is to hold fast the faithfull word. And chap. 3, 8. This is a faithfull saying. Likewise, 1. Tim. 1.15. and chap. 3, 1, and chap. 4, 9. and Reuel. chap. 22, 6. These words are faithfull and true. So also, Psa. 19.7 The testimonie of the Lord is sure. And Psal, 93.5. Thy testimonies are very sure. And Isay. 55, 3. I will make an euerlasting couenant with you (saith the Lord) euen the sure mercies af Dauid. And againe, Act. 13, 14. I will giue you the holy things of Dauid which are faithfull.

And yet further, that faith doth in speciall manner lay hold of the promise of God toaching iustification, it is euident by the often confirmation of this, that we are iustified by faith: and namely, Gal. 3, 8. The Scripture foreseeing that God would iustifie the Gentiles through faith, preached before, the Gospell vnto Abra­ham, saying, In thee shall all the gentiles be blessed. So then, they that be of faith, are blessed with faithfull Abraham.

This testimonie is often repeated in the epistles of the blessed Apostle. And Act: 13.39. By Christ euery one that beleeueth is iustified.

That the same faith doth herewithall lay holde of saluation by our Sauiour Christ, we read Act. 15.11. We beleeue (saith the Apostle Peter) through the grace of our Lord Iesus, to be saued, euen as they (that is the beleeuing Gentiles) doe. For as it is else where affirmed, Christ onely is saluation both to Iew & also to Gentile. Nei­ther is there any other name wherby any may be saued. Act. 4.12. Read also Eph: 2.8: By grace are yee saued through Faith And Pet. 1.5. Yee are kept by the po­wer of God through faith vnto saluation. And verse 9. Receiuing the ende of your faith, euen the saluation of your soules. Of the which saluation, the Prophets haue en­quired, &c. Beleeue (saith the Apostle Paul to the Iaylor) in the Lord Iesus Christ, and thou shalt be saued & thine houshold. And herevnto tendeth that comfortable speech of our San: Christ: himselfe, so often repeated in the Gospell. Thy faith hath saued thee. Matt. 9.22. In which words, he would incourage the poore wo­man, to beleeue spirituall saluation, by the comfort of that bodily health, which shee had receiued from him. For this verily was the ende of all the bodilie cures which our Sauiour Christ wrought: as may bee perceiued by the testimonie of Saint Matthew: chapt: 8.16.17. Reade also the same comfortable speech: Luke, 8, 50. Feare not; beleeue onely, &c. And chap. 17.19. And againe, chapt: 18.42. Thy faith hath saued thee. And Mark: 9.23. All things are possi­ble to him that beleeueth.

Finallie, that Faith layeth holde vpon Christ himselfe: it is manifest, in that by faith Christ liueth in the faithfull; and they againe doe liue in him. Gal: 2.20. And chap: 3.27. By faith wee put on Christ. And Eph. 3.17. Christ dwel­leth in the heart by faith. For the which cause it is, that the true iustifiyng and sauing faith, beareth the name of faith in Christ, faith in the name of Christ, the faith of of Christ, faith toward Christ, the faith which is by Christ, and through his bloode, &c. Yea, faith doth so lay holde vppon Christ, that it doth most nearely vnite vs vnto him for euer, in one mysticall bodie, as the members of the naturall bodie are knitte to the head, according to that of the Apostle Paul. 1. Cor. 12. verses. 12.13. and Ephes. 2.18.19.20.21.22. And as wee read chapt: 5.30. Wee are members of his bodie, of his flesh, and of his bones. Hetherto of the former part of our description of the nature of faith.

It remaineth that wee shewe some proofes out of holie Scripture, concer­ning those notable effectes, which are ascribed to the same faith.

And first of all; that it reioyceth the heart of the true beleeuer with ioye vn­speakeable and glorious: Reade. 1. Pet. 1.8. Reade also Rom. 5.1.2.3. and Iames 1.2. And Luke. chap: 1.46.47. and ch: 2.10.

That faith giueth boldnesse touching the profession of the name of Christ: wee reade Romans chapter: 10. verse 10. With the heart man beleeueth vnto righteousnesse, and with the mouth hee confesseth to saluation. Read also. 1. Pet. 3.14.15. Matth. 10.28. &c.

That it causeth the soule of the beleeuer, to haue comfortable trust and affi­ance vnder the Fatherly prouidence of God; wee may easilie perceiue, by the comfortable Doctrine and exhortation of our Sauiour Christ, Matth: 6.25. &c. And chapter 10. verse 19, and verse 30. Wee may perceiue it also from the example of the Apostle Paul: Act: 27. &c. 25. Syrs, be of good courage: for I beleeue God, that it shall be so, as hath bene tolde mee. And againe. 2. Tim. 1.12. I knowe whom I haue beleeued, and I am perswaded, that hee is able to keepe that which I haue commited to him, against that day. Reade also 2. Corinth: 4.8.9. &c. Likewise, Psal. 23. & 46. & 62. And Ps: 119.50. It is my comfort in my trouble, for thy promise hath quickened mee. And Sam: 30.6. When the people would euen forthwith haue stoned Dauid, hee comforted himselfe in the Lord his GOD. Read also Hebr: 10.32. &c. and chap: 11.24. &c.

That Faith incourageth to Prayer, wee may reason from that which the Apostle Paul writeth, Romans: 10.14. For it is a fruit of faith: yea so a [Page 20] fruit; as without Faith there can be no true prayer, or calling vppon the name of God. Read also, chapt. 8.15. The Spirit of adoption incourageth to prayer. But where this Spirit is not (euen that Spirit which is onely receiued by Faith) there is no readinesse to true and faithfull prayer. What profit should wee haue (say Infidells) if wee should pray vnto God? Iob: 21.15. And Psal. 14.4. They call not vpon the Lorde. See also a fearfull example. Mal: 3.14. Yee haue said, It is in vaine to serue God. &c.

That faith doth solicite to repentance and care of a godly life: wee may per­ceiue, Gal: chap: 5. verse 6. Faith worketh by loue. Reade also and rightly vn­derstand the 2. chap: of the epistle of the Apostle Iames, who (as by the grace of God wee shall declare more at large afterward) consenteth with the Apostle Paul, in shewing what manner of faith, the true iustifiyng faith is; namely such a faith as feedeth the hungrie, clotheth the naked, and is not a verball faith onely, &c. Likewise teacheth S. Iohn. 1. ep. ch. 3. verses 2.3. Euery man (saith hee) that hath this hope in him (that is in God) hee purgeth himselfe. And verse 17. This wee shall yet further perceiue,2 Pet 2.22. Ps. 14.1. Ephes. 4.30. 1. Cor. 6.15. if wee consider, that saith hath very manie and mightie reasons at hand, to withdraw from sinne; and to mooue vnto god­lines of life. From sinne, because sinne is in it selfe a most vile and filthy thing; because it is highly displeasing and abhominable in the sight of God; because it grieueth his holy Spirit, whereby wee are sealed vnto the day of redemption; because also in respect of our Sauiour Christ, it is a most vnseemelie thing, that any being a member of his most holy Body, should not bee sutable to the Head in some measure of holines, &c. But no reason is more mighty, then when faith deeply weigheth with it selfe, that the least sin could no way else be satisfied for, vnto the Iustice of God offended therwith, but by the most grieuous sufferings & death of our Sauiour Christ. And vnto godlines of life, it moueth the belee­uer, by laying before him all the mercies of God; specially this of our redemp­tion, through the same his most bitter sufferings, euen to the sheadding of his most precious heartblood for vs most wretched and vnworthy sinners. Reade Rom. 12.1.2. and 2. Cor. 6.18. I will bee a Father vnto you, and yee shall be my sonnes and daughters, saith the Lord allmightie. And chapt. 7.1. Seeing then wee haue these promises, dearelie beloued (saith the holie Apostle) let vs cleanse our selues from all the filthinesse of the flesh and the spirit, and growe vp to full holinesse in the feare of God.

To conclude. That faith is accompanied with hope, in a patient wayting vpon God, for euerlasting happinesse and saluation: Wee reade Tit. 1.1.2. The faith of Gods elect is said to be vnder the hope of eternall life. Let vs to the same ende consider the confession of the Apostle Paul. Act: 24.14.15. This I con­fesse vnto thee, &c. that I beleeue, &c. And haue hope toward God, that the resurre­ction of the dead shall he both of the iust & vniust. Let vs consider it also by calling to minde the example of Abrahams faith, who aboue hope, beleeued vnder hope, &c. Rom. 4.18. And there followeth an other expresse and notable proofe. chapt: 5.1.2. &c. For being iustified by faith, &c. Wee reioyce vnder the hope of the glorie of God. Moreouer in the same epistle, chap. 8. verses 23.24. Wee are saued by hope, &c. And wee doe with patience abide for that which wee see not. Read also. 2. Cor. 4.16. &c. and Hebr: 6.18. &c. And chap: 10.35. &c. And chap: 12.1.2. &c: there is a notable exhortation, mouing vs to patience. Likewise Iames chap: verses 2.3.4. and verse 12. Blessed is the man that endu­reth tentation, &c. And 1. Pet. 4.12. &c. Read also Isai: 28.16. Hee that be­leeueth shall not make haste. And chapt. 64.3.4. God worketh things aboue expectation, to those that waite for him. In the 5. Psal: verse 3. wee haue the notable example of a patient waiter. And againe, Psal. 85.8. And Psa. 147.11. God delighteth in those that practise this excellent vertue.

God iustifieth sinners.God iustifi­eth sinners.

THus farre of the nature of the true iustifying Faith. Let vs nowe hasten forward as fast as wee can. For albeit manie things more might be added: yet hoping that this which hath bin already laid forth, may well suffice for our present purpose; I desire that you should without all further delay, shewe to whom that promise of iustification and saluation, wherevpon the iustifying faith dependeth, is made?

Question. What is your answere to this?

Answere. God of his infinite goodnesse and mercie, hath promised, that he will for his onely Sonne our Lord Iesus Christes sake, iustifie and saue euery poore soule, neuer so sinfull and damnable in themselues, and by reason of the former wickednesse of their liues; Who­soeuer, after they haue truly knowne the grace of God, shall thenceforth constantly be­leeue in the name of his Sonne, and as a liuely fruit therof, earnestly repent them of their sinnes, and leade a newe life.

Explicatiō & proofe,This is plainely confirmed in the 3. chapt: of the Euangelist Iohn, verse. 16. God so loued the world, &c. Reade also Isai: 56.3. &c. Let not the sonne of the stranger that is ioyned to the Lord, speake and say, The Lord hath surelie separated me from his people: neither let the Eunuch say, Beholde I am a drie tree. For thus saith the Lord vnto the Eunuches that keepe my Sabbaths, and choose the thing that pleaseth me, and take hold of my couenant, Euen vnto them will I giue in my house, and within my walls a place and a name, better then of the Sonnes and of the daughters, &c. Yea, as it is in the first chapter of this prophesie: Though (saith the Lord) your sinnes were as crimsin, they shalbe made white as snowe: though they were red like skarlet, they shall be as wooll. And that it is the gratious good pleasure of God, to iustifie, and saue sinners, yea most grieuous sinners; it is not onely testified in word, as wee read, Rom. 4. vers. 5. To him that worketh not, but beleeueth in him that iustifieth the vngodlie, his faith is counted for righteousnes. Euen as Dauid decla­reth the blessednes of that man, vnto whom God imputeth righteousnes without works, saying: Blessed are they whose iniquities are forgiuen, &c. But the same thing is also confirmed (ipso facto as a man may say) and by canonicall experience; I meane by experience, according to the canon and rule of the holie Scriptures. For whom did our Sauiour Christ call, but sinners to repentance? Yea and a­mong thē, whom rather did he call, then such sinners as were of most infamous condition and offence of life, in comparison of many others? Matt. 9. vers. 10.11.12.13. And doth not our Sauiour Christ himselfe professe, that he came not to call the righteous: that is, not onely such as in their owne proud opinion were such, but euen such as were indeed free from the cōmon crimes, that some other were stained withall, whosoeuer of thē would not humble themselues, in respect of their more inward and hidden corruptions? Doth he not plainly affirme, that Publicans and harlots truely repenting, should goe before hipocrites and iusti­ciaries into the kingdome of heauen? Matt. 21.31. And hereof the woman of Samaria, Iohn. 4. and that other sinfull woman, Luke. 7.37. &c. And the A­postle Paul also, 1. Tim. 1.13.14.15.16. Likewise that sinnefull thiefe vpon the crosse, may be liuely examples. And all according to those comfortable pro­mises of God, Ier. 31.33.34. Heb. 8.12. Isai: cha: 53. Ezek: 18. At what time soeuer a sinner doth repent him of his sinnes, I will blot all his wickednes out of my re­membrance, saith the Lorde.

But heere, I beseech you, let none take that with the left hand, and by a si­nister and wrong interpretation, which is deliuered with the right hand. That it, let none abuse that to encourage himselfe to anie licence to sinne, which is onely spoken to magnifie the great mercie of GOD, and to prouoke and incourage sinners in the comfortable hope thereof, speedily to leaue and for­sake their sinnes. It is, (as wee know, or ought to know, euery one of vs) the duety euen of children, from their yongest yeeres (according to that which our [Page 22] Christian baptisme challengeth at all our hands) to settle their heartes,What iustifi­cation is. to serue God their Creator and Father. Much more then ought euerie one of vs, as we are of more yeeres (and haue hetherto neglected our duety) to be without de­lay, most heartily sory for it; and therefore henceforward, to be the more care­full, &c. For albeit it is an vndoubted truth, that God will receiue euery sin­ner, that shall come vnto him, and truelie beleeue in the name of Iesus Christ, vnfeinedly repenting them of their sinnes: yet how knowest thou, that hee will hereafter giue thee the gift of faith and repentance, if thou doe despise the pre­sent offer which is tendered for to daye: according as wee reade, To daye if yee will heare his voyce, harden not your hearts, &c. True repentance is in deed neuer too late; (as one truelie saith) but late repentance is seldome true. Heerein, de­layes are most dangerous, as wee shall further perceiue, when wee come to in­quire out, the doctrine of repentance. In the meane while, wee will conclude this point with the words of the holie Apostle Paul: Rom: 6.1. Shall wee con­tinue still in sinne, that grace may abounde? God forbid.

VVhat Iustification is.

THese things thus hetherto obserued: now to the end we may vnderstand the matter in hand, to our more full vse and comfort; three things are yet a little further to be inquired into of vs.

First, what the meaning of this word to Iustifie, is.

Secondly, what is meant by Saluation, or to saue.

Thirdlie, what Repentance is. For to the end we may vnderstand the minde of God, it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by; speciallie such, as be in the science of Religion, (the most high and ex­cellent science of all other) as it were wordes of Arte, the which haue a peculiar sense proper vnto them.

Question. First therefore, what doth this word to Iustifie, signifie in this our Christian do­ctrine of Iustification by faith?

Answere. This word Iustification, or to iustifie, it signifieth a full and perfect clearing and dischar­ging of the offendor, from the euerlasting wrath and condemnation of God, by the free pardon of his sinnes, for Iesus Christs sake. It signifieth also therewithall, the imputing of the perfect righteousnesse of Christ, to euery sinner trulie beleeuing in him, and that of the [...]ame most free grace and mercie of God.

Explicati­on & proofThat this is so wee may euidently perceiue, by that which is written, Rom. 4. verses. 5.6.7.8: the place alledged a little before. Likewise, by that which wee reade further verse, 22. euen to the ende of the same 4. chapter. Moreo­uer by that which wee reade 2. Cor. 5.21. God hath made him to be sinne for vs, who knew no sinne that we might be made the righteousnesse of God in him, Whence also it is, that the Pophet Ieremiah pophesied long before, that he should be cal­led and acknowledged, the Lord our righteousnes. chap. 23.6. and againe, ch: 33.16. Read also Galat: 4. verses, 4.5. The Sonne of God (saith the Apostle) was made vnder the law, that hee might redeeme them which were vnder the law, that wee might receiue the adoption of sonnes. And this also, according to the prophe­sie of Isaiah,The knowledg of Christ, put for the sa [...]th of Christ. cha. 53.11. By his knowledge (saith the Lord by his holy Prophet) shall my righteous seruant iustifie many: for he shall beare their iniquities. But among all other testimonies, we may not passe ouer in silence, that of the Apostle Paul, Rom. 3.24. &c. Wee are iustified freely by his grace, through the redemption that is in Christ Iesus. Whom God hath set forth to bee a reconciliation through faith in his blood, to declare his righteousnes, by the forgiuenes of the sinnes that are passed through the patience of God. To shewe at this time his righteousnes, that hee may be iust, and a iustifier of him that is of the faith of Iesus. And cha. 5.19. As by one mans diso­dience [Page 23] of one shall many also be made righteous. And chapt: 8.33. Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, &c. No maruell therfore, though the faithfull seruāts of God (according to the doctrine of the holy Scrip­tures) do so highly aduance this doctrine of our free iustification, onely by faith in Christ the Sonne of God; that they acccount it, the touc-stone of all truth of doctrine, and the ground of all true comfort, to the soule and conscience of man. It is a saying worthy to be noted from M. Fox, that herein lyeth the touh-stone of all truth and doctrine: and that this doctrine beateth downe all errors. Act: & Monū: pa: 770. immediatly before the history of the life and doctrine of D. Martin Luther, a most memorable & zealous preacher and iustifier of this most holy and heauenly doctrine. Whervnto accordeth M. Caluin, who likewise true­ly affirmeth, that the right vnderstanding of the doctrine of iustification, is praeci­puus sustinendae religionis cardo: M Charke in his dispu­tatiō against Campion. the principall support of the true Christian reli­gion. And another learned man: that it is as the soule or life of the Churche. Thus then wee may perceiue, what the word to iustifie, or iustification it selfe in the sight of God meaneth, when we speake of our iustification by faith. For it is no­thing in effect, but the apprehension and application of Christs righteousnes & redemption to a mans selfe, according to the free promise and gift of God: whose good will and pleasure it is, to impute it to euery true beleeuer, as verily and fully, as if hee had performed it himselfe.

Question. But what doth the same worde signifie, when the Apostle denyeth that to workes, which hee ascribeth to faith; hee affirming plainely and peremptori­lie, that no man can possiblie be iustified by his owne workes?

Answere. The meaning is, that no man either hath, or can possiblie performe, the morall workes commanded in the most holy and righteous law of God, so perfectlie, that he should there­by deserue to be accounted righteous before the iudgement seate of God; and for the same, to be worthy of that high rewarde of the Crowne of righteousnesse and glorie, the which God of his free grace and mercie, hath for his Sonne our Lorde Iesus Christes sake, layde vp for those onely, which beleeue in his name, and loue and longe after his most glorious and blessed appearing.

Explicatiō and proofe.It is true. So saith the Apostle Paul. 2. Timoth: 4.7.8. And againe Rom: 3.20. Wee knowe that whatsoeuer the lawe saith, it saith it to them which are vnder the lawe, that euery mouth may be stopped, and all the world be culpable be­fore God. Therefore by the workes of the lawe, shall no flesh be iustified in his sight: for by the lawe commeth the knowledge of sinne. And in the same chapter, verse 28. Therefore wee conclude, that a man is iustified by faith, without the workes of the lawe. Likewise, chapt: 11. 6. and in many other places of his most holie Epistles.

But it may be obiected, that the Apostle Iames seemeth to teach otherwise: For hee affirmeth expressely, that not onely Abraham (that renowmed father of the faithfull; but also, that Rahab a heathen woman, one that was before of an infamous condition of life; was after that she beleeued, iustified by her workes.

Question. Howe therefore, are these wordes of the Apostle Iames to be vnderstood?

Answere. We are first of all, vndoubtedly to perswade our selues, that it neuer came into the Apo­stle Iames his minde, to teach any thing in his holie Epistle contrarie, no nor in any the least thing, dissenting from the doctrine of the Apostle Paul.

Explicatiō and proofe.This ought to bee out of all question indeede. For both the one and the o­ther, did both write and preach alwaies, by one, and the same most faithfull and constant Spirit of truth: by whom no doubt, they were perfectly guided, & led into all truth, according to the promise of our Sauior Christ, Iohn 16 13. And the rather are we thus to perswade our selues, in the present pointe of doctrine; because it is a doctrine, both of the most singular honour and glorie to the most free grace and mercie of God, and also of the greatest comfort to our owne poore soules, that may be, as was mentioned before. Yea, and further also; of all other doctrines, most effectuall to prouoke vs, and all true beleeuers, to [Page 24] all holy thankfulnes and good dutie toward the Lord God, our most gratious and mercifull Father, for the same. And the rather also will we thus perswade our selues, if we duly consider, (as the truth is,) that the doctrine of Iustification by workes, and the imagined opinion of the merit and worthines thereof before the iudgement seate of God: is, as a learned and godly Father hath well obser­ued, many waies exceedingly preiudiciall, both to Gods glory, and to our owne comfort, and to the truth it selfe.

M Foxe in his obseruations concerning the doctrine of the lawe of God. Act. And M [...]n. pag 894.For first, as he truly saith, they that teach Iustification by the workes of the lawe, (the which is contrary to the ende and scope of the lawe) they do peruert all method and order of doctrine.

2 They seeke that in the lawe, which the lawe cannot giue.

3 They are not able either to comfort themselues, or other.

4 They keepe mens soules in an vncertaine doubting of their saluation.

5 They obscure the light of Gods grace.

6 They are vnkinde to Gods benefits.

7 They are iniurious to Christes passion. Yea enemies to his crosse.

8 They stop Christian libertie.

9 They bereaue the Church the spouse of Christ, of her due comfort, as ta­king away the Sunne out of the world.

10 In all their doings they shoote at a wrong marke. For where Christ one­ly is set vp, to be apprehended by our faith; and so, freely to iustifie vs: they, leauing this Iustification by faith, set vp other markes, partly of the lawe, and partly of their owne deuising, for men to shoote at. This therefore (as that lear­ned Father hath obserued) is the B. of Romes doctrine, and not the doctrine of the Apostle Iames.

Question. How then is the Apostle Iames to be vnderstood, in that he saith, Abraham and Rahab were iustified by workes?

Answere. The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell; euen such as verbally and in word; onely boasted of their faith, but were altogether vnfruitfull in good workes: he is accordingly, veri [...] earnest in declaring, not what are the causes of our Iustification, (as the Apostle Paul doth) but onely what ma­ner of faith, the iustifying faith is, whereby true beleeuers are iustified in the sight of God.

It is very true, and so can it not but be acknowledged of euery vpright and diligent Reader. Proceed you therfore to declare what manner of faith the true iustifying faith is, according to the doctrine of S. Iames.

Question. How can you describe it according to the true intent of the Apostle Iames?

Answere. He giueth plainly to vnderstand, that the true iustifying faith is not an idle and vnfruit­full faith, such as theirs was whom he iustly reproueth, and therefore termeth it a dead faith: but that it is such a faith, as through the quickening grace of the holy Ghost, wor­keth by loue, G [...]l 5. [...] Heb. 11.33. and is fruitfull in the actions and duties thereof. And that for the same cause, it ma [...] iustly be said, that such as do so beleeue, are by their workes: that is to say, by the fruites of their faith, iustified to haue a true iustifying faith in deed, to the comfort of their owne hearts, and before the Church of God, so farre as it may iudge and dis­cerne.

Explication and proofe.That this is the true scope of the doctrine of the Apostle Iames; it will in deed appeare to euery one, that will diligently, and in the feare of God bend his minde, to consider of it wisely, comparing one thing with an other. Let vs ther­fore yet againe vpon the occasion renewed, vse some further diligence, for the clearing of this point of Iustification, against the litigious importunitie of the gainsayers and corrupters thereof.

To this purpose, we are to vnderstand, that there are diuers significations and vses of this word, to Iustifie, as we haue seene before, concerning the word Faith: and that, either as it is referred to God, or as it is applied to men.

First therfore, as it is referred to God, either it noteth a manifest or full decla­ration and proofe of his most perfect righteousnes, by a speciall prerogatiue and [Page 25] power or preheminence, which he hath aboue all creatures: as when we say that God will surely iustifie, that is, perfectly approue himselfe most holy and righ­teous in all his waies, & namely, in this matter of iustifying his people through faith in his sonne, against all whosoeuer doe contradict or cauill against the same: Rom. 3, verse 4, and verse 26. That thou mightest be iustified in thy words, &c. And as our Sauiour Christ is saide, to haue beene iustified in the spirit. 1. Tim. 3, 16. Or else, this word of iustifying, being referred to God, it signifieth mans duti­full acknowledging of the perfect iustice and truth of God: as Luk. chap. 7. 29. The Publicans are saide to iustifie God, in that they submitted themselues to bee Baptized of Iohn. And verse, 35, Our Sauiour Christ affirmeth that wisedome is iu­stified of all her children. These are the significations of the word to Iustifie: as it is referred to God, in respect of himself, & his own most holy & iust proceedings.

Now as it is applied to men, it signifieth either morally (as we may say) to a­uouch a mans owne innocencie, in any matter vniustly laide to his charge: for then is a man saide to iustifie himselfe, when he cleareth himselfe as vnguiltie of the crime obiected against him. And likewise to iustifie an other man, when he by a true testimonie cleareth him against a false accusation: or at the least to excuse one in comparison of an other, as Iudah saide of Tamar that shee was more righteous then himselfe: Gen. 38, 26. And as Saul saide to Da­uid: Thou art more righteous then I. 1. Sam. 24, 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah: That is, to haue sinned lesse then Iudah: to wit, all circumstances duly considered: Ier. 3, 11. And on the contrary; Ierusalem is said to haue iustified Samaria and Sodom: that is, to haue sinned more grieuously then those wicked Cities: Ezek: Chap. 16.

Thus, as was saide, the word to iustifie, is taken either some thing more moral­ly. Or else the same againe is vsed iudicially, for to accept and pronounce a man, according to witnesses, & secundum allegata & probata as they say, to be guiltles, touching the crime or crimes particularly obiected against him. According as it is the dutie of the Iudge to iustifie the innocent partie as we reade: Deut. 25, 1. When there shall be strife betweene men, and they shall come vnto iudgement, and sen­tence shall be giuen vpon them, and the righteous shall be iustified, and the wicked con­demned; Then if so be &c? And Prou. 17, 15. He that iustifieth the wicked, and he that condemneth the iust, euen they both are abomination to the Lord. Likewise, Isay, 5.22, 23. Woe vnto them that are mightie to drinke wine, and to them that are strong to poure in strong drinke: Which iustifie the wicked for a reward, and take away the righteousnes of the righteous from him.

Moreouer, to iustifie, signifieth sometimes, euen of clemencie and meere mer­cy, to forgiue a trespasse done against one, as freely as if it had not beene com­mitted: like as if a creditor should forgiue his debter, as perfectly as if the debt had beene paide to the vttermost farthing. Of the which vse, wee will consi­der by and by: for it is specially seruing to cleare the great point of holy doc­trine which we haue in hand. Finally, the word to iustifie, according to the la­tine diriuation of it, signifieth to make righteous: but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke, seeing it is but a translation of them, and not the originall it selfe. And besides, euen in the vse of the latine speech, the latter part of the word doth not alwaies exactly followe the naturall diriuation, to signifie the making of a thing so, or so. As for example, this word (to signifie) euen now mentioned, doth not note the making of a signe, but to giue some knowledge of a thing. So, to amplifie, is not alwaies to make a thing more large, but to treat of the same thing more at large, thē some other or the same party had done before. Likewise, to magnifie, is not vsed to note the making of a thing great, but to acknowledge & celebrate it, according to the greatnes & excellencie of it. As when we are said to magni­fie the Lord our God. And when God saith he will magnifie himselfe, his mea­ning is that he wil make his greatnes known. So to glorifie God, is not to make God glorious, as one without glory in himselfe, but to acknowledge & set forth his glory, &c.

Likewise, when in our owne language, by an imitation of the same latine composition, we say we will exemplifie a thing, our meaning is not, that we wil make an example: but set forth and illustrate a thing by an example. And whē we say that a thing is verified, wee doe not meane that it is made true, but that it is declared and confirmed to be true. And when the earth is said to fructifie, the meaning is not, that the earth maketh fruit (which is the more immediate work of God) but that it bringeth forth fruit. There might more of like sort bee alled­ged, but these may suffice to shewe that it is not necessary, by force of the latine diriuatiō, that to iustifie, shuld signifie to make iust, as though a man that is iusti­fied, must needs be made perfitly iust by a real & inherēt iustice of his own: but that without iniurie to that kind of composition of the word, we may according to the vse of the holy Scriptures, iustly vnderstand it to signifie the accounting and esteeming, or the declaring & pronouncing of a man either generally iust, or else innocent concerning a particular crime obiected against him.

Hetherto of the diuers significations of the word, to iustifie.

Now it followeth, that we doe enquire in what sense we are to vnderstand the same word, when we referre it to faith; and also when we referre it to works: and that according to the vse of the holy Scriptures, the which, in either case, must altogether ouerrule, as was saide.

First therefore, when we are said to be iustified by faith, wee will not altoge­ther refuse to vnderstand it thus, that we are made perfectly righteous by faith, but on this cond t on, that we rightly conceiue of the manner how: that is to say not by faith as by a morall dutie, and m [...]e action of him that beleeueth, legal­ly taken for a perswasion of the truth of Gods promise, in respect of perfect o­bedience yeelded vnto him: but by the faith of the Gospell, that is by faith ap­prehēding & applying to a mans self the perfect righteousnes of Iesus Christ, for his perfect iustification in the sight of God. For the faith of the Gospell hath alwaies a necessary relation to Christ, and so is it necessarily to be vnderstood in this high principle of Christian religion, concerning our iustification by faith, according to that we read, 2. Cor 5, 21. God hath made him to be sin for vs: that is, he hath imputed and laied our sinnes to his charge, and proceeded against him as if he had bene a most grieuous sinner, though he knew no sin: that is, was nothing at all guiltie of it: that we should be made the righteousnes of God in him: that is, that we being most grieuous sinners, might haue his righteousnes imputed, and freely giuen vnto vs through the rich grace and mercy of God; as verily as if we our selues had wrought & performed the same. Whereby also it is euident, that the true Christian faith, in that it iustifieth, doth it not as it is an action simply con­sidered, but as in the action of it, it receiueth & imbraceth Christ with his righ­teousnes, euen passiuely as a man may truly say. And in this sense (as was saide) we wil not refuse to vnderstand, by this word iustified, that we are made righte­ou [...]; seeing through faith in Christ, a man is of a sinner in himselfe, made no sin­ner but righteous in Christ, by the imputation of his righteousnes vnto him: ac­cording to that of the same Apostle. Ro. 3, 26. God is iust, & a iustifier of him which is of the faith of Iesu. And ch. 4, 5 He iustifieth the vngodly, accounting his faith for righteousnes. Neuertheles, we must therewitha l needes acknowledge, as the truth is, that the vsual acceptation of this word to iustifie, is in the holy Scrip­tures, to esteeme & account, or to declare & pronounce iust, by acquiting of sin, & imputing of righteousnes, & that euen of the meere grace & fauour of God for I [...]sus Christ his sake: as we will now henceforth further declare.

And first, to begin with that which is writtē. Act. 13, 38, 39. Be it known vnto you men and brethren (saith the Apostle Paul) that through this man, (that is, by I [...]sus Christ) is preached vnto you forgiuenesse of sinnes. And from all thinges, from the which yee could not bee iustified by the lawe of Moses, by him euery one that beleeueth is iustified: That is to say, he is perfectly acquitted set free & deliue­red frō the guiltines & punishmēt of it. Like as the same Ap. Ro. ch. 6. v, 7. spea­king of deliuerance from the power of sin, by the vertue of the death of Christ he expresseth it by this word of iustifying from it, as we read in the Greeke text. [Page 27] where he borroweth the word of iustification, to expresse the nature of sancti­fication, which is a singular effect, or fruit of the true iustifying faith, and an o­pen testimonie and prooofe of the same. But let vs proceede to see what the na­ture of iustification it selfe (properly taken) is according to some other testimo­nies of the holy Scriptures. To this purpose read againe, Rom. 3, 24. & v 26 & chap. 4, 5. & Tit. 3, 7. We being iustified by his grace, are made heyres according to the hope of the eternall life. But that which is written Rom. 8, 33, 34. shall bee principally considered of vs at this time: Who (saith the Apostle) shall lay any thing to the charge of Gods chosen? It is God that iustifieth. Who shall condemne?

In the which place, the Apostle hath a respect to the like wordes of the Pro­phet Isaiah. ch. 50, 8. &c. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head, that he should perfectly be iustified by his owne inherent righteousnesse and actuall obedience to his father, against all that could be obiected against him: He is neare that iustifieth me, who will con­tend with me? (saith the Prophet, as it were in the person of our Sauiour Christ:) Yea further: Let vs stand together (saith hee) who is my aduersarie? Let him come neare to me. Behold, the Lord God will helpe me: Who is he that can condemne me? &c. The same doth the Apostle apply to the encouragement of all true beleeuers in Christ, the members of his body, that they also by him, and for his sake, shall haue their free discharge from the iudgement seate of God: that they may say likewise, with great comfort and confidence: Seeing God hath not spared his owne Son, but gaue him for vs all, how shall he not with him giue vs all things also? Who shal lay any thing to the charge of Gods chosen? And so forth, as was alledged euen now. But yet in this differing manner (as is most necessarie to be obserued) that the iustification of our Sauiour Christ: is (in respect of himselfe) by a reall and per­fect iustice, examined and tried in a most exact course of iudgement, before the iudgement seate of God, and not by faith, such as ours is. For he neuer offended in his owne person, but perfectly obeyed the lawe of God: and therefore might not in iustice haue bene condemned, had he not set himselfe a mediator before God, in the behalfe, yea euen in the person and condition of vs miserable sin­ners. But our iustification (insomuch as we are in our selues all of vs damnable sinners) it is from God, of meere grace and fauour, in that by faith onely, the righteousnesse of Christ is imputed to vs, and made ours, as if (as was saide) wee had perfectly performed it our owne selues. Yet so, as we must neuerthelesse, acknowledge our selues in our selues, to be alwaies miserable sinners, and ther­fore, according to the instruction of our Sauiour himselfe, to pray continually, for the forgiuenes of them, &c. Like as iust Iob, though he had the comforta­ble assurance of his saluation, through faith in his Redeemer, as hee professeth in the 19, [...]hap. of his booke. And chap. 13, 15, 19. Loe (saith he) though God slay me, yet will I trust in him. He will be my saluation also. And verses. 18, 19. I knowe that I shall be iustified who is he that will pleade with me, &c. Neuerthelesse, he doth therewithall professe likewise, that hee will reproue his owne waies, as being faultie in the sight of God, as we read in the latter part of the 15, v. And in the holy Gospell of our Sauiour Christ: wee read likewise that the Publican con­fessing and bewailing his sinnes, was iustified, and not the Pharisie, who iusti­fied himselfe. Luk. 18, 10. And ch. 16, 15. Our Sauiour Christ doth more ge­nerally condemne the Pharisies for the same their pride, saying. Ye are they which iustifie your selues before men: but God knoweth your hearts: for that which is highly esteeemed among men, is abomination in the sight of God.

But when we affirme, that we are iustified onely by faith (in such sense as hath bene expressed) our meaning is not, to exclude the care & practise of any good work, in those that are so iustified: but rather, by the magnifying of the grace of God to prouoke our selues & others, so much the more earnestly, to the studie & performance of al obedience, for declaratiō of our true thankfulnes to God. And for many other weightie causes; to wit, for the assuring vnto our selues the truth of our owne faith, & the certaintie of our election, for the quiet & peace [Page 28] of our cōsciēces; & also for the good exāple of others, that they seeing our good works may be moued to glorifie the name of God our heauenly father; & lest otherwise, we should imbolden any to speake euil of the Gospel, or at the least, grieue the rest of the brethren, if we should be vnfruitful in good works &c.

We teach also (as we haue learned out of the word of God) that the faithfull seruants of God truly iustified, are likewise truly sanctified: yea so, as through the renewment & regeneratiō of the H. Ghost, they haue a certaine measure of true inherent & practike righteousnes, in dying to sin & the actions thereof, & in liuing to righteousnes & all the good outward works & fruites of the same. And therefore are they vsually in the holy Scriptures, described by this, as by a speciall propertie, that they loue righteousnes, and that they are such as followe righteousnes, &c. So that in comparison of the vnfaithfull & wicked, whether more open & loose transgressors, or more close & counterfet hipocrites; they may truly be iustified, that is, preferred & approued for righteous aboue them: according as Saul was conuict, euen in his own cōscience, that Dauid was more righteous then himself. Yea so are they renewed & sanctified by the holy ghost, that they are truly & indeed accounted righteous, inchoately & in part, euen be­fore God, who hath giuen them truth in their inward parts: according as the ho­ly Scriptures doe not in vaine call Noah, Lot, Iob, and many other, Iust men fea­ring God, eschuing euill, &c. Gen. 7, 1.2. Pet. 2, 7, 8. Iob. ch. 1, ver. 1, 8. Ezek. 14 20. Luke. 1, 6, & ch. 2, 25. In which respect, we may truly vse the words of the Apo. Iames, and say that they were all iustified by their workes; that is, declared to be righteous indeed & in some measure of truth, & not in shew & appearance on­ly. According also, as it is said by our Sa: Chr: in the Gospell: By thy words thou shalt be iustified, and by thy words thou shalt be condemned: that is, it shall hereby be iustly discerned of men, what manner of one thou art, & how thou art among them to be accounted & esteemed. Mat. 12 37. And as we read, 1. Iohn. 3, 7. He that doth righteousnes is righteous, to wit, he is righteous indeed, & in truth, though not perfectly righteous: as he had taught before, in that he wrot thus: If wee say we haue no sin, We deceiue our selues & the truth is not in vs. Thus we doe not deny, but plainely affirme, that all true beleeuers iustified by faith, haue, as an effect thereof, a generall care and practise of righteousnes begun in them, though ne­uer perfected here in this life.

Neither yet do we deny, but that through the same grace of God, & the sanc­tification of his holy spirit, which he giueth vnto them; the faithfull seruants of God, may so vprightly behaue themselues toward men, specially in some parti­cular action, yea & in the generall intention & purpose of their heart: that they may truly professe, that they are (for any thing that men may charge them with) as cleare, as the child borne but yesterday. Like as Dauid protesteth, concerning his loiall heart toward king Saul, altogether free from intending any traiterous conspiracy against him: as Ps. 7, 3, 4, 5, & Ps. 131, 2. Where he compareth him­self to a yong child, in respect of his innocency in that matter. According also to that of our Sa. Christ. Mat. 18, 1, that we must all of vs, as yong children be voide of pride & ambition, or else we cannot enter into the kingdome of heauen. Like also as the Prophet Samuel cleareth himselfe, as touching his vprightnes in gouernment, and is iustified of the people. 1, Sam. ch. 12. And Paul. Act. 20, 33, &c. And as Moses appealeth to God. Num. chap. 16, 15. Yea, so may the seruants of God, through his grace, behaue thēselues in duties more directly respecting his own diuine maiestie, that they may truly protest in his sight, that they haue serued him in truth of heart: as K. Hezekiah for his part, protesteth in a good consci­ence: Isay, 38, 3. And that they doe vnfeinedly loue the Lord: as Peter protested, Ioh. 21.17. Thou knowest Lord that I loue thee. And Dauid, Ps. 18, 1, and 116, 1.

And specially in some one action, may they, by the speciall grace of GOD, so behaue themselues, that they may in speciall manner bee iustified; that is, not onely bee allowed and approued, but more then ordina­rily commended therein: as we haue the zealous act of Phineas set forth vnto vs, [Page 29] for a notable example, in that he, executing the Lords iudgement vpon the a­dulterous Israelite, and the Midianitish harlot, it was accounted to him for righteousnes, from generation to generation: so pleasing was it vnto the Lord: Numb. 25, 10, 11, 12, 13, 13, 14, 15, and Psal. 106, 30, 31. According also to that which our Sauiour Christ saith of the woman in the Gospell, who of sin­gular loue toward him, powred a boxe of very costly ointment vpon him: Ve­rily (saith he) wheresoeuer this Gospell shal be preached throughout all the world, there shall also this that she hath done, be spoken of for a memoriall of her. Mat. 26, 13.

Thus we deny not, but willingly grant, that the faithful seruants of God, haue their righteousnes in truth & veritie, through the sanctification of the spirit of God, both infused or rather inspired, and euen inherent in them, and also actu­ally flowing from them in the actions and duties of true righteousnes: so that God himselfe being iudge, and approuing the worke of his owne spirit, they are found of him truly worthy to be preferred before the wicked, yea to be re­ceiued into his heauenly kingdome, when they shall iustly be shut out and con­demned to Hell for euer: as we read Matt. 25, 31, &c.

But with all, we doe no lesse truly & constantly affirme,Isay. 64.6. We are all as an vncleane thing, or per­son: to wit, as a leaper. And all our righteous­nes is as a clout to be cast out of sight or nought worth, &c. Read also Exod. 28, 38, & Phillip. 3, 8, 9. that all this their righ­teousnes, is onely by fauour and mercy accepted of God, with allowance from the throne of his grace, as a fruit of their perfect iustification by faith in Christ, through the forgiuenes of their sinnes: the which iustification alone, and no o­ther, can endure strict examination before the iudgement seate of God: agree­able to the confession of the holy Prophet, Psal. 130, 3, 4. If thou ô Lord straight­ly markest iniquities, ô Lord who shall stand? But mercy is with thee that thou maiest bee feared. So that, euen of necessitie, we must all (as well as he) come into the house of the Lord, in the multitude of his mercie, and worship him in feare. Psal. 5, 7. Praying to him as we read, Ps. 143, 2. Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified. Hereunto also doth the example of the holy Ap. Paul lead vs, in that he maketh his protestation. 1. Cor 4, v. 3, 4, in these words. As touching me (saith Paul) I passe very little to be iudged of you, or of mās iudgement: no I iudge not mine owne selfe. For I knowe nothing by my selfe, yet am I not thereby iustified: but he that iudgeth me is the Lord &c. And the example of righ­teous Iob, in his confession: chap. 9, v. 1, 2, 3. I know verily (saith he) that it is so: for how should man compared vnto God be iustified? If he should dispute with him, he could not answere him one thing of a thousand. And v. 19, 20, 21. If we speake of strength (saith Iob) behold he (that is God) is strong: if wee speake of iudgement, who shall bring me in to pleade? If I would iustifie my selfe, mine owne mouth should condemne me: If I would be perfit, he shal iudge me wicked. Though I were perfit, yet I know not my soule therefore doe I ahhorre my life.

And ch. 25, 4. in the same booke: Bildad (likewise speaking by the holy Ghost) saith confidently: How can a man be iustified with God? or how can he be cleane that is borne of woman? Wherefore, as Iudah saith to Ioseph, Gen. 44.16. How shall we iu­stifie our selues? He professing thereby, that they could not cleare thēselues. Much rather may we, yea ought we to say, and confesse before the Lord, that we can­not possibly iustifie our selues before his iudgement seate but must needes ap­peale to his throne of free mercy and grace. For assuredly, none shall be iustifi­ed by their owne righteousnes, but such as shall perfectly fulfill the whole lawe of God according to that, Ro. 2, 13. The hearers of the law are not righteous before God, but the dooers of the lawe shall be iustified.

But this can no man possibly performe. For as touching the righteousnes of the best, it is vnperfect, and we must euery one of vs, labour to better and in­crease it from day to day: as Reuel. 22, 11. He that is iust, let him be iustified still; and he that is holy, let him be sanctified still. That is, let euery such one, not onely continue, but also in continuance, let him more and more encrease in righteous­nes and holines, and so declare the truth of that righteousnes & holines which is in him. For as our Sa: Christ saith, To him that hath shall be giuen, & he shal haue in a boundance, &c. But the righteousnes of God, by the gift whereof he iustifieth his adopted children; namely, in that he imputeth the righteousnes of his owne [Page 30] naturall sonne our Lord Iesus Christ vnto them; it is fully perfect at the very first instant, and so continueth alwaies, euen as the righteousnes of Christ him­selfe is perfect once and for euer: howsoeuer in the faithfull, the dutie, yea and the comfort of their iustification may appeare, and be more fully manifested in processe and tract of time, as Abraham beleeuing, and by his faith being iustifi­ed in the sight of God long before, shewed the truth and power of his faith, in offering vp of his onely sonne Isaak, at the commandement which God gaue him for the triall of his faith, many a yeare after.

And thus, by the grace of God may we perceiue, what iustification by faith is: according to the doctrine of the Apostle Paul: to wit, that we are accoūted righ­teous before the iudgement seate of God, onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith, and not otherwise.

Now when the same word (to iustifie) is referred to workes, as the Apostle Iames vseth it; the Apostle is in no wise to bee vnderstood, as though a man might by his workes bee made perfectly righteous in the iust and strict iudge­ment of God. For that cannot be, insomuch (as it was said euen now) al our own works, yea euen the best of them, they are vnperfect. And besides that, as the A­postle Iames himselfe teacheth vs, In many things we sin all: And therefore it must needs be in his iudgement, a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God: according as it is expresly noted to be a sin in the Pharisies by our Sa: Christ. Luk. ch. 16. v. 15. Ye are they which iustifie your selues before men &c. And againe, ch. 18, 19, &c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men, much more sinful is it, in opiniō therof, to lift vp a mās mind in the sight of god: as Hab. ch. 2, 4. Behold he that lifteth vp himselfe, his mind is not vpright in him: but the iust shal liue by his faith. They onely haue the fruit and reward of their works, who doing them in conscience of most bounden duty, & in obedience to God, doe most vnfeinedly renounce al opinion of merit, & according to the instructi­on of our Sa: Christ, acknowledge themselues, when they haue done al that they can, to be vnprofitable seruants. Luk. 17.10. And ch. 18. 9. &c. it may in a good part be euident by the comparison, which our Sa: Christ maketh, betwixt the Pharisie iustifying himselfe, & the poore Publican, humbly confessing & be­wailing his sins: of whom our Sa: saith that he went to his house iustified rather then the other. And it may be more fully confirmed by these reasons following.

1 First, we are iustified in the sight of God, in such manner onely, as may most perfectly take away al reioycing from our selues. As Ro. 3, 27. All reioycing in works is excluded by faith. And ch. 4, 1, 2. Abrahā being iustified without works, hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2, 9. Not of works, lest any man should boast himselfe. This, because it was not duly regarded of the vnbeleeuing Iewes, who sought after their own righteous­nes, it turned to their destruction, Ro. 9, 30, 31, 32, 33. & ch 10 1, 2, 3. Where­fore as it is written. 1. Cor. 1, 31. He that reioyceth, let him reioyce in the Lord. Who hath made Christ to be perfect wisedome, righteousnes, sanctification and re­demption vnto vs.

2 And herein is included a second reason, which is, that we are so iustified, as our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God: as Ephes. 1, 6.

3 Thirdly, we are iustified in such sort, as the death and sacrifice of our Lord Iesus Christ, may without any the least impeachment, be acknowledged (as it is in truth) of most high value & merit before God. Tit. 3, 5, 6, 7, & 1. Pet. 1, 8, 19.

4 Finally, we are iustified so, as most perfect comfort may be warranted vnto vs, in our greatest temptations, against the guiltines of sinne, and the feare of death & Hell: according to that of the Apostle Paul, Rom. 7, 24, 25, 1. Cor, 15, 57, and 2. Ep. 1, 9. Philip. 1, 20, 21. But all these excellent & comfortable ef­fects follow iustification by faith in Christ, & cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof, [Page 31] which would euen falsifie the truth of faith it selfe. It followeth therfore, that we are perfectly iustified in the sight of God by faith in Christ, & not by our owne works. How thē is this word of iustificatiō, to be takē whē it is applied to works, as the Apostle Iames doth, beeing drawen therevnto vpon a speciall occasion? Verilie no otherwise as was answered, but as workes may outwardlie argue and declare to others, and inwardlie confirme to our selues, the truth of our faith in Christ, which onely is the instrument of our perfect iustification by him. And so doth the Apostle Iames expresse his owne meaning, chap: 2.18. in that hee giueth plainly to vnderstand, that it is the duty of euery Christian, to shew forth his faith by his works. And this is that which he disputeth in this latter part of the chap: as it is further euident, in that he had to deale against such as boasted that they had faith, when in the meane while, they were voyde of all good workes.

In maior: annot. in vers. 14. ca. 2The which place of the Apostle Iames, to the end it may be the better vnder­stood, I will here set down the learned and diligent interpretation of M. Beza, for the acording of either Apostle with other. In so much (saith he) as Sophi­sters (wee will in our language call them Cauillers, doe vrge no other place (to wit of holie Scripture) more stoutlie, to the ende they might ouerthrow the do­ctrine of the grace of God: and that truely, in such sorte, that this Epistle hath ben for the same cause refused of some, as if it were contrarie to sound doctrine: therfore, I for my part, will the rather indeuor, briefly to giue some light, to the vnderstanding of the same place, to the end it may plainly appeare, that it nei­ther maketh any thing on the behalf of the Cauillers, neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour & grace. To the which end (as saith this excellent Interpreter) the Apostles drift is principally to be considered. Hee had before dealt against those, that would seeme to liue holily, though in the meane while they were accepters of persons, and hee hath pulled away from them their false visard of holines. But now hee setteth vpon another sorte of men; that is, vppon such, as putting vppon the bare knowledge of the doctrine of the Gospell, the title of faith, doe so rest in that their deuise, as if they were of all other most righteous men: though in the mean season, their whole life aboundeth in much wickednes: so farre off are they from the practise of charity. And this to be the Apostles drift, it is so cleare that I suppose (saith Beza) the Cauillers thēselues wil not denie it to be so. Now let vs consider, after wat maner, such men are to be reasoned against. Paul, spe­cially in his epistles to the Romans, and to the Galatians, is alltogether in this, to teach that wee are freely iustified by faith without workes, (or which is all one) by faith in Christ. Wherfore is he so? Surelie, because he bickered with them, who either did set their own merites in stead of grace, or else did couple & ioyne them with grace. It was behoouefull for him therfore, first of all, to discusse the right way of iustification, in so much as they instituted false wayes & meanes in stead of the true. But as touching these, (to wit, with whō the Apostle Iames hath to deale) like as the controuersie with thē is altogether contrarie; so the matter it selfe sheweth, that hee was to take a cleane contrarie course, in his disputation against them. For they, (that is to say, some among the Romans and Galatians to whom Paul wrote) they sought to establish iustification by works: these, (that is, some among them, to whom the Apo: Iames did wright) they did not onely remoue iustification from workes, but also they tooke away euen works them­selues. Wherfore, like as against these, free iustification by faith, is so defended, that not good works thēselues are taken away; but only the power of iustifying, is withdrawn from them: so here, who seeth not, that euen in a contrary course, works are in such wise to be established; that although the power of iustificatiō be not yeelded to thē, yet that true iustification may be discerned by them, as by the effects therof? I will vtter the matter, yet more plainly (saith the Interpreter.) There, (to wit, in Pauls epistles) the question is concerning the cause: but here, (that is, in the epistle of Iames) it is about the effects. There Paul cometh down from the cause to the effect: here (Iames) from the effects goeth vp to the cause. [Page 32] There the question is how wee may be iustified: here, howe it may be percei­ued, that wee are iustified. There, works are excluded from beeing the cause of iustification: here, it is firmely determined, that they are the effects of iustifica­tion. There, it is denied that the works of those who are to be iustified, do goe before: here, it is affirmed that they do follow, after that men are alreadie iusti­fied. For to what purpose were it, for a man to prooue against these, that wee are not iustified by workes, seeing they are so farre from ascribing more vnto workes then is meete, that they do not require them as true testimonies of righ­teousnes? The which things beeing so: who seeth not how miserablie, the So­phisticall cauillers are deceiued, for want of true light of iudgement, in that they goe about to accord Iames with Paul, as if either of them handeled one, and the same question, concerning the causes of iustification? Hence cōmeth that their crooked distinction of workes morall and ceremoniall, as though these onely, (to wit, the ceremoniall) were excluded by Paul. &c. Hitherto out of Beza his annotations. Thus therfore, hauing sufficiently (as wee trust) for the course of this our exercise, declared the truth of this great and high pointe of our iusti­fication by faith: wee might come now to the second pointe, pertaining to the explication of the former answer, touching the promise of iustification and sal­uation: that is, what the word saluation or to saue meaneth: saue that to make the matter yet more plaine, if it may bee, I am to aske you here a question or two more.

Question. And first, may it not be thought, that the Apostle Paul, in that hee opposeth faith to works, maketh the opposition onely betwixt the ceremoniall workes of the lawe, and the faith of the Gospell, as was said euen now: and not betwixt it, and the workes of the morall lawe?

Answere. No, it may not be thought so. For it is manifest, that the Apostle excludeth the one as well as the other, yea most expressely, the workes of the morall lawe: to the which ende hee doth alledge that text of the lawe, which doth most properlie belong thervnto.

Explication and proofe.It is true. So we read, Gal: 3.10. For (as the Apostle saith) so many as are of the workes of the lawe, they are vnder the curse: for it is written: Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them. The which Scripture in Moses, Deut: 27. followeth after an enumeration of the morall, and not ceremoniall duties of the lawe. And touching the ceremo­niall, ther was lesse neede that they should be so expressely mentioned, because they of themselues, doe more euidently disclaime iustification by the exercise of them: in so much as they doe more apparantly point vnto Christ, and are otherwise a flat handwriting against the vsers of them, whosoeuer should seeke iustification by them: as the Apostle teacheth. Colos: 2.14. For what did cir­cumcision signifie, but the corruption of mans nature to be put off, and cast a­side, &c? What the legall and ceremoniall washings, but that man is stained with the soile and filth of sinne? what did the slaine sacrifices testifie, but that euery man hath iustly deserued euerlasting death and damnation, if God should enter into iudgement against them, &c? And therfore, seing they all conteined a manifest confession of sinnes in the practise of them, there was no such need, that they should be so expressely mentioned, in this question, concerning iusti­fication, as the other should: though they as well as these, be altogether exclu­ded in this case. Now therfore, seeing all the works of the holie lawe of God, as well morall as ceremoniall, are dis-abled from iustification, by reason of the weakenes of them, or rather of man himselfe, for his not performance of them: Rom: 8.3. Infinitelie much rather then, all popish ceremonies, and all their workes of blinde & superstitious deuotion, yea all their best workes of almes, must needes be blotted out of this reckoning: in so much as they are for the most part, contrary to the expresse commandement of God, and they that are commanded, are done of them in a corrupt manner through the proude opi­nion they haue of merit, and to wrong endes, euen for the credit and mainte­nance of a false and Antichristian worship: &c.

Question. Well, be it so, that we exclude all works ceremoniall and morall commanded in the law of God, and much rather all heathenish works, done according to the light of nature, and all popish works wrought of blinde deuotion, or of proude presumption; yet to the end wee may ioyne Paul and Iames togither: may wee not thinke that true Christians after they be endued with fath, are iustified, part­lie by faith in Christ, and partly by their owne works, which they doe in faith? No, Answere. in no wise. For seeing our best workes are vnperfect: that faith, which should rest in any part, vpon such workes, it should stay it selfe vpon a false and deceiuable ground, and so should euen betray and ouerthrowe it selfe.

Explicatiō & proofe.It must needs be so. And in very deed no man can do any good work, in the true faith of Christ, but he must, ipso facto, renoūce all opinion of iustificatiō therby, or else it is not done in faith. For so much shall a mā denie vnto Christ, as he doth at­tribute vnto his owne work. Neither will Christ himselfe be partaker with vs, in this work of iustification. He will be a whole Sauior, or no Sauior at all vnto vs. But yet let me ask you another thing. Question Though our works don in faith are vnper­fect, yet for Christs sake, God doth accept them, yea he doth crown & reward thē: therfore it semeth, that this cānot hinder, why they should not iustifie vs in some part. For if God do so gratiously accept them, who shall except against them? God doth very gratiously accept thē in deed, Answere. as tokens of true thākefulnes, & as holy fruits of obedience, sanctified through faith in Christ, but not to any part of our iustification.

Question. It is true, God wil in this matter accept of no obediēce that is vnperfect. His iu­stice will not indure it. But yet another question. May not the faith of the Gos­pell, or faith in Christ, comprehend the whole religion & worship, as some con­tend: and so take in all Christian works, as into one inclosure with faith?

Answere. In this question of iustification, it cannot be so taken; It should be an vniust inclosure, not of the commons from the poore, but of a royall dignitie from Christ: as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works, in the Epi­stles of his faithfull Apostle Paul, doth manifestly declare.

Question. It is very true. Nowe onely one thing, and then no more. Is not faith it selfe whereby we are iustified, a worke? And why then should we so shunne works, as hauing no place in our iustification?

Answere. Faith, in that it is a work or action, it doth not simply and of it selfe iustifie, but onely in that it apprehendeth Christ, and imbraceth him alone for perfect iustification.

Explicatiō and proofe.So it is indeed. And in no other sense, doth our Sa: Chr: himselfe say: Ioh: 6.29. This is the work of God (that is a work singularly wel pleasing vnto him) that ye do beleue in him whō he hath sent. For seeing God hath sent Christ, euē to this end he should be beleued in, it must needs be very acceptable vnto him, that we should beleeue in him. Neuertheles, this we may easily perceiue, that it was not the purpose of our Sa: Christ, in those wordes to determine faith to be properly a worke: but answering the Iewes in their owne worde, enquiring of workes, hee draweth them frō their owne sense, and telleth them, that this is the worke of God.

VVhat saluation is.

NOw let vs proceed. And hauing shewed what iustification is: what haue you learned that this other word Saluation, Question. or to Saue, doth meane?

Answere. To saue is not onely by the merit of Christs death and obedience, to deliuer & discharge from all guiltines & punishment due to sin, in the iust displeasure & wrath of God: but also, by the power & ef­ficacie of the same satisfactory death & obedience, to deliuer from the power & strength, subtiltie & craft, both of sinne & Sathan; & also of all whatsoe­uer else, would hinder the same our most happy saluation. Yea more then this; to Saue, is to reconcile & bring most miserable sinners, into the perfect fauour of the most iust God; to giue them vnspeakable peace of conscience; as also wisdome and power to liue a Godly and Christian life, in some measure of holines here; and finally to possesse them, with the most blessed inheritāce & fruition, of the most glorious & euerlasting kingdom of heauē. It is true,Explicatiō and proofe. as we may se it warranted vnto vs: First concerning deliuerāce frō the guiltines of sin, & also frō the punishmēt therof: Isai: 53.4.5. Matt: 1.21. Ioh: 1.29. And from the wrath of God. 1. Thes. 1.10. Rom. 8.1. Col. 1.13.14.

What Faith is.Secondlie, from the power and strength of sinne: Rom: 6.3.4.5.6. &c. and chap. 8.2. &c. Reade also Galat: 1.4. and 1. Ioh. 5.5.19 and chapt: 3.5.6. And from the crafte and subtiltie of sinne: Ephes: 4.20.21.22. and Iames. chap: 1.14. with verse. 18. Likewise from the power of the Deuill. 1. Iohn. 3.8.9. &c. And ch: 5. 18. Ephes. 6.13. &c. Rom: 16.20. Iames. 4.7. and 1. Pet: 5.8.9.10. And from his subtiltie. 2. Corinth. 2.11. and chapt: 3. &c.

Thirdly, for reconciliation: reade Luke, ch: 2. 14. Coloss. 1.19.20. and 1. Iohn. 2.2. And for holines of life in the same chap, verses. 3.4. &c. and Colos. 1.21.22. and Luk. 1.74.75. And therwithall, for peace of conscience: Rom. 5.1. and chap: 14.17. Philip: 4.6.7. Heb: 2.14.15.

Finallie, for the inheritance of the kingdome of heauen: read Ephes: 2 1.2.3. &c. And Philip: 3.20.21. Behold therfore, the many and exceeding great benefites contained vnder this one of saluation: the which is therefore worthily called the great saluation, and the saluation of God, infinitely excee­ding all humane deliuering or sauing. Heb. 2.3. Psal. 50.23. and 119.41. Isai. 45.15.16.17.21.22. and cha: 46.13. and 49.6. and 51.5.8. and 59.16.17. and Gen. 49.18. And note here, that these diuerse words of deliue­rance, redemption, reconciliation, and the rest: they doe all serue to expresse, but one and the same saluation, manifoldly distinguished in diuerse respectes. For as it is truely obserued: Christ doth not onely saue vs by the merite of his death, but also by the efficacie and power of his Spirit communicated vnto vs: yea, and euen by the communicating of his person, in that it pleaseth him to dwell in vs, & most neerely to vnite vs to himselfe. And in these 3. things (saith learned Ʋrsinus) Totum saluationis beneficium consistit: the whole benefit of salua­tion doth consist. The which, while we duely consider in the seuerall branches of it: ô howe ought it to affecte vs in a longing desire after it! in pretious e­stimation of it! in thankfulnesse to God our Sauiour for it! But on the con­trarie, the want of the knowledge of it, maketh manie to esteeme no more of this saluation, then profane Esau did of his byrthright. Wee are therfore to be so much the more carefull, lest any of vs should fall into the same contempt of it. It is lamentable, to see the rifenes of this profane contempt, and the noto­rious ignorance that is among those, that goe vnder the name of Christians. For aske them howe they looke to be iustified and saued: they know no other way, but by their good workes, and by good praiers, &c This sheweth plain­lie, that such haue not as yet, any thing at all truely learned Iesus Christ. They vnderstand nothing in truth, of the spiritua [...]l couenant of grace; but altogether they dote after a couenant of workes, which indeed is more naturall, though now altogether aboue all power of naturall reach, &c. But whatsoeuer others doe, let vs in the name of God, according as wee are taught out of the word of God, make most precious account of the couenant of grace and saluation, by our Sauiour Christ alone, in whom onely are opened vnto vs, and in whom a­lone are to be found, all the rich treasures of the kingdome of heauen.

Iustification and saluation onely by Christ.

HEere therefore, before wee proceede any further, I would gladly heare of you, what our Sauiour Christ hath done for vs, thus to iustifie and saue vs.

What haue you learned out of the holie Scriptures to an­swere to this? Question.

Our Sauiour Christ, hath for the procuring and purchasing of our perfect iustification and saluation, Answere. perfectly fulfilled the righ­teousnes of the whole lawe of God for vs, in the whole course of his life; and by his death, hee hath paide the full redemption, and as it were the Fine and Ransome, or penaltie of all our sinnes: to the ende, that both the guiltinesse and punishment being layde vpon [Page 35] him, they might be remoued and taken away from vs; Iustification and saluation onely by Christ. and also that his perfect righte­ousnesse, and the whole merit and worthinesse of his death, might, through the grace of God, be freely imputed and bestowed vpon vs.

Explicatiō and proofe.The proofes which may serue for the confirmation of this Answer, haue bene already set downe by vs not long since; so that now wee need the lesse to stand to repeat them againe. Onely let vs yet once more, by this occasion, so consi­der of the true nature of iustification, and of the righteousnes which is by faith; that, it beeing well vnderstood of vs, yea throughlie settled and rooted in our heartes, wee may by no subtiltie of aduersaries, be remoued from this most hea­uenly and comfortable truth; euen a chiefe principle of the Gospell of our Sau: Chr: For what else I pray you (to think vprightly of the matter) may the righte­ousnes and iustification of faith in Christ, possiblie bee; then the apprehension of that wherby Christ hath iustified vs? And what can this bee, beside the holi­nesse of his nature; the righteousnesse of his life, and the Sacrifice and Redem­ption of his death? Wherefore as was said before, so wee say againe, that as wee doe iustly remoue iustification from our own works, so also doe wee euen from faith it selfe, so farre as it may be esteemed an action or worke from vs, or rather from the spirit of God, which is giuen vnto vs of God: and we whollie ascribe it to our Sauiour himselfe, in respect of that onely, which he hath wrought and suffered for vs; it being passiuelie as we may say, receiued & apprehended of vs. For faith is but as the hand, or tunnell of our empty soules, to receiue the water of life and saluation, which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well: Fides nihil ad Deum affert: quin potius ho­minem vacuum & inopem sistit coram Deo, vt Christo eius (que) gratia impleatur. Quare passiuū est opus vt ita loquar) cui nulla potest rependi merces. Nec aliam confert homini iustitiam, nisi quam a Christo accepit. That is: Faith bringeth nothing to God: but rather presenteth a man altogether empty, and forlorne in his sight, that he may be replenished with Christ & his grace. Wherfore it is a passiue work, (if I may so speake) whervnto no reward is due. Neither doth it yeelde any righteousnes to a man, which it hath not receiued of Christ before. Calu. vpon Iohn. 6.29.

And now further, that our Sauiour Christ was necessarily, both to fulfill the righteousnes of the law, and also to die for vs, to the ende we might be perfectly iustified by him: it may easily appeare, if wee doe rightly consider, that all of vs, who stand in need of iustification by him, doe not onely want righteousnes, in that we can neither for the present, nor shall euer be able in this life, to fulfill the righteousnes of Gods law, our own selues, who faile alwaies euen in the best duties that we doe: but also that we are infinitely guiltie of transgressions & re­bellions, concerning the time past, through the pacience of God, as the Apo­stle Paul hath taught vs. Yea, and besides all this, wee doe originallie stand whollie corrupte, and guiltie of eternall condemnation, before the iudgement seate of God; as the same Apostle hath convicted all the world, both yong and olde: Roma: 3.19.20. and chapt: 5.12. &c. For the least of which our transgressions, wee our selues could neuer in our owne persons, haue made any iust and sufficient recompence or satisfaction, to the most holy iustice of God. I [...] is necessarie therfore, that wee doe in euery respect, relie whollie vpon our Sauiour Christ alone, and vppon the most free grace and mercie of the Lord God our heauenly Father, for our Iustification and Saluation: seeing it is ex­press [...]ly affirmed as we haue often heard and reade, and cannot too often heare, reade, and consider out of the holy Scriptures, that they are not to be found in any other, but in him alone, as Act. 4.11.12. This is the stone, cast aside of the builders, which is become the head of the corner. Neither is ther saluation in any other: for among men there is giuen no other name vnder heauen, wherby we must be saued. Our Sa: Christ onely, of all men, is perfectly holy and righteous in life. Our Sa: Christ alone, is of all men pure & vndefiled by nature. He therfore alone, and no other, could be that meete and worthy sacrifice, euen the lambe of God without spot, which God himselfe hath appointed, to take awaye the sinnes [Page 34] [...] [Page 35] [...] [Page 36] of the world, and to bring in euerlasting righteousnesse, as the Prophet Daniel long before the performance of it, did prophesie of him in the 9. chapter of his prophesie.

And in deede, in somuch as wee, in and of our selues, are altogether corrupt and sinfull by nature, yea and doe still so remaine in a great part, euen after the grace of regeneration is begunne in vs: howe may it be thought, in any proba­bilitie of good reason, that any mans owne workes should iustifie himselfe, and deserue any thing at Gods hand, for the merit and worthines therof, as our po­pish false teachers doe blasphemouslie contend? For whether wee [...]te vp our eyes to God, or cast them downe vpon our selues; wee shall be easily, yea and that with great force also cast off, from all confidence this way, if so be wee will vprightly weigh and consider all things. For first concerning God, hee is (as wee knowe) such a one, and so infinitlie rich and all-sufficient in himselfe, that whatsoeuer is giuen him, hee hath nothing the more. And as the holy prophet saith: Who hath giuen him, and it shall be recompenced him? As though he should say, that God is beholding to no creature: but hee giueth aboundantly to all, and yet hee hath neuer the lesse.

And secondlie as touching our selues, wee want all those conditions, which are necessarie to bee found in those persons, that should merit or deserue anie thing at the hands of God. For first, wee are not out of his debt: nay wee are most deeply indebted vnto him, by thousands of talents, as we read in the Gos­pell. Secondlie, we can gratifie God with no good thing, which we haue not first receiued of him. And besides, that which wee are able to bring, is nothing equall to that reward of euerlasting life and saluation, which proud men shame not for their worthines to challenge at the hands of God. Nay rather, euen that little which wee bring vnto God, and the same also his owne gift bestowed on vs before; it turneth to our owne further benefit, through the exceeding bountifulnesse of God. And therfore, howe much the more God vouchsa­feth to accept at the handes of any, their seruice and duety: by so much the more, they are yet more deeplie bound and indebted to him. For it is of meere grace and fauour, that hee accepteth any duety at all, at any mans hands. To the which end, worthily saith Elihu in the booke of Iob. chap: 35.7. speaking on the Lordes behalfe in this wise: If thou be righteous (saith hee) what giuest thou vnto him? or what receiueth hee at thy hand? Thy wickednes may hurt a man as thou art: and thy righteousnes may profit the sonne of man. &c. Howe then may it be thought, that it is in any mans power to benefit the Lord, and to deserue anie thing at his handes, whereby hee should be beholding or indebted vnto him?

Blessed be the Lord our God therfore, who hath of his most gratious good­nesse, inlightened his seruants to see and vnderstand, the truth of this most ho­lie and comfortable doctrine of our free iustification by faith: and to discerne the vanitie and wickednesse of the false doctrine of mans merite by his owne works. To the which end it shall be to our comfort (as I trust) to call to minde some holie testimonies, which the seruants of God haue giuen vnto it, from time to time. Among whom, that faithfull Martyr and minister of the Gospell of Christ M. Patrick Hamelton,M. Patrick Ha­melt [...], [...]n his b [...]ke [...] sta­ted out of latin m [...] English, [...] I▪ F [...]y [...]h, set downe by M. Fo [...]e. A [...]t. and Mo [...]um. pag. [...] &c. hath with great sharpnes and dexteritie of holie vnderstanding expressed it, wher hee affirmeth and confirmeth from the holie Scriptures, that (to speake exactely) no manner of workes doe make vs eyther righteous or vnrighteous, good or euill: and that they neither saue nor con­demne the children of God. Hee expresseth his meaning thus, and it is very true: that vntill a man be iustified by faith, and so be by faith allowed of God, to be a good man; he can not possiblie doe any good thing acceptable to God: neither can any good deedes make him a good man. For in deed, without faith he can doe no good worke well. Likewise also (as he saith further) euill works are not the cause that any man is euill, but hee himselfe beeing euill first, after­ward worketh that which is euill. Finallie (as hee truely saith) workes doe not saue, but faith, whence spring all good works. Neither do euill works simplie [Page 37] and in themselues considered) condemne: but rather infidelitie which is the root of all euill. For to him that beleeueth, Christ hath by his passion, obtained for­giuenesse of all sinnes &c. Read also the answere of Iohn Lambert another faith­full Martyr to the 31. Article obiected against him: Good workes (saith he) make not a man iust, but a man once iustified, doth then good workes. And so hath Augustine said of more ancient time, that good works doe not goe before, in him that is to be iustified, but follow after his iustification. He disputeth also that onely infidelitie is Peccatum damnans: the sinne that doth vtterly cast men a­way. Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into.

These Christian paradoxes, or strange sentences (as they may seeme to be) they are no other, then our Sauiour Christ himselfe hath taught: and namely by the similitude of a tree. Mat. ch. 12, 33, 34, 35. Either make the tree good and the fruit good: or else make the tree euill and the fruit thereof euill: for the tree is known by his fruit. O generation of vipers (saith our Sa: Christ to the proud Pharisies that iusti­fied themselues, & made a great outward shewe of holines) how can ye speake good things when ye are euill? For of the aboundance of the heart, the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things: and an euill man out of an euill treasure bringeth forth euill things. Now it is faith onely which maketh a man like the good tree, and infidelitie which maketh a man like the euill tree, &c. Wherfore well saith an other learned man,Beza in his Anno­tations vp­on the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward, as to say, that good fruit doth make the tree good: to the end they might bring in the iustification of mans own works: and not rather to confesse that the tree must first bee good before it can bring forth good fruit? For this verily (as he truly saith) is no lesse absurd & foolish, then if a man should be of this minde to think that the cause should come of the effect. And thus, insomuch as we must be iustified by faith in Christ, before we can doe any good worke: it followeth that neither any workes before, nor any good works after, can iustifie vs in the sight of God. For we are herein, altoge­ther preuented by our Sauiour Christ: who alone is our perfect righteousnes before God, as hath bin sufficiently declared. Wherein it may iustly be delight­full to euery true beleeuer, to see mans workes defeated and abased, that the works of our Sauiour Christ onely, may be perfectly aduanced and established.

WHerefore, that we may now at the last, conclude this point of iustifica­tion by faith in Christ, and also of saluation the blessed consequent therof: let vs firmely assure our selues against al aduersaries of the grace of God, that they contending for a meritorious righteousnes really infused and inherent in themselues, and concurring with their faith; (the which also with them, is no better then a morral vertue assenting generally to the truth of the Gospel, with­out any particular assurance that the righteousnes and saluation of Christ is cer­tainly theirs) let vs I say, assure our selues, frō the former testimonies & reasons out of the holy Scriptures; that they are herein altogether most grosly decei­ued, in that they haue not learned (or rather, if wee speake of those that professe learning among them) that they haue hardened their hearts against the euident instructions of the word of God, which (as wee haue seene) both plainely and plentifully distinguisheth betwixt the righteousnes of works, and that which is by faith, yea in this doctrine of iustification, doe oppose workes to faith as per­fect contraries: the one being of the iust God, the other of sinfull man: that according to nature, this of grace infinitly aboue all naturall reason or power and reach: that of mans proud challenge, this of Gods most free gift, onely pro­per to those whom God maketh newe creatures to himselfe, by regeneration in Christ; euen such, to whom onely, he giueth this speciall grace, that in the de­niall of themselues, they humble themselues in themselues, and reioyce onely in that righteousnes which God hath brought to light & exhibited in our S: C. Let vs therfore be specially wel aduised, & take heed that we neuer abolish true humilitie out of our hearts, by mis-vnderstanding the reioicing of the Gospell, [Page 38] as they do, whosoeuer stand conceited in the merit & worthines of their own workes. For doubtles, the magnifying of mans owne works, ariseth from that proud and arrogant opinion, which men haue first conceiued, concerning the worthines of themselues and their owne persons, how vnworthie soeuer in truth they be. And whereas they would seeme, to borrow the merit of their owne workes, from the merit of Christ: this being altogether without war­rant from Christ, it is to be accounted no better then a cunning shift, euen a meere deuise and vizard, to couer and shadow their pride withall. For if they meant in good sooth, to magnifie Christes merit and worthines, they would (according to the doctrine of Christ) rest wholly and solely in the same, as be­ing most perfect and entier in it selfe. Out of all question, whatsoeuer is more then this, it is of wicked and diuellish pride, how goodly a glosse soeuer any shall put vpon it. It is but poison in a glittering cup. Let it for euer suffice, that our Sauiour Christ hath by his owne hand, pulled off the counterfet vi­zard thereof: as was alledged before. Luk. 18. vers. 9. &c. where the proude Pharisie (as we haue seene) is reiected of God, for trusting in his owne righ­teousnes, though he pretended to be thankfull to God, for those his imagi­ned vertues, whereof he boasted himselfe: but the poore sorrowfull & sinfull Publican is iustified before God. Let popish Iusticiaries therefore, following their elder brethren the Pharisies, boast and glory in their own works as they lust: we for our parts, wil by the grace of God, humble our selues with all the faithfull seruants of God, in the sight of our sinnes & vnworthines; and re­ioyce only in the Lord, and in the multitude of his free grace & mercy, only in and by our Lord Iesus Christ, according to the tenure of his owne most holie word & promise, Isai: 45.25. The whole seed of Israel shall be iustified, and glorie in the Lord. According also to that, 1. Cor. 1.30.31. and Ephe. 2.9. as was alled­ged heretofore.

VVhat Repentance is.

NOw let vs goe forward.

You haue already answered to two of the things last propounded; to wit, what is meant by the word to Iustifie, and also what this other word, to Saue, doth signifie.

The third thing yet remaineth; that is, what Repen­tance is. The which, though it was touched in our en­trance into the doctrine of the Law; yet because the Law (to take it in the more strict signification) doth not teach Repentance, in so much as it offereth no grace or mercy to the transgressor: therfore we wil resume it, & handle it more purposedly, here in the doctrine of the Gospell. For the Gospel onely, and not the Lawe, as it is a member di­uident from it; giueth hope and comfort of forgiuenes to the poore sinner, through the righteousnes & obedience of Christ: how vnworthy soeuer he be in himself, of any mercy, yea though he be most worthy of all plague and punishment, from the iust deserued wrath of God. The doctrine therefore of Repentance, and of remission of sinnes, is properly belonging to the Gospel: yea and all allowance of repentance to the sinner (as it were a board to relieue his poore Sea-beaten soule, against the most dangerous ship-wreck that may be) it is a speciall gratuitie belonging to the Gospell.

It is true in deed, that Moses, and the rest of the Prophets, do euery where moue to repentance, and also giue comfortable hope of mercy to the repen­tant, and to that end alledge the promises of God. But all this they do, hauing a respect to the couenant of God in Christ, according to his Gospel: and not by vertue of any naked promise of the Lawe, as we now speake of it.

Wherefore seeing (as was said) we haue only touched the doctrine of Re­pentance, in our entrance to the former doctrine of the lawe, so farre onely, as it might giue some light of interpretation thervnto: let vs now in the doctrine of [Page 39] the Gospel, as in the more proper & due place,What Repen­tance is. enquire more fully into it: ac­knowledging neuertheles, that although the law strictly taken, doth not teach repētāce, or encourage the sinner to repēt, but onely leaueth him cōuicted in his former sin, and present corruptiō: yet according to the directiō of the Gospel, it is a perfect rule to teach vs what our sinnes bee, whereof wee are to repent, and also, which be the duties of holinesse and righteousnes, wherein we are to walke and please God. For both the Gospel, & also the law forbid the same false wor­ship, the same profanenes, the same blasphemy &c. Likewise, the same disobedi­ence to parents, the same crueltie, the same filthines of fornication &c. And on the contrary, they teach one, and the same true spirituall worship of God, and the same duties of loue, belonging from man to man: as it is euident Mat. ch. 5. and ch, 15, 4. &c. & ch. 22, 37, 38, 39, 40. Rom. 13, 8, 9, 10. Ephes. 6, 1, &c. 1. Tim. 1, 5. Yea, & the law, in the most strict acceptation of it, howsoeuer, it doth not teach or incourage the sinner to repentance, (as the immediate and proper cause thereof) yet it is no weake or small occasion or meanes, as well for the fur­thering of it, as for preparing the heart of the sinner vnto it.

Question. Now therefore, I aske here in this place, what repentance is, according to the doctrine of the Gospell?

Answere. Repentance, a fruit all waies attending vpon true iustfying faith (to speake of it in the most generall signification) it comprehendeth all particular graces of our spirituall rege­neration and new birth (faith onely excepted) whereby the erroneous minde and vnder­standing, as also the vaine and wicked memorie, together with the corrupt and sin­full will and affections of the children of God, are inwardly more and more alte­red and changed, from that which they are by naturall birth; and made more and more conformable to the spirituall image and likenesse of GOD: Whereby also, the wordes, and outward actions of their life and conuersation, are likewise more and more altered & changed, from the facion & course of this wicked world, vnto the fruits of true righteousnes, and holines, in obedience to the most holy will and word of God.

Explicatiō and proofe.That this is the nature of repentance, and that in the generall signification of it, it carrieth so large a compasse, as hath beene described: wee may vnderstand, first by the diuers and sundrie wordes, whereby it is noted in the holy Scrip­tures, both of the olde and also of the newe Testament: and then, by the doc­trine it selfe, which doth more iointly open and declare, the full sense and mea­ning of all the same words.

The Hebrew words, whereby repentance is signified in the olde Testament, are these: first Chacam, which signifieth to be wise; as Deut. 32, 28, 29 They are a nation (saith Moses) voide of counsell, neither is there any vnderstanding in them. Oh that they were wise &c. Likewise Pro. 23, 19. O thou my sonne (saith wise king Salomon) heare and be wise, and guid thine heart in the way. And in the same sense, though the holy Prophet doe vse an other word Sacal, not that Sacal whose first letter is Samech, which signifieth to be foolish: but that which begin­neth with the letter Shin, and signifieth prouident and prudent warines or cir­cumspectiō in a mans affaires and dealing. Be wise now ye kings (Haschiln saith the Prophet Dauid) be ye learned (that is, receiue ye instruction, to wit from the holy word of God and the faithfull ministerie and preaching thereof) ô ye iudges of the earth &c? In this respect also, repentance is noted by this other phrase of speech, to returne to a mans heart; that is, to growe more wise and better aduised, then hee was before: as Deut. Chap. 30.1. and 1. Kings 8.47. If they turne a­gaine to their heart &c. Likewise, when the LORD would note the tur­ning of the hearts of the Gentiles vnto him by true repentance, hee expres­seth it by that aboundance of knowledge, which he intended to power downe vpon them: Isay. 11.9. Ieremy 31, 34. According to that also. Prou. 9.12. If thou be wise, thou shalt bee wise for thy selfe: and if thou be a scorner, thou alone shalt suffer. And Psal. 90, 12, Teach vs (saith Moses) so to number our daies that we may apply our hearts vnto wisedome.

Thus, repentance (to beginne withall) is signified synecdochically, (the [Page 40] part put for the whole, by attaining to true wisedome and vnderstanding, from the aduise and direction, of the holy word of GOD. And that, in very good consideration, seeing, if there bee true wisedome in the minde, the will and affection will bee the better ordered and guided, and consequently also, both the tongue, the hand, and the foote: and likewise, the memory will store it selfe with good and holy things for meditation, &c.

And that it is the meaning of God in the holy Scriptures of the olde Testa­ment, to note repentance by wisedome and vnderstanding: it may bee discer­ned, from that which is contrariwise set downe concerning follie. For vsually in the same Scriptures, men yet lying in their sinnes, without all care or regard to repent, they are called fooles, euen such as want all holy iudgement and good discretion, who call light darkenesse, and darkenesse light, good euill, and euill good: as we read Isay Ch. 1, 3. & Ch. 5.20, 21, & ch. 42.16, 17. & so forth to the ende of the Chapter. And Ier. 4.22. My people (saith the Lord) is foo­lish, they haue not knowne mee: they are foolish children, and haue no vnderstan­ding: they are wise to doe euill, but to doe well they haue no knowledge. And Prou. 27.22. King Salomon speaking of the obstinate and impenitent sin­ner: Though (saith hee) thou shouldest bray a foole in a mortar &c. yet will not his foolishnes depart from him.

The ground of this wicked folly, is selfe-conceitednes in a mans owne car­nall and corrupt wisedome: and therefore is the wicked man, noted to be such a one as walketh after his owne imaginations. As Gen. 6.5. and Prou. 6.14. The wicked man imagineth euill at all times. And therefore verse 18. God is saide to abhorre such. And Chap. 12.2. Hee will condemne the man of wicked imagi­nations. Read also. Ier. 18. verses 12.13. &c. And verily there is very great rea­son, why the Lord should deale thus seuerely against the man of wicked ima­ginations; because, according as the imagination is conceited, both will, and word, and deede it selfe, are carried all headlong, as it were vpon swift running wheeles, to worke all mischiefe. Wherefore, we may truly say, that God in his holy iustice punisheth no sinne more grieuously, nor more often and mani­foldly, then hee doth that proud conceite, which euery man hath of himselfe, and his owne waies. For by reason hereof, or rather for want of sound rea­son, they doe not onely magnifie their owne imagined, and counterfeit ver­tues, obtruding them to God as it were for good and currant coine: but also in a presumption thereof, they doe easily dispense with themselues, touching those sinnes, whereof their owne conscience conuicteth them: as if they were fewe and small in comparison of their vertues, and therefore that God should easily beare with them, &c. The which wicked and diuellish presumption, it cannot bee, but GOD must most iustly abhorre, and seuerely plague and punish them for. Wherefore, as the Prophet Isaiah exhorteth, so let all such as minde the way to true wisedome, forsake their owne waies and imaginations, and returne vnto the Lord, and he will haue mercy vpon them; and to our God, for he is very ready to forgiue. Chap. 55.7.

Moreouer, in a like contrary respect (as touching this word Wisedome) Sinne is called by the name of Errour; to wit, such errour as commeth of ignorance, or want of true vnderstanding and wisedome: as Psal. 19.12. Who can vn­derstand his errours, or faultes? to wit, such as hee committeth ignorantly, or vnaduisedly, &c. Whereupon, well saith a learned Interpreter: Humanum est errare & ignorare errorem suum. It is a thing very vsuall with men to erre, and yet to bee ignorant of their errour. And therefore, great neede haue wee all, to pray to GOD with the holy Prophet, as wee reade, Psal. 119.10. With my whole heart haue I sought thee, let mee not erre (or wander) from thy Commandements. And as the Prophet Moses teacheth vs to pray. Psal. 90.8. as was alledged before. Hetherto of the first word Chacam, which (as was saide) signifieth to bee wise, from whence true Repentance is no­ted.

Secondly, the same repentance, is noted by the word (Nacham); which is a word belonging to affection, and signifieth properly, the alteration and change thereof, by sorrowe for some thing rashly committed, after that a man hath bet­ter bethought, and aduised himselfe: as may appeare by that reprehension of the Prophet Iere. Chap. 8.6. No man (saith he) repented him of his wicked­nesse, saying. What haue I done? Where, the word which the Prophet vseth, is (Nicham). But as it followeth: Euery one (saith hee) turned to their race, as the horse rusheth to the battell. The want of this change of affection, vpon bet­ter aduise from the word of God, maketh way to hardnes of heart, and vtter im­penitency, if it be not maturely preuented: as the same Prophet giueth to vnder­stand, both here, and elsewhere: as chap. 3, 17. and Zech. 7.11.12. and Ezek. 36.26. The which if it once take place, it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21.

The third Hebrew word, wherby Repentance is noted, is (Shobh) which is as much to say, as to returne. And it may well note these three things vnto vs. Fi [...]st, a ceasing of the former euill course of life. Secondlie, a turning or alienating of a mans heart from sinne. Thirdly a returning to God with ca [...]e of leading a godly life. For it is a metaphore or borrowed speach, taken fr [...]m a mans bodily going, and namely, from that his going, wherby he carrieth him­selfe, more & more out of the right way, vntill he returneth quite back againe. So it is with the wicked soules of men. For all of vs, hauing naturally peruerse and crooked minds, we are of our selues bent to practise peruerse and crooked things, walking as it were, in crooked & wrong waies. So that vntill we mend our liues, it may truly be said of vs, that we walk altogether from God, as if we turned our backs, and not our faces toward him: according to the complaint of the Lord by the Prophet Ier. ch. 2.27. And herein, there is no ceasing, but a continuall proceeding, & increasing in manifold rebellion against God, so long as we are left vnto our selues: as we read in the same prophesie of Ier. ch. 3.5. Thou doest euill euen more and more. And ch 8.4.5. whereupon it is, that the ex­hortation to repentance is often renewed to the people of God, vnder this word of r [...]turning: as in the same Prophet. Chap. 3. verses. 1.7.12.14.22. & ch. 36.7. Likewise Ezek. ch. 18. & ch. 33. by an often repetition. And Hos. 14. v. 2.5. In this respect also, and to the same end, the people of God, are often exhorted, to seeke the Lord: as Isay 55.6.7. Likewise Amos. ch. 5. v, 4.5.6. Thus saith the Lord to the house of Israel, seeke ye me, and ye shall liue. But seeke not Bethel. &c. And a­gaine, v. 14. [...]eeke good & not euill, that ye may liue: and the Lord God of Hosts shal be with you &c. Yea, for more plainnesse and euidence of speach, we are exhorted to seeke his face. Ps. 27.8 Hence also, is that oftē metaphore in the holy Scrip­tures, that the lawes & commandements of God, are called the waies of God: and that the licentious courses, which wicked men doe rush into, and wereby they wander, & goe astray from the Lord, are called their own waies. Isay. 35.6. & ch. 63.17. Thus therefore, by this word (Shobh) which signifieth to returne, or to change a mans outward course or trade of life; the change of the minde, and inward returning of the heart to God, is also vnderstood.

Neither is it to be forgotten here, that a wicked and vnrepentant course of life, is noted also, by a forgetfulnes of God: as Deut: 32.18. Psal: 9.17. and Psal: 50.22. and Ier: chapt: 2.32. and chap: 3.21. Read also Amos. ch: 6.10. Sed consule Trem: & Iun: interpret: As on the contrarie, a holie re­membrance of God, noteth care of Repentance, according to that: Lament: Ier: 3.20. My soule hath them (that is, my afflictions) in remembrance, and it is humbled in me. Read also, Isai: 46.8.9.10. Remember this (saith the Lord, by his holy Prophet) and be ye ashamed: bring it againe to minde, ô ye transgressors. Remember the former things of olde, &c.

Hetherto of the wordes of the olde Testament, from the which, Repen­tance is signified.

NOw to these Hebrew words of the old Testament: there be Greek words, answering in the new: the which we shall not without some good vse, (as we hope) make like rehearsall of.

And first, that which answereth to (Chacam) is Metanoeo, which signifieth vp­on good consideration to change a mans minde, as the latine word resipisco, whereby it is well translated, giueth to vnderstand: the which, according to the nature of verbes inchoatiue or inceptiue, (as Gramarians call them) signifieth (as the learned knowe) to begin to waxe wise: to wit, after some folly committed before. For according to the true verdite of the holy Scriptures, the minde of man, is of it selfe vaine, erroneous, and full of folly, for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly, vntill God himselfe doe reueale the same: and therefore wee haue neede of a better after-wit, then our fore-wit was, as the common prouerbe goeth. The wisedome of the flesh (saith the Apostle Paul) is band. Ye were once darkenes &c. Yea it is enmitie to God: Eph. 5, 8. Rom. 8, 7. And set on euill workes. Colos. 1, 21.

In which respect, wicked and vnbeleeuing men, are in the newe Testament as well as in the olde, called by the name of fooles: as Rom. 1.21, 22. Because when they knewe God, they glorified him not as God, neither were thankfull, but be­came vaine in their imaginations, and their foolish heart was full of darkenesse. When they professed themselues to bee wise, they became fooles. And 1. Cor. 1.20. God hath made (that is, hee hath euicted) the wisedome of the worlde to bee foolishnesse. And Chap. 3, 18. Let no man deceiue himselfe. If any man among you seeme to bee wise in this worlde, let him bee a foole, that hee may bee wise. For the wisedome of this worlde, is foolishnesse with God, &c. And Chap. 15, 36. O foole, that which thou sowest is not quickened before it dye. And Gala. 3, 1. O yee foolish Galatians (ô Anoetoi) who hath bewitched you that yee should not obey the truth? And Chap. 6, 3, 4. If any man seeme to himselfe that hee is somewhat, hee being indeede nothing, he deceiueth himselfe in his imagination. But let euery man proue his owne worke, &c.

Hence it is, that the exhortation to Repentance, runneth so often vpon this word, Metanoeite: as Matth. Chap. 3, 2. and Chap. 4, 17. Act. 2, 38, and Chap. 8 12. Where the Apostle Peter, mightily reprouing Simon the Magi­tian: Repent (saith he) of this thy wickednesse, and pray thou God that the thought of thy heart may bee forgiuen thee. The wicked thought of Simon, is cal­led Epinoia: the godly change of minde, which Peter exhorteth him vnto, is called Metanoia.

The same word is likewise vsed Reuel. 3.19. Bee zealous and amend. And all very aptly, according to that which was obserued, concerning the He­brewe word, wherevnto this answereth, For the change of the affection, and euen of the actions of the whole life, dependeth vpon the change and re­formation of the minde of man, according to the minde and will of God, made in his holy word: as 2. Tim, 2, 25. Where the Apostle Paul giueth vs to vnder­stand, that repētance, which is the gift of God, must be according to the know­ledge of the truth. And Ephes, 4, 23. Be ye renewed in the spirit of your minde. And chap. 5, 15. Not as fooles, but as wise men &c. According also to that, Luk, 1, 17. Where repentance is described to be a conuersion of the heart vnto God, ac­cording to the wisedome of iust men: that is to say, of such as God himselfe hath made wise by his holy spirit. Likewise, according to that in the same E­uangelist. Chap. 15, verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting, that hee came to himselfe: that is to say, that hee now be thought himselfe of a more wise course, then he had taken before. Thus to bee wise vnto saluation, is to bee in the state of true faith and repentance. 2, Tim. 3.15. Hetherto of the first Greeke word Metanoeo, answering to the first of the Hebrewe wordes, Chacam.

Secondly, wee haue the Greeke word Metamelomai, which answereth to the Hebrew Nacham, and signifieth the change of a mans care: to the bettering of his affection; as the other word Metanoeo, signified the correcting or bet­tering of the iudgement, and discretion of the minde and vnderstanding.

That this is so, it may be perceiued by that which we read, Matth: chap: 21.29. Hee (saith our Sauiour Christ) that said at the first to his Father, I will not work in the vineyard, yet afterward repented himselfe and went. But on the contrarie, as it followeth in the same chapter, verse. 32: The Pharisies (as saith our Sauiour Christ) were not mooued to repentance; that is, they remained still careles of their duetie, yea they hardened their hearts with an obstinate rebellion. For hardnes of heart groweth fast vpon securite, or a continued neglect of good du­tie; and is altogether contrarie to this Metamelomai, which wee nowe speake of. Yea, it peruerteth the vnderstanding also, and therfore they are both ioy­ned togither. Rom: chapt: 2.5. Reade also chapt: 11.25. and 2. Cor: 3.14. and 1. Tim. 4.2. In the which places, hardnes of heart, is noted as an euill fruit, following vpon secure and careles neglect of duety. Moreouer, 2. Cor: 7.10. Wher the Apostle teacheth, that repentance to saluation, the which god­lie sorow causeth, is not to be repented off: hee vseth the word Ametameleton, and so giueth to vnderstand, that no after-sorrowe blongeth to this, that a man hath repented to saluation. Onely want of repentance, is, as we may say, me­tameleton; that is, a matter iustlie to bee sorrowed for, and to bee repented off, &c. And thus wee may perceiue, how the word Metamelomai, respecteth the change of the affection, as the former word Metanoeo, doth more proper­lie belong to the change of the minde.

Thirdly, to the Hebrewe word Shobh, the which (as hath beene declared) noteth a reformation of the disordered actions of life and conuersation; the Greeke word Epistrepho answereth, both in signification and vse, as may be ob­serued in the newe Testament, and namely, Mark: 4.12. Luk: 1.16. Iohn. 12.14. and Act: 28.27. Read also, Act: 9.35. All that dwelt at Lidda and Saron (saith the Euangelist Luke) turned to the Lorde. And chapt: 11.21. A great number beleeued and turned to the Lord. Likewise, chap: 14. verse 15. The Apostles Barnabas and Paul, preached vnto the people of Lystra, that they should turne from vaine Idolls to the liuing God, &c.

The same Apostles doe make report of the conversion: that is, of the re­pentance of the Gentiles. And verse. 19. My sentence is (saith the Apostle Iames) that wee trouble not them of the Gentiles, that are turned to the Lord. And the Epist: of Iames, chapt: 5.19.20. Vnto this conuersion or turning to the Lorde, erring or going astray, is opposed. And 1. Pet: 2.25. Yee were as sheepe going astray: but nowe yee are returned vnto the Shepheard and Byshop of your soules: that is, to our Lord Iesus Christ, and to the obedience of his Gos­pell, &c. Reade also, 1. Thessalon: 1.9. and 2. Corinth: 3.16.

Finallie, how repentance, or at the least, a singular meanes or introduction to the renewing of it, is noted by the worde of remembrance, or bethinking our selues of our former euill wayes. Reade Reuelat: 2.5. Remember from whence thou art fallen, and repent, and doe the first workes. &c. And chapt: 3.3. Remember howe thou hast receiued, and heard, and see thou holde fast, and repent. Neither is it without great cause, that this remembring of ourselues, should be required to repentance: because wee are naturallie forgetfull of our duties, and of all good things. Yea, wee are naturallie so possessed with the thoughts, and remembrance of vaine and wicked things, that there is no roome for any good thought or meditation. And so it commeth to passe, that the heart is set altogether vppon euill, which onely is present and ready, both to eye, and to eare, to hand and foote and all: vntill it shall please God to giue vs grace, better to remember, and bethinke our selues.

And thus wee may perceiue, howe the nature of Repentance, is opened [Page 44] vnto vs, euen from a distinction of those sondrie names or words, whereby it hath pleased the holie Ghost, to expresse the same vnto vs in the holie Scrip­tures, both of the olde and also of the new Testament.

Concerning the which distinction of the words, this yet we must neuerthe­les vnderstand, as touching the matter it selfe, that it must be entirely and whol­lie conceiued of vs, though one of the wordes onely, be any where mentioned instead of the rest. And so doth our English translation, oftentimes by good interpretation, exhort generally to amendment of life, euen from the first of the Greeke words aboue rehearsed, though it doe properlie signifie the change of the minde onely. Yea, and for the same cause also, the same words, are for the more full declaration of the nature of repentance, not seldome combined and lincked together, in the holie Scriptures themselues; chieflie the first, and the third of them, & the same also, sometime with an addition of some other words, for more euidence sake: as Deut: 30.1.2. If thou shalt turne into thine heart, &c. and returne vnto the Lord thy God, and obey his voyce in all that I command thee this day: thou and thy children, with all thine heart, and with all thy soule. Then the Lord thy God will cause thy Captiues to returne, and haue compassion vppon thee, &c. And 1. King: 8.47.48. If they turne againe vnto their heart, &c: and turne a­gaine to the Lorde, with all their heart, and with all their soule, confessing their sinnes, &c. The like is in many other places of the olde Testament: And in the new Testament likewise: as for example, Matth: 3.8. and Luk: 3.8. and Act: 26.18. wher the Apost: Paul saith, that our Sauiour Christ sent him to preach to the Gentiles, that their eyes might be opened, and so might turne from darknesse to light, and from the power of Sathan to God. And verse 20. hee professeth accor­dinglie, that he preached both to Iewes and Gentiles, that they should repent, and turne to GOD, and doe workes worthie amendment of life; that is to say, such as might outwardly argue and declare, the inward truth of the change of the heart and minde. Read also Act: 3.19. Amend your liues, and turne, that your sinnes may be put away. &c.

But enough concerning the words, wherby the holie Scriptures of God, doe note out and signifie repentance: euen such, as our owne English wordes doe answer vnto, when wee say of any, that hee is repentant, penitent, conuerted, amended, &c.

NOw let vs furthermore, euen as brieflie as wee can, lay forth the nature of repentance, from that description, which hath bene set downe of it, accor­ding to the doctrine of the holie Scriptures. Wherin, wee may well be so much the more briefe, because it hath bene in a great part cleared already, euen by the opening of the words, werby it is vsually pointed out vnto vs.

First therfore, concerning that which was answered in the beginning: name­lie, that repentance in the generall signification of it, comprehendeth all graces of spirituall regeneration and new birth, faith onely excepted: it may hence ap­peare, that the whole worke of Gods grace, which he worketh in his children, is comprehended vnder these two heads, Repent and beleeue the Gospell. For this is a briefe summe of the whole doctrine of the Gospell. Mark: ch: 1.15. And so doth the Apostle Paul abridge his whole doctrine, saying, that he witnessed both to Iewes and Grecians, repentance toward God, and faith toward our Lord Iesus Christ: Act: 20.21. and 2 Tim. 1.13. Keep the true paterne of wholsome words, which thou hast heard of me in faith and loue which is in Christ Iesus. Wher, loue is Synecdochicallie, put for whole Repentance, because it is a principall grace, and as wee may say, a radicall or fundamentall part therof. And Heb: 6.1. Not [...]aying againe, the foundation of repentance from deade workes, and of Faith toward God. Neuertheles, we graunt herewithall, that repentance and conuer­sion to God, may be construed in so large a sense, that it shall comprehend faith also, as a part of it. But wee speake here, of the more proper, and exact limites and bownds of them: like as faith also, and knowledge are to be distinguished; [Page 45] though sometimes the one is put for the other, according to that of our Saui­our Christ: Iohn: 17. This is eternall life, to knowe thee. &c. And Esay. 53. By his knowledge, my righteous seruant shall iustifie manie, &c.

Secondlie, from the former proofe, it is euident, that Repentance doth al­waies accompanie true iustifiyng faith. But that repentance, should be a fruite of faith; and that faith, in a certaine order, is to haue his place assigned before it (howsoeuer in time they goe together, as touching the inward change of the heart and minde) it is not from the former testimonies, to be so easily discerned, in so much as Repentance, in course and order of Doctrine, is placed before it: the reason wherof hath bene obserued heretofore. Wee are therefore, for this pointe, to looke to some other places of holie Scripture, whence it may be clea­red. And namely, to the 9. verse of the 15. chap: of the Actes, where we read it plainely expressed, that God doth by faith purifie the heart. And chap: 26.18. Wee are sanctified by faith in Christ. And Galat: 5.6. Faith worketh by loue. And 1. Iohn 3.3. He that hath hope in God purgeth himselfe. This hope is the next and immediate supporter of faith. And verily, if there were not hope of mercie, through faith in God the Father, that it is his good pleasure to forgiue sinnes, and to receiue sinners to fauour, for his Sonne Iesus Christes sake: who would, yea rather, who could haue power & comfort, to repent thē of their sins? and to turne to God with their whole heartes and mindes? &c. And yet againe, so do we affirme faith to go in order before repentāce (speaking generally) that, though the knowledge of the Gospell, is one particular grace of repentance, yet it is neuertheles the fore-runner of faith: like as faith taking his originall from the knowledge of God in Christ, passeth into the heart, and taking vp seate & residence there, doth more & more purifie both minde and heart, yea tongue & hand, and foote, and life and all. For (as the Apostle Paul teacheth vs) With the heart man beleeueth vnto righteousnes. Rom: ch. 10. verse 10. And all true wise­dome is euerie where in the holy Scriptures called, the wisdome of the heart, euen of that heart, which is sanctified by faith, the which faith (as was said euen now) hath his seate, and as it were his fining & refining shoppe or furnace there. Read Pro: 2.10. & 8.5. & ch: 14.33. & 16.21. & ch: 22.17.18.19. & ch: 23.12.15.19.26. and Dan: 10.12. Finally, Prou: 17. v. 16. Wherefore (saith the most wise king) is there a price in the hand of a foole to get wisedome, and he hath no heart? As though he shuld say, All meanes are in vaine to him that wanteth a hearty affection, towards that which is to be sought after, &c. Surely, no grace is any grace of sanctification, vntill it descend to the heart, and there be allowed, and sealed, as it were for lawfull and currant, by the stamp of faith.

Now thirdlie, that repentance noteth the changing & altering of the minde, memory, will, & affection, frō that which they are by naturall birth (euen erro­neous, vaine, corrupt, & euery way altogether sinfull) to the renewed image and likenes of God, in inward puritie, soundnes & integrity, with daylie increase of holy wisdome & vnderstanding, &c: it may be proued from that which we read, Ephes: 4.17.18.19.20.21.22.23.24. & Col: 3.10. & 2. cor. 3.18. And wheras two things are requisite to this spirituall change: first a dying to sin, & second­lie, a quickening or rising vp to newnesse of life: wee haue both of them from our Sauiour Christ, by the hand of faith: the first, from the grace and power of his death, the other frō the vertue of his resurrection: as the Apo: Paul doth most notably declare in the 6. chap: of the epist: to the Rom. From the begin­ning wherof, he entreth to treate of our sanctification by the Spirit of Christ, as a fruit of that our iustification by faith in Christ, which hee handled before.

Finallie, that repentance comprehendeth the altering and changing of the outward speaches and actions of life, answerable to the inward changing of the minde, and affections of the heart, from the common course of the children of this wicked world: Read Rom: chapt: 12.1.2. And 1. Corin: 6.20. Iames 4 4. and 1. Iohn. 2.15.16.17. & 1. Thessalon: 5.3. where the holy Apostle prayeth for the sanctification of the bodie, together with the soule, & the Spirit [Page 46] of the children of God.The Practise of Repen­tance. Read also Act: 8.22. 2. Cor: 12.21. Reuel: 2.21.22. Luk: 3.9.10. and Matth: 21.32. In the which places, the do­ctrine of repentance is extended, to the reformation of the outward works of the flesh, and to the contrarie practise of good outward duties. And so, Re­pentance, (which is principallie inward) breaketh forth in the outward fruites thereof, that it becommeth a visible thing, to the viewe of all men, according to the speach of our Sauiour Christ, touching Repentance in sack-cloth and ashes. Matth: 11.21.

The Practise of Repentance.

THis therfore, to speak generallie, is the nature of true Chri­stian Repentance, according to the former description of it. The which, because it may be made the more cleare and fa­miliar vnto vs, from the practise of the people of God, in whom God hath wrought this excellent worke of his holy Spirit: let vs now proceede, to take a viewe therof, that so wee may the better informe our selues, how wee are to be­ginne, and proceed in a right course, after the examples of those, who by the grace of God, haue gone before vs therin.

T [...]e practise, is answerable to the doctrine. Yet so, as it is not alwaies after one vsuall course, but sometimes more speciall vpon more speciall occasions: namely in respect of some more grieuous and predominant sinne, at the first conuersion, whether of one, or of many: and by reason of some particular re­lapse of such as haue formerly repented them. For in such cases, the inferiour & helping causes, or as one would say, (the common affections of repentance,) whether going before as preparatiues, or following after, and accompanying the seuerall partes therof, eyther touching mortification of sinne, or quicke­ning to newenesse of life: they ought to be so much the more vehement and intentiue.

The profession also of repentance, is either more publike, or more priuate. Ordinarie by meanes of Gods word and Gospell preached, and the execution of the prescribed censur [...]s and discipline of the Church of God: or extraor­dinarie, as it pleaseth God to worke, either by the same meanes, or any other way, in a more then ordinarie course.

Examples hereof wee haue in the holy Scriptures, both of the olde, and of the newe Testament.

Of the more publike and extraordinarie practise and profession of repen­tance by many, we read Exod. 32, verse, 19, &c. to the ende of the Chap. And Chap. 33, 5, 6. Where we read that Moses and the Leuites, did by the sword take vengeance of the chiefe of them, that were most forward in the sinne of making and worshipping the Idoll-calfe. And that Moses praied to God for the people. And that all the people humbled and abased themselues in the sight of God. A declaration whereof, was their sorrowing and laying aside of their costly raiment: they thereby acknowledging themselues vnworthy of the com­mon mercies of God, and much more vnworthy to be accepted for a peculiar and holy people vnto him. And Iudges. Chap. 2, 4, 5. At the fearefull threate­ning of God, that (because of the great sinne of his people in sparing the heathē Idolaters) he would not cast them out before thē; but that they should remaine among them, as thorns in their sides, &c. They mourned and wept so aboundantly, that the place where they did so, doth beare the name of weeping. And 1. Sam: 7.6. The people of Israel, in their fast, did as it were poure out riuers of teares in great aboundance before the Lord, confessing the hainousnes of their sinne, in ioyning Idole-seruice with the worship of God. Vnto the which lamentation, it seemeth that the Prophet Ieremiah alluded chap: 9.1. wishing that his head were full of water, and his eyes a fountaine of teares, &c. According also as Ps. 119. verse. 136. [Page 47] the Prophet saith there: Mine eyes gush out with riuers of water, because they keep not thy lawe: so exceeding was the lamentation of that people, in that place of Samuel. And in the book of Ezra, chap. 9. Ezra, that holie Scribe of God, by reason that the holy seede of Gods peculiar people, was mixed with the people of the prophane and Idolatrous nations: he rent his clothes, and plucked off the haire of his head and beard, as one astonied to thinke of the greeuousnes of the sinne. And afterward recouering himselfe from his exceeding great heauines, he fell downe vpon his knees, and praied God most instantly, to pardon the sinne of his people. Then, as it followeth, ch. 10.1. while Ezra thus praied, and confessed himselfe, weeping and falling downe before the house of God; there assembled to him, of Israel, a very great congregation of men and women, and children: for as the text saith, the people wept with a great lamentation, &c. We reade likewise in the booke of Ester, chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and b [...]. And further, that there was great sorrow among the Iewes, with fasting, and weeping, and mourning, and that they laie in sack-cloth and ashes. Yea, that they fasted three daies and three nights: and that Queene Ester, and her honourable maides about her, did so likewise. In the which long continued fast, there is no doubt, but that they earnestly bewailed their sinnes, and craued forgiue­nes of them, that so the exceeding great d [...]nger they were in, might be re­moued. And Ionah, ch. 3. The Nineuites (though a heathenish people) yet at the suddaine and extraordinary warning of God, by the preaching of the Prophet; they repented with very earnest repentance, they, and their King, euen in sack-cloth and ashes. And as the text reporteth; they cried mightily to God, to wit, for forgiuenes, and turned from their euill waies, &c. Such are the examples of the old Testament.

Wee haue likewise, examples of extraordinarie and publike professi­on, and pr [...]ctise of Repentance, in the n [...]w Testament. And name­ly, M [...]t [...]h. Chapt. 3. Verse. 6. Many were baptized of Iohn the Baptist, confessing their sinnes. And Act. 2.37.38. at one Sermon, three thou­sand soules were conuerted, acknowledging their sinnes, and desiring to be instructed in the truth of God. And cha. 19. verses 18.19.20. Many that beleeued, came and confessed, and shewed their workes. Many also of them that vsed curious arts, brought their bookes, and burned them before all men, and they counted the price of them, and found it fiftie thousand peeces of siluer. So the word of God grew [...] mightily, and preuailed.

Now of the more particular, and extraordinary practise and profession of publike repentance: we haue in the old Test: Iudah. Gen. 38.26. Aaron and Miriam Numb. ch. 12.10 &c. to the ende of the chapter. Achan, Iosh. ch. 7. ver. 20. King Dauid Psal. 51. Create in me a cleane heart ô God, and renew a right spirit within me, saith the deepe repenting soule of the King. Not that hee had lost all grace, but because faith was for the time greatly eclipsed and darkened; yea as touching the sweet comfort of it, ouerwhelmed with contrary sense [...]nd feeling of bitter sorrow for his sinne, &c. We haue also King Salomon, for an example of this kinde of more particular and extraor­dinary practise and profession of publike repentance, testified by his booke entituled Ecclesiastes: the which (as by good reason appeareth from the booke it selfe) was published in his last yeeres, after he was well beaten with experience of the vanitie of all things, beside the true feare of God, and obe­dience to his holy commandements, which he most highly aduanceth. King Manasses commeth likewise within the compasse of this sort of extraordi­nary conuerts, such as we reade of in the old Testament. For he was called to very earnest and notable repentance, by speciall tribulation and affliction which God cast vpon him. For, as the holy Storie reporteth, albeit he was a most wicked and vngodly man, yet in his tribulation, (that is, while he was the King of Ashurs prisoner, and laie bound in fetters and chains) he praied to [Page 48] the Lord his God, and humbled himselfe greatly. And God was intreated of him. 2. Chro: 33.11.12.13.15.16.18.19. And in the newe Testam: we haue (for examples in the same kinde) of the more extraordinary repentance of parti­cular persones, the Thiefe repenting on the crosse. Luk: chap: 23. verses. 40.41.42. We haue also the Apostle Paul, Act: 26.9.10.11. and 1. Cor: 15.9. and 1. Tim. 1.13.14.15. And that sinfull woman, Luk: 7.37.38. &c. Likewise Zacheus chapt: 19.8. and the cruell Iaylor, Act: 16.29. &c. with many other: all of them set downe in a like publike record, though the profes­sion of the repentance of some of them, was in their owne practise, somewhat more priuate then of the rest. And thus farre of the examples of the extraor­dinarie practise and profession of publike repentance: both by many together, and also by particular persones apart by them selues, as well out of the olde Testament, as out of the newe.

OF the more ordinarie profession of publike repentance by many, wee haue often examples in the booke of Iudges, though few did repent in truth, as is euident by the often relapse of the most. The like is also testified, Ps: 68.34.45. &c. and Isai: ch: 58.1.2. &c. And Zech: 7.5.6.7. We know also that ther was in Israel an ordinarie institution of God, touching the yeerelie fast of his people, Leuit: 16.29.30.31.32.33.34. and ch: 23. verses 27.28.29.30.31.32. and ch: 29.7.8.9.10.11. And vnto this ordinarie profession and pra­ctise of publike repentance, tendeth the admonition of the holy Ghost in the new Test: to the Christian churches, Reu: ch: 2. v. 5.16.21.22. & ch: 33. ve. 19.

Of publike Repentance by particular persones, in an ordinarie course, by the blessing of God vpon the preaching of his word, and execution of the ho­lie censures of the discipline of the Church: wee haue in the new Test: the ex­ample of the penitent Corinthian, who was excommunicated for his incest: 1. epist: ch: 5. And vpon his repentance receiued againe into the communion of Saints, 2. Epi: ch: 2.6.7.8. &c. For this we take to be an ordinarie censure of the Churche discipline, though at that time, by the direction of the Apostle, an extraordinary minister of the word: whose duty it was generally to watch ouer the right execution of discipline, aswell as ouer the preaching of true doctrine: 1. Tim: 1 3. &c. through the whole Epistle. Herevnto tendeth the rebuke of the same Apostle, concerning such as hauing giuen publike offence, by their vncleannes, fornication and wantonnes, were not yet humbled to shewe forth the fruits of their repentance. 2. Cor: 12 21. Herevnto allso doth the exhor­tation and rebuke tend, which the Apostle Peter, maketh to Simon the sorcerer, that he should repent, & shew forth meete tokens of repentance, touching his speciall sin of going about to buy the gifts of the holie Ghost with money: but with a better minde then hee had seemed, generallie to haue repented of all his sinnes before. Act. 8.13.23. And hereof we haue a liuely representation giuen vs by our Sauiour Christ, Luke: 18.13. in the parable of the penitent Publi­can, who standing in the Temple farre off, would not so much as lifte vp his eyes to heauen, but smote his breast saying: O God be mercifull vnto me a sinner.

And in the old Testa: we haue like notable examples of priuate repentance. Of Dauid, in his chamber, in the night, and vpon his bedde; Yea many nights, night after night, as Psalm. 6. I cause my bed (saith hee) euery night to swimme, & water my couche with my teares. Read also Psal: 38.1.2.3.4. &c.

Likewise, we haue the notable example of king Hezekiah: who wept sore, & prayed to the Lord, confessing his sins: & yet withall, comforted his distressed soule, frō the testimonie of a good conscience, because he knew that he had wal­ked in truth, & with a perfect heart in some good measure, before the Lord: Isa: 38.2.3.4. And the Lord cast all his sins behind his back. ver. 17. Moreouer, concer­ning Iosiah, this we read, that his heart melted at the hearing of the law red, and hee humbled himselfe & wept, and rent his clothes. Wherefore God was mercifull to him, 2. Kings. chap: 22.10. &c. The publike profession and fruit of which his [Page 51] humiliation and repentance, is recorded in the next Chapter of the same booke.

By the which examples of these so good and holy seruants of the Lord, who excelled in all grace and vertue; Wee are iustly to learne, that not onely men altogether wicked, and at their first conuersion onely, are earnestly to re­pent them of their sinnes: but also that it is the dutie euen of godly men alreadie conuerted, and turned to god, to renewe their repentance vpon speciall occasi­ons of their often falls; which sometime fall out vppon humane infirmitie, yea sometimes of grosse negligence &c. In which respect, worthily doth Cal­uin, that blessed light in the interpretation of the word and Gospell of Christ, distinguish concerning the repētance both of the one sort, & also of the other: Harm: Euang: in cap. 15. vers. 10. Lucae. And Likewise, in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance (saith hee) is sometimes restrained, to the conuersion of those, that being altogether estranged from God, are raised as it were from death to life, that is from dead workes and their death in sinne, to serue the liuing God in the duties of true righteousnesse and holinesse before him: and vnto such, euen of his owne people, as haue after a sort fallen away from the Lord, and shaken off his yoake by giuing themselues to Idolatry for a time. Where­as otherwise, the meditation and practise of repentance must (as hee truly saith) be con­tinuall, through the whole course of our life. Neither doth that speciall repentance of some, take away that which must bee ordinarie for all, seeing the daily sinnes of all, doe giue vnto euery one, iust occasion to profit daily therein. Neuertheles, as hee further addeth in that place of Luke: it is one thing, after that a man hath once en­tred a right course, to labour still to hold out in the same, though erre while hee trip or fall and goe astray: and an other thing, for a man that is altogether out of the way, to recouer himselfe, and to beginne a straight course, as it were from the barriers, or lists, and beginning of the race. For such a repentance, is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe, in leading a holy and godly life: howsoeuer it bee necessarie for them, to sigh vn­der the infirmities of their fleshly nature, and to vse all good diligence for the correc­ting of them.

And this difference, (as hee well obserueth in his Institutions, the place also aboue alledged) is diligently to be marked of vs, lest securitie creepe vpon vs, as if repentance did onely belong to a fewe, who are outragious in sinne: and that the care of mortifying the flesh, did no longer appertaine vnto vs, in regard of those pleasing lusts, and other sins, which doe euer and anone spring out of vs.

So then; we may conclude, that after we haue repented of our grosser sinnes, which in the beginning of our calling haue beene discouered vnto vs: wee must according to the further light of knowledge (making our more secret sins and corruption manifest vnto vs) increase our repentance, that sinne may more and more decrease in vs. Neither must we repent vs, onely for minding and doeing such thinges as bee simply vnlawfull, but also for our abuse of law­ful things; yea, for that we cannot vse them so wisely, purely, temperatly, & so­berly; as we ought. I meane apparell, meate and drinke, sleepe, the mariage-bedde, &c. Yea, it is our dutie to repent vs continually, concerning our abu­sing of the best gifts and graces which God hath giuen vs, and concerning the best things which we doe: for that we cannot in the doing of them, so holily and religiously vse the name of God, either in his word, Praier, Sacraments, or Sabbaths, as wee ought to vse them, to his honour and glory; and for that wee cannot so dearely loue, nor so aboundantly imploy our selues, to profit our brethren, as wee ought in and for the Lords sake, both to loue, and also in loue to labour to profit them. Repentance therefore, is not a sigh and away, nor the worke of a day or two onely: but it is to bee exten­ded to the whole number of all the daies of our liues; that sinne daily decay­ing, godlinesse may continually prosper, &c.

These things thus hetherto obserued, wee cannot but perceiue, that where is repentance (as touching the substance of it as one may say) stan­deth in the mortifying of sinne, and in rising vp to newnes of life: the which also, is otherwise called the breaking vp of our fallow grounds, that we sowe not among the thornes, but that we be circumcised to the Lord, &c. Ier. 4.4. And the renting of our hearts and not of our garments. &c. Ioel. 2.13. and the putting off of the old man, which is corrupt through deceiueable lustes, and the putting on of the new, &c. Eph. 4.22 23.24. We may hereby perceiue (I say) that repentance hath diuers appurtenances, or helping graces, to the through & happy effecting of it. I would haue you therefore, after this long breathing giuen you, to shew both more immediatly, and also more remouedly, what graces are ne­cessarie both for the mortifying of sinne, and also for quickning to newnes of life. Yea and for the better declaration of this excellent doctrine, I de­sire that you shew, which they are, as each succeede other in either of the same respects.

Question. FIrst therefore, which are the former sort of those graces, that belong to mortification, so farre (as for some orders sake) we may for the present, discerne of them?

Answere. They are these which follow.

First, a true knowledge, and earnest meditation of sinne: yea of that originall foun­taine of sinne, which is in our wicked nature. How infinite also in number, and how hay­nous in offence our sinnes are, and alwaies haue beene in the sight of God. How grieuous to the children of God, who haue alreadie begun to repent, so farre as they haue bro­ken forth to Gods dishonour. Ad how dangerous and deadly they are, euen against our owne soules.

Secondly, shame and confusion of face and conscience, both before God and the holy Angels: and also (if neede so require) before all good and godly men.

Thirdly, remorse and pricking of conscience, in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them.

Fourthly, godly sorrow and mourning euen with salt teares of repentance, from the bitternes of a mans soule, in contrition as it were, and brokennes of heart before the Lord.

Fiftly, a willing suffering and induring of all rebukes and chastisements, which God sendeth at any time, to the taming and subduing of our vnruly and rebellious na­ture.

But aboue all, and in all, a most neare application of the death of our Sauiour Christ to our wounded soules and consciences; the which onely, is a most soueraine plaister, to mortifie and kill as it were the proud flesh of sinne, and also to heale and quiet euerie soule, that is troubled and distressed, for the same.

Explication and proofe.These indeede doe most immediatly goe before, in the worke of Gods grace, to the mortification of sinne.

Concerning the first whereof, that is, the knowledge of sinne, &c. it commeth (as we haue alreadie learned) from the doctrine of the law, which God hath for the benefit of his children, made as it were a seruant to the Gospell: though to the obstinate, it is armed as a Iudge to their condem­nation. And further, for the meditation of the greatnes of sinne, and the infinite number of them, euen from our youth, yea from our originall corruption of nature: consider the example of Dauid. Psal. 25.7. and 38.4. and 40.12. and 51.4.5. and Psal. 19.12. And of Iob. Cha. 9.2.3. and Chap. 13.26. And of Ezra. Chap. 9 6. And for the griefe, which we put the god­lie vnto, by our sinne: consider it from the example of Lot. 2. Pet. 2.8. of Da­uid. Psal. 119. verses. 136.158. of Ier: Chap. 9.1. and Paul. 2. Cor. 12.21. and Phil 3.18.

Secondly, for shame and confusion, read in the same Ch: of Ezra, and in the beginning of the same verse: where note, that when the ser­uants [Page 51] of God, are ashamed and confounded, for the sinnes wherein other haue chiefely trespassed: how much more then, ought euery one to bee ashamed of his owne? For the which reade further Ieremy 3.25. Wee lye downe in our confusion, and our shame couereth vs, for wee haue sinned against the Lord our God, wee and our Fathers, from our youth euen vnto this day, and haue not obeyed the voice of the Lord our God. Reade also, Ezek. Chap. 16.68. Thou shalt remember thy waies, and bee ashamed &c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember, and bee ashamed, and neuer open thy mouth any more, be­cause of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. And Rom. 6.21. What fruite had yee then, in those thinges whereof yee are now ashamed? For the ende of those things is death.

Marke heere the iust cause, why we should be ashamed of sinne, name­ly, that we should euer be so foolish, as to addict our mindes to follow so greedily, and to delight so excessiuely, as we haue done, in that, which with­out repentance, would be our vtter destruction. For want of this shame for sinne: read a vehement rebuke. Ier. 3, 3. Thou haddest a whores forehead, and wouldest not be ashamed. And chap. 6.15. Were they ashamed, when they had committed abomination? Nay they were not ashamed, no neither could they haue any shame: therefore shall they fall among the slaine, &c. The Prophet speaketh of a godly shame: for otherwise, by the conuiction of their consciences, that they doe ill in the committing of sinne; the very wicked haue a certaine shame though it profiteth them not: as chap. 2.26. As the thiefe is ashamed, when he is found, so is the house of Israel ashamed, they, their Kings and their Princes, and their Prophets, Saying to a tree, thou art my father, and to a stone thou hast begotten me, &c. There is none in the world, who if they haue not by custome of sinne, and hardnesse of heart, as it were feared their consciences with a hoat yron, as the Apostle writeth, but they haue akinde of shame and blushing in their face, when their sinne is found out: according to the prouerbiall saying, The good blood lyeth not. But the shame of those that are in the way of repentance, is an other manner of shamefastnesse: for they doe willingly shame them­selues, and that, euen as in the sight of God, and from their very hearts, in a dis­like of their sinne, &c.

Thirdly, for remorse and pricking of conscience; read Gen. 42.21.22. We haue verily sinned against our brother, (say the brethren of Ioseph) &c. Read also, 2. Sam. chap. 24.10, Dauids heart smote him, after hee had numbred the people and Dauid said to the Lord, I haue sinned exceedingly, in that I haue done: Therefore now Lord I beseech thee, take away the trespasse of thy seruant: for I haue done very foolishly. And Acts. 2.37. Now when they heard it: to wit, how grieuous a sinne they [...]ad cōmitted in crucifying the sonne of God: they were pricked in their hearts &c.

Fourthly, concerning godly sorrowe and mourning, the holy Apostle Paul writeth, that godly sorrow causeth repentance to saluation, neuer to be repented of, 2. Cor. 7.10. The Apostle meaneth, that this is one helping cause, among the rest, through the worke of Gods grace, though not the onely cause. It causeth repentance, because it doth by the grace of God, prouoke it not onely to beginne, but also more and more to worke forth the owne worke. For when a man is truly sorie for sinne, hee indeuoureth to leaue it and to take a better course. In which respect, King Salomon, Eccles. 7.4. affirmeth that it is bet­ter to goe to the house of mourning, then to goe to the house of feasting: be­cause this is the end of all men, and the liuing will lay it to his heart. Likewise, he saith that anger is better then laughter, (he speaketh of that anger, which a man iustly conceiueth against himselfe for sinne) because by a sad looke the heart is made better. And againe in the same respect, verse, 7. It is better, (saith he) to heare the rebuke of a wise man, then that a man should heare the songe of fooles. [Page 52] This sorrowe is very fitly to bee put before the death of sinne, and as a meanes tending to the mortification of it. For there is no sorrowe at all to bee taken for the death and dying of sinne: but ioy and comfort, yea, a triumph of spirit. We are onely to sorrowe that sinne hath liued, and borne the sway, so long in vs: and that we haue takē so great pleasure in it already, &c. This kind of godly sorrow, breedeth the death of sinne: for sinne cannot prosper where it is not delighted in. Sinne must be made a wanton, or else it will haue no ioy to stay. It will take no liking of colde and grimme entertainment. This godly sor­rowe, whereby the soule mourneth for nothing so much, as because God our most kind Father is thereby displeased with vs;Gualan super hoc. Trem: Inn: in gen: neut: & pau­lo post in ca­dem senten­tia gualan, de co. it is a gracious gift of the ho­ly Ghost, according to that we reade, Zech. 12.10, &c. In that day (that is, in the time of the Gospell, saith the Lord) I will power vpon the house of Da­uid, and vppon the inhabitants of Ierusalem, (that is, vpon all true Christians, both Iewes and Gentiles) the spirit of grace and supplication, and they shall looke vppon mee whom they haue pierced, and they shall lament * for this as one mourneth for an onely sonne, and bee sorie * for it, as one shoulde mourne for his first borne.

Teares are oftentimes ioyned with this mourning: as Iudges, 2.4.5. as we haue seene before. Ezra. chap, 10.1. Luke. 7, 38. Psal. 56, 8. Ioel. 2.17. Mat. 26, 75. and in many other places of holy Scripture, Not that godly sorrowe, cannot be in some measure, without teares: or not in great measure, but there must of necessitie bee aboundance of teares. For some are lesse apt to weepe then other, euen by constitution of nature: but not the lesse apt to sorrowe by that, but subiect rather to more deepe and pensiue sorrow, euen because they cannot so easily feele their hearts to melt. For the easiest melting of the heart; and the breaking forth of teares, is a dissoluing and loosening of sorrow: the which, without teares, is both to body and soule, of a constringent and binding nature.

The heart being contrite and broken with this godly sorrowe (insomuch as hereby, as it were with a hammer, all vaine confidence is battered downe, and the soule made fit to bee suppliant to God for his tender mercy and grace) it is more accounted of, before God, then all outward and legall sacrifices were e­uer vnto him. For as we reade, Psal. 51, 17. The sacrifices of God, are a contrite spirit: a contrite and broken heart, ô God, thou wilt not despise. And as we read, Ps. 34, 18. The Lord is neare vnto them that are of a contrite hart, and he will saue such as be afflicted in spirit. Reade also, Isay. Chap. 57.15. Thus saith hee that is high and excellent, hee that inhabiteth the eternitie, whose name is the holy one. I dwell in the high and holy place: with him also, that is of a contrite and humble spi­rit, to reuiue the spirit of the humble, and to giue light to them that are of a con­trite heart. For I will not contend for euer, neither will I bee alwaies wroth: for the spirit should faile before mee, and the soules which I haue made. And a­gaine, Chap. 66.2. To him will I looke, euen to him that is poore, and of a con­trite spirit, and trembleth at my wordes. Come vnto me, all yee that are wearie and laden, and I will ease you saith our Sauiour Christ. Mat. 11.28. The same in sence though in other wordes. Where note with singular thankfulnes to God our Sauiour, this his sweet promise, whereby he releeueth the poore oppressed soule, assuring all such, that hee will ease them. And Isay, 61.1. and Luke, 4.18. he will binde vp and heale the broken hearted. And the rather consider of it with exceeding thankfulnesse to God, because all that will not mourne and breake their hearts in a blessed practise of repentance now, shall one day howle when it will be too late, and wishe that the high mountaines might fall vppon them, to crush them to peeces, that they might not appeare before the iudgemēt seate of the Son of God, whom now they despise. Neither is the holy prouerbe vnfit to be considered of vs, to the same purpose, chap. 29.1. in that it is said: He that hardeneth his necke, hauing beene often rebuked, shall suddenly be destroied, so that he cannot be cured.

And for the same cause also, let vs willingly practise that which was answe­red, in the fift place, concerning the induring of all Gods fatherly chastisemēts: to the breaking of our stout and sturdy hearts, and to the weakening of that sin which is so strongly setled in our nature. That is, let vs harken to the admonito­rie precept of the Apostle Iames. chap. 4.9.10. Cleanse your hands ye sinners, and purge your hearts ye wauering minded. Suffer ye affliction, and sorrowe, and weepe. Let your laughter be turned into mourning, and your ioy into heauinesse. Cast downe your selues before the Lord and he will lift yee vp. For this is one blessed vse and benefit of afflictions, that they doe humble and meeken the heart, as we may remember from the example of Manasses. And as we read, Iob, 33.17, 18, &c. That God may cause man to turne away from his enterprise, and that hee might hide the pride of man, &c. For to this end, (as it followeth) hee is stricken with sorrowe vpon his bed, and the griefe of his bones is sore &c. And Leuit. 26, 41. Their vncircumcised hearts shall be humbled, and then they shall willingly beare the punishment of their iniquitie. Let vs therefore, in all times of our afflictions, lay our hand vpon our mouth, and beare them patiently, according to that of the 39. Psal. verse 9. I should haue beene dumbe, and not haue opened my mouth, because thou didest it. Let vs say as wee read. Psal. 119 15. I knowe Lord that thy iudgements are right, and that thou hast afflicted me iustly. Read also. 1. Sam. 3, 18, and 2, Sam. 15, 26, &c. chap. 16, 10, 11, 12. And Eccles. 7.16. Yea, we ought to intreat the Lord to correct vs, that wee might not continue in our sinnes: as the holy Prophet praieth: Correct vs ô Lord, but yet in mercy. Yea, and to desire that the righteous may smite vs with their wholesome rebukes: the propertie whereof, is to supple and heale like pre­cious oyle, and not violently to crush and breake. Psal. 141.5.

But aboue all (as it is answered in the last branch) the application of the death of our Sauiour Christ to our soule, is the most soueraigne plaster that can be, to mortifie and kill the proud flesh of sinne. For as well saith a godly learned man. Like as a strong corasiue laide to a sore, eates out all the rotten and deade flesh: euen so the death of Christ being applied to the heart of a penitent sin­ner by faith, weakens and consumes the sinne that cleaueth so fast vnto our na­ture, and dwells within vs. Maister Perkins exposition of the Creed, in the Ar­ticle of the death of Christ. And who, duly considering, that his sinnes were the cause that Christ was crucified, and that his most precious blood was shed: but he must needs it he haue any sparckle of grace, wrought in him by the spirit of Christ which giueth this blessed effect to his death, mourne for his sinnes, and growe out of loue with them. &c? According to that alledged before, out of the 12. chap. of the Prophet Zachariah. This also is the proper, and as one would say, the very specificall vertue of the death of Christ, as to stay the anger of God which is bent against sinne, so to stay the course and rage of sinne, that it doe no longer prouoke and anger God. Reade, Rom, 6.2.3. &c. and Gal. 6.14 and 1. Pet. 4.1.

Hetherto therefore of the former sort of the helping causes of the first part of repentance, belonging to the mortification of sinne. Onely, let vs here adde this one caution by the way, that albeit these helpes are placed in the beginning of repentance: yet we are not to vnderstand it so, as if there should be no vse of them afterward: but rather, that they are continuall helpers, to further repen­tance from the beginning to the end of the same.

Question. NOw, which are the latter sort of the helping graces to the same former part of repentance?

Answere. First, the confession of sinne, ioyned with the care of leauing and forsaking the same.

Secondly, indignation and hatred against sinne; yea euen against our selues because of our sinnes: and as a further fruite thereof, a holy fight and reuenge by fasting and prayer against them, and for the forgiuenesse of them, withall meete signes and fruites of detestation: such as are crying out against them, and against our selues miserable [Page 54] sinners and beastes that wee are, with striking of the handes vppon the thigh, or breast, or some other like conuenient and seemely way; as the holy spirit of GGD will bee ready to teach euery one, that truly lamenteth and bewaileth his sinne.

Thirdly, admonition to others, that they take warning by our experience and exam­ple.

Fourthly, watchfulnes, lest sinne should at any time recouer that strength, which it hath already lost.

Finally, a diligent auoiding of all wicked meanes, or vaine perswasions and fancies, whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life, should be hindred.

Explicatiō and proofe.Touching the first branch of this answere, which is, of confessing and forsa­king of sinne: we must vnderstand concerning confession, that although it is to be made not onely to God, but also before men, and of one man mutually to an­other: yet it is not to be done in like manner, nor of the same necessitie to men, as it is to be made vnto God. For vnto God it is simply necessarie, and alwaies ne­cessarie, euen of all men: insomuch as all men, doe cōtinually sinne against God, and in his sight and knowledge, though not alwaies in like measure and great­nes of transgression. And it doth properly belong vnto God onely, to say, I haue pardoned, I will not destroy: Iob. 34.31. And Psal. 103.3. It is the Lord that forgiueth all iniquitie, and who healeth all infirmities: that is, who both putteth away the guiltines, and also taketh away the strength, and remoueth the punishment of sin. We are therfore to confesse our sins vnto God continu­ally, with as great sorrow and humiliation as may be, and yet with assured hope of pardon: seeing mercy is with him, that he may be feared, Psal. 130.4. And Micah, ch. 7. Who is a God like vnto thee (saith the holy Prophet) that taketh away iniquitie, and passeth by the transgression of the remnant of his heritage. He retaineth not his wrath for euer, because mercy pleaseth him. He will turne againe and haue com­passion vpon vs: he will subdue our iniquities, and cast all our sinnes into the bottome of the sea. Thou wilt performe thy truth to Iacob, and mercy to Abraham, as thou hast sworne vnto our fathers in olde time. Thus therefore, confession of sinne to God, especially when it is ioined with forsaking and renouncing of sinne (after the example of the seruants of God, and according to the instructions of the word of God) it hath great comfort in it.

Examples of this confession of sinnes vnto God, withall godly sorrowe and humiliation, both publike and priuate, haue bene rehearsed before: such as were Ezra, Daniel, Nehemiah, Dauid, Hezekiah, Paul, &c. Read also, Luk 15.18.19, 20, 21. The prodigall sonne is described, in his repentance, both to purpose and also to performe the confession of his sinne. I will goe to my father (saith hee) and say to him: Father, I haue sinned against heauen, and before thee. I am vtterly vn­worthy to be called thy sonne, &c. And chap. 23. The thiefe on the Crosse, in his repentance, acknowledgeth himselfe to haue done things worthy of death: ac­cording to the generall instruction of the Prophet Hosh. chap. 14, 1, 2. in case of humiliation, saying: O Israel, returne vnto the Lord thy God: for thou hast fallen by thy iniquitie. Take vnto you wordes, and turne vnto the Lord, and say vnto him: Take away all iniquitie, and receiue vs graciously: so will wee render the calues of our lippes. That is, thankesgiuing and praise, as the Apostle to the Heb: doth inter­pret the same, chap. 13, 15.

The blessing and fruit of this holy and humble confession of sinne, ioyned with care of forsaking it, is testified in many places; and namely in the chap. of Hosh: euen now alledged, as it followeth in the 4. verse: I will heale their rebellion (saith the Lord) I will loue them freely, for mine anger it turned away from him, I will bee as the dewe to Israel: hee shall growe as the lilly &c. It is euident from the example and practise of Dauid. Psalme. 32.5.6.

For wheras he could find no rest, so long as he bitte in his sin: Then (saith he) I acknowledged my sinne, neither did I hide my iniquitie: I thought, I will confesse a­gainst my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. Selah. Therfore shall euery one that is godly, make his prayer to thee, in a time when thou maiest be found. Surely in the floode of great waters, they shall not come neare him. Read also, Ionah: chapt: 3.10. The holie Prouerb also, is singu­lar to this purpose, chap: 28.13. Hee that bideth his sinnes shall not prosper: but he that confesseth & forsaketh them shall haue mercie. And let vs well obserue, that forsaking of sin, doth alwaies go with true confession, that we may find mercie with God. For otherwise, confession shall but make way to further condem­nation, seing it is in truth, no better then a reioicing, or iustifiyng of men them­selues in their sinnes, when they acknowledge themselues sinners, and yet doe neuerthelesse continue and abide still in them. Reade also the curse of hiding and cleauing to sinne: Isai: chapt: 30.1.

But as touching true confession and forsaking of sinne, let vs here obserue further, that as it is beneficiall to our selues, so it is singularlie to the glorie of God: according to that we read. Ioshua: 7.10. Wher Ioshua exhorting Achan to confesse his sinne, hee biddeth him. Giue glorie to God. And the prophet Ierem: chapt: 13.16. Exhorting all Estates to Repentance, hee vseth the same wordes: Giue glorie to the Lord your God, before he bring darknes &c. And so it hath been vsuallie acknowledged in the Church: yea euen of the wicked themselues, though ill practised and applied of them: as we read Ioh: chapt: 9.24. Giue glory vnto God (say the Pharisies to the blind man, whom our Saui­our had made to see) wee knowe that this man is a sinner. As if they should haue said, confesse thy selfe to be a counterfet, or else to be healed by some other way then by Christ.

Hitherto of confession to God.

There is also, (as was said) a confession or acknowledgement of sinne from man to man. But this confession or acknowledgement, is not properlie, for the remouing of the guiltinesse of the sinne (which God onely forgiueth) but either for reliefe of conscience by mutuall counsell and comfort against des­paire, when the soule is oppressed and confounded with feare and sorrow, &c. according to that saying of the Apostle Iames: Acknowledge your faults one to another, and pray one for another, that yee may be healed: for the prayer of a righ­teous man auaileth much if it be feruent. Or labour some. We may read it thus, The earnest prayer of a righteous man auaileth much. chap [...].16.

Or els, this confession of man to man, is for some charitable satisfaction and reconciliation of the one to the other, concerning such offenses and vn­kindnesses, as doe manie times grow, vpon sondrie occasions, betwixt them. And this is with greater or lesse sorrow and humbling of the partie offending, according to the commandement of our Sauiour Christ: Matth: 5.23.24. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leaue there thine offering before the Altar, and goe thy way: first be reconciled to thy brother, and then come and offer thy gift: &c.

And in such cases, euerie Christian ought to remit and lay away the offence conceiued, with great facilitie, as they that are easie to be intreated: accor­ding to the further instruction of our Sauiour Christ, chapt: 18. verse. 21. &c. And Luk: 17.3.4. Take heede to your selues, if thy brother trespasse against thee, rebuke him. And though hee sinne against thee seuen times in a day, and seuen times a daye turne to thee, saying, It repenteth mee: thou shalt forgiue him.

But what if hee will not forgiue him so dooing?

The partie seeking reconciliation, may haue neuertheles, peace in his con­science before God: who accepteth of the submission, though the froward and vncharitable partie will not regarde it.

Let this suffice for the opening of the first branche of the answere.

Secondlie, concerning indignation and hatred against sinne, yea against our selues for sinne; read Psal: 97.10. Yee that loue the Lord, hate euill. Amos ch: 5.15 Hate euill and loue God. And Rom: 12.9. Abhorre yee that which is euill, and cleane to that which is good. And in the Epistle of Iude. vers. 13. Hate ye euen the garment spotted by the flesh. This was the commendation of the Churche of Ephesus, that it could not forbeare them that were euill. And that they hated the workes of the Nicolaitans, which the Lord himselfe hated. Reuel. 2.2.6. And contrariwise, a wicked man is described by this propertie, that hee doth not ab­horre euill. Psa: 36.4. Wee abhorre and shunne many noysome diseases with much loathsomnes: as the pockes, the foule leprosie, the plague, &c. But wee ought to loathe and shunne sinne the cause of all loathsome and noisome disea­ses, much more.

Nowe for examples sake, concerning such as haue had indignation against themselues for sinne: consider of Iob, chapt: 42.6. I abhorre my selfe, and re­pent in dust and ashes. Namely, because hee had sometime vnaduisedlie muttered against the correction of God vpon him. And of Dauid: Ps: 73.21.22. Cer­tainly my heart was vexed, and I was pricked in my reines. So foolish was I, and igno­rant: I was a beast before thee. And of Agar: Prou: 30.2. Surelie, I am more foolish (or as the word signifieth) brutish, then any man ought to bee. I haue not the vnderstanding of man in mee. The holie Prophet complaineth of his naturall ignorance, and of the euill fruits therof. Consider also the example of the A­postle Paul: Rom: 7, O wretched man that I am. And of Ezra. 9. verse 10. and of Daniel: ch: 9.7 8. And note also, that as wee must principally hate sinne in our selues, and as it were, throw the first stone against our selues for it: so must wee, with like hatred, detest it in others, without respect of persons: after the holie example of Iaakob, concerning the sinne euen of his owne sonnes. The which hee did not onely at the first, but to his dying day. Of Reuben his eldest sonne he saith: Thou hast lost thy dignitie. &c. And of Simeon and Leui hee saith, they were brethren indeede, (as though he should say, according to the common Prouerb. Neither barrell better herring.) Into their secret, let not my soule come: my glorie be not thou ioyned with their assembly, &c. Cursed be their wrath, for it was fierce, and their rage, for it was cruell, &c. Gen: 49.4.5.6.7. In which anger of Iaakob, is represented, the verie indignation of God himselfe against sinne. Read also, Ps: 26.5. & 31.6. &. 101.3. and 139 21.22. and 119. vers. 128. & 163. And for the signes of detestation, read: Ier: 31.19. I heard Ephraim lamenting thus, Thou hast [...]orrected me, and I was chasticed as an vntamed calfe, &c. Surely after that I conuerted, I repented, and after that I was instructed, I smote vpon my thigh: I was ashamed, yea euen confounded, &c. And Luk: 18.13. The pe­nitent sinner is by our Sauiour Christ described to haue smote his breast, say­ing: God be mercifull to mee a sinner. It is as much as if one should say, O that my legge should euer haue carried mee, to such an enterprise. O that my hand should euer haue bene employed about such an euill seruice. O that my wic­ked heart especiallie, should euer haue yeelded consent therevnto: &c. Read also, Nehemiah. chap: 5.13. Hee shooke the lappe of his garment, with a holy imprecation against them that should oppresse their brethren: shewing ther­by, how greatly the sinne should be detested. It is like to the speach of our Sa­uiour Christ, that his Disciples should shake off the dust of their feete, against the despisers of the Gospell. Note also the speach of the Lord by his Prophet Isai: chap: 30.22. Yee shall pollute the couering of the images of siluer, and the rich ornament of thine images of gold, and cast them away as a menstruous clothe, and thou shalt say vnto it, Get thee hence. And chap: 31.7. In that daye euery man shall cast out his idoles of siluer, & his idoles of gold, which your hands haue made you, euen a sin.

And by Ezekiel: chapt: 18.31. Cast away from you, all your transgressions, wherby ye haue transgressed: (not onely idolatrie, as before in Isaiah) but also euery other sinne. Consider likewise, that which the Prophet Daniell speaketh to Na­buchadnezzer, in the name of the Lord: Breake of thy sinnes by righteousnesse, [Page 57] Abrumpe. &c. Ther must of necessitie, be rough dealing, and an holy violence v­sed against sinne. It will not yeelde, vnlesse it be vanquished. If it be not kil­led, it will kill, &c.

They therfore that striue most manfully and couragiouslie against sinne, yea euen to the death of it, they are to be accounted of all others the most valiant men: Prouer: 16.32. Hee that is slowe to anger, is better then the mightie man, and hee that ruleth his owne minde, is better then hee that winneth a Cittie. And Hebre: 12.4. Yee haue not yet resisted vnto blood, striuing against sinne. The weapons whereby sinne is to be incountred, must be spirituall, according to the nature of the aduersarie. Namely by holie prayers, and sometimes with fasting, as the importunitie of the enemie shall require. Our resistance or re­uenge must not be by whipping of our selues, or by any other like Popish pe­nance: but onelie as God requireth in his word.

All other practises and blinde deuotions, are of no reckoning with God. Coloss: chapt: 2.20. As touching those that make semblance of misliking sinne generallie: but when their owne particular sinnes come in question, they deale as fauourablie with them as may bee, they are too great triflers, and euen cowardes in this Spirituall warfare. They may well be compared to those that make as if they would throwe their children to the puttocks, (as they say) but they imbrace and holde them fast in their armes still. Sinne must not be so dallied withall, if we meane in good earnest to repent: wee must deale with it, as with a most impudent and shameles guest, that must be thrust out of dores by the head and shoulders (as they say) before he will departe.

Thirdlie, touching admonition to others, that they may learne from our ex­ample, and experience, to take warning: read the excellent practise of Dauid, Psalm. 32. and againe, Psalm. 51.13. Restore mee to the ioye of thy saluation, and stablish mee with thy free Spirit, Then shall I teach thy wayes vnto the wicked, and sinners shall be conuerted vnto thee. And Psal: 124: consider both the title, & the Psal: And Ezekiel: 18.30. Returne, and cause others to turne away from all your transgressions; so iniquitie shall not be your destruction. It is agreeable to the precept of our Sauiour Christ, Luk: 22.32. When thou art conuerted (saith our Sauiour to Peter) strengthen thy brethren.

Fourthlie, concerning watchfulnes, that sinne renewe not the strength: read 1. Cor: 9.27, I beat down my bodie, and bring it into subiection, lest by any meanes, af­ter that I haue preached to others, I my selfe should be reprooued. Sinne recouering strength, is more hard to be subdued afterward: Matth: 12.43. &c.

Muta animalia cum fraude capiantur, si aliquo se modo, in fugam excitauerint, fiunt postmodùm cautiora: vitant (que) semper ea omnia, in quibus dolos insidias (que) senserūt. Sic hominem (inquit Lactantius) poenitentia cautum ac diligentem facit, ad euitanda peccata, in quae semel fraude deciderit. The dumbe creatures growe more warie, after they haue escaped their danger, much more ought man, a reasonable cre­ature, growe daily more warie against the danger of sinne.

Fifthlie, how the feare of God helpeth forward this parte of repentance, yea how it preuenteth sinne: Read: Genes: 39.9. How can I doe this great wic­kednesse, (saith Ioseph to his incontinent Mistris) and sinne against God? And againe, chap: 42.8. and chap: 50.19. Hee perswadeth his brethren, that he minded no reuenge against them, because hee had the feare of God before his eyes. Reade also, Prouer: 16.6. By the feare of the Lord, men depart from euill. And chap: 14.27. The feare of the Lord is a Well-spring of life, to auoyd the snares of death. and chapt: 23.17. and Iob, chapt: 28. vers. 28. and Prou: 3.7. Read also, 2. Cor: 7.11. Wher the Apostle rehearseth this holie feare, among diuers other of the helping graces to repentance. Godlie sorrow (saith hee) causeth re­pentance to saluation, not to bee repented of. &c. For beholde, this thing, that ye haue beene godlilie sorie, what great care it hath wrought in you: Yea what clearing of your selues: Yea what indignation: Yea what feare, &c.

Read also Psal. 2.11. Serue the Lord in feare, reioyce in trembling: And Ps: 4.4. Tremble and sinne not: examine your owne heart vpon your bed, and be still: (that is) take heed, that ye doe not adde sinne to sinne in an obstinate rebellion against God. Selah. And Psalm. 99.1.

Finallie, as for the meanes that hinder this parte of Repentance, aswell as that other part now following, we will consider of them together afterward.

In the meane season, let vs proceede to those helping graces, which doe for­merly serue to stir vp to newnes of life, which is the second part of Repētāce.

Question. Which are they?

Answere. First and principallie; an earnest meditation and application of the Resurrection of our Sauiour CHRIST, to our dull and dead soules, that by the vertue therof, they may be quickened, suppled, and made lithe, as it were with a most holie and pretious oyle, to rise vp to newnesse of life.

Secondly, a like earnest meditation, of all other the mercies of God, concerning the comforte of this life; whose bountifulnesse, and euery parte, fruite, or benefite thereof, ought to leade vs to Repentance: yea to carrie vs on forwarde, to this our second parte of Repentance.

Thirdly, a faithfull and beleeuing meditation, of all the sweet and faithfull promises of God, touching the blessednes of the life to come.

Finallie, the feare of God, is not onely as a bridle to with-holde from sinne (as was an­swered before) but it is also a sharp spurre to quicken vs to newnes of life.

It is very true: and therfore, when the Prophet Samuel exhorteth the people of God to serue the Lord,Explication and proofe. hee maketh the feare of God, the ground or cause of it. Therefore (saith hee) feare yee the Lord, and serue him in truth, with all your hearts: and consider how great things he hath done for you. 1. Sam. 12.24. Yea the feare of God is not onely a helping grace to this parte of repentance, but it is a principall grace of repentance it selfe, according as it is written: Pro: 1.7. and Ps: 111.10. The feare of the Lord is the beginning (yea, as the word may well sig­nifie a chiefe point) of wisdome. And Ps: 2. Wee must serue the Lord in feare, as we saw before. That godlines hath the promise of the life, both present, and to come: the Apo: Paul assureth vs 1. Tim. 4.8. And that the meditation of these promises, help forward repentance, it may be perceiued by that wee read. Psal. 119.11. I haue hid thy promise in my heart, that I might not sin against thee. And in the next vers. O blessed Lord teach me thy Statutes. Read also, 2. Cor: 7.1. See­ing then wee haue these promises, dearely beloued, let vs cleanse our selues from all fil­thines of the fleshe, and of the Spirit, and grow vp vnto full holines in the feare of God.

Yea generallie, that all mercies of God, aswell past and present, as to come, ought to mooue vs to repentance: call to minde that place: 1. Sam. 12.24. al­ledged euen now. For to this ende the Prophet of God, exhorteth the Israelites to consider the great things which the Lord had done for them: nothing doub­ting, but it must needes prouoke all that feared God among them, to settle their hearts to serue him. Read also in the same 1. book of Samuel, ch: 15.17. and 2. Sam. 12.7.8. & Isa: 5.1. &c. and Mica: 6.3.4.5. & Ro: 2.4. & ch: 12.1. &c. where, and in many other places, the Lord calleth, & reasoneth earnestly for o­bedience, from the consideration of his mercies, & benefites bestowed vpon his people. Beholde (saith our Sa: Chr) to the impotent man, whom he had healed: thou art made whole, sinne no more, lest a worse thing come vnto thee. Iohn: 5.14. Verilie, euery bit of bread which we eat, euery garment which we put on, eue­ry creature that wee beholde: euery flower that we smell to, &c: they ought all and euery of them to be esteemed of vs, as continuall admonitors to moue vs to hearty repentance. Finallie, as touching the first branche of the Answer, con­cerning the power of our Sau: Chr: his resurrection, read Rmo: 6.4. &c. and Ephes: 1.19. &c. and chapt: 2.1. Read also, 1. Pet. 3.21.

These graces therfore, are those which we may reckon for the former sorte of helps, to stirre vp to newnesse of life.

Finally, as touching the first branch of the answere, concerning the po­wer of our Sa: Ch, his resurrection, reade Ro: 6.4. &c. and Ephe: 1.19. &c. and Chap. 2.1. Reade also 1. Peter. 3.21.

These graces therefore, are those which wee may reckon for the former helps, to stirre vp to newnes of life.

Question. NOw which are those that may furthermore helpe forward the same?

Answere. First, an earnest meditation of our former vnprofitablenes, yea of our offensiue and harmefull life, among the people of God, euen to the dishonour of the most holy name of God himselfe.

Secondly, a like earnest desire to take a better course, for all time to come.

Thirdly, ioy and delight in well doing.

Fourthly, earnest prayer to God, for daily increase of his grace and power in vs, to the same end.

Finally, carefull meditating of all good reasons, and a diligent vsing of euery good and holy meanes, which God of his infinite mercy and goodnes, hath ordained to further vs, in the practise of either part of repentance: both to the honour of God, and also to the common benefit of his people.

Explicatiō & proofe.Touching our former vnprofitablenes, yea harmfulnes, by our euill ex­ample, and by our incouraging of others to doe euill; and that wee ought, euen from thence, to prouoke our selues to be the more carefull hencefor­ward, to walke in good duty: and for the same cause also, to watch for, and to lay hold on all good occasions to doe euery good works wee may attaine vnto: to the end we may, by the daily increase of the amendment of our liues, more glorifie God, and also make amends among his people, whom wee haue any way damnified, or seduced, either in soule, or outward estate: read Ezek: 44 6. Thus saith the Lord God, O house of Israel, ye haue enough of all your abominations. Likewise Ro: 13.11. And that considering the season, that it is now time, that we should arise from sleepe: for now is our saluation nearer, then when we beleeued, to wit, when wee first beleeued. And 1. Pet: 4.3. It is sufficient for vs, that wee haue spent the time past of the life, after the lust of the Gentiles, walking in wantonnes, &c. For see­ing we owe the obedience of our whole life vnto God principally, and then for the Lords sake, vnto his people: the reason is plaine; that by how much, wee haue misspent a greater part of our liues heretofore, we ought to spend the rest of it more dutifully for the time to come. And therefore I cease to add any more at this time, concerning the first branch, saue onely, that which the Prophet of God saith: I considered my waies, and turned my feete into thy testimonies. Psal. 119.59.

Secondly, concerning earnest desire and zeale to doe well: read 2. Cor. 7.11. Where the Apostle commendeth the Corinthians for this grace, that there was a great desire and zeale in them. And hereunto he exhorteth all Christians. Tit. 2.14. that they would be zealous of good works. And Cha: 3.8. carefull to shew forth good works. And Reuel. 3.19. Be zealous (saith the Lord) and amend.

Thirdly, for ioy and delight in well doing: read Gal. 5.22. Ioy is a fruit of the Spirit. And 1. Cor: 13 6. Loue reioiceth not in iniquitie, but it re­ioiceth in the truth. Read also Prou: 21.15. It is ioy to the iust to doe iudg­ment. And Psal. 119 14. I haue had as great delight in the way of thy Te­stimonies, as in all riches. And verse 16. I will delight in thy statutes, and will not forget thy word. And verse. 97. And Rom: 7.22. I delight in the law of God, concerning the inner man. And againe. Psal: 119.32. I will runne the way of thy commandements, when thou shalt inlarge mine heart. Verily, we ought to take more delight in godlines, then euer wee tooke in sinne.

Fourthlie, for Prayer to this ende, Reade Psalm: 19.14. Let the wordes of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lorde my strength and my Redeemer. Read also, Psalm: 139.24. Consider O God, if ther bee any way of wickednesse in mee, and leade mee in the way for euer.

As touching other meanes and reasons, to further repentance, wee will in­quire of them by and by.

But before this, I would haue you shewe, why wee must be so pricked in our consciences, and so sorrowfull for sinnes, and so ashamed of them, &c. as hath bene declared.

Question. WHy must these things be so?

Answere. Wee must Matth. 9.12.13. feele the most deadly wound which sinne hath made in our soules: that from thence wee may bee most earnestlie prouoked to seeke after the curing and healing of it.

Wee must Isai ch: 1.11. &c. &c. 43.22.24. & [...]3 10. Ephes: 4.30. be sorrowfull for our sinnes, because wee haue grieued the Lord, and his holie Spirit, with them: remembring also Isai. 53. & Matth. 26 36. &c. how deepely our most louing Sauiour was wounded for them: and because otherwise wee cannot haue any comfortable per­swasion and hope of the forgiuenes of them.

Wee must bee Ps. 10.15. Ezek. 6.61.63 Rom: 6.21. ashamed and wounded for our sinnes, because they haue brought deserued shame and confusion vpon vs. Yea because euen in their owne nature, they are verie confused and shamefull.

Wee must confesse and bewraye them, speciallie to God: because otherwise in the guiltines of our consciences, wee should remaine still They that conceale the [...]n and re­b [...]on of o­ther, a [...]e acces­sary in huma [...]e [...]e: much m [...]re before God if we con­ceale a [...]d hide our owne w [...]c­ked [...]es from h m. as accessarie to them.

Wee must accuse and 1. Cor: [...]1.31.32. condemne our selues for them, that the Lord may cleare and acquite vs.

Wee must 2. Cor. 12.7.8. [...]. pray to God against them, because without his grace, they are to strong for vs to encounter withall.

Wee must hate, abhorre, and by all meanes resist them, because 1. Pet. 2.11. H b 12.1.4. they are our Spi­rituall enemies, and doe for their parts alwaies most maliciouslie fight against our soules, as it were vnder the banner and designement of the Deuill.

And for the same cause also, must we most vigilantly E [...]he: 4.22. Ia [...]es, 1.14. watch against them, lest we should at any time be vndermined and surprized of them.

Finallie, wee must practise all righteousnesse, with earnest desire, holie ioye, readie diligence and constancie: because herein chiefl [...]e, Ephe: 4.24. 1. Pet. 2.9. doth the image of God our heauenly Father shine forth in vs, who hath called vs out of darknesse, into his maruelous light, that wee should shewe forth his vertues: as the Apostle Peter teacheth vs.

So wee reade in the 1. Epist: of Pet: chapt: 2.9. &c.

B [...]t of the seuerall branches of this answer (they being plaine in themselues, & already proued in effect) I will not stand to speake any thing further of them. Onely let vs obserue, that the sorrow of true repentance must be godly sorrow: and not the sorow of Iudas, which was worldlie, and not in faith, but in despair, &c. The teares of repentance, must not be Esaues teares. The humiliation and fasting, not such as Ahabs was: nor such as is reproued, Isai: 58. and also Zech. chapt: 7.5.6. The praier must not be the slight praier of Balaam, that we may die the death of the righteous onlie, but that we may liue their life also.

NOwe wee are come to inquire of those lettes which hinder either parte of repentance ioyntlie, whether practises or perswasions: and on the contra­rie, of other generall furtherances of the same.

Question. First therfore, which are th [...]se practises, or perswasions, and fancies, which hinder Repentance whollie: and therefore are most carefullie to bee auoyded of vs?

Answere. First, incredulitie, or vnbeliefe, as if neither promise nor threatning of God, were of any certaintie, and therfore that it is in vaine to serue God: or on the contrarie, pre­ [...]uming vpon Gods mercie, without all feare of his iustice.

Secondly, the inticing pleasure of sinne, which, for the present, is alwaies most de­lightfull to our wicked nature.

Thirdly, hope of long life: and therewithall, an opinion that it shall suffice, if at the last we crie God mercy, as they vse to speake, and so repent for all at once: or else, that our good deedes at the last, and the deuotion and prayers of other, may be set against our ill deedes, and so be auaileable for vs.

Fourthly, the fellowship and familiarity of some choise wicked companions, in the which, one doth mightily animate and imbolden the other, to hold on in their wicked course, contrarie to all godly motions, and perswasions.

Yea fiftly, the common example of the licentious multitude, is to euery one an vsuall let and hinderance of repentance.

Sixtly, the more generall prosperity of the wicked here in this present euill world, a­boue the godly.

Seuenthly, some particular examples, of such, as hauing liued notoriously ill, for a long time: haue neuerthelesse at the last, seemed to die as well as the best of them all, as they say.

Eightly, long custome in sinning, worketh hardnes of heart, and obstinate wilfulnes in committing of sinne.

Ninthly, flattering Preachers, such as sing placentia (as they are termed) that is, such things onely, and in such manner onely, as may be best pleasing to the carnall eare of their hearers.

Tenthly, an opinion that there is too great austeritie, and vncomfortablenes, yea euen meere folly in a godly life: specially in times of cruell persecution and losse of all worldly things, for godlines sake.

Eleuenthly, a great let, and hinderance of repentance, is that delight, which euerie one of vs, haue naturally, to heare and talke of other mens sinnes, with secure neglect of examining, and censuring, of our owne; as if all were well, if we be not in our owne opinion, as bad as the worst of all.

Finally, the Deuill vseth his whole craft and power, to hinder, yea and if it may be, vtterly to ouerthrowe and frustrate, all our indeuours after the practise of true repen­tance.

Explicatiō & proofe.It is very true. And therefore we haue the greater neede to watch against all his hinderances, and to pray earnestly to God, for wisedome, and power, to escape his snare, and to keepe our selues, that we neuer fall into his hands againe. For not onely, are we all, at the first, in the snare of the Deuill, taken of him as captiues, at his owne will and pleasure. 2. Tim. 2.26. but also after we are escaped, he seeketh by all meanes, how he may intrap vs againe, and so bring vs to a greater destruction. Math. 12.43. &c. as was alledged a little before: and 1. Pet. 5.8. and 2. Cor. 2.11. and chap. 11.2.3.14.

But let vs briefely consider of the seuerall branches of this answer.

And first concerning vnbeliefe; that it is a principall hinderance of re­pentance, it is of it selfe euident. For verily, if wee did beleeue the certaine truth, both of Gods gratious promises to the obedient, and of his most feare­full threatnings against the wicked; it must needes (by the grace of God) worke both a care of leauing sinne, and also of walking in the waies & com­mandements of the Lord: as we haue the notable exāple of the heathen Ni­niuites, who, beleeuing the threatnings of God to be true, vnlesse they should repent: did thereupon proclaime a fast, and repented in a very singu­lar manner Ionah chap. 3.5. &c. as we saw before. But where this faith is wanting, no maruell, though all such doe put off the feare of the euill day farre away from them, and imbrace the momentany pleasures of sinne, as if the Lord made no such great matter of sinne, as faithfull Preachers would make vs beleeue: or, though euill do come vpō others, yet euery man is rea­die to sooth himselfe, that it shall not come neare him, as if they were at a­greement with hell. &c. and therefore are bold to elude and mock at all the iudgements of God, saying: Let vs eate and drinke, for to morrow we shall die: [Page 62] And Mal. 3.14. It is in vaine to serue God, &c. Or else (as was answered) they doe so presume of the mercy of God, as if there were no iustice to be feared from him: as Ier. chap. 18. verse. 18. and Micah. chap. 3.11. and againe, Ier. 7.4. &c. 9.10.

But howsoeuer they flatter themselues, and suffer themselues to be be­witched of the Deuill: yet their iudgement sleepeth not, as it is expresly testified and denounced against all such, by the holy Prophets of God. Isai. ch [...]p 5.19. and cha. 22.12.13.14. and cha. 28.14.15. &c. and Amos. cha. 5.1 [...]. and chap. 6.1. &c. and chap. 9.10. Read also Psal: 10.4.5 6. and 50.21. & 7 [...].11. and 94.7. and Zech. 1.12. And 1. Cor. 15.32.33.34. Iob. ch. 22.13.

Secondly, that the present pleasure of sinne, which is very vehement and inticing to our wicked nature,Si [...] may in this respect be [...]o [...]pared to the poison o [...] that ki [...]de of S [...]e 1. which thou [...]h [...]t [...]ng deadly, yet al­ [...] [...] the fl [...]sh of him that is s [...] g with a plea a t and tickling del [...]g [...]t. as a most sweet sugred & drunken bait; [...] another speciall hinderance of repentance: it may be euident from that which we read of the wicked man: Iob: 22.11. &c. His bones are full of the sinne of his youth, and it shall lie downe with him in the dust. When wickednes was sweet in his mouth, &c. Degustatis malè iucundis voluptatibus (saith one) vix diuelli ab his pa [...]umus. We can hardly be haled from ill pleasures that be delightsome af­ter we haue once tasted them. And Iames. 1.14. Lust is compared to an in­ticing baite: And Heb. 11.25. the Apostle giueth to vnderstand, that the wicked are caried after the momentanie pleasures of sinne. Which, Moses guided by the spirit of God, refused, and chose rather to suffer affliction, with the people of God, and therein made the best choise. But the wicked, they say, as the adultresse saith, Pro. 7.18. Come let vs take our fill of loue, vntill the mor­ning: let vs take our pleasure in daliance. And cha. 10, 23. It is as pastime to a foole, to doe wickedly, And Ier. 4.10. The wicked delight to wander. And 2. Tim. 3. verse. 4 The wicked are described to be louers of pleasure more then louers of God. The Apostle speaketh not onely of inordinate and vnlawfull pleasures, but also of pleasures in things lawfull: so farre forth, as by the immoderate vse of them, the minds of any, are withdrawne from the loue of God. Thus the pleasure of sinne, and all sinfull pleasure, is a hinderance of repen­tance.

Thirdly, that hope of long life, with those false imaginations mentio­ned in the answere, are a great hinderance of repentance: not onely mens practises, in putting off from day to day, but euen the open speaches of many doe declare. For they say still, time enough yet. Euery one thinketh he hath a dispensation in youth, to follow the lustes of youth. It is enough, we thinke, to be sober and stayde, when we come to age. Yea and the Deuill hath made this hellish prouerb currant in the mouthes of many: A young Saint an old Deuill &c.

This wicked vanitie and presumption of youth, K. Salomon doth most wisely discouer, and sharply rebuke, and also correct by wholesome coun­sell. Eccles. 11.9.10. and so forth from the beginning of the next chapter. Reioice ô young man in the daies of thy youth, and let thine heart cheare thee in the daies of thy youth: and walke thou in the waies of thy heart, and in the sight of thine eies. As though he should say, Seeing thou wilt needes haue it so: well, goe on. But know saith the wise King) that for all these things, God wil bring thee to iudgement: &c Read also for the reproofe of this folly: Luke. 12. [...]. Mark. chap. 13.33. &c. 3 [...]. and Luke. 21.34.35.36. and 1. Thessa. 5.2.3. R [...]uel. [...]. [...]. and chap. 16.15.

And besides, though a man should liue long: who knoweth whether [...]st all haue grace, at the last to repent. It is well obserued, that although God would let vs haue one example of repentance at the last end, recorded in the holy Scriptures, namely the thiefe on the Crosse, that none, truly re­penting at so sodaine an instant, should despaire: yet he hath recorded no more then one, that none might be imboldened to presume. Finally, this may euerie man assure himselfe of, that if hee doe not truelie repent, [Page 63] nothing that he himselfe, or that any other can possibly doe for him, shall stand him in any steed before God. Except yee repent, yee shall all perish: as our Sauiour Christ flatly affirmeth, Luke chap. 13, 3.5.

Fourthly, that wicked company is a hindrance to repentance, yea a mightie prouocation, to goe out euen to a desperate course of sinning: the holy Ghost giueth to vnderstand, by a most carefull warning against this danger. Pro. 1.10, &c. and chap. 23, 19, 20, and chap. 24, 21, 22. Read also, chap. 22. verse 24.25.

And fiftly, concerning the example of the multitude, and the broad and li­centious way that they walke in, how dangerous a prouocation that is; it may be likewise perceiued by the admonition of the Lord: Exod. 23, 2. Thou shalt not followe a multitude to doe euill &c. And Luke. 13, 24. Striue to enter in at the straight gate &c. And Mat. 7.13.14.

Sixtly, what a stumbling blocke the prosperitie of the wicked is, wee may consider from the example of Dauid: Psal. 73.2.3. &c. As also in the same place, of what strength the seauenth hinderance is, in that there are no bandes euen to their death: but all goeth on, in an euen course, as the cloth that is wo­uen with euen and vnbroken yarne. But that this is no sure token, that God is pleased with such. Reade Iob. 21.6.7. &c. And though one of a thou­sand, liuing wickedly, doe truly repent at the last: what incouragement may any take from thence, seeing such a one (a thousand to one) though he liue an hundreth yeeres, yet he shall be accursed. Isay. 65, 20. Vaine is it therefore, that the cōmon sort are so much led away to like and speake well of them that haue l [...]ed wickedly, when they dye quietly like a bird as they say, and counterfet a li [...]tle charitie in forgiuing all the world, &c.

Touching custome in sinning, how that confirmeth sinne, and hindereth a [...] [...]ell doing: reade Ier. 13, 23. Can the Black-more change his skinnne, or the shee Leopard her spots? then may yee also doe good, who are accustomed to doe euill. Reade also. Titus. Chap. 1, 12, 13. Because the Cretians were accustomed to lying &c. the Apostle informeth Titus, that they must be the more sharpely rebu­ked that they might be sound in the faith.

The danger, and hinderance of flattering and corrupt Preachers, is testified: Ier. 23, 13.14.21.22. and Lament. chap. 2.14. And Ezek, 3.6, &c. 10.22. read also Mat. chap. 23, 13, and Luk. 11.52.

That the false opinion, which the wicked haue of the folly and vncomforta­blenes of a godly life, is no small hinderance of repentance: it may well bee expressed from that figuratiue description of the thoughts of the wicked, in the Apocryphall booke of wisedome. chap. 5, 4. We fooles, thought the righte­ous mans life madnesse, and his ende without honour, &c. And so Festus es­teemeth Paul madde by much learning. Acts 26.24. Reade also, chap. 18, 15. What a base opinion, Gallio had of the Gospell of Christ. And thus (no doubt) but the common opinion, that true godlinesse, in the practise of godly sorrowe and repentance, is no better then a melancholy humour &c. it is a notable let vnto repentance. But the contrary is most true, that the right godly life, is the onely true comfortable & ioyfull life: yea so, that there is much ioy in godly sorrowe, in so much as it leadeth to repentance, not to be repented of. 2. Cor. 7.10. Read also, Psal. 32, 10, 11, and Psal. 33, 1.2.3. and Philip. chap. 4. verrs. 4, 5, 6, 7. This therefore, ought to be an incouragement to repentance. It is a most certaine thing, that there is no sorrow in godlinesse: but all the sorrowe of the true seruants of God, is for that they can be no more godly. Touching that which was reckoned in the eleuenth place, experience sheweth plainely, that such as are most busie censurers of others, are most negligent in cor­rect [...]ng their owne falts. And therefore well exhorteth and warneth the Apostle Iames, chap. 3, 1. My brethren, be not many maisters, knowing that wee shall receiue the greater condemnation. And our Sauiour Christ the great [Page 64] Maister of vs all, hee saith to the rebuke of this dangerous hinderance of re­pentance, Why seest thou the moate in thy brothers eye, and perceiuest not the beame that is in thine owne eye? Or, how saiest thou to thy brother, Suffer me to cast out the moate out of thine eye, and behold a beame is in thine owne eye? Hy­pocrite, first cast the beame out of thine owne eye, and then shalt thou see clearely to cast out the moate out of thy brothers eye. Matth. 7.3.4.5. But grant that other be neuer so bad, wee must not measure our selues by their example, but by the holy and incorrupt word of the Lord.

Finally, how the Diuel vseth all his craft and power, altogether to hinder, or if he cannot doe that, yet at the least to frustrate our repentance, by causing vs to returne as it were to the myre of our sinne againe, we haue already seene.

IT remaineth, that you shewe on the contrary, by what holy reasons and meanes, wee may further our selues in the way of true repentance. Sundry of them haue beene already mentioned.

Question. Which may the rest be?

Answere. A due consideration of the things following.

First, of the shortnes and vncertaintie of our fraile liues.

Secondly, of the end of our creation yea of our preseruation redemption, iustification, sanctification, and calling to the faith and hope of our endlesse glorification: all of which, with one voice doe cry aloud vnto vs that it is our most bounden dutie, in all things, and by all meanes, to seeke to aduance the glory of our God.

Thirdly, by due consideration of the great dishonour, which we doe to God, so long as we continue in our sinnes, and therewithall, a due consideration of our owne dishonoura­ble and vile estate, vnder the slauerie of the Diuell, so long as we doe so continue: as al [...]o of the great wrath which by the increase of our sinne, we treasure vp against our selues, against the day of wrath, and declaration of the iust iudgement of God, which shall one day, yea in a moment, certainly come vppon the whole impenitent world.

Fourthly a like due consideration of the fewnesse of those which shall bee saued, for want of repe tance: and of the fearefull plagues, which doe in the meane while fall vp­on some notorious sinners, for the common admonition and warning of the rest: yea and al [...]o by the consideration of our owne punishments, and of the sharpe and long continued afflictions, which here and there, God laieth now and then, vpon some of his deare children, who (our owne consciences being iudges) haue serued God much more care­fully, and better then our selues.

Fiftly hope of forgiuenesse, is a very comfortable motiue, and incouragement to re­pentance: and the rather if therewithall we shall consider, that the repentance of a sin­ner, causeth not onely ioy to the godly on earth, but also to God himselfe and his holy Angels in heauen.

Sixtly, an other speciall meanes of furthering repentance, is a diligent treasuring vp of the word of God in our hearts partly for direction of life, and partly for comfort of faith: as al [...]o a religious frequenting of the table of the Lord, among other the faithfull seruants of God.

Finally, the holy societie and familiaritie of the godly, in the common conuersation of our whole liues, is a continuall cherishing, and watering of repentance, as it were by the sweet [...]ewes of heauen.

Explicati [...] & proofe.These indeede are very effectuall reasons, and meanes, if they be duly consi­der [...]d and vsed.

And in this respect, first, concerning the shortnes and vncertainty of our life: Moses te [...]cheth vs to make this notable praier to God? Teach vs so to number our daies, that we may apply our hearts vnto wisedome. Ps. 93, 12. For howsoeuer we may promise to our selues many daie; yet as our Sauiour Christ telleth the rich man reioycing at his prouision, laid vp for many yeares: this night may our liues be taken from vs, for any thing we knowe.

Secondly, touching the end of our creation, that this should moue vs to re­pentance, that so we may glorifie God in a godly and religious life: read Ps. 9 [...].6. Come let vs worship, and fall downe, and kneele before the Lord our maker. And Psal. 100. Serue the Lord &c. For hee hath made vs. The same is much rather, the ende of our redemption. Luke. 1, 74.75, and 1. Cor. 6.19.2 [...]. and Tit. 2.11.12. &c. And so of our calling likewise. 1, Pet. chap. 1.15.16. and chap. 2.9.10. &c.

Thirdly, how can any, hauing the least grace, duly consider, that we disho­nour God by our wicked liues, according to that, Rom. 2.24. And that it is our owne dishonour, as being therein slaues to the Diuell. Ephes. 1, 2. And also that wee thereby treasure vp wrath against our selues. Rom. 2, 5. How can it be I say, but that these cōsideratiōs, must through the grace of God, effectu­ally moue vs to repentance? As the Apostle reasoneth against one sinne, so will we reason against all other: Shall I take the members of Christ, (that is, those members which are in profession honourably ingrafted into him, to the ho­nour of his name) and make them the vile and base members of an harlot? (to his dis­honour) God forbid.

Fourthly, from the consideration of the fewnes of those that shall bee saued, for want of repentance: our Sauiour Christ sheweth vs, that wee ought to take an earnest occasion from thence, to striue to enter in at the straight gate. Luke 13, 23, 24. And that there is no saluation without repentance, it is euident from the beginning of the same chap. And 1. Sam. 12, 25. If yee doe wickedly ye shall perish, both ye and your king. Reade also. Luk. 3.8.9. and chap. 13, 6, 7. and Reuel. 2.21, 22, 23, & ch. 3.15, 16. Likewise, the examples of Gods iudgements vpon others, ought to admonish vs to repent. 1. Cor. 10. verse 11. Read also, Ier. 3, 8, and Dan. 5, 20, 21.22, 23, 24, &c.

Euery mans owne punishments, ought much rather to haue the same effect in himselfe. Iob, 33, 29, 3 [...]. The want of making this vse of Gods corrections, is reproued, Isay 9, 13. The people turneth not vnto him that smiteth them, neither doe they seeke the Lord of Hosts And Amos ch. 4, 6, &c. 11. Finally, this ought to be the vse of those afflictions, which God laieth vpon his best seruants. For thus we ought to reason, as the holy Scriptures teach vs. If the righteous be scarcely sa­ued: where shal the sinner and vngodly appeare? And if such and such things be done to a greene tree, what shall be done to that which is dry?

F [...]ftly, that hope of forgiuenes, is a comfortable incouragement to repen­tance, it may be considered from that we read, Hosh. 6, 1.2, 3, yea such an incou­ragement to repentance it is, that (as one saith truly) without hope of forgiuenes, none can kindly repent. Nemo recte egerit poenitentiam, nisi qui sperauerit indul­gentiam. The Angels reioyce, when a sinner repenteth. Yea, God himselfe, is af­ter a sort reioiced with it, Luk. 15.

Sixtly, that the treasuring vp of the word of God in our hearts, is a princi­pall furtherance of repentance, it is proued by that we read, Ps. 17, 4. Concerning the workes of men, by the words of thy lippes, I kept mee from the pathes of the cruell man. And Ps. 19.11. By thy commandements thy seruant is made circumspect, And Ps. 119.11. I haue hid thy promise in my heart, that I might not sin against thee. And ver. 9. By thy cōmandements thou hast made me wiser then mine enemies: for they are euer with me, &c. Read also Pro. 2, 1 [...].11, &c.

Finally, for the benefit of the societie of the godly, to the nourishing and bet­tering of repētance, read, Ps. 141, [...], Heb. 3, 13, & ch. 1 [...], 24, 25. Read also Ps. 133. No doubt, the goodnes & cōmoditie of the cōmuniō of Saints, cōsisteth in this, as in a speciall part of it, that we are thereby incouraged, & confirmed, in a god­ly course of life. Holy instructions, admonitions, and exhortations, are as the dewes of heauen, which make the barrē earth of our soules fruitful &c. Hether­to of repentance, what it is, and which are the helpes, or hinderances of it.

Question. Now when are we thus to repent?

Answere. We must begin presently, euen while it is called to day, as the holy Ghost speaketh; and thence forth we must labour to increase so long as we liue.

So indeed we read. Psal. 95, 7.8. To day if ye will heare his voice, harden not your hearts, &c. And Heb. 3.7.8, 13.

Question. Why must we thus speedily repent?

Answere. Sundry of the former reasons, mouing to repentance, are likewise of speciall weight, to moue vs to speedie repentance.

Explicatio and proofe.It is true. For seeing our life is short, and vncertaine, it is necessary, that wee should not neglect the present opportunitie, lest that should come vpon vs, which is written. Ps. 73, 19, O how sodenly are they destroied, perished & horribly con­sumed, As a dreame when on awaketh! Answerable to the example of the sodaine destruction of the Sodomites: &c.

Seeing also the increase of sinne (especially, if it bee ioined with contempt of the Gospell, which most graciously calleth vs to repentance) it increaseth wrath we haue cause to feare: yea rather, wee may be sure, that if we obstinatly refuse to repent, it shall be easier for Tyrus & Sydon, and for Sodom & Gomorrha then for vs, at the day of iudgemēt. Mat. 11, 20, 21, 22.23, 24. Moreouer, seeing continuance in sinne confirmeth sinne, and maketh it more difficult & hard for vs to repent afterward, as wee haue learned from the Prophet Ieremiah: there is great cause, that we should speedily breake off the euil custome of sinning, that it get no prescription of time against vs.

These reasons haue beene already mentioned.

Question. But shew some other if ye can. What reasons else can ye alledge to this purpose?

Answere. By how much repentance is longer delaied, specially (as was said) if it be with contempt a­gainst the often admonitions of the holy word and Gospell of God: the truth of it, will be so much the more hardly discerned euen in the conscience of him, that at the last (it may be doth truly repent.

It vsually falleth out so indeed, and therefore are such, more deepely plunged in sorrowe, &c. It may seeme, that late repentance, is rather an extorted, then a free and kindly repentance. It may seeme, that sinne hath forsaken such, rather then that they haue forsaken sinne, &c.

Question. What other reasons can you shew why we should speedily repent?

Answere. Because God vouchsafeth vs his holy Sacrament of Baptisme (the heauenly seale of his couenant & of our adoption to be his childrē,) euen frō our infancie: yea because he hath loued vs in his beloued son our Lord Iesus Christ, before we were conceiued and borne.

Explication and proofe.This verily (if it be duly pondred) is a reason of speciall waight and impor­tance to bind vs, both to most speedy repentance, and also to most constant, and dutifull obedience: euen from the first time, wherein we may haue the least inckling and vnderstanding that may be, concerning the exceeding great grace and cōstancy of Gods purpose, in this his couenant sealed to vs, as it were from [...]e [...]en, by Baptisme: to the very end of our liues, and for euer and euer. Mat. [...], & Luk. 20.4, 5, 6. For shall the Lord accept of vs miserable sinners, vas­ [...] of Satan, and children of wrath by nature: and shall we refuse him the God of mercy, the onely fountaine of spirituall freedome, and of euerlasting life and sal [...]ation? God forbid. Let vs therefore, hearken to the holy exhortation, of the m [...]st [...]ise Preacher, that wee remember our Creator in the daies of our youth, &c. Ye, seeing our Sauiour Christ forbiddeth those that would hinder yong chil­dren, from comming to him: let vs speedily breake through all lets, that by no me [...]nes [...]e be kept from him. Thus much for the time when to repent.

Question. Now why must we continually repent, yea increase our repentance?

Answere. Because it will be alwaies failing, and vnperfect, here in this life.

Explication and proofe.It is very true. And therefore not without cause, doth the Apostle extend his exhortation, of casting away euery thing that presseth down, and the sin which han­geth so fast on, euen to the end of our race: that is, through the whole course of our liues, spending our blood as it were, in this most holy and iust quarrell. Heb. 12, 1. &c. 4. And the song of perfect triumph, is not till another life: when death shall haue fully lost sinne, which is the sting thereof. 1. Cor. 15.54, &c.

Question. But what if our repentance stand at a stay, or goe backward: so that wee fall in­to some one particular sinne or other, after that wee haue begunne to repent.

Answere. God will surelie chastice such negligent and vndutifull forgetfulnes, in euerie one of his children, that shall deale so vnfaithfully with him. And as touching those that conti­nue and goe forward in a good course: it is the will of God that they should with all holie wisedome, and in all tendernes of Christian loue, and compassion ouer the soules of such as are fallen, to procure their recouerie, as much as lyeth in them.

So wee reade: Galat: chapt: 6.1. Brethren (saith the Apostle Paul) if a man bee fallen by occasion, Explicatiō & proofe. into any faulte, yee which are Spirituall, restore such one with the Spirit of meekenesse, considering thy selfe, lest thou also be tempted: Beare yee one anothers burthen, and so fulfill the Lawe of Christ. And read likewise, 1. Thessalon: 3.14.

And that God will chastice the negligence of his children, wee reade it ex­pressely confirmed from the Lord himselfe, by the Prophet Nathan, 2. Sam: 7.14. in his message to king Dauid, concerning his sonne Salomon. I will be his Father (saith the Lord) and hee shall be my Sonne: and if hee sinne, I will cha­sten him with the rodds of men, and with the plagues of the children of men, (that is, with such correctiōs, as God vseth to correct men withall, as one iudging with­out respect of person: like to that, Ps: 82.6.7.) But my mercie (saith he) shall not departe away from him, as I tooke it from Saul: whom I haue put away before thee. And more generallie, wee reade, Psalm: 89.30. &c. from the ministerie of Ethan, the Ezrahite. If his children forsake my Lawe (saith the Lord) and walke not in my iudgements: If they breake my statutes, and keepe not my commandements: Then I will visite their transgressions with the rodde, and their iniquities with stroakes. Yet my louing kindnesse will I not take from him, neither will I falsifie my truth, &c. Dauid himselfe, may be an example hereof vnto vs. And before him Moses and Aaron, and others of Gods children, whom God did sharplie chastice, when they had transgressed against him. Neuerthelesse, God continued their good God and a gratious Father vnto them still. For they sinned of infirmitie, not in obstinacie, &c.

Question. But what if anie doe vtterlie fall away from that grace, which they seemed to haue: and doe nowe despite the holie Spirit of grace, being growne worse, then they were at the beginning?

Answere. Ʋnto such, there is no place lefte for the renewing of their Repentance. And by the effect, they doe shewe further, that they neuer beganne to repent in truth.

Explicatiō and proofe.For the proofe of this: read Hebr: 6.4. &c. chapt: 10.26. &c. And 2. Pet: 2.20. &c. and 1. Iohn. 2.19. They went out from vs (saith the Apostle, Iohn: speaking of such kinde of Apostataes) but they were not of vs. For if they had bene of vs, they would haue continued with vs. But this commeth to passe, that it might appeare, that they are not all of vs.

THere is yet something remaining, concerning the doctrine of Repen­tance: whervnto I desire to heare your answere.

Question. Haue wee (suppose yee) anie power of our selues to repent, and to change our owne hearts, mindes, and wills: either at the first in generall, or after that Repentance is in some particular respects, to bee renewed againe?

Answere. No, no more then ther is in any creature, a naturall power to conceiue and bring forth it selfe into the worlde, at the first: or afterward, to make himselfe a newe arme, or a newe legge, if it be once cutte off from the bodie.

You say well: for herein the proportion holdeth betwixt our naturall gene­ration and birth, and our spirituall regeneration and new birth, as will yet fur­ther appeare in that which followeth.

Question. WHerefore, that wee may proceede: By whom are wee then to be con­uerted or caused to repent vs of our sinnes?

Answere. By the holie Ghost, whose entire work our whole regeneration is, and in no part or par­cel [...] of it, any of our owne.

Explication and proofe.It is most certainlie so. It is hee alone, who worketh both Repentance, and also Faith, with all spirituall and heauenlie wisedome, and vnderstanding in vs, with all the increases and renewings of euery decaye therof: as wee read, Iohn. [...], verse. 5. Ʋerilie, verilie, (saith our Sauiour Christ to Nicodemus) except a man be borne againe of water, and of the Spirit, hee cannot enter into the kingdome of God. Read also, Galat: 5.22. The fruite of the Spirit is loue, ioye, peace, long suf­fering, gentlenes, goodnes, faith, meeknes, temperance. And Ephes: 5.9. The fruit of the Spirit, is in all goodnes, and righteousnes, and truth. And: 2. Cor: 3.17.18. Wee are changed into the image of the Lord, from glorie to glorie, as by the Spi­rite of the Lord. And in this respect, the holie Ghost is called the Spirit of San­ctification; and wee our selues, are said to be sanctified, by the sanctification of the same Spirit, and not otherwise. Rom: 1.4. Christ our Lord was declared, mightilie to be the Sonne of God, touching the Spirit of sanctification, by the resurre­ction from the dead. And ch: 15. vers. 16. The Gentiles are acceptable to God, bee­ing sanctified by the holie Ghost. And 2. Thess: 2.13. Called to saluation, through the sanctification of the Spirit. And 1. Pet. chap: 1.2. Elect vnto sanctification of the Spirit. Read also Isai: 4.4. and chapt: 59.21. Mal: 3.2.3. and Matth. 3.11. Likewise Iere: 31.8. Conuert thou me, and I shall be conuerted. And verse 31.32.33. The Lord (saith hee) will put his Lawe in the inward partes of his people, and write it in their hearts. This hee doth, by the finger of his holie Spirit. Ezek: 36. [...]. and Ioel: 2.28. Thus the whole worke of our regeneration, and san­ctification is of the Spirit. Yet so as God giueth his children this grace and po­wer, that they doe carefullie vse the meanes seruing herevnto: euerie one for his own part, and mutuallie one for another, as seruants to the prouident grace and mercie of God: As Ezek: ch: 18.30.31. Returne ye (saith the Lord) and cause others to turne away from all your transgressions: so iniquitie shall not be your destruction. Cast away from you, all your transgressions, whereby you haue transgres­sed, and make yee a newe heart, and a newe spirit: for why will yee die ô yee house of I [...]rael? And our Sauiour Christ saith to Peter, Simon, Simon behold, Sathan hath desired to winnowe you as wheat: but I haue prayed for thee that thy faith faile not: therefore, when thou art conuerted, strengthen thy brethren. Luk: 22.31.32. And the Apostle Iames, ch. 5.19.20. Brethren if any of you haue erred from the truth, and some man hath conuer [...]ed him. Let him know, that hee which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and hide a multi­tude of sinnes.

But yet further, I would haue you shew, by what means the holy Ghost doth work our regeneration, and all the graces therof: to wit, knowledge, faith, and repentance, with euery other grace belonging therevnto, and withall the in­creases of the same.

Question. Which are they?

Answere. Principal [...]e, and in an ordinarie course, the preaching of the glad tidings of the Gospell, and all the holy instructions thereof in our hearing: by such faithfull ministers of the word, as hee for the same purpose, sendeth vnto vs.

Herevnto also serueth the opening of the doctrine of the Lawe, and the vses thereof, by the same ministerie of preaching.

Moreouer, diligent and reuerend reading, and meditating vppon the holy Scrip­tures, by euery one by himselfe apart: as also conferring with other wise & godlie Chri­stians, for mutuall edification, and comfort, in the clearing of necessarie questions and doubtes, which at anie time arise in our mindes: and therewithall the teaching and in­couraging of those that are ignorant and weake.

Likewise the serious meditation of our Baptisme, with often and due resorting to the Lordes Table.

Finallie, earnest and constant prayer vnto God, for his gratious blessing vppon all these meanes.

These indeed are the ordinarie meanes, wherby it pleaseth the holie Ghost, to worke his whole most gratious work in the hearts of all the children of God. What his more immediate working is, wher it pleaseth him, for supplie of the wants of any of these meanes, yea euen of the principall of them, as in the case of infants, &c: it is not for vs curiouslie to inquire, or trouble ourselues, let vs leaue it as a hidden secret to his own Diuine pleasure & wisedome: and with all thankfulnesse, let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed, aboue many others, to make vs partakers of.

And first, that the preaching of the Gospell, is the principall means of our Regeneration: Read Iames, 1.18.19. Of his owne will (the Father of lightes) hath begotten vs by the word of truth, that wee should be as the first fruites of his crea­tures. Wherefore my deare brethren (saith the holie Apostle.) Let euery man be swift to heare, &c. And 1. Pet. 1.22. &c. Seeing your soules are purified in obey­ing the truth, through the Spirit, to loue brotherlie without faining, loue ye one another with a pure heart feruentlie. Beeing borne a new, not of mortall seed, but of immortall by the word of God, who liueth and indureth for euer. For all flesh is grasse. The grasse withereth and the flower falleth away. But the word of the Lord indureth for euer: and this is the word which is preached among you.

Thus, the whole work of our regeneration, is generally as [...]ribed to the prea­ching of the word, as the principall meanes which the holy Ghost vseth there­vnto. Now more particularlie, touching knowledge giuen by meanes of the word, and principallie by it preached and applyed to our consciences: Reade Prou: 1. verse. 1.2.3.4.5. The parables of Salomon, &c. To giue wisedome and instruction, &c. To giue vnto the simple, sharpnes of wit, and to the childe, knowledge and discretion. A wise man shall heare, and increase in learning, and a man of vnder­standing, shall attaine to wise counsells, &c. And cha: 2 [...].19. O thou my sonne, heare and be wise. And Psa: 2.10. Be wise, ye kings, be learned yee iudges of the earth: that is: Submit your selues to be taught from the word of God, that yee may be wise. Read also, 2. Corinth: 4.6. &c.

Touching Faith, by the preaching of the word: read Rom: chapt: 10. verses, 14.15.17. and chapt: 1.17. By the Gospell, the righteousnes of God is re­uealed from faith to faith. And Ephe: 4.13. Till we ad mee [...] together in the vni­tie of faith, and knowledge of the Sonne of God, vnto a perfect man, to the measure of the age of the fullnesse of Christ. And for repentance, let that one famous ex­ample, Actes: 2.37. aboundantlie suffice. Where also obserue (according to that which hath heretofore bene noted) that the lawe of God hath his office to the convincing of the conscience, and consequentlie to the furthering of re­pentance.

Likwise also, more priuate instructions, together with the publike ministe­rie, yeeld their helpe herevnto: Rom: 1. verses 11.12. and as was alledged a little while since, out of the last chapt: of the Apostle Iames, verses 19.20. Neither is it to be doubted, but as in all other learning, they that are skilfull, doe by teaching the ignorant, growe more experte themselues: so is it in the Arte of all Artes, as touching those that instruct others vnto the kingdome of heauen.

Vnto reading also, and meditation, ther is a promise of blessing, Psal. 1.2. And Reuel: 1.3. Blessed is hee that readeth, and they that heare the wordes of this Prophesie, And withall, mark also, that he requireth the keping of those things that are written therin. According to that of Iames, 1.22. Be yee doers of the word, and not hearers onely. For this must in no wise be forgotten, that practise is a singular meanes of confirming: yea of increasing that knowledge, saith, and repentance, which is allreadie begonne in vs. As for Baptisme, it cannot be, but the due knowledge, & meditation of it, is a means of helping forward re­generation, seeing God hath appointed it, to be vnto vs, a signe & seale therof: as both our Sa: Christ, Ioh: 3.5. And the Apo: Paul, Tit. 3.5. do giue to vnder­stand, by their speeches, wherin they do not obscurely point vs to the institution [Page 70] and vse of this Sacrament. Likewise, if the fault be not in our owne selues, great profite is to bee obtained by often resorting to the Lordes Table. 1. Corinth: 11.17.

Finallie, that prayer is a helpfull meanes, to further Knowledge, Faith, and Repentance, yea the whole work of our regeneration: it may be discerned of vs, from the testimonie of the Apostle Iude, in the 20. verse of his Epistle, writing thus, Beloued edifie your selues in your most holy faith, praying in the holie Ghost. The gratious promises which God hath made vnto prayer, doe euidently confirme the same. Aske, and yee shall receiue (saith our Sauiour Christ) &c. Nowe, this wee knowe, is a speciall petition, which wee are to aske of God, that it would please him to increase our Faith: as wee haue the example of the Disciples of our Sauiour Christ. Thus much for the explanation and proofe of this answere.

NExt to this, it is not (as I suppose) amisse, that you shew, after what man­ner (I meane, in what course and order) the holie Ghost doth work this worke of our regeneration and newe birth: with the increases thereof in the seuerall parts or branches of it, so farre as for the present, wee can discerne.

Question. What is the order of this his working?

Answere. First, hee sheweth euery one of the Elect children of God, his owne ignorant, sinnefull, and damnable estate: yea hee subdueth their soules, to an acknowledgement of the iust deserued damnation, which is due thervnto, and accordinglie to feare and tremble at the curse of the Lawe.

Secondly, hee inlighteneth the minde to see the Saluation of God, with hope to bee a partaker thereof.

Thirdlie, hee stirreth vp the affection of the heart, to a longing desire after it: and therewithall to mourne for sinne, which might iustly separate betwixt vs, and it. Yet so, as hee causeth the heart to long with patience, in waiting for the comfort and assu­rance of attaining vnto it.

Fourthlie, he powreth into the soule and conscience, a feeling, and ioyous tast of Gods loue, and of his gratious readinesse to shew mercie: yea, hee giueth such a certificat, of their particular Adoption, to bee the children of God, that they reioyce more therein, then if they had wonne the whole world.

Finallie, the holy Ghost doth not cease to stirre vp euerie true beleeuer, to an ear­nest care and indeuour of daylie profiting by all holy meanes, both in Knowledge, and Faith, and also, in Repentance, and obedience of the Gospell: comforting, and streng­thening them also, against all such lettes and discouragementes, as they doe meete withall.

For the first of these, read Iohn. ch: 16.9.10.11.12. The holie Ghost (as our Sauiour Christ hath taught vs) reprooueth the world of Sinne, and of Righteous­nesse, and of Iudgment. Of sinne, (saith our Sauiour:) because they beleeue not in mee: &c. Wherby it is euident, that not to beleeue in Christ, is a very great and a grieuous sinne.

For the second, read Ephes: 1.17.18. where the holie Ghost is called the Spirit of wisedome and Reuelation, inlightening the eyes of our vnderstanding, to know the hope of the calling of God. &c. Read also, 1. Cor: 2.9.10. The things which the eye hath not seene, &c. God hath reuealed them vnto vs by his Spirit: For the Spirit searcheth all things, yea the deepe things of God. And for the comfort of Hope; see Rom: 8.24. Wee are saued by Hope.

Thirdly, for that desire, and longing after Saluation, which the holy Ghost worketh: read in the same chapt: the 23. verse, and also verses, 26.27. Wee which haue the first fruits of the Spirit, doe euen sigh in our selues, waiting for the Ado­ption, euen the redemption of our bodies. Likewise the Spirit also helpeth our infir­mities, for wee knowe not what to pray as wee ought, but the Spirit it selfe maketh re­quest for vs, with sighes which cannot be expressed, &c.

And the children of God are noted by this property, that they loue the saluation of God: Psal: 40.16. And (which is in effect all one) they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8. And therefore they pray, Come Lord Iesu, come quickly. Reuel. 22: 20. And Psal: 119.41. Let thy louing kindnes come vnto me, ó Lord, and thy saluation, according to thy promise. Ne­uerthelesse, they wayte with patience: according to that of the Patriarke Iaacob: Gen: 49.18. O Lord, I haue waited for thy saluation. And as Simeon (vp­pon whom was the holy Ghost, as the Euangelist testifieth) waited for the consolation of Israel. Luke. 2.25. And as we read Rom: 8.25. If we hope for that we see not, we doe with patience abide for it. According also, to that in the 123. Psal. Behold, as the eyes of seruants looke to the hand of their Maisters, and as the eyes of a maiden, to the hand of her Mistres: so our eyes waite vpon the Lord our God, vntill he haue mercie vpon vs. And that the holy Ghost causeth the chil­dren of God, to mourne for their sinnes, it hath beene shewed before: in which respect, they are said to be such as mourne in Sion. Isai: 61.3. The which mourning also, ministreth hope of Gods mercy. Lamen: chap: 5.19.20.21. Ezek: chap. 9.

For the proofe of the fourth branch, read Rom: 5.5. The loue of God is shed abroad in our hearts, by the holy Ghost, which is giuen vnto vs. And chap: 8.15.16. Ye haue receiued the Spirit of adoption, whereby wee crie Abba Father. The same Spirit beareth witnesse with our Spirit, that wee are the children of God. Herein as the Apostle Peter teacheth, wee haue cause to reioice with ioy vn­speakeable, and glorious. 1. Ep: 1.8. And in comparison heereof, all is but dung, as the Apostle Paul truly estimateth. Phil: 3.8.

Finally, touching the care of further profitting, both in knowledge, faith, and repentance, which the holy Ghost worketh: it may be proued from that wee read Philip: 1.7. God will performe the good worke, which hee hath begun. And the prayer of the same Apostle warranteth the same. 2. Thessa: 1.11. God will fulfill all the good pleasure of his goodnes, and the worke of faith, with power. Hee will leade from knowledge to knowledge, from faith to faith, and from glory to glory, according to the image of God. Rom: 1.17. 2. Corinth: 3.18. Read also Prouerb: 4.18. The way of the righteous shi­neth as the light, which shineth more and more, vnto the perfit day. And for pro­ceeding in knowledge, consider of that, 2. Cor: 5.16. Henceforth know wee no man after the flesh, yea though we had knowne Christ after the flesh (that is, not so purely as we ought) looking too much to his abasement, &c. Yet henceforth know we him (so) no more. A figuratiue concession, like to that, 1. Corinth. 4. [...]. Consider also of the similitude, which the same Apostle vseth in the 13. chap: of the same Epistle, verse, 11. When I was a childe, I spake as a childe, I vnderstoode as a childe, I thought as a childe: but when I became a man, I put away childish things. So it is in the spirituall age as it were of Christ, not onely in comparison of our estate heere, with that it shall be in the Kingdome of glory: but also in respect of that differing measure of grace, heere in the Kingdome of grace, which now wee speake of. For as in the worke of nature, all the parts and powers, are not perfect at once, but they growe in the wombe first. Ecclesiast. 11.5, and after by the milke of the mothers breast, &c: so is it in the worke of grace. Wee are borne of the Spirit, wee must growe vp still, by the milke of the word. 1. Peter: 2, verses. 2.3.

Read also Hebrewes. 5.12.13.14. and 1, Corinthians. 3.1.2.3. By this spirituall foode, the inward man is renued daily, though the outward man be daily decaying. Read also Ephesians. 4.11.12.13.14.15.16.

Thus we must vse the same meanes for our continuall increase in know­ledge, faith, and repentance; both for wisdom & practise, and also for cōsort and strength, all the daies of our liues: the same meanes, I say, wherby God [Page 72] vouchsafed to giue vs grace to make our beginnings in the same.The Practise of Repentāce. Vnto the which care as was answered in the last place) the holy Ghost will comfort and strengthen all that be his, so that they may say with the holy Prophet, Psal. 42.5. &c. Why art thou cast downe, ó my soule, and vnquiet within me? Wait thou on God. For I shall yet giue him thankes, for the helpe of his presence. And for this cause, our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter, or incourager: Iohn, Chapters 14.15. & 16.

HEtherto of the doctrine of Repentance, yea of the whole worke of our regeneration and sanctification. From the examination and declarati­on whereof, it may be perceiued, that albeit there is little or no diffe­rence betwixt our sanctification and regeneration; in so much as we may truly say, that our regeneration is no other grace, but that whereby we are wholly sanctified and set apart vnto God, from the sinfull corruption of our naturall birth, and the euil fruites thereof, to serue God in our whole man, both bodie, soule, and spirit: yet there is some difference or distincti­on, to be put betwixt our regeneration or sanctification generally taken, and repentance. I would haue you therefore, shewe in this our issue of this doctrine, what that difference is.

Question. What I pray you haue you learned that this difference is?

Answere. First I haue learned, that regeneration is more generall then repentance, comprehen­ding Faith, as well as repentance; yea and knowledge also, the forerunner of them both.

Explication and proofe.You haue learned that which the truth it self teacheth. For so our Sauiour Christ (instructing Nicodemus in the true knowledge, faith & repentance of the Gospel: Ioh. chap. 3.) includeth all vnder regeneration, or new birth. As also the Apostle Paul doth. 2. Cor. 5.17. saying; If any man be in Christ, let him be a new creature. And Gal. 6.15. In Christ Iesus, neither doth circumcision auaile any thing, nor vncircumcision, but a new creature. Regeneration therefore, and repentance, differ as the part from the whole, or as the speciall from the more generall, or as the effect differeth from the cause.

Question. What other difference may there be?

Answere. A second difference may be this, that the worke of regeneration (to speake properly) is but one entire action once onely wrought, euen as wee are but once naturally borne: whereunto also, Baptisme the Seale of our regeneration answereth, in that being once baptized we are neuer to be baptized againe. But repentance is not onely a continued, but also a multiplied and increased grace and action, in the seuerall parts, and in the whole practise of it.

Explicatiō and proofe.It is true: so that we may say, Regeneration doth properly note the first change of the naturall man, whereby is inspired, as it were, the whole and entire seede of godlines, though it doe but by little and little vtter it selfe, by reason of the contrarie lusting that is in our flesh: like as by naturall birth, we haue the seede of all sinne in vs, howsoeuer it doe not all at once breake forth, by reason that it is restrained, and holden in, and as it were chayned, by the secret hand of God. Yet so, as wee denie not, but regeneration also may be said to increase, in respect of the particular and seuerall parts or gra­ces thereof, knowledge, faith, repentance, &c. according to the increases which it pleaseth the Lord from time to time to giue vnto it.

And thus be it spoken of the doctrine of the Gospell in generall, concer­ning faith and repentance.

A briefe summe of the doctrine of the Gospell.The doctrine of the Gospel dispersed through the holy scrip­tures.

Question. NOw in what place of the holy scriptures is the Gospel con­teined?

Answere. It is dispersed through the whole bodie of them, from the 15. verse of the third chapter of Genesis, to the verie end of the Re­uelation; as it were the veynes & sinewes, or rather as the blood and life, yea as the euerliuing soule and spirit of them: but it is expressed and opened most fully and cleerly, in the writings of the new Testament.

Explicatiō & proofe.It is so indeed. For though (as our Sauiour Christ saith) the bookes of Mo­ses, and of all other the holie Prophets, do testifie of him. Iohn. cha. 5.39.46.

(Read also Acts 3.21.24. & chap. 10.43. To him giue all the Prophets witnesse, that all that beleeue in him shall receiue remission of sinnes. And 1. Pet. 1.10.11.12. And Reue. cha. 10.7. And ch. 14.6. where the Gospell thus testified from the beginning, is by the holie Angell, called an euerlasting Gospell. So that the Gos­pell may not vnfitly be compared to the riuer of the garden of Eden, which di­uided it selfe into all quarters round about it, compassing farre and neere, Gen. 2.10. &c.) Neuerthelesse, (as you haue further answered) it is most fully, and most cleerly, opened by the holie Euangelists & Apostles of our Lord Ie­sus Christ, in the bookes of the new Testament: according to that we reade, Ro. 16.25.26. And Ephe. ch. 3.1.2.3.4. And 1. Pet. 1.12. & Matth: 13.16.17. Blessed are your eyes (saith our Sauiour Christ to his Disciples) for they see, & your eares, for they heare. For verily I say vnto you, that many Prophets & righteous men, haue desired to see those thinges which ye see, and haue not seene them: and to heare those things which ye heare, and haue not heard them. From these holie Scriptures, are we therfore to learne and beleeue the whole doctrine of the Gospell, euen as it is in them recorded from the verie first beginning, to the ende and conclu­sion of them. But herewithall let vs consider further, that partly for help of me­mory, and partly for consent in professiō of the doctrine of the Gospel: the same doctrine concerning faith, hath bin by some excellent & holy Ministers of the word, euen from the time of the primitiue Churches, gathered into as short a summe as might be, out of the bookes both of the old & new Testament. The which summe so briefly comprised, is cōmonly called the Apostles Creed, be­cause, for the most part, it is gathered out of their writings: or else it is called the Articles of our belief, because the chief points of faith are cōtained in it. Of this sum of the doctrine of faith, intend we henceforth by the grace of God to en­quire. And afterward (if so it shall further please him) of the doctrine of the Sa­craments of the Gospel, which are the seales of all the Articles of our Christian faith. And also of the Lords praier, which is a principal rule of Christian prai­er, a singular exercise of faith, &c.

Question. Which therefore first of all, be the Articles of our Christian beliefe, as they are in that briefe summe comprised, and by the common consent of all true Churches of Christ, euen frō the most incorrupt times, cōmended vnto vs?

Answere I beleeue in God the Father almightie, maker of heauen & earth: And in Iesus Christ his onely sonne our Lord, which was conceiued by the holy Ghost, &c.

Explicatiō & proofe.This summe of the doctrine of the Gospel, concerning the chiefe Articles of our faith, gathered out of the holie scriptures (as hath bene said) it contei­neth an bridgement of the most high & diuine mysterie of the nature of God: that is to say, of the incomprehensible Trinitie of persons, in the vnitie of one most absolute & perfect spirituall essence or beeing of the Godhead, so farre as it is meet for vs to enquire, or may be knowne and discerned of vs. And therwithall, it setteth out vnto vs fraile creatures, and most miserable sinners, the free couenant of Gods diuine mercy, fauour and grace towards vs. Here­withall [Page 74] also,A briefe summe of the doctrine of the holy Gos­pel contained in the arti­cles of our Beliefe. it layeth forth these two things: first, the causes of our iustifica­tion: and secondly, the fruites or benefits thereof. The causes are these, first (to speake more generally) the whole Trinitie of persons, Father, Sonne and holy Ghost, eternally consenting in the vnitie of the Godhead, to elect and ordaine vs therevnto. But more particularly the Father (for orders sake) as the efficient cause: the Sonne (in that hee tooke our nature, and therein liued, preached, wrought miracles, fulfilled the righteousnes of the law, and at the last died for vs, and rose againe, &c.) the materiall cause: The holy Ghost, (in that by the preaching of the Gospell, he giueth faith) the formall cause: The small cause, being the euerlasting praise of the same most glorious & free grace and mercie of God. Now the fruite and benefit of this grace of God towards vs, beeing generally comprehended vnder this worde saluation; the par­ticulars are partly expressed, Communion of Saints in one holy catholike Church, forgiuenes of sinnes, resurrection of the body, and euerlasting life: and partly, they are to be collected from those that be mentioned, as vnspeak­able peace of conscience heere, yea euen against death and hell it selfe: and the immortality of the soule in heauen, euen from the very time of our departure out of this life, &c.

This summe of the chiefe Articles of our faith therefore, containeth an a­bridgement of the Historie of all the greatest, and most glorious counsels and workes of God, and of his most wonderfull benefits towards vs: (Election, Prouidence, Creation, Adoption, Redemption, Iustification, Sanctification, Saluation, and Glorification) and to these ends and purposes, alike abridge­ment of the incarnation of the sonne of God, and therewithall, of the vnion of the humane nature with the diuine, in one most holy person of a mediator, and also of the sufferings of the sonne of God: &c. all of them (as was said before) proceeding from the infinite bountie of Gods mercie, to vs most vnworthie men. Of the which most great counsels and works of God it is worthily writ­ten by the Apostle Paul: 1. Tim. 3.16.Omologou­menos Confessedly, o [...] by a gene­ral acknow­ledgement, to wit, of all t [...]e Christians. Without controuersie, great is the mysterie of godlines, which is, God manifested in the flesh, iustified in the Spirit, seene of An­gels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie. Read also Rom: 8.29.30. &c. Those which God knew before, he also predestinated to be made like to the image of his sonne, that he might be the first borne among many brethren. Moreouer, whom he hath predestinated them also he called, and whom he called, them also he iustified, and whom he iustified, them also he glorified. What shall we then say to these things? If God be on our side, who can be against vs? &c. And Ephes: 3.8.9.10. &c. Euen to me the least of all Saints (saith the holy Apostle) is this grace giuen, that I should preach among the Gentiles, the vnsearchable riches of Christ. And to make cleare vnto all men, what the fellowship of the mysterie is, which from the beginning of the world hath beene hid in God, who hath created all things by Iesus Christ. &c.

Of these most high and excellent things we will by the grace of God treat and inquire, according to this summe of the Articles of our faith in the order following.

First of all, wee will consider of some speciall ground of holy Scripture, whence euery article or point of our faith, may be warranted: and from whence also, the right sence & meaning thereof may be interpreted and opened. For the word of God contained in the bookes of Canonicall Scripture (the which God himselfe hath giuen and authorized for the instruction of his Church) it is the onely certaine and vndoubted ground and foundation of faith. And therefore also, it is our bounden dutie, to yeeld it the honour of teaching and confirming euery truth of God, from the sacred testimonie and witnesse thereof. And thus we read, how in matters of faith, the Scripture referreth it selfe to the Scripture; the latter to the former: Luke, 24. verses, 25.26.27. and verses, 44.45.46.47. And before this, in the 22. chap: ver. 37. Reade al­so [Page 75] Acts: chap: 26. verse. 22. and 1. Corinth: 15.1.2.3.4, and 2. Pet: 1.19. And verily, it were too great & sluggish a folly, for any to content themselues so with any briefe abridgement, that the originall copie (wherein is the more full and perfect declaration of all things) should be neglected. A man will not doe so with his seuerall Deeds, and more large writings, shewing the conueian­ces of his landes: for any briefe extent or suruey which hee hath taken of them. And shall we be more vnwise, concerning the grand euidence of our saluation? Nay rather, as great landed men, by how much they see by a short viewe, that their possessions are very ample, &c. they will make the more reckoning, of all their auncient Court-rouls, or Charters, &c. So let vs by all meanes prouoke ourselues, notwithstanding any other testimony, to make our principall and most precious account, of the authenticall and diuine records of God. And that not onely for the points themselues, which concerne our faith: but also for the right vnderstanding of them, and for all holy circumstances belonging to them.

For in this respect, the holy Scriptures are so necessarie, that without them, wee should not by the shortnesse of our Creede, heare of many points, necessarily to bee bee beleeued of vs, for our holy instruction and comfort. And they that are mentioned, could not without the holy Scrip­tures bee throughly vnderstood of vs, as will appeare in the handling of the points themselues. For in the Articles of our faith, (as they are a­bridged) the doctrine of creation is mentioned but in part; for nothing is expressely set downe of mans creation, or of any other creature vppon earth, or of the Angels in heauen. Nothing is mentioned of the proui­dence and gouernment of God ouer his creatures. And in the doctrine of redemption likewise, nothing is mentioned concerning the life, doctrine, or miracles of our Sauiour Christ. Neither is it expressed, what wee are to beleeue concerning the holy Ghost, nor wherein (as touching a prin­cipall part) the communion of Saints consisteth, nor what is the state of our soules immediately after this life, and so forth till the resurrection of our bodies, vnles wee bee aduertised by interpretation, that (though euer­lasting life is set after the resurrection of the bodie) yet is it not then one­ly to begin: but that beginning by regeneration in this life, it continueth for euer, notwithstanding this naturall life endeth in death. And howe should wee knowe what is to bee beleeued, concerning the descension of our Sauiour Christ to hell, but by the interpretation of those Scriptures,Fidei funda­mentum gra­tuita promis­sio. Ab ipsa (inquit Cal­uinus) incipit, in ipsa cōstat, in ipsam defi­nit. Instit: lib: 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith. From it (saith maister Caluin) it be­ginneth, in it it consisteth, and it endeth also in the same. whence that phrase of speech may be opened vnto vs?

Wherefore, in the second place, we will from the ground and warrant of the holy Scriptures, open the meaning of euery article.

Thirdly, insomuch as faith looketh directly, to the most free and gra­cious promise of GOD, wherein standeth the comfort and stay of it: yea, seeing it is the wisedome and prudence of Faith, to looke alwaies hereunto, as wee see the practise of it very often in the 119. Psalme, and Psalme 56, 3, 4, 10, 11. and Psalme 57, 1, 2, 3. we will therefore inquire out the promises of GOD, made to his people, concerning euery ar­ticle. For in this respect, the faithfull are called heires by promise: Ga­latians 3, 29. and children of the promise. Chap. 4.28. Read also, Heb. Chap. 4.1. and chap. 10, 36, & chap. 11. ver. 13. Read the whole Chapter, and Rom. 4, from the 13. ver. to the end.

Fourthly, wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article.

Fiftly, seeing faith cannot bee idle, wee will likewise search out, what those duties bee, which GOD requireth as fruites of obedience and thankefulnesse, for so singular fruites and benefites of his loue, as faith assureth vs off.

The generall diuision of the Articles of our Beliefe.Finally wee will note the iust punishment and danger of infidelitie: but especially of hereticall and obstinate opinion & fancie, gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and be­liefe.

Question. BVt before wee come to these points, how may the Articles of our faith (the summe whereof you haue rehearsed) be most shortly sorted and di­uided?

Answere. Into these two generall heads.

First, they shewe both me & euery Christian, how we stand bound to beleeue in our God.

Secondly, what euery one of vs ought to beleeue concerning the whole company of the people of God, called his holy Catholike or vniuersall Church.

Explication and proofe.They may be so diuided indeede. And the like is the order of the lawe of God, for the direction of our life: and of praier, for the exercise of our faith: and of the Sacraments also, for the strengthening of our faith. God hath worthily the first place, whose glory we ought principally to respect: and then it followeth, how God hath a most gracious regard of our selues, & of all the rest of his people. So that if we would define faith, according to the articles thereof: we might well say, though (as may peraduenture be thought somewhat out of place now) yet not altogether without some good vse: that it is a comfortable apprehending and applying of the whole doctrine of the Gospell, in the right vnderstanding of the seueral articles of it, to a mans own particular benefit, with some measure of assurance, that hee is a true m [...]mber of the Church of Christ: and that his part is in all the spirituall priuiledges or prerogatiues, which doe belong vnto it, in the holy fellowship and com­munion of the Saints of God.

And further, the summe of this briefe profession of our common faith, is in effect no more but this; that the onely true God, euen the father o [...] our Lord Iesus Christ: is (through the mediation and intercession of the same Christ our redeemer and Sauiour) become my father; and that for his sake, hee hath receiued me to mercy, and sanctified me, and sealed me by his holy spirit, to be one of his adopted children: and that he will for euer, make me a partaker of all the benefits of the most holy meditation, of the same Iesus Christ his one­ly sonne our Lord, to my endles saluation, euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome. But these things require a very ample and large vnfolding.

Beliefe in one onely God.

LEt vs therfore come to the first part of your diuision of the Articles of faith.

Question. How doe they teach vs, and all Christians, that wee stand bound to beleeue in our God?

Answere. First that he is onely one in his diuine nature, or spirituall Essence and beeing. Secondly, that he is neuertheles in the same onely one nature and essence, three distinct persons.

That this is so, it wil further appeare, in the particular opening of this most high mysterie.

Question. In what words doe they teach vs, that we stand bound to beleeue in our God, as being one onely in nature or essence and beeing?

Answere. In these wordes: I beleeue in God.

Explication and proofe.It is true, and therefore is the word (God) but once mentioned, (euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued) although the same word, is in vnderstanding to bee refer­red to euery one of the three persons following, in this wise.

Beliefe in one onely God.I beleeue in that one onely God: who is God the father, God the sonne,The ground of it. and God the holy Ghost: & yet not three Gods, but only one God. For like as whē mention is made indefinitely of the name of God, the whole Trinitie may bee vnderstood coessentially and coniointly: so whē we apply the same name (God) to any of the three persons alone, wee must take it personally, according to the distinction of the one from either of the other, by the proper & incommunica­ble proprietie belonging to the same, though not without respect to the vnitie of one essence of them all. So that, as it is well opened in the other C [...]eeds of A­thanasius and the Nicene Counsell: we beleeue in one God, who is the father al­mighty, &c. And we worship one God in Trinitie, & Trinitie in vnitie. Neither confounding the persons, nor diuiding the substance, &c. as we are further to consider afterward.

Question. BVt in the meane while, what ground of holy Scripture can you alledge, that God is one onely true God?

Answere. The 35. ver. of the 4. ch. of Deuteronomie, in these wordes: The Lord is God, and there is none but he alone. And ver. 39. Ʋnderstand therefore and consider in thine heart, that the Lord, hee is God in heauen aboue, and vppon the earth beneath: there is no other. And in the 4. ver. of the 6. chap. Heare ô Israel, the Lord our God is Lord onely.

Explicatiō & proofe.Thi [...] being a chiefe and principall ground of all faith, and true godlines: it is is euery where most plentifully testified in the holy Scriptures. Of the which testimonies, it shall be to good purpose, that we doe set down some more. And first, we wil begin with the words of God himselfe. Deut. ch. 32.39. Behold now (saith the Lord) that I, euen I am he, and that there is no God with me: I kill and giue life, I wound and I make whole; neither is there any that can deliuer out of my hand. Likewise Isaiah, 42, 8. & ch. 43, 11, 12, 13. I, euen I, am the Lord, & beside me there is no Sauiour, &c. You are my witnesses (saith the Lord) that I am God. And in many other places of the same Prophecy, ch. 44, 6, & ch. 45, 5. I am the Lord, & there is no other: there is no God beside me. The same is repeated six times in that ch. The often repetitiō sheweth, that we haue need to be often & earnestly put in mind of it, to the end it may be firmly rooted in our hearts. To this truth & principle of our faith, do the seruants of God, euery where giue witnes. As 1. Sam. ch. 2. v. 2. There is none holy as the Lord (saith Hannah in her holy thanksgiuing) yea, ther is none besides thee, and there is no God like vnto our God. And Psalme 18, 31. Who is God besides the Lord? And who is mightie saue our God? And Ps. 83.18. Iehouah is alone, euen the most high ouer all the earth And Ps. 86, 10. Thou art God alone. And Nehemiah. 9.6. Thou art Lord alone. And 1. Cor. 8, 4. There is no other God but one. Yea 2, Kings 5.15. This testimonie is drawne from Naaman the Syrian, in experience of Gods gratious power, in the cure of his leprosie: Behold (saith he) now I know that there is no God in all the world but in Israel. His meaning is, that they onely professed the Religion of the true God, the onely God of all the world.

There are many more testimonies: but we will ende with that of our Saui­our Christ: Iohn. chap. 17.3. This is life eternall to knowe thee the onely true God, &c.

As touching the name of God attributed to the Gods of the Heathen, in the holy Scriptures: that is but according to the abusiue speech of the heathen, and for a refutation of their heathenish error. And when it is ascribed to Angels, or men, it is not to be vnderstood properly: but in respect of that speciall dignitie and power, which God hath as it were lent them, aboue others, &c.

Let vs now proceede.

Shew likewise, from what ground of holy Scripture, you haue bene taught, that it is euery Christians dutie to beleeue in this our one onely true God.

Question. What proofe haue you for it?

Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God. Mark. ch. 11. v. 22

Explicatiō & proofe.The words of the greeke text are. Haue ye: (that is, see that ye haue) the faith of God; but in the selfe same sense, according to the Syrian translation: Let the [Page 78] faith of God be in you. Our Sa: Chr: calleth it, the faith of God, because he re­quireth his people to beleeue in him: & for that all faith placed any other wher, is vtterly profane, wandring & vaine. Yea (like as we saw euē now) that God by his holy spirit, gaue Naaman the Syrian grace to beleeue in God, from the ex­perience of his gracious power manifested vppon him, in his miraculous cure: so doth our Sa: Ch: from the example of the fig-tree dried by the power of his diuine word, instruct his Disciples to gather an argument, for the strengthening of their faith, to beleeue in euery word of God, and principally in his promise touching euerlasting saluation. According to that of wise Agur. Pro. 30.5. Euery word of God is pure, he is a shield to them that trust in him.

Question. Haue you any other proofe, that it is the dutie of the people of God thus to beleeue in him?

Answere. In the 62. Psal. we haue not onely the doctrine, but also the practise set forth vnto vs, by a very notable and liuely example.

Question. Rehearse you the words of this Psalme: which are they?

Answere. Yet my soule keepeth silence vnto God. Or as we may read it in the Hebrew text, thus. My soule quietly resteth or reposeth it selfe onely in God (saith the holy Pro­phet) for of him commeth my saluation. He onely is my strength, and my saluation, and my defence: I shall not much be moued. Yea he repeateth the same words againe, to shewe his singular affiance placed onely in the Lord.

And then hee doth with like earnestnes (from the experience of his owne comfort) exhort and incourage all other the people of God, to doe the like; saying. Trust in him all ye people powre forth your hearts before him. Selah.

Explication and proofe.This Ps. is very notable, no lesse for the wisdome, then for the earnestnes of the holy Prophet to this purpose; as was made plaine from the interpretation thereof. In the which, it was more largely declared then now time will suffer to be repeated, that the faithful seruant of God, reioiceth in that victorie, which (through the grace of God) he had obtained, against his troublesome tempta­tions: in that he did bid silence (as it were) to his soule, against all impatient mur­murings, by a quiet attendance vpon Gods mercy. In the same confidence also he triumpheth against his aduersaries. Neuertheles, because he felt his naturall infirmitie and corruption still present with him, he doth (together with this ho­ly and triumphant reioycing) admonish his soule, to continue still in silence to God, and in a quiet resting vpon him, whithout wearines in waiting. And thus this first part of the Psal. vnto the 8. v. doth very liuelily represent vnto vs, the nature of faith, which continually animateth it selfe, to a holy strife and resis­tance, against the temptations of the flesh, the world and the diuell. For the be­leeuing man, is not to be imagined, to be as one altogether at rest, and as one rowing at pleasure in a still and calme water; but hee is rather to be likened to one, that is (for the most part) tossed in the rough and raging waues of the maine s [...]a, where one huge billow followeth vpon the neck of another: so that if hee should not looke well to his tackle, & cast the anker-hold of his soule, into the sure hope of Gods deliuerance, he could not be saued. And this plainely shew­eth, that although the doctrine of beleeuing in God, is a lesson wherewith wee begin to teach and catechize children; yet it is in the practise of it, so great a les­son, that the oldest among vs, haue not so learned it, that we may perfitly take it forth, as children vse to speake.

Wherefore, let vs I pray you (euen al and euery one of vs) giue diligent heed to the Prophets holy exhortation; whom God hath set forth, as a most experi­enced School-maister of faith vnto vs, as it followeth in the latter part of the Psal. When at any time we find our selues combred in our minds (euen as if we should be ouerwhelmed with temptations) let vs practise the remedy which he telleth vs of, frō his own probatum-est: that is, let vs empty our hearts, by pow­ring forth our complaints and supplications to our good and mercifull God. So no doubt shall the force of all the temptations bee broken, and continually let out, as the swelling waters by a most commodious sluce.

Neither let vs marueile, though toward the end of our Psalme,The mea­ning of it. the Prophet so greatlie debaseth trust in Man or in Riches: for alas, what are they, to deliuer or saue a man, &c?

Wherefore, seeing (as the Prophet concludeth) both power and mercie belonge vnto God: let vs (according to the paterne which is set before vs) quietly repose our soules, onely in and vpon the Lorde; nothing doubting, but with him wee shall finde most tempestiue, seasonable, and happie deli­uerance and saluation.

Reade also Psalm: 33.16.17. and 146.3. &c. Thus then, wee haue Dauid for one notable example. But he is not alone: wee haue Abraham also, Genes: 15.6. & Rom. 4.3. Abraham beleeued the Lord, and hee counted that to him for righteousnes. And Paul, Acts 27.25. I beleeue God (saith hee) that it shall be so, as it hath bene told me. Yea we haue a multitude of examples, which the Apostle calleth a clowd of witnesses: Heb: ch: 11. And v. 6. of the same ch: it is affirmed generallie, that euery one that cometh vnto God, must not onely beleeue that God is: but also, that hee is a rewarder of them that seeke him.

Hitherto, concerning the proofe and ground of the article.

Question. NOw in the second place, how were you taught, according both to the do­ctrine, and also to the examples of faithfull men, recorded in the holie Scriptures, to vnderstand these wordes: I beleeue in God?

Answere. I haue bene taught, that in professing that I doe beleeue in God; my meaning must bee this, that I am verelie perswaded, that the onely true God of Heauen and of Earth, is, and (according to his most holie and faithfull couenant) will foreuer be my good and gra­cious God, in all things: and that therefore, I doe vndoubtedly put my whole trust and confidence in him, looking for all good things from him, for comfort in all and against all euill, and finally for my deliuerance out of all euill, and for eternall happines and glorie in his heauenly kingdome, through his free grace and mercie alone.

This is so euident, from that which hath alreadie bene declared, that wee will not stand vppon any further explanation or proofe of it. We will there­fore goe on forwarde.

But before yee can beleeue in the onely true GOD aright, it is necessa­rie that yee knowe, who, and what manner of one, God is; that yee may be able to put an infinit difference betwixt him, and all things whatsoeuer besides.

This hath bene partlie declared from the preface or generall reason of the tenne Commandements, in the former parte of our Treasurie. Yet because the more full declaration, or (as we may say) adornation and enriching of this excellent point of Doctrine, belongeth to the Gospell; therfore it is meet, that here wee doe make a more full inquirie into it.

This wee may doe (as I suppose) in the order following.

First, if wee search out and sorte togither, the excellent titles of the Deitie, which shew and declare what manner of one hee is, most entirelie in his owne Diuine nature.

Secondly, if wee consider what those titles bee, which shew what manner of one hee is, in respect of his creatures. And therein: first, what hee is more generallie toward all. And then more particularlie, what hee is: First, in re­spect of their seuerall degrees in humane societie: and then, in regard of their seuerall estate and condition touching the life and worlde that is to come, con­cerning both the wicked & also the Godlie. But principally if we call to mind, which those most gratious Titles of God are, which concerne his elect people, and holie Churche, which is the most proper (and as we may say) the essentiall argument of our Christian beleefe.

Not, that wee think that anie thing in God, is to be seuered from his nature, as if it were accidentall in or to him: For we know, that he was Eternallie, and [Page 80] in all perfection, that which hee is, without beginning, and so shall continue the same for euer, and world without end: but partly because we are to respect the order and time, both how and when, God hath manifested himselfe, by his ex­ternall works, either of creation and gouernment: and partly because we seeke some helpe to succour the weaknes of our vnderstanding, and the frailty of our memorie thereby.

Question. First therfore, I desire that yee rehearse those titles that doe shew vnto vs, what manner of one God is, most entierlie in his own nature. Which are they?

Answere. First, as our Sauiour Christ teacheth vs: Ioh: 4.24. God is a Spirit (that is to say) he is a most spirituall, and Diuine nature, or Essence, and Beeing.

Explication and proofe.That is the meaning of our Sauiour Christ indeed. For he doth not in those words speake of the third person of the Trinitie, but of God in his Diuine na­ture, simplie and indefinitlie considered: so that it is the same in sense, with that which God himselfe saith of his owne nature and essence, in that he calleth him selfe: I am, that I am, Exo: 3.14. As though the Lord should say: I am such a one as cannot be comprehended of any creature, as touching the perfection and Eternitie of my nature: who doe cause all other things to bee, but am caused of nothing, &c. And of the same word (as it is vsed in the holie language) doth the Lord vsually call himself by the name Iehouah; to the end he might be acknow­ledged,God in respect of his Eterni­tie, calleth himsel [...]e also the First, and the Last. Isai: 44 6. and chap: 4 [...]. [...]2. I my selfe e­uen I am the first, I am al­so the last. & ch: 41.4. I the Lorde, doe the first worke, & I am he that doth the last. not only a perfect beeing in himselfe, & the onely eternall and efficient cause of all creatures: but also to be the cause of the effecting of all his pro­mises and blessings, in the proper times, & seasons therof: as the Lord doth interpret his owne meaning. Ex: 6.2.3. Moreouer (saith the text) God spake vnto Moses, and said vnto him, I am the Lord, and I appeared to Abraham, Isaak, and to Iaacob, by the name of Shaddai, (that is all-mightie, or all-sufficient God) but by my name Iehouah was I not knowen vnto them. That is, I promised to Abra­ham, Isaak & Iaacob, the land of Canaan, for an inheritance; but I did not per­forme it vnto them, as touching the reall, and actuall possession of it, as I will now to you their posteritie, &c: as it followeth in that chapter. It is asmuch as if the Lord should haue said to the Iewes, at the cōming of Christ in com­parison of the former ages, that hee neuer shewed himselfe so manifestlie, or by his name Iehouah, as hee did then: in so much as all the promises of God are Yea & Amen in Christ. In which respect, our Sauiour Christ himselfe tel­leth his disciples, that they were blessed aboue all other that were before thē: in so much, as they nowe sawe and heard, that which the Prophets and Righteous men among them, desired to heare and see, but could not. Wherfore, worthi [...]ie might they then, and wee our selues now, in speciall manner hearken to the exhortation of the 68.Genes: 21.33. Abrahā cal­led vppon the name of Ie­houah, the e­uerliuing God. Psal: vers: 4. Sing vnto God, sing praises to his name, exalt him that rideth vpon the heauens, in his name Iah, and reioyce before him. & Isa: ch: 26.4. Trust in the Lorde for euer: for in the Lord God (Be Iah Iehouah) there is strength for euer­more. Read also this name I [...]h, Ps: 89.8. A mightie Lorde, Chasin Iah. and Ps: 94. twice, verses [...]. and 12. and Ps: 118. fiue times, and 135. vers. 4. And in composition often times Halleluiah: praise yee the Lord. Iah, is but as it were a contraction of the name Iehouah. It noteth the Eternitie, yea the Sempiternitie or perpetuall eternitie of God, without beginning & without ending, He that was, & is, and is to come: as this name is interpreted in the new Testament, and applyed to Christ our Iehouah, the Lorde our righteousnes: as wee are after to obserue, when wee come to consider of the Deitie of his person.

Question. But what other titles are there, which doe more entierly then the rest declare the nature of God?

Answere. Next vnto the name Iehouah, which (as I haue learned) wee doe English by the name Lord, & therby are to vnderstand his eternall nature & beeing, as was euen now decla­red: the most vsuall title of the Lord, is God: the which word as I haue bene also taught, is vsed of vs, in stead of that which signifieth in the Hebrew language, the almightines or omnipotencie of God, as though hee should call him the God of all might or power.

Explication and proofe.So is it indeed: For the Hebrew word El, or Eloah, & in the plurall number [Page 81] Elohim, signifieth the power, yea the manifold power and vertue of the Diuine nature: yea & with some learned interpreters also,El, & Elo­him. P [...]alm: 50.1. Deut. 32.15. Eloah. the distinction of the persons in God, vnto whom equallie, the almighty power of the diuine nature of God, doth belong, as we shall further consider afterward, by the grace of God. Thus then the most vsuall titles, belonging to the nature of God, are in our language, Lord and God: as though we should call him (as in other words we doe) the Eter­nall & Almightie God. In regard of which eternitie of God, the name of God, is oftentimes in the holy scriptures, said to be eternall: & likewise, that his mercie endureth for euer: & that all his promises are sure and stedfast; that his faithful­nes shall neuer faile; that his throne is for euer; & that his righteousnes is euer­lasting; and that ther is no end of his kingdome. And in respecte of his omni­potencie. He that is mightie hath done for mee great things (saith the Virgin Marie) and holie is his name. Luk: 1.49. And the almightie God by the name Shaddai, Psal: 68.14. and Ps: 91.1. and often in the book of Iob, ch: 5.17. & ch: 6.4.14. and chap: 8.3.5. and chapt: 22. fiue times, verses. 3.17.23.25.26. But of the titles of the iustice, & mercie, & gouernment of God, we shall haue further occasion to rehearse them among some other sorts of the titles of God.

LEt vs therefore come to those, which shew what manner of one God is named to be, in respect of his creatures: wherin also are noted the acti­ons or works, as likewise the diuine properties and attributes of God.

Question. And first (to speake more generallie) which are they?

Answere. Creator, gouernour, and preseruer of all things, most high possessor of heauen and earth. The Lord God of all flesh, and of the Spirits of all fleshe. The searcher of the hearts and reynes, Iudge of the whole worlde, who iudgeth without respect of persones: The iudge which maketh lowe, and which maketh high, Lord of hosts, and if ther be any other like to these?

These are euery where to be found in the holie Scriptures Creator Eccles: chap:Explicatiō & proofe. 12.1. and Isai: ch: 42.5. and chap: 45.12. & ver. 18. Acts 17.43. &c. Psalm: 33.6.7.8.9. Psalm: 74.16.17. And Psalm: 94.9. Iob. chapt: 32.22. &c.

Gouernour, Psal: 22. The Lord ruleth among the Nations. And Ps: 33.10.11. The Lord breaketh the Counsell of the heathen, and bringeth to nought, &c. He that chastiseth the Nations, Psal: 94.10. and Psalm: 47.8. God reigneth ouer the hea­then. And Psal: 66.7. Hee ruleth the world by his power, Isai: 16.1. The ruler of the worlde. Preseruer, Iob, chapt: 7.20. O thou preseruer of men. And 1. Timot. 4.10. Wee trust in the liuing God, who is the preseruer of all men, speci­allie of those that beleeue. And Psalm: 36.6. Hee that preserueth man and beast. No man could haue anie power or authoritie to gouerne, if God did not giue it him. Iohn chap: 19.11. and Rom: 13.4.

Most high God, possessor of Heauen and Earth, Genes: 14.22. and Psalm. 104 24. Tremell. The Lord God of all flesh. Ierem. 32.27. & of the Spirits of all flesh, Numb: 16.22. and chapt: 27.16. And Hebr: 12.9. Father of Spi­rits. Zech: 12.1. The Lorde who hath formed the Spirit of man within him. &c. And Ezech: 18.4. All soules are mine, both the soule of the Father, and also the soule of the sonne are mine. Searcher of hearts and trier of the reines. 1. Sam. 16.7. The Lord beholdeth the heart. And 1. Kings. 8.39. The Lorde onely knoweth the hearts of all the children of men. And Prou: 16.2. The Lorde pondereth the Spirits. Psalm: 7.9. The righteous God trieth the hearts and reynes. And Ie­rem: 11.20. and chap: 17.10. I the Lord searche the heart, and trie the reynes, Acts. 15.8. God which knoweth the hearts. and 1. Thess: 2.4.

Iudge of the whole world: Gen: 18.25. Shall not the iudge of all the world doe right? saith Abraham to the Lord. Read also Iob. chap: 34.10. &c. 19. He iudgeth without respect of persons. Deut: 10.17.18. Acts 10.34. Rom: 2.11. And in many other places, The iudge who maketh lowe, who also maketh high. Psalm: 75.7. Lorde of Hostes. Psalm: 46.7. The Lorde of Hostes is with vs. [Page 82] And Psalm: 82. thrise in that Psal: And Ps: 84. fower times. and Psa. 89.8. O Lord God of Hostes, who is like vnto thee; which art a mightie Lorde, and the truth is about thee? 32.18. & Amos 4.13. The Lord of Hostes is his name.

And note also, that the works of God, not onely of Creation, & of the ordi­na [...]ie course of Gouernment, but also his extraordinarie and wondrous works, partly such as he worketh by his own immediate hand, & partly such as he wor­keth by the ministerie of his seruants, both for his people, and against the wic­ked; they are so manie declarations of his diuine wisedome, mercie, iustice, &c. According to that Psal: 9.16. The Lord is knowne by executing iudgement. Selah. A point worthie singular obseruation. And in respect of his mercie, according to that Psal: 68.20. This is our God, euen the God that saueth vs. &c.

Question. NOwe which are the titles of God in a more particular respect of the de­grees of his people, in humane societie?

Answere. He is in this respect, called the most high, & excellent, he that inhabiteth Eternitie, whose name is the Holie one. Isai: 57.15. & Ps: 83.18. The mosthigh ouer the whole Earth. & Ps: 97.9. And 1. Tim: 1.17. The King euerlasting, immortall, God, onely wise. And ch: 6.15.16. He that is blessed, & prince onely, the King of Kings, & Lord of Lords, who only hath immortalitie, & dwelleth in the light, that none cā attain vnto, whō neuer man saw, neither cā see, vnto whō be honor & power euerlasting. Amē.

Explication & proofe. This title of GOD (Gneljon, the most high) is often in the Psalms, name­lie in these, 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107.Read also, 1. Chron: 29.11.12.13. and Psal: 24.7.8.9.10. The king of glorie: that is, the most glorious King. And 82.1. God standeth in the assemblie of Gods. (For Iudges & magistrates assembled, are the honourable assemblies which God himselfe hath called to the seate of iustice,) and hee iudgeth among Goddes: that is, among the same Iudges & magistrates, gathered togither in his name: either ratifying euery right sentence which they giue, or reprouing the contrarie, as it followeth in the same Psalme. For all Iudgement is properlie the Lords; it is his soueraigne prerogatiue, belonging as it were to his Crowne and Dignitie: Deu: 1.17. & 2. chro: 19.6.9.10.11. Read also Eccles: ch: 5.7. If in a Countrie thou seest the oppression of the poore, and the defrauding of iudgment & iustice, be not astonied at the matter. For he that is higher then the high regaraeth; yea, he that is most high aboue them. Where the word (Gebhohim) vsed in the plu­rall nūber, noteth the most high excellencie of God. And that also (as some in­terpret it) in respect of the most high misterie of the holy Trinitie. In Ezra: & Nehē: God is diuers times called, the God of heauen. Thus we see what manner of one God is, in comparison of those that bee in higher place aboue the rest. Though they be high, yea higher powers, as Ro: 13.1: yet God onely is the most high. Wheras these are mortall: Ps: 146.3.4. & Isa: 51.12. The Lord God is im­mortall. Though they dwell in Princely Palaces, yet their dwelling places are nothing cōparable to the habitation of his heauenly glorie. They are many, & so their gouernment is a parted gouernmēt: but God is one, & hath the whole soueraigntie, entierly vnited in himselfe. Ps: 47.6.7.8.9. God is called also of­tentimes in the holy Scriptures, (Adonai) the chief Lord, authoriser, & supporter of all Lordship and Gouernment. And therfore the title is in a speciall forme of writing attributed to God, as some obserue (Adonai, not Adon, or Adoni,) as it is applied to mē. And in this respect of his soueraignty, he is called Adonei Ado­nim) Ps: 136.3. the Lord of Lords, that is, the Lord of all that haue gouernment, whether domestical, eccl: or ciuill. And Mal: 1.6. The plural nūber for the sin­gular, in the same sense, twise in the same verse. Hence, or according to this, the word (Heden) is vsed for (basis or sustentaculum) the foundation of a thing.

Question. NOwe further, which are the Titles of God, which shewe what manner of one, God is; in respect of those of inferiour estate and low degree, who are humbled in themselues, &c?

Answer. Hee is the Father of Mercies, the God of all consolation and comfort. 2. Corinth: 1.1.3.4. and chapt: 7, 6. The God that comforteth the abiecte. Hee is the Fa­ther of the Fatherles, and iudge of the Widowes: Psalm: 68.5. and Psalm: 113.5. [Page 83] who is like vnto the Lord our God, that hath his dwelling on high? who abaseth him­selfe to behold things in the heauens and in the earth. Hee raiseth the needie out of the dust, and lifteth vp the poore out of the dung, &c. And Psalm: 146.7. He executeth iustice for the oppressed, he giueth bread to the hungry. He looseth the prisoners. &c. It followeth that you shew which those kind of titles are, which declare what manner of one our God is against the wicked, whether Princes or any other. Which may they be? Question.

Answere. He ouerthroweth the way of the wicked, as it followeth in the same: 146, Psalm, He is terrible to the Kings of the earth: Psal. 76, 12. Yea generally, it is a fearefull thing for any contēptuous sinner to fall into the hands of the liuing God. For vengeance belongeth to the Lord, and he will recompence. Heb: 10, 30, 30, 31. and Rom: 12, 19, according as Psal: 94, He is expresly called, God the auenger.

To this purpose we may call to mind againe, That God iudgeth without respect of persons.Explicatiō & proofe. For seeing he will not haue his magistrates to respect the poore in any euill cause: Exod: 23, 3, and Leuit: 19, 15, Much lesse will God himselfe deale partially.

Question. NOw in the last place, what are those titles of God, which doe concerne his Church, and that speciall fauour which he beareth to it, and to euerie true member thereof?

Answere The Lord God of the Hebrewes: and the God of Abraham, Isaak and Iaacob, or Israel: in many places of the holy Prophets. The holy one, Iob. cha: 6.10. The holy one of Israel: Isai. cha: 6.3. and 41.14. and cha: 43.15. and Luke. cha: 1.49. Holy is his name. The hope of Israel: Ierem. 14.8. and Psal. 46.1. and 62.8. yea the hope of all the ends of the earth. Psal: 65.5. The God both of Iew and Gentile. Rom: 3.29. Redeemer, Deliuerer and Sauiour of his people: as he is often cal­led, and as he himselfe calleth himselfe, in the writings of the Prophets; and euery where else in the holy Scriptures.

Explicatiō & proofe.We shall finde it to be true for a good taste, if we doe call to minde the te­stimonies alledged before out of Isaiah, to proue that there is but one onely God, who there is called, the onely Sauiour. And likewise, The God of our sal­uation. Psal: 68.19.20. and Psal: 25.5. and 27.9. Moreouer Isaiah chap: 41.14. The Lord calleth himselfe the redeemer, and the holy one of Israel. And chap. 44.6. and chap: 47.4. and chap: 48.17. and chap: 49.7. and chap: 59.20. I know that my redeemer liueth, saith Iob, chap: 19.25. This redeemer (as well writeth F: Iun:) is the father in the sonne by the spirit. And to this end and purpose, is the Lord also called the God who onely worketh wonders, for the deli­uerance and safety of his people. Psal: 77, 14, and Psal: 72, 18, and 136, 4. And Dauid for his part, calleth God his deliuerer out of all his trouble, and from all his enemies. 2, Sam: 4, 9. and Psal: 18, 48. And otherwhere, a present helpe in time of neede: &c. And againe, Great are the troubles of the righteous, but the Lord de­liuereth them out of all He is the King of Saints: Reuel: chap: 15, 3. In all which respects, he is called The blessed one: that is, he that is for his incomparable goodnes to be blessed and praised aboue all, yea euen the wicked being Iudges. Marke, chap: 14, 61.

And thus we haue holpen our selues with some distinction of the manifold titles of God, that from thence we might learne, what manner a one our God is, in whom onely wee are to beleeue. There are some places of Scripture, wherein the principall of these titles, are purposedly set downe together. It were therefore to good purpose, that you doe rehearse some one or two of them. Question. Which may they be?

Answere In the 6, and 7, verses of the 34, of Exodus: God himselfe proclaimeth his owne diuine name and nature in these words. The Lord, the Lord, strong, mercifull, and gra­tious, slow to anger, and aboundant in goodnes and truth, reseruing mercie for thousands, forgiuing iniquitie, transgression, and sinne, but not making the wicked innocent, visiting the iniquitie of the fathers, vpon the children, and vpon childrens children, to the third and fourth generation.

The same, almost word for word, is repeated by Moses: Numb: 14.18. which he maketh the ground of that his prayer, whereby he intreated and obteined mercy for the people, who had greeuously prouoked the Lord to anger against them by their infidelitie. Reade also Deut. 10.17.18. and Psal. 103.7.8. &c. The like is in many other places. The which we must not think tedious to search out, and to obserue more diligently, from time to time. For when men of this world, are exquisite in seeking out, and blazing and set­ting forth the titles and stiles of earthly Princes: shall not the seruants of God, much rather, vse all holy diligence, to seeke and enquire after the knowledge of the excellency of God, what his diuine stile is; infinitely ex­ceeding all the multiplied titles, that can be attributed to all the Princes of the world? Yes, & the rather are we to vse al diligēce herein, for the reproofe of the sottish rudenes of a number who (notwithstanding they are carefull to obserue the titles of men) they wil not wholie and right out (as some vse to speake) or with any reuerence vtter one title of God. He is not God Al­mightie in the mouthes of many, but God a might: as if they might bee haile-fellow well met with him.

Here therefore, we will by the grace of God, staie yet a little longer in this point. For seeing it hath pleased God, to expresse his owne nature, not only simply and entierly in it selfe: but also in way of comparison, and that partly negatiuely, and by an infinite inequalitie; partly by similitudes, in a certaine proportion of resemblance, for a further helpe of our weaknes: we wil also cōsider of these things. And first of this, that by an infinit disparage­ment (as it were) the Lord expresseth himselfe after this sort; that he is such a one as none may be compared or matched with him: As Psal: 89.6. Who is equall to the Lord in the heauens? and who is like the Lord among the sonnes of the Gods? that is, of the most mightie vpon the earth. Wherevnto, we may make that for a true answere, which we reade, Psal. 97.9. The Lord is most high aboue all the earth, and much exalted aboue all gods: that is, aboue all the Angels of hea­uen. And againe, Psal: 86.8. Among the Gods (that is to say, among any of those, to whom the name of God is giuen, whether to Angels, or men of ma­gistracy and power aboue the rest; or to false Gods, such as are so, onely by Idolatrous conceit) there is none like thee ô Lord, and there is none that can do like thy workes. And Psal: 135.5.6. I know that the Lord is great, and that our Lord is aboue all Gods. Whatsoeuer pleased the Lord, that did he in heauen & earth, in the sea, and in all depthes. Herein therefore, the Prophet Isaiah is earnest: cha. 40.18. To whom then will ye liken God, or what similitude will ye set vp vnto him? And v. 25. To whom now will ye liken me, that I should be like him, saith the holy one? And Exo: chap. 1 [...].11. Who is like vnto thee ô Lord among the gods! who is like thee so glorious in holines, fearefull in praises, doing wonders! &c And Deu: 32.31. Their God is not as our God, euen our enemies being iudges. And also Psal: 115.3. &c. Our God is in heauen, he doth whatsoeuer he will. Their Idols are siluer and gold euen the work of mens hands. They haue a mouth and speake not, &c. And Ier. 10.16. The portion of Iaacob is not like them: for he is the maker of all things, and Israel is the rodde of his inheritance The Lord of hostes is his name. And Gal: 4, 8. The gods of the hea­then are not gods by nature, as our God is: to wit, of a most spirituall diuine nature, infinite and eternall, as hath bene declared before.

To this kinde of expressing the Lord, in way of comparison negatiuely, belongeth that which is written, Numbers 23.19. God is not as man that hee should lye: neither as the sonne of man, that hee should repent.

Likewise 1. Samuel. 15.29. The strength of Israel will not lye nor repent, for hee is not man that hee should repent. Moreouer Hosh: Chap. 11.9. I am God and not man, the holy one in the midst of thee, &c. And Rom: 3.4. Let God be true, and euery man a lyar. As though he should say, howsoeuer man is found light and inconstant: yet this is a principle which ought to be aboue all exception, that God is alwaies, and in all things, perfectly true. And on [Page 85] the contrary, to the same effect: Isai 31.3. The Egiptians are men and not God and their horses flesh, and not Spirit. Therefore prayeth the Church: O God giue thou vs helpe against trouble, for vaine is the helpe of man. Psalm. 108.12. and Ps: 20.7.8. and 33.16. Herevnto also may bee referred these Titles of God, onely wise, or infinite in wisedome: Epistle of Iude, vers. 25. and Ps: 147.5. In­visible, Heb. 11.27. Incomprehensible. Ps: 145.3. His greatnes is incomprehensible. Immortall, as before: 1. Ti. 1.17. And who onely hath immortalitie. ch: 6.16. He that Reigneth of olde. Ps: 55.19. and Dan. 7.9. and Isai: 51.9.10. For these also haue a reference of comparison, in respect of creatures. For man is mortall, and all things else transitorie, and mutable: God is not so: Hee is the euerliuing God, Ps: 102.23.24. &c. There is no change in him, he is alwaies the same. Iames: 1.17. And Ierem: 10.10. The Lorde is the God of trueth: hee is the li­uing God, and an euerlasting King, &c. Euerie Creature hath his limited sub­stance and place: yea place it selfe is limited. But God filleth all places, yea he comprehendeth them, but is not comprehended. Hee filleth heauen and earth. Ier. 23. vers. 23.24. Hee is greater then all creatures. Isai: ch: 40.12. &c. Not that wee are to ascribe any materiall magnitude or greatnes to God (for he is a Spirit) but such a greatnes as is to vs incomprehēsible, as was said in the Psalm. Such a greatnes, as filling all places, doth therwithall after a sort fill all things, he being in them, & they hauing their being in & by him, though he be in no wise intermixed with any of them. So that when wee look vpon all things, and see th [...] beautie of them, and comprehend in some measure the greatnes of the hea­uen and the earth: wee must conceyue of God to bee of an infinite Maiestie and G [...]orie, euen by the greatnes of his throne and footestoole, &c.

Yea and though man hath much knowledge; yet beside that hee hath none which God hath not giuen and taught him, according to that in the Ps: 94.10. & Isa: 28.24.25.26. And 1. Cor: 7. ver. 7. Besides this I say, How little do we knowe of his wayes, and of his infinit knowledge and Iudgements, which are vnsearcheable? Iob: [...]6.14. &c. Read ch: 9. & ch: 33.13.14. Read also Isai: 40.13.14. Rom. 11.33. O the deepnes of the Riches, both of the Wisedome and knowledge of God! How vnsearchable are his iudgemēts, & his wayes past finding out! For who hath knowne the minde of the Lorde? or who was his Counseller? Or who hath giuen to him first, and hee shall be recompenced? For of him, and through him, and for him are all things: to him be glorie for euer. Amen. Let men therfore be as wise as they may be: that is, euen as wise as it shall please God to make them: yet GOD onely, is perfectly wise, like as our Sau: Christ saith of God, Hee onely is good: to wit, as touching the fountain, & also the perfection of goodnes.

And thus God vouchsafeth by speach of comparison, noting (as was said) an infinit disparagement betwixt him & all creatures, to giue vs some help toward the knowledge, which wee in our weakenes may be able to conceiue of him.

Let vs now come to those familiar similitudes, wher by it pleaseth God, to ex­presse himselfe in a certaine proportion, for a further helpe of our weakenes.

These similitudes wherevnto God likeneth himselfe, they are partlie in re­pect of his Church and children: and partlie in respect of the wicked.

And that we may by an hysterosis beginne first with those that concerne the wicked: God is in respect of them compared to a mightie Warriour to ouerthrow them: Exod: 15.3. The Lord is a man of Warre, his name is Iehouah. And Psalm. 76.3.4.5.6.7. There brake hee the arrowes of the bowe, &c. And Psalm: 78.65.66. &c.

Hee is compared to a jealous houshand, that will take reuenge of their spi­rituall fornication: as in the 2. Commandement, & Ezod: 34.14. The Lord whose name is iealouse, is a iealouse God. And Deuterono: 32.21. They haue mooued mee to iealousie, with that which is not God. And Nahum: chapt: 1.2. Hee is compared to a Lion, or Beare of the Forest, in respect of his fearefull vengeance, to terrifie men from sin. Ps: 50.22. Amos 3.8. & Isa: 31.4. Yea & sometime toward his owne children, Isa: 38.13. Hosc: 5.14. and ch: 13.7.8.

Finally, our God is to the wicked, euen a consuming fire. Deuter: 4.29. and Hebr: 12.29. Read also Isai. 33.14.

[...] 1.2.3.10 2 [...]. [...] G [...] is the [...] o [...] his Seruants. [...] 43.3.But vnto the Church and people of God, who truely beleeue in him, feare him, and walke in his wayes: The Lorde is a quiet and peaceable resting place. Psalm: 90.1. Lorde thou hast bene our habitation, from generation to generation.

Hee is a Sanctuarie of refuge in time of danger. Isai: 8.13.14. A strong Tower of defence. Prou: 18.10. and Nahum: 1.7. The Lorde is God, and a strong ho [...]de in the day of trouble, and hee knoweth: (that is, hee tenderly regardeth them that trust in him.) Hee is the rocke of their saluation. Psalm: [...]9.26. and the [...]orne of their saluation. Hee is my rocke and my fortresse, saith Dauid: Psalm: 18.2. And Psalm: 92.15. The Lorde my rock is righteous. And Psalm: 95.1, Let vs sing aloude to the rocke of our saluation. Reade also, Prouerbs, 30.5. Hee is a shielde to those that trust in him.

And manie times in the Psalmes. Namely Psalm: 59.11. and Psal. 115.9.10.11. and 119. verse. 114. And Genes: 15.1. The Lord saith to Abra­ham, Feare not Abraham, I am thy buckler, and thy exceeding great rewarde.

According to that Deuteron: 33.29. Blessed art thou O Israell: who is like vnto thee, O people saued by the Lorde, the shielde of thine helpe, and sworde of thy glorie &c. And Psal: 17.8. and 57.1. And againe Psal: 63.7. and 91.4. Hee is compared to a henne, gathering her chickens vnder her wings, for defence against the Kyte. Like as our Sauiour Christ speaketh of himselfe. Matth: 23.37. But a­mong all similitudes, the Lord vseth none so plentifully, as he doth man him­selfe, for a representation of his Diuine vertues, insomuch as hee made him of of all other earthly creatures, more answerable to his own similitude and like­nes, & so the more fiue to resemble himselfe by. And therfore he speaketh of himselfe, as hauing a resemblance to man, in all his powers, and parts, both in­ward and outward. Yea therfore also, hath he chosen to represent himselfe, sometimes to his seruants, in the likenes and shape of man by vision. Yet with such a dissimilitude, as was most fit to set out the excellencie of the diuine Ma­iestie and glorie, exceeding all humane representation & likenes. 1. Kings. 22.19. Isai: chap: 6. 1. Ezech: ch: 1. 26. 27. and Dan: 7.9.10.

The particular speaches, (wherby the Lord is spoken of) as hauing a soule, a heart, a head, face, eyes, nostrills, mouth, hands, feet, &c: they are so frequēt in the Scriptures, that it is needles, and would be ouerlong to rehearse, in what respect the Lord doth thus speak of himselfe. We may read them to very good purpose, in the beginning of the first booke Of the substance of religion, by A­mandus Polanus, who hath diligently gathered them together, and learnedly in­terpreted them to our hand. The eyes of the Lord, note his wisedome and pro­uidence, his mouth, the declaration of his will, his arme and right hand, his invin­cible power and gouernment, his feete and footesteppes, the proceeding and ex­ecution of his iudgements, &c. Psal: 68.24. and Psal: 77.18. and 89 51.

But in all such speaches, we must beware that we conceiue in our mind, no­thing carnally of the diuine and Spirituall nature of God. For as it is said in the book of Iob: ch: 10.4. that he hath no carnall eyes, neither seeth as man seeth: so is it to be acknowledged concerning the rest. For in so much as our Sauiour Christ saith of Spirits that are creatures, that they haue not flesh & bones, Lu: 24. [...]9 much lesse is the Creator of Spirits, to be thought to haue so; or to bee any substance of any shape and outward forme.

And thus, if we seek to know God, according to the instructions and testi­monies of the holy Scriptures: we shall by the grace of God, know him as he is to be known, a thousand fold more perfitly, thē by all Philosophicall conceit & discourse of reason: & accordingly, we shal rightly beleeue in him. Yet, whē we haue vsed all good & holy diligence, we must rest our selues, in that know­ [...]dge which is vnto sobrietie. For as touching the nature of God, (as he is in h [...]mselfe we cannot knowe it but by his backe parts, as hee himselfe speaketh. As for his most perfect glorie, which shineth aboue all visible brightnes as it [Page 87] were in his face, we cannot possibly behold or looke vpon it,It belongeth to euery Christian. saue onely as hee hath reuealed himselfe, in the face of our Lord Iesus Christ. 2. Cor. 4.6. And yet this knowledge also is passing knowledge, as touching the full per­fection of it. Ephes: 3.19. And Galat: 4.9. Wee cannot know God as wee are knowne of him. Hitherto therefore of the meaning of the Article, I beleeue in God.

NOwe let vs inquire of the third pointe: to witte, what promise wee the Gentiles haue, that this onely true God, who was in speciall manner the God of Israell, wilbe likewise our God.

Question. What proofe haue you for this?

Answere. In the first chapter of the Prophesie of Hosea, verse 10: thus we read, In the place (saith the Lorde) where it was said vnto them, yee are not my people: it shall be saide vnto them, yee are the Sonnes of the liuing God.

And againe chapt: 2. the last verse: I will haue Mercie on her that was not pi­tied, and I will say to them that were not my people, Thou art my people, and they shall say, Thou art my Lorde.

This is indeede a generall promise concerning the calling of vs the Gen­tiles, including euerie one of euerie Nation, whosoeuer shall (in the time and season of this calling) haue grace, truelie to beleeue in God. Reade Rom: 9.24.25.26. &c.

Question. But what proofe haue you, that the time of this generall calling, is all rea­die come?

Answere. In the 3. chapt: to the Rom: verse 29. the Apostle Paul affirmeth, that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ: God is to be acknowledged, not onely the God of the Iewes, but also of the Gen­tiles. For (saith hee) it is one God that shall iustifie the Circumcision of faith, and vn­circumcision through faith.

Explicatiō & proofe.By Circumcision of faith, the Apostle vnderstandeth the beleeuing Iewes, that were circumcised; as by vncircumcision the Gentiles beleeuing, though they were not circumcised. His meaning is therefore, that the same Faith in Christ, doth iustifie them both, in the sight of God. And let vs marke to our comfort (seeing the greatest cause and title that wee haue is pleaded) howe ear­nest the Apostle is in auerring and affirming the calling of vs the Gentiles, into the fellowship of the couenant of grace and saluation, togither with the Iewes. Is God (saith he) the God of the Iewes onelie, and not of the Gentiles also? Yes euen of the Gentiles also. Read also. 1. Corint: ch: 12. verse 13. and Ephes: 2.11. &c. And Act: 11.1. &c. and chap: 15. 7. &c.

This verilie is worthie our speciall obseruation. For in so much as it is cer­taine, that wee the Gentiles were cut off from Gods conuenant: it is necessa­rie, that wee should haue ground and warrantise of our insition and ingrafting againe. To this purpose, the testimonies alledged, are infinitely more worthe, then their weight in Golde, as a man may say.

Question. BVt that we may proceed: seeing the faith of Gods elect (as it is called, Tit: 1.1.) is common to all the people of God, whether Iew or Gentile (as hath bene shewed) and there is but one Faith, Ephes: 4.5. Why doe wee in the profession of our faith single out our selues as it were (euery one for his owne part) saying: I beleeue in God, &c: And not, We beleeue.

Answere. First, because it is of the verie nature of the true Iustifying Faith, to make particular application of the Promises of Almightie God, to euerie one whom God hath indued with it.

Secondlie, because it is the duety of euery true beleeuer, to make profession of his owne Faith, rather then of any other mans: in so much as no man knoweth the truthe and certaintie of the saith of any other, so vndoubtedly as hee may doe of his owne.

Thirdly, because no man can be saued, but by his owne Faith.

Finallie, to the ende that euery beleeuer might be admonished and prouoked (each by the example of other) to seeke to haue the ground of faith firmely setled in him selfe: and euerie one to trie and examine himselfe concerning the truth of his owne faith, lest hee should (at vnawares) deceiue himselfe in a vaine opinion and imagination of faith, in steade of faith it selfe.

Explication and proofe.These are verie good reasons in deede; for the particular confession, and profession, of euerie Christian his owne Faith. For the proofe wherof, tou­ching the first, let vs consider, that it is the vsuall manner of the publishing of the Gospell, to applie it particularlie: as Roman: 10.9. If thou shalt confesse with thy mouth the Lord IESƲS, and shalt beleeue in thy heart that GOD hath raised him vp from the dead, thou shalt be saued. & Gal: [...].7. Act: ch: 16. 14. 15. and verse 31. Belieue and thou shalt be saued. Likewise Chapt: 8.37. Philip saith to the Eunuch (Lord Treasurer to Candaces the Queene of the Aethio­pians) If thou beleeuest with all thine heart, thou maiest be baptized. And hee answered, I beleeue that IESƲS CHRIST is the Sonne of GOD. And then the Euangelist Philip baptized him. The same was the ordinarie man­ner of the Ministers of the Gospell, in the primitiue Church: to require a particular profession of the faith of such, as were from time to time, con­uerted from Paganisme, and admitted to be Baptized for members of the Church of Christ.

Yea, it was the verie cause, why this forme of profession was collected, and set downe in this particular manner.

Touching the second pointe, reade. 1. Pet. 3.15.16. Be yee readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you. And that with meekenes and reuerence, hauing a good conscience, &c. And Reuelat: Chapt: 2.17. Where the assurance of euerlasting life, and the care of new­nes and godlines of life here (either of them springing from faith) they are fitlie compared to the Manna that is hidden, and to a white Stone, where­in a newe N [...]me is written, which no man knoweth, sauing hee that recei­ueth it.

Wee may indeed, yea wee ought charitablie, and that with good hope and trust tow [...]rd God, conceiue of su [...]h as are fruitfull in good workes, that they are the true elect of God; speciallie, if they are in speciall manner fruitfull, as the Apostle Paul was verie well perswaded of the Thessalonians. 1. Epi: 1.3.4. &. 2. Ep [...]: 1.3.4.

And of the Philipp: chapt: 1.6.7. But the certaine, yea the onely vn­doubted certaintie, is principallie to be found of euery man, in the perswa­sion of his owne heart, confirmed vnto him by the testimonie of the Spirite of G [...]d.

Thirdly, that euery man liueth by his owne faith, and not by the faith of an other. Reade Hab: Chapt: 2.4. The iust shall liue by his Faith. Yea by that faith whereby hee is assured, that Christ liueth in him; according to th [...]t of the Apostle Paul, Galat: 2.20. I liue, (saith hee) yet not I nowe, but CHRIST liueth in mee: and in that I nowe liue in the fleshe, I liue by Faith in the Sonne of GOD, who hath loued mee, and giuen himselfe for mee. And Rom: 8.3 [...]. [...].39. Hee teacheth that euery Christian ought to bee so perswaded, that hee may comfort himselfe: that neither death nor life, nor any thing else, s [...]all bee able to separate him from the loue of God, which is, in Christ Iesus our Lorde.

For the last pointe, reade 1. Cor: 11.28. and 2. Cor: 13.5. Prooue your selues whether you are in the faith: examine your selues: knowe yee not your owne selues, how that Iesus Christ is in you, except yee be reprobates? That is, no better then such, as for the present, haue no grounde to thinke better of them­selues, then of such as bee counterfetted Christians, and no true members of Christ, &c.

So then, by all these reasons it is manifest, that the articles of our faith, and the faith and beleefe of them, doth belong to euery true Christian, that none may put them off from himselfe: as that the common sort of Christians should say; these thinges containe such high mysteries, that they belong onely to learned men: or that any of the learned should say; these are so cō ­mon matters, that they are rather for children then for vs. No, no: they are both for children which be of yeeres of discretion, and for growne men too: they are for the learned to studie a more exact and full knowledge of them, and also for the most simple Christian to labour to vnderstand and beleeue them in some measure: whosoeuer doe minde vnfainedly, the way of their eternall saluation.

It is not enough for any to say, I beleeue as the Church beleeueth, vnlesse he do know that the Church beleeueth as it ought to do. Nay rather, it is the duty of euery Christian, to seeke after such a measure of knowledge, that he may be able to discerne betwixt the true Church of Christ, and euerie false or Antichristian Church: betwixt the true faith of the one, and the erroneous faith of the other, &c. according to that we reade, 1. Iohn, 4.1. Dearely belo­ued, (saith the Apostle) beleeue not euery Spirit, but try the Spirits whether they are of God, &c. And Math: 7, 15. Beware (saith our Sauiour Christ) of false Pro­phets: that is, of such as teach false doctrine, &c. Otherwise, wee shall in­danger our selues to the wrath of God, and to be partakers of those plagues which GOD will cast vpon them. Reuelation: chapter: 14.9, 10.11, 12.

Let euery true Christian therefore, not onely say, I beleeue: but let vs e­uerie one be carefull, to vnderstand and beleeue those high mysteries which we doe commonly professe, euery day better then other. For this wee may be sure of, that none can beleeue them in any measure, but such as doe vnder­stand them in some measure.

Question. But that wee stay not too long in one thing: Why doth euerie one of vs say: I beleeue in God: and doe not content our selues to say, I beleeue God?

Answere. In the vse of our language, when wee say: I beleeue in God, it is a more significant phrase of speach, to expresse that particular apprehension and application of Gods mer­cie and goodnes (as belonging particularly to euery one) then if euery one should onely say: I beleeue God.

Explicatiō & proofe.It is so in deede. For a man may be saide to beleeue God: to wit, that hee is true, though hee be interressed in no part of the benefit of the iustifica­tion and saluation of God. And besides, this phrase of speech is very fit and commodious, to put a difference betwixt our faith toward GOD, and that which wee beleeue concerning the Church of GOD. For albeit we doe beleeue, that God hath his catholike Church, consisting of Iewes and Gen­tiles, & that thereis a communion of Saints, &c: yet we may not say without great caution, that wee beleeue in the Church, no not in the true Church of God.

It sufficeth that wee beleeue, that God hath his catholike and inuisible Church, in the which there is certainely a sweete communion of Saints: and that to the true members thereof, forgiuenes of sinnes belongeth, and also the resurrection of the bodie and euerlasting life: though wee doe not be­leeue in it.

The most that wee may beleeue concerning the true Church of God, is that it is a faithfull witnesse of Gods holy truth, to vphold it against all Infi­dels and Athiests that denie it, and against all heretikes which seeke to de­praue it: to the end it may remaine inuiolable, to the posteritie and ages to come, according to that of the Apostle Paul. 1, Timoth. 3, 15. The house of God, which is the Church of God, it is the pillar and ground of truth. But of this more afterward.

There is a like good vse also, of the difference which learned Interpreters put betwixt the diuerse phrases of the Latine speach:To beleeue that God is. 2 To giue some credi [...] to God, as true. 3 To repose su [...]e trust in God, as most gratious and mercifull to a ma [...]s selfe truly belee­uing in him. Credere Deum: sc: esse: Credere Deo: and Credere in Deum. For as touching the former two, the wic­ked may doe them: the last onelie, is proper to the children of God.

And although in the holy Scriptures (as they are written in the Hebrewe and Greeke languages) there is not so exact a difference put betweene these kinde of phrases: yet they must be diuerslie vnderstoode and interpreted, according as they are referred either to GOD, or to man. For although the preposition Beth in the Hebrewe, be ioyned with the word of beleeuing when it is referred to men, as well as to GOD: as wee finde it. Exodus, 14.31. and 2. Chronicles, chap. 20, verse, 20. (As though wee should in our language reade it thus. Beleeue ye in the Lord and in his Prophets:) yet of necessitie, must wee vse a differing interpretation, because GOD onely is simply and for himselfe to be beleeued in; but no creature, no not the holy Prophets, are to be beleeued, but for the Lords sake, and according to the Lord, as they are faithfull witnesses of his vndoubted truth.

And againe, although sometime the Preposition Beth which is in the Hebrewe, as Genesis. 15.6. is left out in the Greeke allegation: as Romanes, 4, 3. yet wee are to vnderstand Paul, as well as Moses, to speake of one and the same true and vndoubted iustifying faith. For both of them, speake of one and the same faith of Abraham: who most faithfully and firmely belee­ued in God.

The same is to bee saide of diuers other places of the newe Testament, that the word of beleeuing vsed without a preposition (as Acts, 27.25. and 2. Timothie, 1.12. Acts, 8.37. Romans, 10, 9.) doth note the true Christian faith, as well as where the preposition is added: as Iohn, 6.29. and 1. Ep: 5.10. Rom. 4.5. and 1, Tim: 1.16.

Finally sometimes, though the preposition be added, as Iohn, 2.23. and chapters 12, 42: yet the word of beleeuing so vsed, doth not note a true and vndoubted faith, in some of those that are saide to beleeue in Christ. But of this enough, though not vnprofitable, as I trust. Hetherto of the meaning of this article of our faith: I beleeue in God.

NOwe let vs come to the fourth point of our inquirie touching the same.

Question. What are the comfortable fruites and benefites, which belong to that gratious promise, which GOD of his mercie, hath made to all and eue­rie one of those that shall beleeue in him, that hee will assuredly bee their God?

Answer. To speake generally, It is our whole blessednes and our onely true glorie and reioycing, that wee haue the onely true GOD for our GOD. For our safetie and whole wel­fare vnder his protection and gouernment, in the way of his true worship and seruice, (yea euen in the manifolde afflictions and trials of this life) it is infinitely to be prefer­red aboue all worldly riches, honour, and pleasure, whatsoeuer might be enioyed, vn­der the most flourishing gouernment and defence of the richest, mightiest, and bountiful­lest Monarch, of the whole world.

Explicatiō and proofe.It is verily so, according as the Lord our GOD is of infinite wisedome and power, and of vnmeasurable riches and mercie, &c. aboue all the Poten­tates and Rulers in the whole world. For the proofe whereof, wee shall not reade in vaine, Psalm, 33, 12. and Psalme. 89.15.16. &c. and 144.15. and 146, 5. Wee may see the confirmation heereof further, if wee reade Psalme. 84.4, 5, 9, 10, 11, 12. and Psal. 141.4.5.

And seeing (as hath beene alreadie shewed) GOD is all onely good­nes, perfectly good, and the alone fountaine thereof: it must needes bee, that it is the onely happinesse, and (as wee may say) the summum bonum, the per­fect blisse of the whole Church, and of euerie member thereof: to haue [Page 91] God to bee their God, and to participate of that goodnes,The Com­forts and benefits. which is infinite in him. Reade Genesis, 17.7, 8. I will establish my couenant (saith the Lord to Abraham) betweene mee and thee, and thy seede after thee in their generations, for an euerlasting couenant, to bee GOD vnto thee, and to thy seede after thee. &c.

It is the couenant of all mercie, not onely concerning the blessings of this life, but also concerning the happinesse of the life to come: as our Sauiour Christ interpreteth it, Matthew, 22.31.32. Luke, 20.35.36.36.37.38. Reade also Ezek. 36, 26.27.28. &c. 37, 38. And Hebr: 8, 10. And chap. 11.13, 14, 15, 16.

Verily, there is no doubt, but if wee doe truly beleeue in our onely true God, wee may assuredly perswade our selues, that according to his manifold, and most gratious promises; hee will vse his diuine wisedome, power, mer­cie, iustice, faithfulnes, and truth, to our vnspeakeable benefit aboue all that wee can aske or thinke. For what comfort and securitie can be greater: nay what can be equall to this, to haue the most gratious promises of him, who is most faithfull, made vnto vs? Psal. 36.5. and 89.2. and 146.5.6. To haue the most readie aide of him that is the strongest? Rom. 8.31. To bee guided by the counsell of him, that is the wisest? Psal. 16, 7. and 73.24. Who kno­weth how to deliuer those that be his out of their greatest perils & dangers: 2. Pet. 2, 9. in so much as to him belong the issues of death? Psal. 68.20. and 1. Cor: 13, 13. Finally, what comfort can be like to the comfort of a great of­fender (such as wee are all before God) to stand at the mercie of him, that is most pittifull and mercifull: to all such as attend vpon his mercie, and craue it of him: Psal. 86.15. and 147.11. Micah. 7, 18. &c. in so much as it shall neuer be in vaine to call vpon him? Psal. 17, 6, 7, 8.

Behold therefore, how all things are in all perfection, in the diuine nature of God: whatsoeuer may be required, to the grounding and establishing of vndoubting beliefe in him. If hee did onely perfectly knowe how to doe vs good, and were not able to performe it: Or if beeing wise and able, hee were not willing: Or beeing both wise, and able, and willing, if hee were not faithfull and constant, to confirme and establish his goodnes toward vs: there might be some occasion of doubting. But seeing the Lord our God, is both perfectly wise, and sufficiently able, and readily willing, and constantly bent to doe vs good, yea to make vs for euer partakers of all his mercie and goodnes: there is no place left, why wee should bee in any the least doubt thereof.

These comfortable fruites, and prerogatiues of faith, haue heeretofore caused the Church of GOD, to place all faith and trust onely in GOD: and so ought they to doe still. Yea, notwithstanding wee should haue at anie time (if so it were possible) as valiant and mightie Captaines and Rulers, and as tender and vigilant Foster-fathers vnto vs, as Moses, Ioshua, Dauid, and other were to them: yet must our faith and trust, bee fixed onely in the liuing GOD: who alone, maketh all meanes of succour, mighty and effe­ctuall for the defence of his people.

For the proofe whereof, consider that which wee reade, Psalme, [...]0. and Psalme, 21. Heere call to minde againe, Psalme, 89.15. &c. and Psalme, 144.15. Blessed are the people whose GOD the Lord is. Wherevpon also, iustly is the exhortation made vnto all the people, that they would reioyce in him: Psalme, 66.1, &c. and 67, 4. and 68, 32. yea many Psalmes together, following after the 95, Psalme.

The experience of this comfortable fruite of faith, is testified in the ho­lie Scriptures, both generally and particularly. Our Fathers trusted in thee (saith the Prophet Dauid) they trusted in thee, and thou didst deliuer them. They called vpon thee, and were deliuered: they trusted in thee, and were not confounded. Psalme, 22, 4.5.

And more particularly concerning himselfe, In the Lord doe I put my trust: how say ye then to my soule, flee away from your mountaine as a little bird? to wit, as one chased away as easily as a silly bird is scared from place to place: Psal. 11, 1. And Psalm. 18.16, 17. Likewise Iehoshaphat, and Hezekiah, godly Kings of Iudah: they trusted in the Lord, and prayed vnto him, and they were deliuered from their mightie aduersaries. 2, Chron: 20, 20. and chap: [...]. The Lions also did not hurt Daniel, because hee beleeued in his God. Dan: chap. 6.23.

According to the comfort of the same experiments, iustly may we hearken to the generall incouragement of the same the holy Scriptures of God: such as we may read. Psal. 31.24. All ye that trust in the Lord, be strong, and hee shall establish your heart. And Psal. 37, 3, 4, &c. and 55.22. Read also Heb. 13.5.6. And consider that God hath bound his holy promise with an oath: that hee might thereby, helpe the weakenes of our faith. chap. 6.17.18.19▪ Yea, this comfort may wee haue in our greatest afflictions, that the Lord will not leaue vs. Prou. 24.16. and Rom. 8.28. There are many comfortable testi­mo [...]ies, euery where in the holy Scriptures, to this end. Great therefore, is the generall comfort, and benefit of faith in one onely true GOD, euen one onely, in his diuine nature and essence, as hath beene prooued be­fore.

And yet one thing more let vs obserue heere, the which may be of good vse for afterward: and that is this. Whereas wee doe generally ascribe all comforts to beleefe in GOD, as hee is one onely in nature, wee doe not ex­clude the Trinitie of Persons. For faith in the vnitie of the Godhead, and f [...]ith in the Trinitie of Persons, it is all one and the same faith: and the com­fort of both, is one and the same comfort. So that as a learned Father saith well:Grego: Na­zaa [...]z. Ou phihano to en noesat, ca [...]tois tri [...]i per [...]mpo­mat. Ou phthano ta tria dic [...]em, carets to en anaphero­mai. I cannot thinke of the vnitie, but the brightnes of the Trinitie shineth about me: neither can I distinguish the Trinitie, but my thoughts doe send me to the vni­tie.

Onely for orders sake, and to make the doctrine of faith, and the mani­fold instructions thereof, more plaine: wee take the occasion heere, to ga­ther the comforts of faith, as they are in the holy Scriptures rehearsed vnder the name of God indefinitely, and without distinction of person; as after­ward wee shall likewise, by the grace of GOD, obserue the comforts which b [...] ascribed to faith, as it beleeueth distinctly in euery person: yet so, as it continually looketh to the vnitie of the Godhead, without all distraction or diuision of the minde.

The like is to bee considered concerning the duties. But before wee come to them, let vs more particularly examine the comforts of this prin­ciple of our faith in one onely true God; in that hee is the eternall, and almightie, the most wise, and gratious Creator, Gouernour, and Preseruer of all things, the most righteous Iudge of all men, &c. according to the seuerall titles belonging vnto him.

Question ANd first, what is the comfort of this, that the Lord our God, is Iehouah, the onely eternall and euerliuing God, in whom wee liue and moue and haue our beeing, as the Apostle Paul teacheth. Act. 17.28. Yea that he is in his diuine nature, a most holy GOD: What (I say) is the comfort of this?

The comfort arising from hence, is this; that the same our God, who hath giuen vs a beeing and life, Answer. and mouing, who also is the father of our soules and spirits: will (no doubt) preserue and maintaine vs in this life, according to his owne good will and plea­sure, against all aduersarie power whatsoeuer. Yea more then this that hee will san­ctifie vs to himselfe, and effectually accomplish all the holy promises which he hath made, to his whole Church, and to euery true member thereof: concerning a most happy and g [...]orious estate after this life, euen for euer and euer.

So indeed, the Lord himselfe assureth his people f [...]om this his name Iehoua; as we read:Explicatiō and proofe. Exod. chap. 6, 2, 3, 4, &c. Wherevpon also, the Church of God praieth against the enemies thereof, that they may be so confounded in their wicked enterprises, that they may know by experience, that God, who is cal­led Iehoua, is God alone, euen the most high ouer all the earth: Psal: 83, 16, 17, 18. Read likewise, Psal. 31, 14, 15. I trusted in thee ô Iehouah, I saide thou art my God. My times are in thy hand, deliuer mee from the handes of mine enemies, &c. And Psal. 68: verse: 4. Exalt God in his name Iah, and reioyce before him. For according as hee is in himselfe eternall, so it pleaseth him to bee our God for e­uer, and euer: Psal. 48, 14. And Psal. 102, verse 24, &c. euen to the ende of the Psalme. The eternitie of the Church is lincked with the eternitie of God, by vertue of the most gracious and faithfull promise of his couenant. And Psal. 111, [...]. He hath cōmanded his couenant for euer, holy and fearefull is his name. Finally, as our Sauiour Christ hath testified, Matth. 22, 33. God is not the God of the dead, but of the liuing: hee therein assuring the faithfull, of their imm [...]rtalitie with faithfull Abraham, and that euen from the faith­fulnesse of the immortall God. And that God, being in himselfe most holy, wil sanctifie his people; it is euidēt by his ordaining & sanctifying of his Sab­bath, euen from the beginning: Gen. 2, verses 2, 3. And Exod. 31, 12, 13, 14. And Ezek. 20, 12. God calleth it a signe betwixt him and his people, that hee doth sanct [...]fie them. Yea, and it is a speciall meanes of sanctification, to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship. Reade also, Hab: 1, 12. Psal: 22, 3, 4, 5. And the praier of our Sauiour Christ: Iohn 17, verses 17, 18, 19. Sanctifie them with thy truth: thy word is truth, &c. All is very comfortable.

The comfort of faith in Gods almightie power, and in this, that hee is our Creator and Gouernour, followeth next in order: but seeing wee shall haue a speciall occasion offered vs hereafter, to inquire of them: wee will of purpose omit them here.

NEuertheles, we wil proceed to those comforts, which arise from other con­sideration [...]; and namely from this in the next place: that the Lord our God is of a most spirituall nature and beeing, of infinite Maiestie, filling both hea­uen and earth, &c.

Question. What therefore is the comfort of this?

Answere. The comfort hereof is this, that God euery where present with vs by his spirit; is a mer­cifull beholder, pittier, and moderator of all our troubles and griefes: our vpholder in e­uery griefe and distresse: and finally, our deliuerer out of all our troubles, though with our bodily eyes we see him not.

Explicatiō and proofe.For the proofe of this, read Exod. 3, 7, &c. I haue surely seene the trouble of my people which are in [...]gypt (saith the Lord) and I haue heard their cry, because of their taske-maisters: for I knowe their sorrowes. That which the Lord did then, hee doth continually, as the necessities of his people doe require; as we may further perceiue, by other proofes of the same kinde. As Zech: 4, 10. The eyes of the Lord goe through the whole world. Neither is he an ydle beholder, in seeing how things goe, as we may further perceiue by that we reade in the 9, chap. and 8. verse of the same prophesie. I will campe about mine house against the army, against him that passeth by, and against him that returneth, and no oppressor shall come vppon them any more: for nowe haue I seene with my eyes. Likewise, Prou. 15, 3. The eyes of the Lord in euery place behold the euill and the good. And Psal 33, verses 13, 14. The Lord looketh down from heauen, and beholdeth al the chil­dren of men. From the habitation of his dwelling, hee beholdeth all them that dwell in the earth. He facioneth their hearts euery one, and vnderstandeth all their workes, &c. Likewise, Psal: 34. verses 15, 16. The eyes of the Lord are vppon the righ­teous, and his eares are open to their crye. But the face of the LORD is against them that doe euill, to cutte off their remembrance from the earth. [Page 94] And Heb. 11.27. We haue the example of Moses, who comforted himselfe against the fi [...] ce [...]es of the king of Egypt, by looking vp to him that is inuisi­ble as the Apostle teacheth: that is, by looking vp to God whō he describeth to be hee that is inuisible: according to that 1. Tim. 1, 17. where he is called the King inuisible.

NOw let vs goe forward. What is furthermore the comfort of this, that he Lord our God, is most perfect, entier, and absolute in himselfe: so that albe [...]t he is euery where present (silling heauen and earth, and vpholding all things yet he is neuertheles, altogether an other, and most perfectly, (in his diuine nature and essence) seperated from them, neither is contained in any place nor vpheld by any creature, &c.

Question. What I say is the comfort hereof?

Answere. This may exceedingly comfort vs, that although a [...]l creatures in heauen and earth should seeme to forsake vs, yea to be vtterly bent against vs: yet so long as w [...] put our trust in God, we may be sure that both he can, and also that he will cherish & maintaine vt, yea in this fraile life, so long as hee seeth so meete, against all creatures that should con [...]pire to discomfort and destroy vs.

Explication and proofe.It is true that you say. For God worketh most freely in all things: hee is nothing intangled and snared any way: hee is not limited, nor tyed to any second meanes and causes. And for the proofe of this comfort, reade Heb. 13. c. [...]. God hath said, I will not faile thee, neither forsake thee. So that wee may boldly say, The Lord is my helper, neither will I feare what man can doe vnto me. Read also, Psal. 34, 19. The Lord is neare to them that are of a contrite heart, &c. Whereupon, well obserueth Maister Caluin, that herein is contained a doc­trine, full of most sweete consolation and comfort; that God doth not then leaue vs, when a huge heape of euils doe so ouerwhelme vs, that we are (as one would say) stuffled thereby: or so daunted, that we cannot tell almost what wee may doe. His wordes vpon those wordes of the Psalme, are these, Plena suauis­simae consolationis doctrine, Deum ne tunc quidem a nobis discedere, quum malorum congeries not quasi exanimatos obruit.

Here also call againe to minde, Psal. 23, 4. Though I should walke through the valley of the shadowe of death, I will feare no euill: for thou art with me: thy rod and thy staffe they comfort me. A particular experience whereof, we finde recorded, 1. Sam. 3 [...], [...]. Where we reade that Dauid comforted himselfe in his God, when his owne company mutinously intended forth-with to haue stoned him. Re­member also to this purpose, the 46. Psalme. And Psalme 113. the third verse. Our God is in heauen, he doth whatsoeuer he will. Moreouer, Deut, 8, 3. and Mat. 4, 4. Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6, and likewise, 2. Chron. 14, 11. The Lord helpeth with fewe, as well as with m [...]ny. And Z [...]char: 4.6. Neither by an army, nor strength, but by my spirit saith the Lord of Hosts. And Isay. 59, 16, &c. and Chap. [...].1. A [...] God in the beginning made all things of nothing, without any hel­pe [...]: so, (as it pleaseth him) he can helpe as it were without helpe, &c. But let vs proceede to some other particulars.

Question. WHat is the comfort of this, that as the Lord our God is of an infinite, and (as one would say) of a transcendent nature, and in his diuine Maiestie of incomprehensible greatnes: (as Psal. 14 [...].3. His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer?

Answere. The comfort hereof is, that when our God shall giue iudgement on our side: all crea­tures must be silent before him and rest in his iudgement.

In the meane while, it may iustly be a speciall comfort to the seruants of God, that as they serue him, which is the chiefe Lord and maister aboue all, so their seruice is the most honourable and happie seruice that may be.

Here indeed, the common prouerbe may haue chiefe place: There is no fi­shing to the fishing of the sea, Explicatiō & proofe. nor seruice to the seruice of the King. &c. The reward of no earthly Prince, is or can be cōparable to the reward of the king of heauē. For this happines of the seruants of God, Read how they are priuiledged a­boue all other, yea euen in the times of greatest danger: Isay. chap. 6 [...], 8, [...], 13, 14. Thus saith the Lord, As wine is found in the cluster, & one saith: destroy it not, for a blessing is in it; so wil I doe for my seruāts sakes, that I may not destroy them whole. As though hee should say, were it not for my seruants sake, Israel should bee whole destroied. For so it followeth in the next verse, in these wordes: But I wil bring a seede out of Iaakob, & out of Iuda, that shall inherit my mountaine: mine elect shall inherit it, and my seruants shall dwell there. And Sharon shall be a sheepfold, &c. And verse 13. Thus saith the Lord God: behold my seruants shall reioyce, and yee shall be ashamed, &c. Read also Mal [...]ch. 3, 16, 17, 18. The Queene of Sheba pro­nounced Salo: seruāts to be happy men, in that they serued so wise a King: 1. Kin. 10, 8. but more happy was Salomon himselfe, in that hee was the seruant of the most wise God. Herein also did king Dauid his father reioyce: as Ps. 119, 124, 125. Deale with thy seruant according to thy mercy, and teach me thy statutes. I am thy seruant grant me vnderstanding, that I may knowe thy testimonies.

Finally, that Gods sentence shall stand on the behalfe of his seruants, so as none shall be able to reuerse it: it may be perceiued from that we read: Isay ch. 41, 1, &c. Keepe silence before me, &c. And Micah. 7, 16. The nations shall see and be confounded for all their power. They shall lay their hands vpon their mouth, &c. And Habbak: 2, 20. When the Lord chief Iustice of a nation, giueth sentence; none (no not of the bench) replieth: much lesse shall any dare reply, when the Lord of Lordes, the chiefe Iustice of all the world shall pronounce his sen­tence and iudgement, Read Isay 52, 7, 8, 9. and Rom. 8, 31, 32, 33, 34.

Question. WHat is the comfort of this, that the Lord our God is infinite in wise­dome, and that according as he hath made all things in wisedome (as Ier. 1 [...].12. and Ps. 104, 24. Lord, how manifold are thy workes! in wisdome hast thou made them all) so doth he in like perfection of his diuine wisdome, or­der and gouerne them all. What I say, is the comfort of this?

Answere It is very comfortable to vs, in that, hereby we are assured, that there is no wisdome, nor vnderstanding, nor counsell, which can possibly preuaile against the Lord.

And likewise, it is no small comfort to so many as are wise in the Lord, and according to the instructions of his holy word: that they may thereby assure themselues, that they are truly wise, and of the truth, as the Apostle Iohn writeth. 1. Ep. chap. 3, and verse 19. And that no craft or subtiltie of their aduersaries, shall finally preuaile against them, no more then they can preuaile against God himselfe.

Expiratiō & proofe.It is true: as it is expresly testified: Pro. 21, 30, Read also, Ier. 8, 9, & ch 9:23, 24. Iob. 5, 12, 13. Luk. 1, 51, & 1. Cor. 3, 19, 20. Read also. Psal. 23.4. The Lord is my shepheard &c. Yea, though I should goe through the shadow of death, I will feare no euill: for thou art with me, thy rod and thy staffe they comfort me.

Question. Now what is the cōfort of this, that the Lord our God is likewise, not onely long suffering, & of great patience toward vs, when we offend him: but also infinite in all goodnes and mercy, according to his owne most free grace and purpose Psal. 145, 8, 9.

Answere. It cannot but be exceeding comfortable, if we consider that no multitude or greatnes of sinne, nor any indignitie & vnworthines of person, can hinder the most free course, (and as it were the streame) of Gods mercy, from those that doe truly seeke mercy and forgiue­nes at his hands.

Ex [...]licatiō and proofe.Likewise, it cannot be but exceedingly comfortable, to consider that the mer­cy of our God, yea that the bountifulnes of his mercy, is greater then all our wants and miseries can be: and that he will in his due time, aboundantly suc­cour and relieue vs, in and against them all.

This infinite goodnes and mercy of God, is most comfortably described, and testified, in the 103. Psal. verses. 8, 9, 10, &c. Read also, Ier. 31, 10, 11, 12, 13, &c. and Mich. 7, 18, 19, 20, and Ezech. 16, 1, 2, 3, 4, 5, 6, &c. God is so [Page 96] exceeding in mercy, that the wickednes of the wicked, cannot altogether alie­nate, and restraine his mercy from them: Act, 14, 17. Much rather then, will he be mercifull to his children, that feare him: Isay 30.18, 19, &c. chap. 49, 15. &c. 1. Tim. 4.10. Yea, God preserueth bruite beastes: much more will he pre­serue men; specially his owne elect children, Psal. 36.6. and 147, 9. and that al­so most freely euen for his owne sake Isay 43, 25. Rom. 9, 15.

Let vs proceede to the rest.

Question. What is the comfort of this, that the Lord our God is perfectly righte­ous?

Answere. That he wil in his good time, right all iniuries and wrongs, done to his faithfull seruants: and that he will certaine [...]y fulfill, both all his promises towards his seruants, and also all his threatenings against the wicked.

Explication and proofe.For a proofe of this comfort, arysing from the most perfect and incorrupt righteousnes of God, Read Ecclse. 5. verse 7. If in a countrie thou seest the oppres­sion of the poore, and the defrauding of iudgement and iustice, be not astonished at the matter: [...]or he, that is higher then they that be high, regardeth, yea euen he that is the most high, aboue them all.

And further for the proofe of the rest of this answere, read 2. Thes. 1, 6, 7. and Heb. 6.1 [...]. Rom, [...], 25, 26, and Psal. 119. verses 137, 138. Righteous art thou ô Lord, and iust are thy iudgements. Thou hast commanded thy Testimonies, which are exceeding righteous and faithfull. And Psal. 33, 5. The Lord loueth righteousnes and iudgement. And Psal. 3 [...], [...]. The Lord loueth iudgement and forsaketh not his Saints: they shall be preserued for euermore, &c. And Psal. 45, 7. Thou louest righteousnes and hatest wickednes.

Question. SHewe therefore now furthermore, what the comfort of this is, that the Lord [...]ur God is most [...]aithfull and true, immutable and vnchangeable in all his promises: as Psal. 89, 28, &c. and 105.8, and 110.4, and 146.6, Rom. 11, 29. Numb 22, 1 [...].

Answere. Nothing can bee more comfortable, then the assurance of Gods euerlasting mercy and fauour, to our eternall happines and saluation.

Explication and proofe.It is vndoubtedly true. The fauour of God is better then life, as Psal. 63, 3. Thy louing kindnes is better then life, therefore (saith the holy Prophet) shall my lips praise thee. And we may all of vs iustly say, as we read, Psal. 60, 6, God hath spoken in his holines therefore I will reioyce. And againe, Psal. 56, 10. I will reioyce in God because of his word &c. And Psal. 119, 162. I reioyce at thy word as one that findeth a great spoile.

Yet one thing more, and so an end of this point of our inquirie for this time.

Question. What is the comfort of all these, laide (as it were) in the ballance together? I meane that the Lord our God, one onely, alwaies without any change, is both infinitely w se, and also infinitely mercifull and righteous, and most con­stant faithfull and true: whereunto let vs adde, that he is also of an infinite and almightie power:

What I say, is the comfort of all these, laide as it were in the scholes, toge­ther?

Answere Explication and proo [...]e. The comfort hereof, shall be found by due estimate, to be aboue all valuation & waight.

It shall verily be found to be so, to all true beleeuers. If, (as was said in the be­ginning of this part of our inquir [...]e) God did onely perfitly know how to doe vs good, but were not able to performe it: or if being both wise and able, hee were not likewise willing: or being wise, and able, and willing, if he were not faithfull and constant, to confirme and establish his mercy toward vs: there might be some cause of doubt and discomfort. But seeing all these meete, and are perfectly linked together, yea infinitely aboue all that perfection, which we are able throughly to discerne: so that God is euery way good, yea perfect goodnes it selfe, and therefore may iustly be called the God of all consolation and comfort, as was answered before: the comfort of the faith of euery true beleeuer, must needes exceede all comfort of sence, yea of the vnderstanding [Page 97] it selfe. Let vs therefore I pray you, here call againe to minde,The Duties. the holy exhor­tation of the holy Psalmist, Psal. 31, 24. All yee that trust in the Lord, be strong &c. Psal. 34, 8. Tast yee and see that the Lord is good: blessed is the man that trusteth in him. Let vs againe and againe, to the increase of our comfort, consider that which is written, Psal. 37, 3, 4, &c. and 55, 22, & Heb. 13, 56, and ch. 6, 17, 18. Where the Lord to the end hee might certifie vs, of his immutable counsell and purpose of confirming his mercy to his faithfull children, hee hath added his oath to his promise. Doubtlesse the Lord will not leaue the least of his, in the least of their troubles; much lesse will he leaue thē in the greatest of them, Pro. 24, 16. & Ps. 27, 3, 4, &c. and 76, 7, 8, & 145, 14, and 146, 7, &c, and Ps. 91. Which is to this purpose a most comfortable Psalme.

And thus feeding and solacing our soules, with the comforts of our faith in our one onely true God, Let vs cheerefully proceed to the consideration of the duties belonging to the same.

FOr is it not, thinke you, most equall, that according to the comfort of faith, which (as hath beene shewed,) is vnspeakable: that there should be, at the least in some speciall measure, an answerable care and desire, to shewe forth speciall fruites of true thankfulnes and obedience, to so good a God, who is all perfection of goodnes it selfe:

Question. I say, is it not thinke you so meete?

Answere. It cannot, with any reason, be denied, but that it is most equall and iust, that it should bee so: according to the determination of God himselfe, who in the beginning of the 17. ch. of Gen. saith thus to Abraham, the father of the faithfull: I am God all sufficient, walke thou before me, and be vpright.

Explicatiō & proofe.This indeed, may well be a general ground of all obedience, as a iust fruite due to the manifold comfort of our faith in one onely true God. For in that the Lord saith: I am God alsufficient, he giueth therby assurance of al protection and blessing (according to that ch, 15,1. I am thy buckler, and thine exceeding great reward.) And the wordes following in the 17. ch. Walk before me; they are words requiring all good seruice and dutie, as it is further expressed in the o­ther wordes next after them. Be thou vpright. Or as they may well be english­ed: Be thou entire: that is, See thou detract no part of holy obedience, but obey in one dutie as wel as in another. And accordingly there is no doubt, but Abra­ham had conscience, and care of walking in such a kinde of obedience before God, euen from the comfort of Gods couenant made with him, as the former words of God doe declare. Read also the notable example of Iosua, and of the people of God: Iudges. ch. 24, 14, 15, 16, 17. We wil serue the Lord (say they all) For he is our God.

But it shall be profitable for vs, to inquire more particularly, into the seue­rall duties, as we haue done into the seueral comforts. The which (though per­aduenture, it will be found painfull to doe) yet in so much as this our labour, is imploied about the getting of treasure, to the most precious inriching of our poore soules; let vs therfore, account no paines or trauaile, too great to be spent about it: remembring well, what toile, with extreame danger, worldly minded men are usually content to indure, in an vncertaine hope of obtaining earthly, that is to say transitorie and deceiuable riches, as our Sauiour Christ calleth them Luke, Chap. 16, 9, &c.

And further also, let vs herewithall obserue (concerning the duties of faith) that some of them may be accounted as more appertaining to the truth & vp­rightnes of iudgement. Others to the purenes of affection, answereable to the vprightnes of the same good iudgement & holy discretion. And some againe, are belonging to life and conuersation as outward fruites of both the former.

Of these duties therefore, let vs henceforth inquire, according as the occa­sion shall be ministred vnto vs: and that in such order as we haue inquired af­ter the comforts.

And first, which are the duties belonging to the comfort of this, that the Lord, who hath created vs, vouchsafeth to be our God; and that he h [...]th chosē vs for his inheritance, and therefore hedgeth and walleth about, buildeth and planteth among vs, as it were in his fee-simple; esteeming the children of the world, but as cōmon or wast and heath ground, in comparison of his church: Which, Answere. I say, are the duties, belonging vnto this comfort?

Question. As the Lord of his most free grace, hath set vs vp to be a precious and peculiar people, (euen as it were a choise inheritance to himself, as we haue seene before: [...]ort is our most Founden dutie as a necessarie fruite of our faith, to set vp and aduance him aboue all in our hearts; esteeming him as our most honourable portion and inheritance for euer, yeelding also at al times, the best and most plentifull fruites of obedience which possibly we may.

Explication and proofe.It must needes be so, according to th [...]t we read: D [...]ut. 26, verses, 16, 1 [...], 18. 1 [...]. And Psal. 1 [...]. verse. [...]. and Psal. 119. verse 57. And Isay, chap. [...].1, &c. Read also, Leuit: 1 [...], [...], 4, &c. in many verses of that chapter. Ye shall doe thus, and thus, &c: For I am the Lord your God: And P [...]al: [...]0.7. Heare ô my people. &c. For I am God euen thy God Finally, Ps. 95.6.7. Come let vs worship and fall downe and kneele before the Lord our maker. For he is our God, and we are the people of his pasture, &c.

But proceed to some other duties belonging to the same comfort:

Question. Which may they be?

Answere. From this comfort, the grace of faith striueth against naturall infidelitie, and distrust, or doubting of the goodnes and m [...]rcy of God.

It renounceth all selfe-trust, and trust in any creature.

It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any crea­ture, which would hinder or impaire our loue toward our God.

And on the contrarie.

It delighteth it selfe in the knowledge of God, & laboureth after the own growth and increase.

It maketh euery true beleeuer, willing and ready, boldly to professe his faith, yea euen before the aduersaries thereof to the glory of God: though (if need so require) it be to the perill and [...]sse of their life. Finally, the faith of euery true beleeuer, worketh by loue, and is (to the power of euery one of them) beneficiall and helpfull, to euery Christian bro­ther and sister as they themselues finde all succour and helpe from God.

Explication and proofe.Th [...]t t [...] f [...]t [...]s at warre with infidelitie, it may be prooued from the prai­er of [...]e man in the Gospell: Lord saith he) I beleeue, helpe my vnbeliefe: Mark. [...] [...]. And by the pr [...]er [...]f the more choise Disciples of our Sauiour Christ: L [...]e. 17.5. Lord increase our faith. Read also Psal. 42, and Psal. 43. Dauid was in earn [...]st com [...]te against his temptations of vnbeliefe.

That it renounceth all selfe-trust: read [...]. Cor. 1, 9. Likewise, all trust in creatures; as the practise of the seruants of God, euidently sheweth: as Psal. 25. 1, and 31, 1. and eue [...]y where.

That faith striueth against s [...]lf-loue: read Galla. 5. verse 6. and against vaine glory, as against a deadly enemie to the tru [...] faith: Iohn. 5.44. For how can ye be­leeue saith our Sauiour Christ: speaking to the ambitious Pharisies, who receiue honour one of an other, and doe not seeke the honour which commeth of God alone? It s [...]r u [...]h also against all ino [...]dinate loue of the creature, because it cannot stand with the loue of the father: 1. Iohn. 2.15.

That faith delighteth in the knowledge of God, and seeketh after the own in­crease, the praier of the Apostles (before alledged) may confirme: as also the excellent estimation which they haue hereof, aboue all things of this world. Philip. 3, 7. [...]. Read also, 1, Cor. 1 [...], [...]4, and Isai: 43, 10. That it is ready to pro­fesse and vtter it selfe, to the glory of God; it may be considered from the pre­cept of the Apostle Peter in this behalfe. 1. Ep, 3, 14, 15, 16, and ch. 4, 16, 19. And the same is pl [...]ntifully confirmed, by the practise of thousands, and ten t [...]sands of ho [...]y Martyres: who haue not regarded their liues to that ende­ [...]ead also. 2. Cor. 4, 13, &c.

Finally, touching that loue, which euery true beleeuer beareth to hi [...] Christi­an brethren, as a fruit of their faith and loue to God: read Iames, 1.14, 15, &c. And ch. 1, 27. Read also, 1, Iohn. 4, 7, 8, 20, 21, and chap. [...], 1, These are the first sort of duties.

Question. NOw in the second place, which are the duties belonging to the comfort of this, that the Lord our God is eternall, euerlasting, and most holy?

Answere. It is the dutie of faith from that comfort, which the eternall, euerlasting, and most holy beeing of God yeeldeth vnto it; to acknowledge an infini [...]e difference and inequalitie be­twixt him and all other: yea euen the most excellent of his creatures, whether men, or Angels; who as they haue their beginning of God, so they are either mortall, as men here in this world, or else they haue their immortalitie onely from him, as Angels from their first creation, and as the faithfull shall haue it in the kingdome of heauen.

And further also, seeing we, and all things else, receiue our beeings, and life, & all that we haue from God: faith doth likewise acknowledge, that it is the bounden dutie of all mankind, whom hee hath indued with reason and vnderstanding, both to imploy them­selues, and also to vse all things whatsoeuer they doe through his goodnes inioy, so as hee may haue the whole honour and glory thereof.

Moreouer, faith (looking for immortalitie from the eternall and immortall God pro­uoketh euery true beleeuer, the more seriously to follow after peace and holines, without which, none shall see God, as the Apostle teacheth vs. Heb. 12, 14.

Finally, faith (looking for immortalitie) endureth with patience, al the afflictions of this life, accounting the greatest of them (and those also of longest continuance) to be but eight and momentary, in comparison of that most excellent and eternall waight of glory the which, it doth comfortably looke and wait for.

Explication an [...] proofe.It is vndoubtedly true: according to that profession, which the Apostle Paul maketh in the name of other, as wel as of himself, 2. cor. 4.17, 18. And Heb, 10.34. And therefore much lesse will true beleeuers sell their birth-right, as pro­fane Esaue did, preferring the transitorie things of this life, to euerlasting hap­pines: as it followeth recorded in the same Chap. Read also Leuit: 11, 44, and ch. 19, 2, & ch. 20, 7, 8. & 1. Thes. 4, 3. & 1. Pet. 1, 15, 16. Read also: Mal. 2, 11. where is set down an earnest reproofe of the Iewes, for that they profaned the holines of the Lord, which they ought to haue loued and reuerenced.

And th [...]t all, whosoeuer haue reason and vnderstancing (by the gracious gift of God) ought to imploy themselues; with their vnderstanding, memo­ries, &c. and vse all things else, to the honour and glory of God: it may be e­uid [...]nt from that conclusion of the holy Apostle, Rom. 11, 36. insomuch as of him: to wit, as from the author: and through him, as the disposer and gouer­nor: and for him: that is, for his glory, are all things. For this is the end & scope of all. Therefore it is most meet, that the Lord our God should be glorified in and aboue all, as faith doth iustly, and dutifully acknowledge. And in this re­spect i [...] is, that the Church of God is so often exhorted, and that it doth also so often praise God, in his glorious name Iehouah, and in his name Iah, vsed in the same sence: as we read, Ex. 15, 3. & Ps. 68, 4. & in the titles of many Psalms at the end of this word Halleluiah, praise yee the Lord. Read also, Isay. 26.4. wher [...] this eternitie of the Lord God (expressed in the names Iah, Hallelu­jah Praise ye the L [...]rd and Iehouah) is noted for the ground of faith.

Finally, that we may end with the proofe of that, which was first mentioned in the answer: read Ps: 102.23. He abated my strength in the way, and shortened my dayes. And I said, O my God take mee not away in the middest of my dayes: thy yeares endure frō generation to generation. Thou hast aforetime laid the foūdation of the earth, & the heauens are the work of thy hands. They shall perish, but thou shalt endure: They shall euen all waxe olde as doth a garment: as a vesture shalt thou change them, & they shalbe changed. But thou art the same, and thy yeares shall not faile. And Ps: 35.10. Lord who is like vnto thee, who deliuerest the poore frō him that is too strōg for him, &c?

These are the second sorte of duties.

SHewe now in the third place, which those duties are, which faith yeeldeth fr [...]m the cōfort of this, that the Lord our God is of a most spirituall nature, īfinite & euery wher present, vnmeasurable, inuisible and incomprehensible. Which be they? Question.

A [...]. From the considerations, saith doth withdrawe the thoughts of our mindes from thin­king God to be like any bodily creature in outward forme or shape; much more the hands f [...]m making and setting vp any bodily representation of him; most of all, the heart, from yeelding any diuine worship to any creature, the which it doth acknowledge to belong on­ly to the Lord our God.

Ex [...]l [...]cation and pr [...]e.This indeede is one speciall dutie of faith, touching the spirituall nature of God, in that he is infinite and euery where pres [...]nt, &c. acco [...]ding to that we re [...]d: Isay: 4 [...], 18. Ier. 16, 6. Deut. 4, 15, 16, 17, 18, 19. And Act. 17, v. 24, &c. 29, What other duties doe belong to the same comfort of faith? Question.

Answere It requireth of euery true beleeuer, that he be wise vnto sobrietie, without all curious search into the diuine nature of God: the which may so onely be known, as it is alwaies to be acknowledged infinitely exceeding all that our weake knowledge and vnderstanding can reach vnto.

It teacheth vs to worship God in spirit and truth. It warneth vs to beware of all hypo­cr [...]ie, and to take heede that we do in no wise peruert or corrupt the most holy and pure doctrine of his truth.

These and such like are the duties belonging to the former comfort of faith.

Explicati [...]n an [...] proo [...]e.They are so in very deed: as may appeare, first frō that generall admonition which we read. Rom. 12, 3. Let no man vnderstand, aboue that which is meete to vnde [...]stand, but let h [...]m vnderstād acco [...]ding to sobrietie, as God hath dealt to euery man the measure of faith. For if we may not in things reuealed, boast of a greater measure of knowledge thē God hath giuē much lesse may we pry curiously into his vnsearchable secrets. Read also, Deut. 29. v. 29. Pro. 25, 1, 2, 1 [...], 2 [...]. And Iudg ch. 13, 18, 22. There is also a wise admonition (though Apo­criph [...]ll to the same purpose, Eccles. ch. 3, 22. Seeke not out the things that be too hard for thee, neither search the things rashly that be to mightie for thee.

Secondly, call ag [...]ine to mind herein this place, that excellēt example of our Sauiour Christ: Iohn 4, 24. God is a spirit, & they that worship him, must worship him in spirit and truth. For such as God is, such also must his worship be.

Thirdly, read Ps. 44, [...], [...]1, If we haue forgotten the name of our God and holden vp our hands to a strange God shall not God search this out? For he knoweth the secrets of the heart. And Ps. 1 29. O Lord thou hast tried and knowne, Thou knowest my sittin [...] & my rising, &c. The whole Psal. is of exceeding good vse to this purpose.

Finally, read, Ier. 23, v. 23, 24, 25. Am I a God at hand, (saith the Lord) and not a God farre oft? Can any hide himselfe in secret places, that I shall not see him. (saith the Lord) Doe not I file heauen and hearth, saith the Lord? I haue heard what the Pro­phets said that prophesie lyes in my name saying, I haue dreamed, I haue dreamed, &c. And Ps. 119 verse 168. I haue kept thy precepts and thy testimonies: for all my waies are before thee. Hetherto of the third sort of duties.

Question. Let v [...] [...]me to the fourth, what duties belong to this comfort of faith, that al­though all creatures should forsake vs, yet the Lord our God will not leaue or [...] vs?

Answere. Th [...] ought to cause vs to preferre: the Lord our God in our hearts, and to loue and im­brace him infinity aboue all creatures: so that euery one of vs should resolutely say in [...]m else, as we read Ps. [...], [...]. whō haue [...]n heauen but thee and I haue desired none to the earth with thee. And so forth, as it followeth to the end of the Psalme.

[...]ought to cause vs to doe so indeede.

[...]ion.ANd what are the duties belonging likewise to this comfort of faith, that the Lord our God is the most worthy and excellent; yea euen infinitely worst high, and excellent aboue all?

An [...] We ought, for this, to reuerēce him with most high reuerēce aboue al as much as we may p [...]bly attaine vnto: according to that in the 89. Ps. v. 6. & 7. Who is equal to the lord in [Page 101] heauen, and who is like the Lord among the sonnes of the mighty? God is greatly to be feared in the assembly of the Saints, and to be reuerenced aboue all that are about him.

This also is very right, and meet, and our bounden duty.

Question. NOw, what are the duties of faith, in respect of this comfort, that the Lord our God is infinite in his diuine wisedome, and that accordingly, hee doth rule and gouerne all things?

Answere The duties heereof are these.

First, that we denie our owne naturall and fleshly or worldly wisedome, condemning it as meere folly and enmitie against God.

Secondly, that we make it our wisedome, to be wise in the Lord, and according to the instructions, limits, and bounds of his holy word.

Thirdly, that we iudge reuerendly of all those counsels and waies, and works of God, whereof we cannot sound the reason.

Fourthly, that while wee walke in his holy wayes, yea, or hauing erred from them, doe vnfainedly returne, and repent and seeke the Lord; we doe hope for a blessed issue, out of the most intricate and confused temptations, feares and dangers, and euen out of death it selfe And therefore also, (as a further fruit hereof) that touching all such deli­uerances and blessings, we submit euen our most holy prayers, desires, & indeuours here­in, to the most gratious wisedome of God: as to him that knoweth best, both what, and when, and how, euery thing may proue best for vs, and accordingly, will most gratiously dispose of the same.

Finally, that we acknowledge all wisedome (whatsoeuer is in men or Angels, or in a­nie creature else, according to their kind) to be the gift of our only wise God: and that we glorifie him in this behalfe, vsing our wit & all other his good gifts onely to that end.

For the proofe of the first of these duties, read Rom. 8.7. The wisedome of the flesh is enmitie against God. The issue whereof is death, to those that follow it, as it is in t [...]e former verse. And Pro. 14.12. Read also 1, Cor. 3.18. Let no man deceiue himselfe. If any man among you seeme to be wise in this world, let him be a foole that he may be wise.

Explicatiō and proofe.For the proofe of the second duty, Read Deu. 4, 6, 7, 8, and Ier. 8. ver. 9. and ch. 9. verses 23, 24. as before in the comfort.

For the third, read Ro. 11, 33. and Eccles. 3, 11. He hath made euery thing beau­tifull in the time and season thereof, &c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end. And chap. 7, 15, 16. &c.

For the proofe of the fourth duty, read Psal. 34.17, 18, 19.20. and 68.20.1. Cor. 10.13. Eccles. 7, 28. Read also Psal. 25.10. The way of the Lord, is strength to the vtright man. In which respect, well saith our learned Interpreter, Ʋia Do­mini est per invia. That is, God maketh way where there is no way.

For the last duty of giuing God the glory, for the gift of all wisedome and vnderstanding: Read Exod. 31, 1, 2, 3.4.5.6. 1, Sam: 18.14. and Isai. 28.23. &c. to the end of the Chapter. Read also Prou. 6.6.7.8. and cha. 30.24.25.26. 27.28. Ier 8. [...]. And yet more principally: Read Dan. 2, 19.20, 21, 22, 23 And in the Ep: of Iude verse, 25. To God onely wise our Sauiour be glory, and maiestie, and dominion, and power, both now and for euer, Amen.

The duties belonging furthermore, to the comfort of faith in the almighty power of God, and generally touching the work of creation and gouernment, we doe here of purpose omit, as we did before in the comforts: because wee shall afterward haue a speciall occasion to consider of the same.

WE come to the duties of faith cōcerning the long suffering & patience, yea the infinite mercy and goodnes of the Lord our God.

Question. Which are they?

Answere. By how much the mercies of the Lord our God are more aboundant toward vs, by so much ought wee, first of all, to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them.

Secondly, that we doe not distrust or despaire of the same his mercies, as if there were any defect or failing in them.

Thirdly, that we doe not in any case presume or waxe wanton against them, albeit, God is easily intreated, and ready to forgiue such as offend him.

Explicatiō and proofe.These euils (euen as very wicked extremities) are carefully to be auoided; yea to be accursed, and abhorred of euery true beleeuer. For they are most contrary to the nature of true faith.

Against the first wherof, read Rom. 2.4. Despisest thou the riches of Gods boun­tifulnes, and patience, and long suffering? We must take heed therefore, that wee be not like those gracelesse subiects, or children, which are ready to despise the clemencie and lenitie of their gentle Princes and Parents.

Against the second, read Ier: Lamen. ch. 3.22. His compassions faile not. Read also Isai. 1.18. and ch 40. 28. 29. 30. 31. And Rom: 5.20. Though sinne aboundeth, yet grace aboundeth much more. and 1, Tim: 1, 15.

Against the third, read Rom: 6, 1, &c. What shall we say then, shall we continue still in sinne, that grace may abound? God forbid. &c. Read Ep: Iude, 1, 4. Though God be perfectly mercifull, yet we must know, that he is not so mercifull, but that he is iust also.

We may not thinke God to haue but one eye, as it were. As he hath an eye of mercy, so he hath an eye of iustice. As he knoweth how to pitty humbled sinners, and repenting sinners, &c: so will he surely punish seuerely, euerie obstinate and presumptuous transgressour and rebell. He will deale wel, with these that are well disposed, &c: but he will deale roughly with those that be froward, according to that which we read, Psal. 18.25.26. This, hath God himselfe, with so loud a voice proclaimed of himselfe (as wee saw before) that we neede to speake the lesse of it now.

Question. BVt is there no other duty belonging to that singular comfort, which faith taketh in the infinitnes of Gods mercies: but only, that we abuse thē not?

Answer. Yes: it is on the contrary, the most bounden duty of euery one of vs, whosoeuer doe beleeue in the mercies of the Lord our God; to be so much the more loth to displease him in any thing: yea rather to be so much the more carefull and studious to please him in all holy obedience; by how much he is not onely more loth to enter into iudgment against vs, but also more ready, euery way to doe vs the most and greatest good.

Explication and proofe.Thus generall indeed, is the duty, or (as we may rather say) the dutifulnes of faith, is the comfort of Gods aboundant, yea infinite mercies. The mer­cies of the Lord our God, ought to be esteemed of vs, as the most pretious and dainty Iewell that we haue to deale withall. And accordingly, they are most charily & holily to be dealt with of vs. For if we should prophane the mercies of God, what refuge or sanctua [...]ie should be safe for vs to flie vnto for rescue, against the hote and fierce pursuite of his iustice? For the proofe wherof, read Rom. 2.4. The bountifulnes of God leadeth thee to repentance. And ch: 12.1.2. I be­seech ye therefore bretheren, by the mercies of God, that ye giue vp your bodies, a liuing sacrifice, holy, and acceptable vnto God, which is your reasonable seruing of God. And fashion not your selues like vnto this world, &c. Read also 2, Cor: 7, 1. and 1. Sam. 12. [...]. [...]nd Isai, 5.1. &c. Moreouer, call to mind, Mat. 4.17. 1. Iohn. 3.8.9.10. and Gen. 29.9 And Psal. 1 [...]0.4. Mercy is with thee (O Lord) that thou maiest be feared. And Psal. [...].7. In the multitude of thy mercy, I will come into thy house, and in thy feare will I worship toward thine holy temple. Yea, we ought to serue the Lord with ioyfulnes, and with a good heart for the aboundance of all things: Deut. 28.47, And Psal. 119, 64. The earth, ô Lord, is full of thy mercy, teach me thy statutes.

BVt shew you, yet something more particularly (if you can) what some of the duties of faith are, which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question. Which may some of them be?

Answere. Seeing the Lord our God is so aboundant in mercie to vs, that hee forgiueth vs all our sinnes, though neuer so great and grieuous, so often as we do truly repent and turne vnto him: it is our duty, to be readily affected, to forgiue one another our mutuall offences, and both to admit & seeke reconciliation, how often & in how great matters soeuer we haue [...]ust occasion, euen so farre as they concerne one another. Moreouer, seeing the Lord our [Page 103] God is in all things beneficiall to vs, pittying & tendering vs in all our necessities, though we are altogether vnworthie: it is likewise our duty, to our ability to doe good vnto all, though specially, to those that be of the houshold of faith, as God himselfe cōmandeth.

Finally, it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies: Yea euen of those, which he maketh vs partakers of, by any of his good and holy instruments.

Explicatiō & proofe.It is most meet that we should do so indeed. For whosoeuer the instrument may be, and howsoeuer we are to be in some measure thankfull to them; Yet God is the onely author, and therefore the whole praise, must principally re­dound to him alone: according to that which we read, 1. Cor. 3.21.22.23. Read also Psal. 13.5. I trust in thy mercy, mine heart shall reioice in thy saluation: I will sing vnto the Lord because he hath dealt louingly with me. And Ps. 22. ve. 22. &c. Praise the Lord ye that feare him, &c. For he hath not despised nor abhorred the affli­ction of the poore, &c. and 27.6. & Ps. 30. verses, 11.12. Thou hast turned my mour­ning into ioy: thou hast loosed my sackcloth, and girded me with gladnes. Therefore shal my tongue praise thee, and not cease: O Lord my God I will giue thank [...] to thee for euer. And Psal. 71.14.15.16. Read also Psa. 103.1. &c. and Psa. 116.1. &c. and Psa. 136. The whole Psalmes is singular to this purpose. And Isai 63.7. There are many other places like to these.

Touching the other branches of this answer, read for the proofe of mutual forgiuenes: Math. ch: 5.23. &c. and ch. 18.21, 22, &c. to the end of the chap: And Luk: 17, 3, 4, and Col: 3, 12, 13. Now therefore as the elect of God, holy and beloued, put on tender mercy, kindnes, humblenes of mind, meekenes, long suffering: for­bearing the one the other, forgiuing one another. &c.

And for mutuall beneficence, read Gal. 6, verses, 9.10. Let vs not be wearie of well doing, &c. And, while we haue time, let vs doe good vnto all, &c.

Thus much for the present, touching the duties of faith, from the com­fort of Gods mercies.

IT followeth that you shew, what duties belong to the comfort of faith, in respect of the incorrupt and most perfect righteousnes of the Lord our God: Question. which are they?

Answere The righteousnes of God, noteth his faithfulnes in the certaine and sure performance of all his gratious promises: and therefore we are in this respect most thankfully and duti­fully to praise him. It noteth also the seueritie of his Iustice in the punishment of the wic­ked: for the which we are not onely to praise him, but also to feare before him.

Finally, the righteousnes of God, doth note the whole vprightnes of his wi [...] and nature, as the perfect rule and ground of all righteousnes: and therefore we are iustly to account euery word of God and all his waies and works, aboue all exception, most perfectly iust.

Explicatiō & proofe.It is very iust indeede, that we should so doe. The iust Lord (saith the holie Prophet) is in the middest of his Citie: he will do no iniquitie: euery morning doth he bring his iudgment to light, he faileth not: but the wicked will not learne to be ashamed, Zeph. 2.5. Neuerthelesse (as the Lord in the same place sheweth further by his holy Prophet) it is the duty of his people, to feare him, because of his iudge­ments, and to receiue instruction, &c. Read also Isa. chap. 26.9. And Psa. 52, 6. The righteous shall see it and feare. And Heb. 11.28, 29. Let vs haue grace, wher­by we may so serue God, that wee may please him with reuerence and feare. For euen our God is a consuming fire.

I know, O Lord (saith the holy Psalmist) that thy iudgements are right, and that thou hast affl [...]ted me iustly. Or in truth (in fide) that is, no otherwise then thou hast forewarned in thy word.

That wee are to praise God for his righteous iudgements against the wic­ked, read Psal. 9.11.12. and 35.8.9. &c. and 44.5.6.7.8. and 47.11. &c. and 52.9. and 38.10.11. and 64.9.10. and Psal, 119.62. At midnight will I rise to giue thanks vnto thee, because of thy righteous iudgements. That is, for those righteous lawes of God, the breach wherof he iustly punisheth vpon the wicked, which band themselues together, to rob and spoile his faithfull seruants.

Touching the faithfulnes of God, the which (as was answered) is somtimes meant by the righteousnes of God: It is written Ier. Lament. chap. 3, 23. His compassions are renued euery morning. Great is his faithfulnes. For the which (as was answered in the beginning of the answer) wee stand bound most thank­fully and dutifully to praise our God. And so we read Psal. 89.5. Where, of­ten mention is made of the faithfull couenant and oath of God. O Lord (saith the Prophet Ethan) euen the heauens shall praise thy wonderous worke, yea thy truth in the congregation of Saints, &c.

But there are other duties, belonging to the comfort of faith in the con­stant faithfulnes & vnchangeable truth of God. Of whō it is written. 2, Tim: 2.13. Though we beleeue not, yet abideth he faithfull, he cannot denie himselfe. And Ti [...]. 1.2. God that cannot [...]ie, hath promised eternall life before the world began. And Ro: 3. ve: 3.4. What though some did not beleeue? Shall their vnbeliefe make the faith of God without effect? God forbid. Let God be true, and euery man a lyar, &c.

Question VVHat therefore may the other duties of this comfort of faith be?

An [...]er. It requireth earnestly of vs, first that we depart from iniquitie.

Secondly, that we ioine to our faith euery other vertue of true godlines, and the holy fruites an [...] practi [...]e of them, to the warranting vnto our owne consciences, the truth of our assurance touching our election and saluation.

Thirdly, that we remaine firme and constant, in the faithfull profession of our hope, without wauering: as also in the practise of true loue toward our Christian bretheren without ceasing.

Fourthly, that we doe not onely continue, but also grow and increase in all holinesse, continually.

Finally, the comfort of God his most stedfast fidelity and truth, requireth of euery faithfull beleeuer, that he admit nothing, either interpretation of holy Scripture, or prophesie, or miracle, or any pretended reuelation, or assertion, either of man or Angel, to the preiudice of any the least part of the diuine truth of Gods word, which is most perfect and intire in it selfe.

Explicatiō and proofe.It is very true: euery part of this your answere hath expresse warrant from the holy Scriptures of God.

For the proofe of the first, read 2. Tim. 2, 19. where the Apostle making mē ­tion of some of corrupt mind; that had erred frō the faith, who also had destroied the faith of certaine; he affirmeth neuertheles, that the foundation of God remained sure, and both had and hath stil this seale; The Lord knoweth who are his (that is, he so k [...]oweth them, that he wil certainly preserue them, to wit so many as shal tru­ly [...]or [...]ake their sinnes: according to that which followeth in the same text) let euery one that calleth on the name of Christ, depart from iniquitie.

For the proofe of the second part, read, 2. Pet. 1, 5. &c. Therefore giue ye euen all diligence thereunto: ioyne moreouer vertue with your faith, and with faith know­ledge and with know [...]edge temperance & patience, &c. And thus brethrē (saith the Holy Apostle) vse diligence to make your calling and election sure: for if ye doe these things ye shal neuer fal For by this meanes, an entrance shal be ministred vnto you a­boundantly, into the euerlasting kingdome of our Lord and Sauiour Iesus Christ.

Notable to this purpose, is the profession of the holy Prophet, Ps. 119, v. 166. and v. 1 [...]. Where he ioineth this trust and longing after saluation, with de­light in obeying the law of God. Lord (saith he) I haue trusted in thy saluation, and haue done thy cōmandements. And againe, I haue longed for thy saluation ô Lord, and thy Law is my delight. To this purpose also, is that of the Apostle Paul. Phil. 2.12. My beloued, as ye haue alwaies obeied, not as in my presence onely, but now much more in my absence, so make ye an end of your owne saluation with feare and trembling. And Rom. 11, 20, Thou standest by faith, be not high minded, but feare, &c.

For the proofe of the third part of the answere read Heb: 10, 22.23, 24, 25, Let vs draw neare with a true heart, in assurance of faith, &c. And let vs keepe the p [...]ofession of our hope without wauering: for he is faithfull that hath promised. And [Page 105] let vs consider one another, to prouoke vnto loue, and to good works, not forsaking the felowship which wee haue among our selues. &c.

Touching the 4. part, read 1. Thess: 4.1. &c. Furthermore, we beseech you brethren, and exhorte you in the Lorde Iesus, that yee increase more and more, as yee haue receyued of vs, how yee ought to walke, and to please God, &c. And chapt: 5.23.24. Nowe the verie God of peace, sanctifie you throughout; and I praye God, that your whole spirit, and soule, and bodie, may be kept blameles, vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you, who will also doe it. Bre­thren pray for vs.

For the proofe of the last branche, reade, Rom: 12.6. All Prophesie must be according to the proportion of faith: Reade also, Galat: 1.8 9. Though that wee or an Angell from heauen, preache vnto you otherwise, then that which wee haue preached vnto you, let him be accursed. As we said before, so say we now againe &c. And againe. 2. Thes: 1.2.2. We beseech you, &c. Be ye not sodainly mooued from your minde, nor troubled, neither by spirit, nor by worde, nor by letter: &c. let no man deceiue you by any meanes, &c. and verses, 9.10.11.12. And 1, Iohn 2.21. No lye is of the truth.

Hetherto of the dueties of the particular comforts.

Question. NOw what is the duety of all the comfortes of faith, in our one onely very true God, eternall and almightie, infinite, inuisible, &c. they being all put as it were together?

Answere. It is our duty, both generally, & in euery particular respect, in most solemne, reuerēd, & religious māner, to magnifie the most glorious & reuerend name of the Lord our God.

Explicatiō & proofe.This is indeede a generall duety as it were, belonging both iointly and seve­rally, to all the former comforts of faith. The practise wherof, we may read to our own instruction, and for our example, and imitation. 1. Chro: 29.10. &c. King Dauid blessed the Lorde before all the congregation: And Dauid saide, Blessed be thou, O Lord God of Israell, our father for euer, and euer. Thine O Lord, is greatnes and power, and glorie, and victorie, and praise: For all that is in heauen and in earth is thine: Thine is the kingdome, O Lord, & thou excellest as head ouer all: Both riches and honour come of thee, and thou raignest ouer all, and in thy hands it is to make great, and to giue strength vnto all. Now therfore our God, wee thanke thee, and praise thy glorious name. Read also, Psal: 47. and Ps: 72.18.19. & Ps: 89.52. & 106.48. Rom. 16.25, 27. 1. Tim. 1.17. and ch: 6, 15, 26. and 1. Pet: 5.10.11. and in the Epistle of Iude, verses 24.25. and Reuel: 5.13.

Thus therfore, according to the holy exhortation, Psalm: 34.3. Let vs e­uerie one, for our owne parts, praise the Lord with the rest of his faithfull ser­uants: and let vs all magnifie his name together. Yea, let vs, to this ende, a­bound in all particular fruites of true thankfulnesse, to his most plentifull ho­nour and praise, as much as wee may possiblie attaine vnto. For assuredlie, faith receiuing the manifolde and aboundant comforts, of the manifolde and superabounding grace of God, it standeth deeply bound to yeeld all the fruits of thankes that may bee: neyther can it receiue the grace of our most gracious God in vaine.

THe last point of our inquirie, now onely remaineth, concerning this Ar­ticle of our faith in one onely true God: that is, touching the danger of no [...] beleeuing in h m:

Question. What is that?

Answere. Such as will not beleeue in him to their comfort, neither walke dutifully before him in the obedience of faith, as a fruite thereof: besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth (the which of it selfe is a heauy pu­nishment) they shall finde in the end that both the wisedome, and power, and iustice of God: yea, that euen God himselfe, and all that he is in his eternall and infinite nature, wil be armed against them, to their euerlasting and most wofull destruction.

Beliefe in one [...] God, three d [...]stinct [...]It shall certainly come so to passe indeede,The Dan­ger of not beleeuing. If yee beleeue not (saith the Pro­phet [...] chap: [...]. verse 9.) sure [...]y yee shall not be established. And further, Ier: chapt:Ex [...]cation [...]. 17. [...]. Cursed be the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lorde. For hee shalbe like the heath in the wildernes, &c. And yet further. Psal: 73.27.28. Loe (saith the Prophet) they that with­drawe themselues from thee shall perish, thou destroyest all them that go a whoring from thee. And againe Psal: 78.21.22. Wrath came vpon Israell, because they belee­ued not in God, and trusted not in his helpe. For they perished in the wildernes, chiefly because of this their sin. Likewise Hebr: 10, 38, 39. They that withdraw themselues from faith, doe it to their perdition. Finallie Reuelat: 21.8. The fear­full and vnbeleeuing, shall haue their portion in the lake that burneth with fire & brim­stone, which is the second death. And if, moreouer & beside all these testimonies, wee would see a very euident (and as one would say) a pregnant iudgement of God, vpon vnbeliefe: Read 2. Kings. 7.19.20. The Prince which answered the man of God, and said: Though the Lord would make windows in the heauen, could it come so to passe. That is, could corne be so cheap in Samaria, as thou hast said? To whom the Prophet answered. Behold thou shalt see it with thine eyes, but thou shalt not eate thereof. And so it befell him: for the holie storie testifieth, that the people preas [...]ing to buye the corne, trode vppon him in the gate, and that so hee died.

From the saith of this Article, (as it is recorded in Ecclesiasticall histories) those Heretikes haue dangerously and damnablie erred, who are condemned by the name of Tritheites: who are said to haue helde, that the three persones of the Dei [...]e, are three seuerall and separated Gods: & the Triformiani, who, of the oth r side, helde that they were onely three formes and differences in one G [...]d, as it were accidentallie belonging to God, without any personall s [...]b [...]istence.

To c [...]cl [...]de, all that beleeue not rightly in the one onely true God, (as ha [...] be [...]e declared from the holy Scriptures of God) both Atheists, Epicures, and World [...]ings, &c. They haue the Deuill for their God; they make their belly their God: their riches their God, &c. whose end (no doubt) shalbe most [...]uefull, and their iudgement sleepeth not.

Wherefore, wee earnestly calling vpon our good God, for his most holie and he [...]uenly grace, to preserue our hearts and mindes in all faithfulnes and good duety to him: let vs with all our power, mightilie striue against infideli­tie, and in all holie wisedome, circumspectly auoyde and abhorre all hereticall o [...]inion & fancie. Our good God, of his infinite mercie, graunt it vnto vs, & to [...] & euery one of his elect childrē, for our Lord Iesus Christ his sake Amen.

Thus faire of these first wordes of the Creede. I beleeue in God. From the which hath bene declared, howe wee and all true Christians, are to beleeue in God, as one onely in his most Diuine nature, or spirituall Essence and beeing, together with the comforts and dueties therof.

Beleefe in one onely God, three distinct Persons.

LEt vs now come to that which was further answered, that the Articles of our faith, doe teache vs, that wee are to beleeue so in God to bee one onely in nature: that wee holde him neuertheles, to be three in a most holie and glorious distin­ction of persones. And first, how can you make it plaine, that this is the true meaning and intent, Question. of the Articles of our beliefe?

A [...]swere Becau [...]e after the name of our one onely true God, once onely set downe, they doe thence­forth make expresse mention, both of the Father, and of the Sonne, & of the holy Ghost: [...]ea and t [...]at also in the same forme of words and profession, as if euerie one should saye: I beleeue in the Sonne, and in the holie Ghost, aswell as in the Father: the which verily, [Page 107] wee might in no wise doe, vnlesse eyther of them were verie true God, The Ground and meaning of it. aswell as the Father.

It is verie true. Wee must onely trust in the true and euerliuing God, and in no other,Explicatiō and proofe. either person, or thing whatsoeuer: according to that wee read. 1. Timoth. 4.10. And according to that which was lately alledged out of the Prophet Ierem: chapt: 17.5. And as we may perceiue by the practise of the seruants of God in their prayers. &c. Psa: 42.2. Read also Psal: 146.3. Put not your trust in Princes, &c. And Ier: 3.23. Trulie the hope of the hilles (that is, of the Idolls accustomed to be worshipped, in such places of Idole worship) is but vaine, or (the hope) of the multitude of mountaines. But in the Lorde our God, is the health of Israel. Wherfore seeing (as by the grace of God it shalbe plentifully declared from the holy Scriptures) we are to beleeue both in the Father & also in the Sonne, & in the holy Ghost: It foloweth necessarily, that the one aswell as the other, is very true God. And therefore also, it is euen of it selfe mani­fest & cleare: that when we say, I beleeue in God the Father, our meaning is, not that God is onely a Father. For then where were the Sonne, and what should become of the holie Ghost. But our meaning is, and so ought to be, that God is so a Father, and whollie very true and perfect God: that yet the Father is no more the onely God, then is the Sonne, neither the Father and the Sonne, more then the holy Ghost. For euery one is whole God, and yet all three are but one God: as hath bene allreadie, and shall againe further be confirmed.

Question. But it will likelie be obiected, that the Articles of our beliefe make no men­tion of the word Personne: what may wee answer to this?

Answere. Insomuch as mention is made of three, necessitie of interpretation requireth, that wee shou [...] vse this word Personne, aswell for the discouerie and confutation of Heresie, as for the helpe of our vnderstanding, to conceiue and beleeue rightly this most high My­sterie: because wee haue no other word, more fit and familiar, to expresse that very true Subsistence, which each of the three, hath distinct from eyther of the other, albeit eue­rie one, and all of them, are really and truelie but one and the same Diuine essence, or beeing and nature.

Explicatiō & proofe.It is ve [...]ilie so indeede. For seeing mention is made of three, it may iustlie be demaunded, what three they are? wherevnto wee may not answere, that they are three Gods, for that is contrarie to the doctrine of faith, in one onely true God. What are they then? Are they three Diuine natures or beeings? Wee may not say so, least wee should at the least seeme to say as much as be­fore, that they are three seuerall Gods. What shall we say that they are then? Are they onelie three diuerse Names, to expresse one and the same thing to our capacite, without the truth of any distinct Subsistence? This may in no wise be affirmed: for it is slatte contrarie to the holie Scriptures. What shall wee say then, to those that shall vrge vs to declare, what the meaning of our faith is? It is necessarie that wee say, that God the FATHER, God the SONNE, and God the HOLY GHOST, in whom wee beleeue, are three distinct Persones; as well to expresse the true meaning of the holy Scrip­tures, concerning this most high Mysterie; as also to defend the truth therof, against all misconceiuing, and against euerie profane or hereticall gainsayer Of the which there are manie sortes, as wee are hereafter to note, in the con­uenient place of this our inquirie.

Question. But why is this word Person, so sitte for this purpose?

Answere Because the worde Person, doth to the familiar and common vnderstanding of euery man, not onely note that thing which is verilie and in truth to be distinguished from eue­rie other: but also that, whereby the same thing, may be most liuely so distinguished and discerned of them.

Explicatiō & proofe.It is most certainlie true. For the word Person, doth in the vulgar constru­ction and conceite, not onely signifie a man himselfe alone, as when wee say, there were about you. Persons at the Sermon: &c. But also it signifieth that, whereby euery man may be most certainely discerned from other.

That is to saye, his fauour, or countenance: and his stature,The Groūd and mea­ning of it. but chieflie his fa­uour or countenance: as we vse to say of such or such, that they are beautifull persons, comely persones, goodly persons of flesh and blood, &c.

The same is the vse of the Greek word (Prosopon,) which we, in this myste­rie and otherwise, doe often english by the word Person. For 2. Cor: 1.11. the Apostle Paul requireth, that many persons, (that is, many Christians both men and women) should giue thanks to God, for the deliuerance of himselfe and Timotheus, from a very imminent death.

Ther might other such like places be alledged. But most vsuallie, and pro­perly it signifieth the face of a man, wherby (as was said) euery one is most ap­parantly discerned from other, as Matth: 6.17. Wash thy face. And cha: 17.2. the face of our Sauiour Christ did shine as the Sunne. And Act: 6.15. the face of Saint Stephen, was before the Councill as the face of an Angell: that is, ha­uing a most comely grace, full of all reuerend grauite, &c. Read also Iames, 1. [...]3. and often in the new Testament. Hence also, and that more neare to our present purpose, it doth metaphorically, or in way of a speach borowed to an other purpose then it is properlie applied, signifie a more cleare manifestation of that which is in it selfe more secret, and hidden. As for example, the face of God, noteth the brightnes, and glorie of God, so farre as it pleaseth his di­uine Maiestie to reueale himselfe: according to that Matth: 18.10. wher our Sau: Christ saith, that in heauen the Angells see the face of his Father, which is in heauen. And as wee read, 2. Cor: 4.6. God that commanded the light to shine out of darknes, is hee that hath shined in our heartes, to giue the light of the knowledge of the glorie of God, in the face, (that is,) in the reuelation of Iesus Christ: to wit, by the preaching of the Gospell, the which doth manifest vnto vs, the glorie of Gods grace and mercie represented (as it were) in the sweete face and countenance of our Lord IESƲS CHRIST. And as we read, 1. Cor: 13.12. the same Apostle affirmeth, that we shall see face to face: that is, we shall haue more cleare knowledge of God there, then now we haue, or can possiblie haue here.

The same is the signification of the Hebrewe word (Panim:) according to that Genes: ch: 32.30. I haue seene GOD (saith Iaakob) face to face: that is to say, appearing most gratiouslie and familiarly vnto him. And Psal: 27.8.9. And psal: 1 [...].4. By the face of God, is meant God himselfe, in respect of his man festation of himselfe among his people, in the holie Temple, &c. And in this respect, our Sauiour Christ is called the Angell of the face of God, Isai: 63.9. And the Angell in whom is the Name of God. Ezod: 23.21.

But more properlie, the same word signifieth the face of a man, and Synec­dochicallie, the whole man or Person: as Genes: cha: 32.20. the face of Esau, and the face of Iaakob, doe note Esau and Iaakob themselues. And chap: 46.30. The face of Ioseph is mentioned to expresse the person of Ioseph. And 2. Kings, chapt: 3.14. The face of King Iehoshaphat, is put for the person of Iehoshaphat. Whence also, it is not lesse fitting (as wee may perceiue) that the Hebrew writers, treating of the distinction of persons in the Diuine nature, should (as they doe) call and expresse them by this word (Phanim) then wee doe, by our word Person.

M [...]n [...]s [...] verit: E [...]. [...] cap: [...].So then, according to the vse of this worde Persone, both in our owne lan­guage, and also in the Latine, Greeke, and Hebrewe tongues; our one onely true God is called of the Church of God three Persones: euen because God himselfe hath, according to this māner of his Beeing or Subsistence, made him selfe more clearely and comfortablie knowne to his Church, then otherwise they could euer haue conceiued of him.

And verilie, the doctrine of the holie Trinitie of Persons, in the vnitie of the most sacred Godhead or Deitie, it is the onely liuely vnvailing, as it were, and discouering of the glorious face of God vnto vs. Yea so, as no doubt, hee is not truelie knowne and beleeued in of anie, to whom this mysterie is not in [Page 109] some good measure truelie vnderstoode and beleeued.

Neuerthelesse, euen heerein, according to the most reuerend greatnes and glorie of so high a mysterie, it becommeth euerie one of vs, to humble the ve­rie Spirit of our mindes, with most humble and lowe humiliation, before the footestoole of the Throne of Grace: and to take diligent heede, that we doe not carnallie conceiue or fancie in our thoughts, any thing vnworthie the most glorious and incomprehensible Maiestie of God. For all be it the diuine Per­sones in God, are truelie, and in verie deede so perfectly distinct, that the one neither is, nor can bee the other: that is to say, neither can the Father bee the Sonne, nor the Sonne the Father, nor the holie Ghost either of them both, no more then of any three men, one of them can be personallie the other. Yet we must in no wise thinke, the Persones in the Godhead, to be seuered as diuerse persons are seperated, in one and the same nature of man. For as the Diuine nature is infinite, so are also the Persones, and therefore there cannot bee any partition, or diuision and separation, betwixt them.

Neither maye wee suffer our selues once to thinke, that the Diuine nature hath a naturall and visible face, like to the face of Man: for God is a Spirit, that is, (hee is a spirituall and inuisible Nature) as hath bene declared before.

Ʋultus in­ac [...]canimi. The counte­nance is a re­presentation of the mindeOnelie thus much are wee to apprehend and conceiue in our mindes by comparison, that like as the face of a man, is that wherby hee may be discerned from other: yea and further, that as the excellent countenance of a man, is a resemblance of that excellent Spirit which is in him, aboue any other earthlie creature: so the Doctrine and Reuelation of the Trinitie of Persones, in one and the same Diuine nature of God, doth make God most clearely and com­fortablie knowne to his people, as one infinitelie vnlike to all false Gods or Idolles, &c.

For hee is that God, who beeing Eternall and Allmightie, &c: is not one­lie the Father, Sonne, and holy Ghost: but also a Father to vs, for the Sonnes sake, according as the holie Ghost, both from the Father and the Sonne bea­reth a most effectuall witnesse to our soules and spirites. And this is vnto vs, as the face of God, most comfortablie shining vpon vs.

To this ende also, let vs diligently obserue, that God is not called a Father, only in way of comparison: to signifie his loue toward vs, as tender and deare as the loue of a naturall Father here on earth toward his naturall childe.

But hee is a heauenlie Father, in respect of his eternall Sonne most natu­rallie, and in all perfection of truth. And accordingly the Sonne of God is the naturall and onely Sonne of the Father. And the holy Ghost likewise, is na­turallie, and in all perfection of truth and substance, the Spirit of them both: farre aboue and beyond all that wee, or any Angell of heauen can throughlie conceiue.

So then, whatsoeuer similitude wee doe alledge one way or other, to ex­presse this singular and pierelesse Mysterie, wee must of necessitie acknow­ledge, that there is in the things themselues, an infinite dissimilitude also: so that the similitude, can, but onely in some respecte, shadowe out that, which the holie Ghost alone, must cause vs to vnderstand, so farre as it is meet for vs to vnderstand; euen farre aboue that, which any similitude, of it selfe can teach vs.

If wee might beholde in any outward representation, the nature of God; whether should we rather cast our eyes, then vpon the sweet face of the Sonne of God INCARNATE: in whom GOD hath reuealed his glorie, as it were with open face, as wee read, 2. Cor: 3.18? And yet, as experience hath shewed, the naturall face, or outward Person of our Sauiour Christ, (if we may so speake) could not suffice to the manifesting heereof, no not to those, who were daylie conuersant with him.

For manie looked vpon him bodilie, while hee was here on earth, who by that outward viewe, knewe God neuer the more spirituallie.

It was his holie Doctrine, and his most gratious and Diuine workes, and his excellent vertues, which caused the face & glorie of God, to shine forth from him, vnto those onelie, who had the eyes of their mindes opened so to behold him. And this was that, which mooued the Apostle Paul to say: Hence forth know wee no man after the fleshe, yea though wee had knowen Christ after the flesh, yet now hence forth know we him no more. And much rather, would the Apostle re­fuse to knowe Christ, and the holie Trinitie, by anie bodilie, and deade pic­tures, or images of them by Crucifixe or any other way.

And as for similitudes borowed from any spirituall thing, the soule of man, made in the image of God, may seeme of all other things that wee haue occa­sion to be best acquainted withall, to be most like; in that, it beeing a spirituall substance, is onely one, though it haue diuerse distinct properties, vnderstan­ding and reason, memorie, will, and affection: yet how infinite oddes there is, it is easie to vnderstand. For the soule of man, though it be spirituall and im­mortall, yet it is a created substance. And the qualities thereof are created qualities in the soule, and not the soule it selfe, either anie one, or all of them together. What then? Wee must of necessitie content our selues, and our soules, so to knowe, both the nature of God, and the Persons of the Godhead perfitlie distinct in the same: that wee may, as the truth it selfe requireth, ac­knowledge, that in the full perfection of it, the Diuine nature is infinitelie, aboue the weake capacitie or vnderstanding, eyther of vs, or of anie other creature.

Wherefore, wee, most humblie, and thankfullie acknowledging the vn­speakable mercie of God, for that measure of the reuelation of this most high & incōprehensible Mysterie, which it hath pleased him to reueale vnto vs in his holie Scriptures; and holding our selues fast and Religiouslie to them: Let vs in like humble manner, beseeche our most good and gratious God, to vouchsafe to giue vs of his grace, that wee, soberlie captiuating all similitudes, yea and reason it selfe, to the obedience of Faith, whose nature is to beleeue, that which is aboue all naturall sense and reason, whatsoeuer hath witnesse and warrant from the word of God: let vs, (I say) as on the one hand, cast away all ignorance and neglect of due search after the due knowledge hereof; so on the other hande, let vs in like manner, beware of all presumptuous and vaine curiositie; lest preassing too farre, wee be confounded and ouerwhelmed of the brightnesse and glorie of it.

For like as our bodilie eyes, are not able to looke directlie vpon the seate, or as it were centre of brightnesse, which is in the Sunne: no more, nay much lesse, are wee able, with the eyes of our mindes, to behold the infinite bright­nesse, and most glorious Maiestie of the Lorde God, the Father of all Light, as hee is in himselfe: whether wee looke to the vnitie of his Diuine nature, or to the distinction of the Persons in the same. According as it is said, No man can (so) see God and liue. Exod [...] 33.20. 1. Timoth: 6.16. Read also Genes: 16.23. Trem: interpret: And Iudges, chap: 13.22. where it is recorded, that the Parents of Samson were afraide they should die, as if they had seene God, aboue that had bene meete for sinfull creatures to see him.

God, who set bownds for the people, which they might not passe toward the mountaine, at the giuing of the law. Exod: 19.12.13. Neither would haue the arke of the Testimonie, commonlie looked vpon, vncouered. Numb: 4. verse 5. &c. 20. and 1. Sam: 6.19. The same our God, no doubt, cannot like, that anie should vnreuerendlie prye into this most holie secreat, con­cerning his owne Maiestie and Diuine nature: with a minde to see further into it, then it hath pleased himselfe to reueale the same.

Wee may most iustlie saye of this knowledge of the Diuine nature of God, and of the manner or order of the Beeing thereof, as touching the Existence of them internallie, or (ad intra) as the learned speake: to witte, how the Father is of himselfe and of no other, eternally without all beginng; [Page 111] the Sonne eternallie begotten of the Father, before all time; and the holie Ghost proceeding from them both, and yet neuerthelesse, beeing alwaies Es­sentiallie present, in and with them both: wee may (I say) iustlie determine of this knowledge, according to that wee read, Psal: 139.6. It is too wonder­full for vs: it is so high, that wee cannot attaine vnto it.

Wee knowe not the way of the winde (or as some translate, of the Spi­rit) to witte, how it commeth into man, nor howe the bones doe growe in the wombe of her that is with childe: Eccles: 11.5. nor how the soule of man, dead through sinne, is againe regenerated and renewed within him. Iohn. 3.7. much lesse can wee vnderstand, what the eternall generation of the Sonne of God, or the eternall proceeding of the holy Ghost, do meane.

Neuerthelesse, as touching the manner of the working 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: accord [...]ng to that Ephes: 2.18. By him (that is, by the Sonne of God, our Lord Iesus Christ) we haue an entrāce 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.

Explicatiō & 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 [Page 112] 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. [...]. 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.

Explicatiō & 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. [...]. 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 2. Sam: 7.23. Read also Isai: 6.8. and chapt: 54.5. Thus, the distinction of Persons, may be proued, partly by the vsuall phrase, or form of speach in the holy language. And partly, it may be prooued by such testimonies, as doe, in our owne trans­lation, make more expresse mention of the Persons: as Psalm: 33.6. By the worde of the Lorde were the heauens made, and all the hoste of them by the breath of his mouth.

That is, as Iunius interpreteth: Pater in filio per spiritum. The father in the sonne by the spirit. And Isai. 63.9.10. In all their troubles hee was troubled; and the Angell of his presence saued them: in his loue and in his mercie he redeemed them, and hee did beare and carie them alwaies continually. But they rebelled and vexed his holy Spirit: &c. Haec tota narratio (vt idem Interpres) est in primis eui­dens si qua in vetere Testamento, ad confirmandum doctrinam Christianam de vno Deo & tribus Personis. This whole narration (as saith the same Interpreter) is as euident, as any in the olde Testament, to proue the Christian doctrine, con­cerning one GOD and three Persons. Likewise Hagg: 2.5.6. Yet nowe be of good courag [...] ô Zerubbabel, &c. for I am with you saith the Lord of Hostes. Ac­cording to the word that I couenanted with you, when ye came out of Egipt: so my spirit shall remaine among you, feare ye not. Est hic locus de sancta Trinitate euidentissi­mus. This place (say Trem: and Iunius) is a most euident place concerning the holy Trinitie.

But it will peraduenture be obiected of some, that in none of these places, no nor in that of the Apostle Iohn, where hee saieth: There are three which beare witnesse in heauen, there is any mention of the word Person.

Question. What other testimonie or ground of holy Scripture haue you, that wee may safely and boldly assure our selues to beleeue, that these three, are, and may be called, by the name of three Persons?

Answere In the first Chapter of the Epistle to the Hebrues, verse. 3, the Apostle saith of our Sauiour Christ, the Sonne of God; that he is the brightnes of the glory, and the ingra­uen forme of the Person of the Father. Wherefore, seeing the Father is a person, in a re­spect or relation to the Sonne; so is the Sonne in a like respect or relation to the Father: and consequently also, the holy Ghost is a person, in a like respect and relation to them both.

Explicatiō & proofe.There is in deede, the same reason of all three persons mutually, which is of any one, to either of the other. And touching the Sonne, of whom it is said, that he is the ingrauen forme of the person of the Father: the Sonne himselfe our Lord Iesus Christ, saith in this respect, that he which knoweth the Sonne, knoweth also the Father: Iohn, ch: 14.7. &c. If ye had knowne me (saith our Sa­uiour Christ) ye should haue knowne the Father also, &c. I am in the Father and the Father is in me, &c. Read also chap. 8.19.

Onely it must be confessed, that the Apostle in the place of the Epistle to the Hebrues, vseth the word Hypostasis, the which, word for word, is a Subsi­stence: but assuredly, hee vseth it altogether in the same sence, as wee com­monly vse the word person, as it is rightly translated, according to the vse of all true Christian Churches. For these words Hyphistamenon, Hypostasis, Prosopon, with the Christian Grecians, are the same in common interpretation with our English word Person, as it is vsed of vs from the Latine word Persona, in such sence as it is applied of all Latine Diuines, to the opening of this mysterie. Of this therefore, for this present, enough.

Shew now likewise, what ground you haue, that the Persons in the Deitie, are to be distinguished: not onely in the relation of words, but also really as we may say, and in respect of the order of the Beeing of the diuine nature it selfe.

Answere. What proofe haue you for this?

Question. At the baptisme of the Sonne of God our Lord Iesus Christ, Math. chap. 3. verses, 16.17. God the Father, did actually make it most cleare: in that, by audible voice from heauen, he pronounceth of the Sonne, then vpon earth in the nature of man: This is my beloued Sonne in whom I am well pleased. And the holy Ghost, in the likenes of a Doue, descended and lighted vpon our Sauiour Christ the sonne of God, at the very same time.

This is a liuely proofe, and declaration of it, in very deede.

Question. But what ground haue you, that the Persons are to be distinguished, in such manner as was before affirmed: by generation, and by beeing begotten, and [Page 114] by proceeding?

In the 14. verse of the first Chapter of the Gospell according to Iohn, our Sauiour Christ the Sonne of God, Answere. is called the onely begotten Sonne of the Father, full of grace and truth. And chap. 3. verse, 16. God so loued the world, that he hath giuen his one­ly begotten Sonne. &c. And Heb. chap. 1, verse, 5, 6. Ʋnto which of the Angels said he that is, God the Father) at any time: Thou art my Sonne, this day begat I thee? And againe: I will be his Father, and he shall be my Sonne. And againe, When hee bringeth his first begotten Sonne into the world, he saith: And let all the Angels of God worship him.

Explication and proofe.Heere it is plaine, that the Father hath begot, and that the Sonne is the onely begotten of the Father. The which generating or begetting, that it was eternall, and before all beginning, we read Prou. 8, 22. &c. The Lord saith wisedome, euen the eternall wisedome of God, the euerliuing Sonne of the Father) he hath possessed me in the beginning of his way: I was before his works of old. I was set vp from euerlasting, from the beginning and before the earth. When there were no depthes was I begotten, &c. And must it not needes be, that the Sonne of God is begotten in speciall manner (that is after a most diuine manner) see­ing it cannot agree to the Angels of God, though they be the chiefe of all his creatures? Neither is it against the eternitie of this generating and begetting of the Sonne of God, that he saith: This day begat I thee. For these words, con­cerne onely the manifestation of the Sonne of God, in the nature of man: ei­ther typicallie in King Dauid, who was a figure of him, or properly by his owne appearance in the flesh, in the due time and season thereof. But the for­mer words: Thou art my Sonne (as they are referred to our Sauiour Christ) they are spoken of the eternitie of the Sonne of God before all worlds: ac­cording to the witnesse of the Sonne of God himselfe, Iohn 17.24. Father thou louedst me before the foundation of the world.

No [...] shew likewise some testimonie, for proofe of the eternall proceeding of the holy Ghost:

Question. Where may that be found?

Answere. In the 1 [...]. chapter of Iohn, verse, 26. our Sauiour Christ certifieth vs, that the Fa­ther sendeth the holy Ghost in his name. And chap. 15. the [...]6. verse, hee saith fur­ther, When the Comforter shall come, whom I will send vnto you from the Fa­ther, euen the Spirit of truth, which proceedeth of the Father, hee shall testifie of me.

Explication and proofe.This sending and comming of the holy Ghost in time for our benefit and comfort, is but an effect (as it were) of that naturall proceeding of the holie Ghost, which is eternall before all time, and from euerlasting to euerlasting, without all limitation of time. Neuerthelesse, wee may from hence, euident­lie discerne the eternitie of the proceeding of the holy Ghost. For that which is h s naturall propertie now, or euer was at any time heeretofore, it is his na­turall propertie still: and so was before beginning, and shall for euer so con­tinue.

Now that it hath beene alwaies, the naturall propertie of the holy Ghost, to proceede from God: it may appeare, both from the beginning of the workes of the Creation, and also from the perpetuall gouernment of the same. From the beginning, Genesis, 1. verse, 2. The Spirit of God moued vpon the waters: or as the Hebrue word (merachepheth) signifieth, hee did support the waters, and euen the whole indigested substance of the world, as beeing the mightie arme and power of God: or, as wee may say, the wing of God spreading it selfe ouer it, in a tender and cherishing manner. And further, for the continuall supporting, and preseruing of all creatures, after their Cre­ation, wee reade Genesis, 6.3, My Spirit shall not alwaies striue for these men: to wit, about their preseruation, as hetherto it hath done, seeing they will not be reclaimed from their extreame wickednes, &c.

Reade also Iob. 26.13. The Spirit of God hath garnished the heauens. And chap. 32.8. The inspiration of the almightie giueth vnderstanding. And Psal. 104. [...]0. and Psalm. 33.8. Reade also Iohn. 20.22. Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost. Now the same holie Ghost, is both the Spirit of the Father, and also of the Sonne our Lord Iesus Christ. Wherefore, euen as God the Father, at the beginning of the creati­on of man, did by his Spirit brea [...]h naturall life into him. Genesis, 2, 7. so did the Sonne of God our Lord Iesus Christ by his Spirit: that is, by the same ho­lie Ghost, breath the spirituall grace of life and holinesse, into those, whom hee made his speciall and most choise instruments, for the rectifying and re­forming of the wicked and crooked worlde. But of this more after­ward.

Question. THe former points, thus cleared in the particulars: nowe what is the meaning of these wordes together: I beleeue in that one onely God, who is three distinct Persons?

Answere. The meaning of them is this: I beleeue that in the one onely diuine nature, or essence and Beeing of God, there are neither more nor fewer, then three Persons, euen the Father, the Sonne, and the holy Ghost. I beleeue also, that they beeing coessentiall, co­eternall, and coequall: haue equally, and eternally consented, both in decreeing before all time, and also in performing in due season, all the workes, not onely of creation and gouernment ouer all the world: but also, (and that in a singular manner) the most wonderfull worke of the redemption, and saluation, of all and euery one of the elect of God from the beginning of the world, to the end of the same.

The truth and certaintie of these thinges, may partly be discerned from those Scriptures which haue beene alreadie alledged: and they shall (by the grace of GOD) bee more fullie confirmed heereafter, when wee shall come to the handeling of the seuerall Articles concerning euerie Per­son.

Question. In the meane while, what singular manner of the consenting of the most holy Trinitie, concerning the redemption and saluation of the elect of God, is that, which you speake of?

Answere. God the Father, of his most free and vnspeakeable, yea euen of his incomprehensible loue, hath giuen his onely begotten Sonne, to abase himselfe, by taking our nature, by subiecting himselfe to the law, and by dying the death, yea euen the most cursed death of the crosse, for our sinnes.

God the Sonne, according to the same most gratious good will and pleasure of the Father, most willingly yeelded to the same.

God the holy Ghost (by whose most holy conception, the Sonne of God tooke our humane nature, and by whom hee offered vp himselfe an euerlasting sacrifice, to sa­tisfie the wrath of God for our sinnes, and to purge our consciencs from dead workes to serue the liuing God) hee, according to the good will and pleasure of them both, doth likewise, of his owne most gratious accord, seale vp the whole fruite of the death of the Sonne of God, to our endlesse saluation and comfort.

Explicatiō & proofe.It is very true, which you haue answered. For although in some re­spects (according to the Articles of our beliefe) the Father is more expres­lie acknowledged, the Creator of all thinges: the Sonne, the Redeemer: and the holy Ghost, the sanctifier of the Church of God. Yet the whole Trinitie, doth so wholly consent in all the works, both of the creation and gouernment of the world, and also in the worke of the redemption and saluation of the Church: that the Father doth nothing, either in the one, or in the other, without the Sonne, but by and with the Sonne; neither doe the Father and the Sonne any thing, but by and with the holy Ghost: as Gen. 1.26. Let vs make man in our image, &c. And Ioh. 5.17. My Father (saith our S: Ch:) worketh hitherto, and I worke. And verses, 19.20. The Sonne can doe nothing of himselfe, [Page 116] saue that hee seeth the Father doe: for whatsoeuer thinges hee doeth, The Pro­mise. the same thinges doeth the Sonne also. &c. And Zech: 4.6. Neither by an armie nor strength: but by my Spirit, saith the Lord of Hostes. Read also Luke, 4.1. and verses, 14.18. But of these things likewise, wee shall haue further occasion to speake againe more fully, afterward.

Question. NOw in the third place, what promise haue you, that the holy Trinitie of Persons, in the vnitie of the Godhead: doe in so singular a manner con­sent, in the most blessed worke of our redemption, and saluation?

Answer. Our Christian baptizing into the name of the Father, the Sonne, and the holy Ghost by the commandement of our Sauiour Christ: it is from God himselfe, as it were the broad seale of the Kingdome of heauen, to confirme the holy promise and couenant hereof vnto vs, and to so many as shall beleeue, vnder the warrant of them all.

It is true indeede. This forme of our Christian baptisme into the name of the holy Trinitie,Explicatiō and proofe. doth so verily assure vs, that it is the good will and holy pleasure of GOD our heauenly Father, euen for his Sonne our Lord Iesus Christes sake, and through the sanctification of the holy Ghost, to take and adopt vs for his children: that wee may after a sort, sensibly feele and handle the vndoubted certaintie of one couenant made by them all. Wherefore, like as it is written of circumcision, that it was vnto the beleeuing Iewes, a seale of that righteousnes which they had by faith, Rom. 4.11: so may wee, assu­redly say of our Christian baptisme (the which is vnto vs the same, which that was to them) that it is a most gratious and authenticall seale of our iustification, through faith, by the consent of the whole Trinitie.

Yea, so assured a cōfirmatiō hereof is baptisme, that the Apostle Peter doub­teth not to affirme, that we are alreadie saued thereby. And so we are indeed, as touching the blessed entrance into the state of grace and saluation: (I speake of all such, as doe by the grace of God, truly beleeue and trust in that grace, which by the will of God himselfe, is signified and sealed thereby) yea and we may also, and ought of dutie, by the vertue of the promise of God, to be as verily perswaded of our full and perfect saluation in due season yet to come, as it we [...]a [...] presently the full fruition of it: 1. Pet. 3.21. Read also: Iohn, cha. 14. verses, 1 [...].16. &c.

This promise therefore, must needes be exceedingly comfortable, accor­ding as the benefit is most singular and great. The which comfort of the pro­mise, is the next point of our inquirie, according to our order propoun­ded.

SHew therefore in the next place, some proofe of holy Scripture, for that comfort which we may iustly take, in the most blessed testimonie and con­sent which the holy Trinitie giueth, concerning the promise of our redemp­tion, iustification, and saluation.

Question. What proofe can you alledge for the warrant heereof?

Answere. In the 5. Chapter of the first Epistle of Iohn, verses, 9.10.11. the holy Apostle setteth out the greatnes of this comfort, by a familiar comparison.

If saith h [...] we receiue the witnesse of men, the witnesse of God is greater: for this is the witnesse of God, which he testified of his Sonne. He that beleeueth in the Sonne of God, hath the witnesse in himselfe: hee that beleeueth not God, hath made him a lyar, because hee beleeued not the record which GOD hath witnessed of his Sonne. And this is the record, that God hath giuen vnto vs eternall life, and this life is in his Sonne.

Explication and proofe.Heere is in deede a very plaine, and familiar demonstration of it. For seeing among men, the confirmation of euerie matter, is established by the testimo­n [...]e of two or three witnesses: Deut. 19.15. Math. 18.16. 2. Cor. 13.1: infi­nitely much more, ought the three-fold diuine witnesse of the most holie Tri­nitie from heauen, preuaile with vs, to the establishing and confirming of our faith, in the most certaine truth of the promise of God. And the rather [Page 117] also, are wee to comfort our hearts in this assurance,The Cōforts & benefites. because the Lord our God, euery way tendering our weakenesse, hath added to this threefolde witnesse in heauen, a like three-fold witnesse on earth. For so saith the same Apostle Iohn, in the 8. verse of the same fift Chapter. There are three also which beare record in earth, the Spirit, and the Water, and the Blood: and these three agree in one. And I beseech you, let vs marke this comfortable addition, diligently. For (as was obserued before) if wee should onely looke to this mysterie of the Trinitie, as it is hidden in it selfe, and as it were in the most secret closet of the highest heauen, it would rather astonish and con­found vs, then comfort and cheare vp our hearts: at the least we should find it so high, that wee could not bee able to reach vnto the comfort of it. It is Gods exceeding mercie therefore, that he hath vouched safe to descend (as it were downe to the earth, to succour and helpe our weakenesse: and to this ende, not onely to giue vs the witnesse of his holy spirit inwardly in our soules, but also, to let vs (after a sort) to see with our eyes, and to feele (as it were) with our handes, life and saluation brought to light for vs: inso­much as the blood of our SAVIOVR CHRIST, yea euen that water and blood which issued out of his most holy side, they doe cleanse vs from all our sinnes, and set vs in the high fauour of our most good and gracious God.

Thus then, wee looking to the testimonie of the Father, manifested by the Sonne appearing in our nature, and immediately sealed vp in our hearts by the holy Ghost, who is euen therefore called the Comforter: great and singular, well may the comfort of our faith bee, in the holy Trinitie. Yea iustly may it bee esteemed the very treasurie of our comfort. According as when the Apostle Paul would wishe and pray the greatest comfort, yea euen all the true and best, and most compleat comfort that might bee, to the Church of GOD, in the Citie of Corinth; hee concludeth his ho­ly Epistle which hee wrote vnto them, with this most sweete farewell: The grace of our Lord Iesus Christ, and the loue of God, and the communion of the ho­ly Ghost be with you all. Amen.

To which purpose also call to minde that which is written, Iohn, Chap. 17.3. and Rom. 5.1.2.3.4.5. and Ephes. 2, 18. And in the beginning of the first Epistle of the Apostle Peter: his entrance, is likewise most comforta­ble, from this doctrine of the Trinitie, in respect of the consent both of the Father the Sonne, and the holy Ghost, in the election, redemption, iustificati­on and sanctification of his people.

Question. NOw, the comfort being thus exceeding great to euery true beleeuer: it followeth that the obedience of faith, ought of singular dutie, to be like­wise exceeding great. I aske therefore in the fourth place of our inquirie con­cerning this article: what is the dutie, belonging to the most sweete and full comfort of faith, in the most holy Trinitie.

Answere. The dutie hereof, is generally all dutie; and the same also to be performed in the most dutifull, chearefull, earnest, and constant manner that may bee: euen the same, which our Christian and holy Baptisme into the name of the most holy Trinitie, doth require.

That it to say, that by the grace of our God we doe (as becommeth the obedient chil­dren of God, our heauenly father) most carefully indeuour, to shewe forth the fruites of the spirit, in the obedience of the Gospell of our Sauiour Christ the Sonne of God: and that in all things, wee worship the vnitie of the Godhead, in the Trinitie of the Persons, and the Trinitie in vnitie, as the Churches of God haue of ancient time, right Christi­anty professed, and so doe also euen at this day.

Explicatiō & proofe.It is very true, that you haue answered. For Baptisme, being the seale of GODS couenant to vs, as circumcision was to the Iewes: Ge­nesis. 17. it doth likewise answerably require of vs, that wee doe enter into couenant with God, in all holy care and conscience of walking in all good dutie before him, as Abraham and all the faithfull of his posteritie did. [Page 118] For as our Sauiour Christ saith,The duties. the children of Abraham will doe the workes of Abraham, &c.

And verily, all the dutie that we (yea that all the Church of God can yeeld) is too shallowe a fruite of obedience and thankfulnes to God, for the reuelati­on and comfort of this most deepe and high mysterie. For insomuch as the Lord God, our onely Lord, of his infinite mercie, wholly consenteth, both in vnitie of nature, and according to the eternall distinctiō of the persons, to the endles perfitting of our redemption & saluation: what dutie of ours (though we were able to yeelde him all the seruice, both of vnderstanding, and reason, of will and affection, yea both of spirit, soule, and body) could be answerable to this his infinite goodnes and mercy?

But to speak something more particularly: it is the duty of the whole church of God, and of euery true beleeuer, to hold, maintaine, and defend this most holy doctrine, against all Anti-trinitarians, Atheiests, or Profane persons, whosoeuer shall shewe themselues, to be despisers, gainesayers, and blasphe­mers thereof. In which respect, the holy and diligent labours of Athanasius, Nazianzene, and many other in former times; as also of Caluin, Beza, Vrsinus, Zanchius, &c. they are in these our daies very excellent.

The aduersaries of this most high point of doctrine, haue beene, from time to time, many and great in the church of God: the lesse to be maruelled at; be­cause it is the doctrine of a most secret and high mystery, infinitely exceeding all comprehension of corrupt naturall reason. The lesse also is it to be maruel­led at, because the Diuel (who in all things, enuieth the glory of God, and e­uery way maliceth the saluation of his people) taketh all the occasions he can, to hinder, yea to corrupt, and vtterly to peruert, the true knowledge, & faith of this most glorious and healthfull mysterie.

The former, and more ancient of these wicked aduersaries (as learned Da­naeus hath gathered and sorted them together in his booke of heresies) they were first, the Apellites, Messa [...]ians, Deïtes and Monarchites, who denying the di­stinct Persons, held that God is onely as it were a sole and solitarie Monarch of the world.

Secondly, the Simonians, Ptolemies, Colarbasies, Montanistes, No [...]tians, Prax­cans, Sabellians, Apolanaristes, who affirmed that there is but one person in the Trinitie, onely called by these three sundry names: Father, Sonne, and holy Ghost.

Thirdly, the Marcellians, who taught that the Trinitie is but an extension or d [...]lating of [...]ne and the same thing, as it were waxe.

Four [...]hly, the Hieracites, who said that the Persons in the Trinitie, are but as it were two lights of one candle.

F [...]f ly, the Metangismonites, who imagined the Persons to be like to diuerse vessels, the one contained within the other, and as a scroule of diuers skinnes.

Sixtly, the Tritheïtes, and Triformians, who contended that the three Per­sons, are three diuerse and sundry Gods.

Seauenthly, the Marcites, and Tetratheïtes, who make a quaternitie of Per­sons. The which hereticall blasphemie, when Anastasius the Emperour, at­tempted to establish by his Edict, about the yeare of our Lord, 485. he was by the hand of God, stricken with lightening, and died miserably. Danaeus, chap. 47. in his booke of Heresies.

The last of th [...] more ancient aduersaries, which the same writer rehearseth, were the Actians, who made no more account of the three Persons, then of three qualities. All these were worthily resisted, and refuted by the excellent M [...]nisters of Gods word in former times.

Now, in these latter daies, rose vp one Seruetus, and other, who went about to reuiue the former heresie of the Simonians and such like heretikes of their rancke.

Wherefore, by how much the Diuel raiseth vp more hostile warre, against [Page 119] this sacred ground of our Christian faith, to the dishonour of our God,The Danger of not belee­uing this Ar­ticle. and to the endangering of our soules to euerlasting perdition; as also to the opening of the mouthes, of the profane and vngodly, to blaspheme that most holy and sacred mysterie which they knowe not, neither haue learned to reuerence and adore: by so much ought all the seruants of God, at this day, and from time to time, according to the example of those that haue beene bef [...]re vs; to be the more studious and carefull, both to settle our owne vnderstanding and faith more firmely, and also more wisely, soundly, and faithfully, euery one accor­ding to his place and calling, to teach and strengthen one another: and all of vs, with one consent, to pray the more feruently to God, that it would please his diuine maiestie, still to vphold this his blessed truth of doctrine, which tea­cheth the truth of his most blessed nature, & the māner of his glorious Essence, against all aduersaries thereof, as euer heretofore he hath done. Amen.

THat which now remaineth, concerning this article, is the danger of not beleeuing in the blessed Trinitie.

Question. What is that?

Answere. It is vnpossible, that any which beleeue not in the Father, the Sonne, and the holy Ghost, three Persons one onely true God; should either know rightly the fountaine from whence, or the meanes by whom, or the manner how, life and saluation is brought to light: much lesse can they feele the comfort of it here; and least of all, shall they be partakers of the happines and glory of it, in the kingdome of heauen.

Explicatiō & proofe.It is vnpossible in very deed. For all is contained within the reuelation, and faith of this most blessed mysterie, as wee may clearly perceiue, by calling to minde that which wee reade in the places of holy Scripture before alledged: Ro: 5.1.2.3.4.5. Eph. 2.18. &. 1. Pet. chap. 1. v. 2. & 2. Cor. ch. 13. v. 13. which is the last of the whole chapter. Yea, so is all contained and treasured vp in this mystery, that whosoeuer doe not rightly beleeue itVnderstand it of those that be willingly ignorant, or heretically minded against this holy My­sterie., they shal most assu­redly, wofully perish for euer frō the most glorious presence of God, & haue their portion among the most hellish and diuellish aduersaries of his glorie. According as it hath beene long since, well acknowledged and determined, and so is stil in the true churches of Christ: that whosoeuer desire to be saued, must necessarily and before all things, hold the true Christian and Catho­like faith. And that whosoeuer doe not keepe it holy and vndefiled, shal with­out doubt perish euerlastingly. The which Catholike faith (that is to say, the common faith of all true beleeu [...]rs) is this, that we doe acknowledge, and wor­ship one God in Trinitie, and the Trinitie in vnitie. Neither confounding the Persons, nor diuiding the substance, &c.

Whosoeuer doe not beleeue thus, it is most certaine that they doe not beleeue in the true God rightly. Nay it is vnpossible, that any, who professing Christā ­tie, doe not beleeue in one onely God, three distinct Persons; should auoide the opinion, either of many Gods, or of the inequality of Gods. For the name of God, is cōmunicated to euery one of these Persons, in the holy Scriptures. Finally, they that doe not thus beleeue, doe deny vnto God his due worship and honour, seeing the Father requireth to bee honoured in his Sonne, & that his Sonne should be honoured with him, and that both Father, and Sonne should be honoured, in and with the holy Ghost.

From all miserable vnbeliefe therefore, specially from all hereticall, blas­phemous, and obstinate contradiction, to this so chiefe and foundamentall a point of our onely orthodoxe and true Christian faith: the Lord our most gra­cious and mercifull God, euen the Father, for his onely Sonne our Lord Ie­sus Christs sake, by the grace of the holy Gost, preserue and keepe vs for euer Amen.

Thus much, concerning the doctrine of beliefe in the most holy and glori­ous Trinitie of Persons in one onely true God, more generally or coniointly.

Be [...]efe in God the Fa­therBeliefe in God the Father.The groūd of it.

HEnceforth wee are to examine the doctrine of our faith, concerning euery distinct Person.

Question. And first concerning the Father: how doe the articles of our faith teach vs to beleeue in him?

Answere. They doe teach vs to beleeue in the Father, as in the almightie God the maker of heauen and earth.

It is so. They are the very wordes of the Creed: I beleeue in God the Father almightie, maker of heauen and earth. Here are many things to be considered.

Question. BVt first of al, what proofe haue you, that God is a father, or (as the words of the articles of our beliefe are) the Father: that is, such a father, as none else is, or possibly can be, euen he that is almightie, &c. and that therefore wee are accordingly to beleeue in him?

Answere. Beside other diuine testimonies, we haue the witnes of Saint Paul in the 8. Chapter of his first Epistle to the Corinthians, the 5, and 6. verses. And likewise in the 5. and 6. verses of the 4. chap to the Ephesians.

Rehearse you the words of the holy Apostle, in the first of those places.

Question. Which are they?

Answere. Though (saith the Apostle) there be that are called Gods, whether in heauen or in earth as there be many Gods and many Lords) yet vnto vs, there is but one God, who is the Father of whom are all things, and we in him.

Explication and proofe.The meaning of the holy Apostle is, that howsoeuer, partly by most wic­ked and abusiue custome, the name of God, hath by idolaters, beene vsually attr [...]buted to their idolls, and false Gods: (for so, as he saith, there be many Gods, and many Lords, to wit, cōmonly so called: according to that, 2. Kings chap. 1, 2, and chap. 18, 33, 34, 35. and Amos. 8.14. and Ier. 2, 26. They say to a tree thou art my father, and to a stone thou hast begotten me for they haue turned their backe vnto me, Read also I­sa [...]. ch [...] [...], 1 [...] [...]. and not their face: but in the time of their trouble, they will say: Arise and helpe vs. But where are thy Gods which thou hast made thee? Let them arise, if they can helpe thee, in the time of thy trouble: for according to the number of thy ci­ties, are thy Gods ô Iudah.) Thus I say, howsoeuer, (as the Apostle saith) partly by abusiue and idolatrous custome, the name of God is ascribed to idolls and false God [...]: and partly also, albeit God himselfe, doe in most wise considerati­ons as hath beene declared in the Treasury vpon the 5. Commandement) im­part his most holy & honourable names, God and Father, to ciuil Magistrats, and to naturall Parents &c. Psal. 82, and Iohn, 10.34.35, 36. and in many o­ther pl [...]ces. Yet to speake properly, and from the originall roote and foun­taine of all Father-hood, and power, or authoritie: God the father onely, is both Father and God, according to that of our Sauiour Christ. Matth. 23, 9. Call no man your Father vpon earth: for there is but one your father, euen hee that [...] in heauen.

The other place to the Ephesians (mentioned in the former answere,) is like to that alreadie rehearsed out of the Epistle to the Corinthians. For these are the wordes of the Apostle in that fourth Chapter to the Ephesians. There is one Lord, one faith, one Baptisme, one God, and Father of all, who is aboue all, and through all & in you all. Not that the diuine nature of God the father, is mixed [...]ith ours, or with the nature of any other creature (for he is onely, and altoge­ther entire and perfectly consisting in and by himselfe) but because it is his power, which continually supporteth all creatures, as wel as at the beginning, he did originally, create and make them all.

Thus therefore, seeing God is a father, yea rather the onely father of all fatherhood: that is, so a father as none else is, or can be (as was said) we haue [Page 121] no cause to doubt, but that wee are to beleeue in him accordingly, that hee is such a Father, as is very true God, euen God the Father almightie, &c. And thus, when the Apostle Peter, 1. Epist. Chap. 1. verse, 21. (writeth) that God hath raised vp Christ from the deade, and giuen him glorie, that our faith and hope might bee in God: it is plaine from that which goeth before in the 17. verse, that the Apostle writeth of that God, who is the Father. Yea euen our Father, and the Father of all true beleeuing Christians, by the grace of that adoption and couenant, which of his infinite mercie, it hath pleased him to make with vs, through his owne onely and naturall Sonne, our Lord Iesus Christ; as we are hereafter further to consider.

And now furthermore, this also we are to vnderstand, that insomuch as our heauenly Father, in whom wee are to beleeue, is very true God: therefore, all the essentiall attributes of the diuine nature, doe essentially belong vnto him, in that he is the Father. So that we are not onely to beleeue in him, as in an Almightie Father (of the which his almightie power, wee are to con­sider afterward) but also, as in our eternall Father, according to that which we read: Isay: chap: 63.16. Thou ô Lord art our Father, & redeemer, thy name is for e­uer. Neither are we to beleeue in the Father, onely as in an almightie and as in an eternall Father, the maker of heauen and earth: but also, as in a most prouident Father, euen the most gracious ruler and gouernour of all thinges, specially ouer his Church. As Iohn. 5.17. My Father worketh hitherto, saith our Sauiour Christ. And Matth. 6.26. Your heauenly Father feedeth the foules of heauen. And Chap. 10, 29.30. A Sparrowe falleth not to the ground, without your Father. Yea and all the haires of your head be numbred. Read also, chap. 18.10. and 24.36. and 26.53. and Act. 1.7. But of the fatherly prouidence and go­uernment of God our heauenly Father, we shall likewise haue iust occasion, to consider more fully afterward. Wherein also, the most perfect wisedome of this our Father, wil be made more manifest vnto vs. And that, yet further accō ­panied with his most tender mercy, according to that thanksgiuing of our Sa­uiour Christ: Matth. 11.25. &c. and according to that of the Apostle. 2. Cor: 1.3. Blessed be God, euen the Father of our Lord Iesus Christ, the Father of mercies, and God of all consolation and comfort.

Moreouer, we are to beleeue in him, as being most righteous; according to that, 1. Pet. 1, 17. For he is such a Father, as iudgeth without respect of persons. And therefore doth our Saui: Christ pray to him, as being a righteous Father Iohn. 17, 25. And likewise also, as being a holy Father, in the 11. verse of the same chapter. Finally, we are to beleeue in him, as being most faithfull and true according to that which we read in the same Euangelist, ch. 8, 14, 16. Though I beare witnesse of my selfe (saith our Sauiour Christ) yet my record is true: for I knowe whence I came, &c. And if I also iudge, my iudgement is true: for I am not a­lone, but I and the Father that sent me. And ver. 26, 27. He that sent me is true, and the things which I haue heard of him, those speake I vnto the world. They vnderstood not (saith the Euangelist) that he spake to them of the Father, &c.

And thus, we may see, that we are to beleeue in God our heauenly Father, the first Person in the holy Trinitie: as being an eternall, almightie, the most wise, most holy, most righteous and most mercifull Father, the most faithfull and true, &c. For whatsoeuer is ascribed to the Father, who is God; it must be vnderstood, as attributed vnto him absolutely, and in all diuine perfection, aboue all comparison to bee made with any creature. Yet so doe we attribute these things to the Father, that we doe not, neither may wee exclude either the Sonne, or the holy Ghost; as hath beene obserued before: and is more fully to be cleared and confirmed hereafter.

These things thus obserued, let vs now goe forward, to those points, which are to be furthermore considered, for the vnderstanding of this Article.

And first, insomuch (as was a little before touched) God is termed, and is in very deed, a Father in diuerse respects: I desire that you doe make a more [Page 122] full rehearsall of this point.

Question. What are those diuerse respects, according to the which, God is called by the name of a Father?

Answere. First, God is called, and is in truth, most properly a Father; onely in respect of his natu­rall, and onely, eternally begotten Sonne, our Lord Iesus Christ.

Secondly, in respect of his workes of Creation.

Thirdly, in respect of his fatherly prouidence, preseruation and gouernment, ouer all his creatures, euer since he created and made them.

Fourthly, in respect of his holy Church, and elect people, whom he hath in special man­ner, most graciously adopted, in his beloued and onely begotten Sonne by nature, to be his children, of meere fauour and grace.

Explication and proofe.That God is most properly a father in respect of his naturall and onely be­gotten Sonne, it is euen of it selfe euident. For Father and Sonne, are natural­ly, and properly relatiues euen here among men on earth; but principally, whē we speake of God the heauenly Father, and his Sonne. For though, as touch­ing the earthly nature of man, one Father may haue many naturall Sons, the which haue all of them their seueral participation in the nature of their Father: yet in the diuine nature, there cannot possibly be more then one Sonne, seeing the whole nature of the Father, is essentially, eternally, and euerlastingly, com­municated vnto him alone. And likewise, howsoeuer the naturall Father on earth, hauing many children, doth by naturall instinct, diuide as it were his af­fection among them, according as he had, euen by nature, a distinct and often renewed affection and desire to enioy them: yet the heauenly Father, hauing but one entier, infinite and eternall desire of generation in his diuine nature, he hath wholly, and without all possibilitie of distribution, or reiteration; from before all beginning, and for euermore, placed his whole desire, delight and affection, in his owne onely Son. And euen so much, doth the Father himselfe testifie at the baptisme of the same his Sonne; hee hauing then taken to his di­uine nature, the nature of man. This is my beloued Sonne (saith the Father) in whom I am well pleased. And thus doth the word (Abha) vsed in the holy lan­guage for Father) signifie, from the roote (Abha) which is in the proper sig­nification of it, so to desire or affect a thing, that the desire and affection doth rest it selfe in the same, being once attained vnto. This is perfectly & naturally, to be found onely in the minde and will of God the Father, according to that in the Prophesie of Hosh. chap: 11.1. I called my Sonne out of Egypt, because I loued him (Ahabehu). For these wordes doe principally respect our Sauiour Christ the Sonne of God, eternally, and most perfectly beloued of him; yea so, as he is for euer setteled in this his loue: as we read, Mat: chap, 2.15. Thus then in the first place, God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ.

Secondly, that he is called a Father, in respect of his workes of creation, it may appeare by this: that the Angels of heauen, are called the chil­dren of God: as Iob: chap: 1.6. The children of God, came, and stoode before the Lord: Satan came also among them. And againe, Chap: 2.1. And Chap. 38.7. All the children of God reioyced from the beginning of their Creation. Read also, Dan. 3.25. Where the Angell that preserued the three children of I­srael from burning in the fierie fornace; is said to be like to the Sonne of God, as one of singular comlines and beautie, &c. Thus Adam also, though in a de­gree a little inferiour to the heauenly Angels, is called the Sonne of God: as we read, Luk. ch. 3.38. And the posteritie of Adam also, though degenerated; are called the off-spring of God, Act. 17.29. Not by generation (to speake properly) but by Creation. And so is that word off-spring to be vnderstood. According to that, Isai: ch: 64.8. O Lord thou art our Father & we are the clay &c. And Mal: 2.10. Haue we not all one Father? hath not one God made vs? And Heb: 1 [...].9. God is called the Father: that is, in a special manner, the creator of spirits. For he hath made our soules, as well as our bodies, yea our soules, by a most [Page 123] excellent creation, as shal further appeare, when we come once to the purposed handeling of that doctrine.

Now in the third place, that God is a father in respect of his most father­ly prouidence, and of the souereigntie of his gouernment: it may hence ap­peare, in that hee is called the father of the fatherlesse, Psal. 68. [...]. And a­gaine, as was alledged before, in that our Sauiour Christ saith, Call no man your Father vpon earth: for there is but one your Father, who is in heauen. Ne­uerthelesse (as was also alledged) God doth not refuse to impart this his name, not onely to natural Parents; but also to ciuil Magistrates, in regard of that dig­nitie & authoritie, which they haue receiued of him, as Ps. 82, 6. Iohn. 10.34.

Fourthly, that God is a father, in respect of the adoption of his holy Church, and elect people (both Iewes and Gentiles) euen so many as shall truly beleeue in him, as in their heauenly Father: and likewise, that he is a Fa­ther, in respect of his most gracious prouidence and gouernment ouer it: this may bee made plaine, and confirmed, by that which wee reade, Deut. 14.1. Where Moses saith to the Iewes: Yee are the children of the Lord your God. And Chap. 32.6. Doe yee so reward the Lord, ô yee foolish people and vnwise? Is not he thy Father that hath bought thee? he hath made thee, and proportioned thee.

Likewise, Elihu of olde, called God his father: as Iob. Chap. 34. v. 36. My Father (saith he, as Trem: and Iunius doe well translate that word) let Iob be tryed, &c. And thus also, Isaiah: Chap: 43.8. the Israelites are called the Sonnes and daughters of the Lord: And Chap. 63.16.

Doubtlesse thou art our Father, &c. This dignitie, and preheminence of the Filiation or Son-ship (as one may say) of the Church, is fitly expressed by this, that God calleth it, his first borne: to wit, in comparison of all the worlde beside. As Exod: 4.22, 23. the Lord saith to Moses. Thou shalt say to Pharaoh, Thus saith the Lord; Israel is my Sonne, euen my first borne. Wherefore, I say vnto thee, let my Sonne goe, that he may serue me, &c. And Ierem: 31.9. I am a Father to Israel, and Ephraim is my first borne. And thus King Dauid, and King Sa­lomon, (speciall tipes and figures of our Sauiour Christ, the onely naturall Sonne of God) they are by special grace and fauour, called the Sonnes of God: as Psal: 2. Thou art my Sonne, and 2. Sam: 7, 14. I will be his Father, and hee shall bee my Sonne. And Psal. 89, 26, 27. Hee shall cry vnto mee, thou art my Father, &c. But more generally, concerning both Iewe and Gentile, the Apostle Paul saith, Ephes. 3, 15, 16. Of the Father of our Lord Iesus Christ, is named the whole family, in heauen and in earth. And in this respect, doth the Euangelist Iohn teach vs, that the children of God, are borne not of blood, nor of the will of flesh, nor of the will of man, but of God. To the which purpose also, serueth that which we read, Rom. 8, 14.15.16. Gal. 4. verses, 5.6. and 1. Pet. 1.3. Blessed be God the Father, who according to his aboundant mercy, hath begotten vs a­gaine, vnto a liuely hope, by the resurrection of Iesus Christ from the dead. To an inheritance immortall, &c.

It is true indeed, that in respect of this worke of our spirituall regeneration and sanctification, and of our preseruation in the same; the Sonne of God hath the name of an euerlasting Father giuen vnto him. Isay: ch. 9.6. And ch. 8.18. mention is made of his children. And ch. 53.10. the promise is made by God that he should see his seed. The accomplishment whereof is testified: He [...]: 2.10.11.12.13. He brought many children to glory. And therefore is he brought in, speaking thus: Behold here am I, & the children which God hath giuen me. In which respect also, he said while he was yet with his Disciples: I will not leaue you as or­phanes (that is) fatherles or comfortles: Iohn, ch: 14.18. Likewise, the holy Ghost, whom our Sauiour Christ thus promised to send, for the cōfort of his church, is in the same worke of our spirituall regeneration and sanctification, as a fa­ther to vs, and to the whole church, together with God the father and the Son: according to that we read, Ioh. ch. 3, 5, 6. Except a man be borne againe by the holy Ghost, &c. and Rom. 8, 14. As many as are led by the spirit of God, they are the Sonnes [Page 124] of God. The Mea­ning. Yet this ioint work of the whole Trinity in this whole spiritual work of grace, must so be vnderstod, to wit: in a certain metaphorical or borrowed sense when it is attributed to the Son & the H.G. as it may in no wise preiudice the distinctiō of Persons, nor impeach the proprietie of this name Father, as pro­perly attributed to the first Person of the holy Trinitie, of the which we treat. IT is therefore to very good purpose, that you doe in the next place expresse what you meane when you say, I beleeue in the Father almightie maker of heauen and earth. Question. What doe you meane by these wordes?

Answere. My meaning is, to professe that (according to the two former acceptions of the word Fa­ther) I doe vndoubtedly beleeue, that God the Father, the first Person in the most holy and blessed Trinitie (euen the naturall Father of his eternall and onely begotten Sonne) hath by the same his Sonne, together with the holy Ghost: in infinite wisedome, and by his almightie power, made the heauen and the earth, the Sea and all that in them is, of very nothing at the first.

Here in, your meaning is agreeable to the truth it selfe: according to that we read, Ioh. ch. v. 1, 2.3.4. Col: 1, 15, 16.17. & Heb: 1, v. 2. Read also Gen: ch: 1. verse 2.26. And Iob: 26.13.

Question. But hath God the Father, by his Sonne, together with the holy Ghost the spi­rit of them both: onely created and made all thinges at the beginning, and thenceforth left them to themselues, to be as we vse to say, at vncertaine?

Answer. Nothing lesse, And therefore according to the third acception of the word Father: I doe beleeue, that God in his most souereigne and fatherly prouidence, hath from the begin­ning of his creation, doth stil, and will likewise (by the same his Sonne, together with the holy Ghost) continually euen to the end of the world, vniuersally rule, gouerne, and pre­serue, all his creatures, in all wisedome and righteousnes, according to the most holy and determinate pleasure of his owne most gracious and diuine will.

Explication and proofe.This also is very true, and agreeable to the holy Scriptures, as we may read further: Iohn ch: 1. verses 5, 9.10. & ch. 3.17, Col: 1.17. In the Sonne all things consist, from the Father. And Heb: ch: 1.3. The Father, by the Sonne, beareth vp all things. Read also, Psal, 104.30. If thou send forth thy Spirit, they are created and thou renewest the face of the earth. And in the 24. v. of the same Ps. O Lord, how wonderfull are thy workes! In wisedome hast thou made them all: the earth is full of thy riches. So is this Sea great and wide, &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 euē in this life also, we should enioy a special fruite of the fatherly prouidence of our most good & gracious God, aboue al the childrē 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 Christiās, 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 [Page 125] 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 c [...]lling, gathering together, and preseruation thereof.

Question. FI [...] 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 th [...] 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.

Explicatiō & 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 t [...]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.

Explicatiō & proofe.It is very true. And therefore it is, that the Lord saith thus, by his Prophet Isaiah. ch. 49.1 [...].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 a [...]e [...]is creatures, and spe­cially mankinde. From hence doth Iob make it a part of his ple [...]ding with God, chap. 10.8. &c. Thine hands haue made me, and fashioned me who [...]e round a­bout, and wilt thou destroy mee? Remember I pray thee, that thou hast made mee as the clay: and wilt thou bring me into dust againe? &c. And chap. 14. verse, 15. Thou [...]onest the worke of thine owne hands. In which respect also, God expres­seth the grea [...]nes of the prouocation of the wicked, in that hee is caused by the grieuousnes of their sinnes, as it were to forget them to be his creatures. As Isaiah. chap. 27.11. Therefore (saith the Prophet) hee that made them, will not haue compassion on them, and hee that formed them, will haue no mercie on them.

But the loue which God beareth toward all men, in respect of Creation: is little in comparison of that loue, wherewith he loueth his elect children, in respect of their redemption. Whence it is, that Iob (of whom wee made mention before) doth afterward principally comfort himselfe in respect of this loue of God, saying as wee reade, chap. 19.25. O that my wordes were now written: O that they were written euen in a booke, and grauen with an Iron penne Lead, or in Stone, for euer. For I am sure that my Redeemer liueth, &c.

This singular and matchlesse comfort, doth our Sauiour Christ most liuely lay forth in the parable of the prodigall Sonne: Luke, chap. 1 [...]. For when all comforts failed the most vnthrif [...]ie, and riotous spend-all: Yet this comfort stoode him in good stead. I will rise (saith hee) and goe to my Father, and say vnto him. Father I haue sinned against heauen, and before thee. And I am no more worthie to bee called thy Sonne: make mee as one of thy hyred seruants. So hee arose (saith our Sauiour Christ) and came to his Father, and when hee was yet a great way off, his Father saw him, and had compassion, and ranne and fell on his necke, and kissed him &c.

So that well may it be saide (as a most learned Interpreter hath written) ThatQuicquid beneuolētiae, amoris, stu­dij, curae, offi­cij inter ho­mines [...]eni­ri potest lon­ge inferius est paterna Dei mi [...]recor­dia, qua suos complectitur, &c. whatsoeuer good will, loue, studie, care, and dutie may bee found a­mong men: it is farre inferiour to that fatherly pittie, wherewith God im­braceth those that be his.

And againe,Ʋnde se­quitur per­peram a no­bis estimari Dei gratiā, nisi omnes carnis sensus fiaci nostra superet. Cen­ties enim cō ­tinget eueri [...] natura orai­nem [...]otius qui vt Deus su [...] [...]es [...]. Albeit earthly parents are naturallie inclined, to succour those that are borne and bred of them: Yet, when all pittie shall faile in the world, God will doe the part, both of a Father and also of a Mother, to all that be­leeue in him. Wherevpon it followeth (as hee further addeth) that wee shall make too l ght account of the fauour of God; vnlesse our faith doe s [...]rmount all that wee can conceiue by our carnall and fleshly wisedome. For bee it (saith hee) that the course of nature be an hundreth times peruerted: ye [...] God will neuer fai [...]e [...]hose that be his.

Caluin: Commentar: in Psal. 27.19.

Secondly, concerning the exceeding effects of Gods most bounteous and fatherly loue; it is of it selfe most cleare, that they are infinitely aboue all gifts and benefits, which naturall Parents can bestowe vpon their children. The very mention of the benefits will shew it to be so. Yea, when naturall Parents cannot helpe at all, God remaineth a sure defence: according as the Prophet Dauid saith in the Psal. euen now alledged, Though my Father and my Mother do forsake me ( [...]o wit, as being vnable to relieue me) yet the Lord wil gather me vp, &c. But which, Question. I pray you, are these so exceeding gifts, & benefits of God, which be as fruites and effects of his most fatherly loue toward his children?

First, that hee, by the grace of his adoption in taking vs to bee his children, doth there­withall make vs heires annexed with his owne onely Sonne our Lord Iesus Christ, Answere. of a [...]ike excellent Patrimonie: that is, of eternall happinesse and glorie, in the heauens with him.

Secondly, that he will indue and furnish vs, with all spirituall giftes and graces, ne­cessarie and meete, to accompanie the same our euerlasting happinesse and saluation.

Thirdly, that he will suffer vs to want nothing which hee knoweth shall be necessarie and good for vs, here in this transitorie life.

Fourthly, that whereas wee cannot in this our fraile life, liue so well as wee gladly would, much lesse so wel as in most bounden dutie we ought: he will most tenderly beare with our infirmities so long as we are vnfainedly desirous, with a child like affection, to serue and obey him.

Fiftly, that whensoeuer he seeth it meete to correct and chastise vs, hee wil not doe it, but of the same his most tender and fatherly loue, and not otherwise. So that nei­ther in the greatnes of the measure, or in the length of the continuance of the correction will he proceede any further, then he will dispose of it to our best good.

Finally, that he wil most gratiously heare vs, in all our holy complaints and prayers, which we haue at any time neede to make vnto him: and especially, in the times of our greatest distresses.

Explicatiō & proofe.Touching the first branch of this Answere, call heere againe to minde, Iohn, 1.1 [...]. and Rom. 8.15.16.17. Ye haue not receiued the Spirit of bondage to feare againe: but ye haue receiued the Spirit of adoption, whereby we crie Abba, Fa­ther. The same Spirit, beareth witnesse with our Spirit, that wee are the children of God. If we be children, we are also heires euen the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him, &c.

Most sweet & comfortable to this purpose, is that preceptorie exhortation of the Apostle Iohn, 1, Epist. chap. 3. verses, 1.2. Behold, what loue the Fa­ther hath shewed on vs (to wit, as a gift of free grace and fauour: for so is the speech of the Apostle, Behold what loue the Father hath giuen vnto vs) that we should be called the children of God. &c. Dearely beloued, wee are now the chil­dren of God, but it doth not appeare what we shall be, &c. The Apostle giueth to vnderstand, that the gift and preferment, is greater then can be conceiued of vs, till we shall haue the actuall fruition of it.

Thus then, whereas it is the property of euery good and kinde Father (as a learned Teacher obserueth) First to desire that his sonne might be like him in graces and vertues; secondly, that he may leaue him some patrimonie,Pet. Mart. in Symb. to be as a comfort and countenance vnto him, &c. So, yea infinitely much more doth our heauenly Father desire, not onely that his children should shew forth his vertues, but also that they may be partakers of a most rich patrimonie and in­heritance. Wherevpon our Sauiour Christ, Luke, 12.32. doth notably incou­rage his Disciples, saying, Feare not little flocke, it is the Fathers pleasure to giue you a Kingdome.

Secondly, that God (as a most louing and bountifull Father) wil indue and furnish his children, with all spirituall gifts & graces, &c. consider it from the parable of our Sauiour Christ. Luke, chap. 15.22.23.24. The prodigall child hath spent all his worldly riches: but his Father inricheth him with a spiri­tuall treasure: and feedeth him with heauenly dainties, &c. Read also Isa. ch. 11.9. & ch. 54.13. Call to mind againe, Eph. 1.3. and verses 16.17. &c.

For the third branch, read Math. 6.31. Take no thought, saying, what shall wee eate, &c. For your Father (saith our Sauiour Christ) knoweth that ye haue need of all these things. But seeke ye first the Kingdome of God, and his righteousnes, and all these things shal be ministred vnto you.

Seeing God is minded (as we haue seene before) to giue his children a hea­uenly Kingdome: doubtlesse, he will not denie them earthly things, so farre as is meete for them. Seeing hee hath already giuen his owne sonne for vs: how shall he not with him, giue vs all things also? Rom. 8.32.

Fourthly, that God is minded to beare with the infirmities of his children, that are carefull to obey him: read Mal. chap. 3.17. They shall be to me, saith the Lord of Hostes, in that day that I shall doe this (that is, execute my iudge­ments against the wicked) for a flocke, and I will spare them as a man spareth his owne sonne that serueth him. Then shalt thou returne and discerne betweene the righ­teous, and the wicked, betweene him that serueth God, and him that [...]erueth him not. Read also Psal. 103.8.9. The Lord is full of compassion slow to anger, and of great kindnes. He will not alwaies chide, neither keepe his anger for euer. He hath not dealt with vs, after our sinnes, nor rewarded vs according to our iniquities. As high as the heauen is aboue the earth, so great is (the mercie of God) toward them that feare him. As farre as the East is from the West, so farre hath hee remoued our sinnes from vs. As a Father hath compassion on his children, so hath the Lord compassion on them that feare him. For he knoweth whereof we be made, he remembreth that we are but a [...]st. And Psal. 13 [...].3.4. If thou Lord straitly markest iniquitie, O Lord, who shall stand? But mercie is with thee that thou maiest be feared.

Fiftly, that when God correcteth his children, he doth it in loue: reade Heb. 12.6. And that as a fruite of his loue, he keepeth measure: wee reade Psal. 89.32.33. And Psa. 125.3. The rod of the wicked shall not rest on the lot of the righteous, &c.

Finally, that God of his most gratious and fatherly goodnes, will heare the complaints and supplications of his children, in all their necessities: i [...] is euident by this, that our Sauiour Christ hath most comfortably taught, and commanded, and incouraged vs to pray to God, as to our heauenly Father: Math. 6.9. &c. And chap. 7. verse. 7. &c. Aske (saith our Sauiour Christ:) and it shall be giuen vnto you, &c, For what man is there among you, who, if his sonne aske him bread, would giue him a stone? Or if hee aske fish, will hee giue him a Ser­pent? If ye then who are euill (saith our Sauiour) can giue your children good gifts: how much more shall your Father, which is in heauen, giue good thinges to them that aske him? Yea as wee reade further, Luke, chap. 11.13. How much more (saith our Sauiour Christ) shall your heauenly Father giue the holy Ghost to them that desire him? It is very comfortable also, that wee reade in the same Chapter, from the [...]. verse. Which of you shall haue a friend, &c. And Iohn, chap. 16.23. Our Sauiour Christ is earnest in this point. Ʋerily, verily (saith hee) I say vn­to you, whatsoeuer ye shall aske the Father in my name, hee will giue it to you. For (as it followeth, v [...]rse, 27.) the Father himselfe loueth you, because ye haue lo­ued mee, (saith our Sauiour Christ) and haue beleeued that I came out from God.

Thus farre of the comforts of this, that God vouchsafeth to bee a Father vnto vs.

THe duties pertaining to the comfort of this Article of our faith, are next to be considered of vs.

Question. Which are they?

Answere. First, in so much as it is our principall comfort, that God is our Father, and that of his meere [...]auour and grace; it is our dutie, first of all, to beare in remembrance, what our miserable estate is, from our naturall parents, of whom wee are conceiued in sinne, and borne in iniquitie: Yea, that as wee ar [...] naturally descended of them, wee are no bett [...]r then the children of the Diuell, to whom the wrath of God is due for euer and euer.

This, I say, we are first of all, to call to remembrance, to the end we may continu­ally put our selues in minde, of that constant and euer increasing thankfulnes, which i [...] due for so iuestimable and euerlasting a benefit and aduancement.

Secondly, it is our most bounden dutie, to withdrawe our selues from all the wayes, motions, and lustes of our owne sinnefull flesh, and of this worlde, and of the Di­ [...]ell.

Thirdlie, it is our dutie, to walke most chearfullie, The Duties. in all humble obedience and childe-like dutie toward God our heauenly Father: beeing sorie, aboue all things, that wee haue hetherto bene so vndutifull vnto him.

Fourthlie, wee are likewise admonished, that it is our duety (in that wee are chil­dren of God) to bee imitators and followers of the same our heauenlie Father, in all his most noble and diuine vertues: so farre as wee may imploye our selues for the com­mon benefit of all men, speciallie concerning our Christian brethren, who are members of the same houshold of faith with vs.

Finallie, in that wee beleeue in God to be our Father, it is our bounden dutie, to depende vpon his Fatherlie prouidence; and in all things to account our selues to bee most gratiouslie dealt with and ordered, in whatsoeuer estate and condition of life, he hath placed vs, for the time of our so beeing: and so long also, as it shall seeme good vn­to him, that wee doe so abide and remaine.

Explicatiō & proofe.These speciall dueties, doe verie iustlie arise from the comfort of this so principall a point of ourfaith: as may appeare by the proofes heereafter fol­lowing.

Touching the first, the Proph: Ezekiel may be a worthie admonitor vn­vnto vs, in the name of God himselfe, chapt: 16. of his Prophesie, from the beginning of the chapter in a very large and elegant discourse, manie verses togither: though verie sharpe and reprehensiue, as the intollerable ingrati­tude of that people had fullie deserued. Sonne of man (saith the Lorde) cause Ierusalem to knowe her abominations. And say thou, thus saith the Lorde God vn­to Ierusalem, Thine habitation and thy kindred is of the lande of Canaan: thy fa­ther was an Amorite, and thy mother an Hittite. And in thy natiuitie when thou wast borne, thy nauell was not cut, &c. And when I passed by thee, I saw thee pollu­ted in thine owne blood, and I said vnto thee when thou wast in thy blood: Thou shalt liue: euen when thou wast in thy blood, I said vnto thee, thou shalt liue. I cau­sed thee to multiplie, as the budde of the fielde. &c.

Who, duely considering this forlorne estate of the Church, and of eue­rie member of it, as the Lorde findeth it; and the great pittle which hee ta­keth on it, and the manifold blessings which hee bestoweth vpon it: Who, I say (duelie considering these things) can doe lesse then acknowledge, that God is most highlie to be honoured and praised for euer therein, and that the forgetfulnes thereof, is a most hainous sinne?

And herewith also, howe can it be thought, but that it must be one boun­den duetie, to loue the Sonne of God with a singular loue; in so much as God is not our Father but by meanes of him? According to that which our Saui­our Christ himselfe saith, Iohn: 8.42. If God were your father, then would you loue mee. And likewise, it is our dutie to loue the children of God, for Gods cause, who is their Father. 1. Iohn: 5.1.2. Euerie one that loueth him which be­gate, loueth him also which is begotten, &c.

Secondlie, that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin, &c: the Apostle Iohn telleth vs plainly, saying: 1. Epi: 2.15.16. That the loue of the Father cannot be in them that loue the world & the lusts thereof: &c. And ch: 3. verse. 3. That euery one that hath the hope of e­uerlasting life and glorie, through the mercie and goodnes of God, purgeth himselfe (that is more and more indeuoureth after it, by vsing all good and ho­lie meanes appointed of God) considering that God our heauenly father is pure, and that no vncleane thing can haue any abiding with him.

Read also verse 9. Whosoeuer is borne of God, sinneth not. &c: that is, hee doth not giue himselfe ouer to sinne, but earnestlie resisteth it, &c. Moreouer, read Deuteron: 14.1.2. Ioshua: 24.1.2. &c. Read also, 2. Corinth: 6.14. &c. The want of this care in the people of God (who glorie in this, that God is their father) it is no lesse iustlie, then vehementlie reproued, in the holy Scrip­tures: as Deuteron: 32.4.5.6. Isai: chapt: 1. verses 2.3.4. and Ierem: chap: 2.26.27.28. and chap: 3. verses. 2.3.4.5. and verses. 19.20.21.22.

The third part of the Answere, resteth vpon as good reason, and is a conse­quent of the former. For wherfore is vndutifulnes reprooued, but to the ende that the children of God should be stirred vp to care and conscience of all good dutie. To this purpose therefore, let vs thinke often of the holie and zealous exhortation of the Apost. Pet: 1. Epist: chap: 1. verses 13, 14, 15, 16. &c. in these words, Wherefore gyrde vp the loines of your minde, &c. as obedient children, &c As hee which hath called you is holie, so be ye holie, &c. And if yee call him Fa­ther, who iudgeth without respect of persons, &c. Let no word of so weightie and pre [...]ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn, 4.23. The hower cometh, and now is (saith our Sauiour Christ to the woman of Sa­maria,) when the true worshippers, shall worship the Father in spirit and truth: for the Father requireth euen such to worship him. And 2. Cor. chap: 7.1. The holy Apostle of our Sauiour Christ, hauing made mention of the most gratious pro­mise of God, (that hee will be a Father to all such as shall forsake Idolatrie, and the fellowship of Idolater [...]) he thervpon inferreth this his earnest exhortation: Seeing then we haue these promises dearely beloued, let vs cleanse our selues from all fil­thines of the fleshe, and of the [...]pirit, and grow vp vnto full holines in the feare of God. Read also 2. Epist: of Iohn: verses 4.9. And Mal: cha: 1.6. A Sonne honou­reth his Father (saith the Lorde by his Prophet) and a seruant his maister. If then, I be a Father, wher is my honour? And if I be a maister, where is my feare, saith the Lorde of Hostes? &c.

In all these places of holie Scripture, wee see how the spirit of God calleth for all manner of good duetie toward God: in this respect especiallie, that he is a most gratious and honourable Father, aboue all other. And hee doth it most iustlie. For seeing ther are no naturall parents, which doe not, or which may not of good right, looke for readie and constant dutie from their children: while they themselues performe the care of good parents toward them. And on the contrarie, if children shall stubbornelie refuse to yeelde good duetie to their parents: they a [...]e so farre from taking delight, to heate their children to call them Father, that they rather enter into purpose to cast them off, and to refuse to take them for their children. Infinitelie much more, may the Lorde God our heauenly Father, cast off all such as hypocriticallie call him Father: and in the meane s [...]ason, denie the obedience of children vnto him. For in ve­rie truth, they shew themselues not to be the k [...]ndely children of God, but the base borne of their father the Deuill, as wee shall haue further occasion to ob­serue, and to produce some proofe of it by and by.

In the meane while, for the shutting vp of this pointe: worthie is the exam­ple of him, whom our Sauiour Christ describeth, for the common imitation of euerie true childe of God, that after former [...]eglect of his dutie, shall returne to performe the dutie of a childe againe. Father (saith he, and so is euerie one of vs to say, in remembrance of our former vndutifulnes) I haue sinned against heauen, and against thee, I am not worthie to be called thy Sonne, &c.

Now further, as touching the fourth branch of the answere, which sheweth that it is required of euerie true childe of God, that he bee an imitator of God himselfe in all goodnes, and helpfulnes towards others: read Matth: 5.43. &c. and Luk: 6.35.36. And Ephes: chapt: 5.1.2. Be yee therefore followers of God as deare children, and walke in loue, &c. And Coloss: [...].12. Nowe there­fore, as the elect of God, holie and beloued put on tender mercie kindenes, &c. And 1. Iohn. [...].10. in this are the children of God knowen, and the children of the Deuill: Whosoeuer doth not righteousnes, is not of God, neither he that loueth not his brother. For this is the message that yee hearde from the beginning, that we should loue one ano­ther; Not as Caine, who was of the wicked, and slewe his brother, &c. Reade a so in the Gospell according to Iohn: chap: 8.44. They that doe the lusts of the Deuils as our Sauiour Christ saith) they are not the children of God, but of their fa­ther the Deuill. To conclude this fourth branche, that the houshold of Faith, is chieflie to be respected, in the practise of the offices and duties of loue and [Page 131] kindenesse:The Danger of not belie­uing. let vs call to remembrance the wise aduertisement of the Apo­stle Gall: 6.10. &c.

As for the fifte, which is the last branch of this Answere, wee haue parte­lie seene the ground and proofe of it in one pointe of the former answere: and wee shall haue further occasion to set downe more to this purpose, in the doc­trine and vse of Gods holie Prouidence: and therefore wee will here, by refe­rence to other places, passe it ouer, for this time.

Thus much therfore, shall for the present suffice, concerning the duties be­longing to God, in that (of his great mercie) hee vouchsafeth to be our Father.

NOwe for the full conclusion of this pointe of our Faith, according to the order of our examining the doctrine and vse of it: what is the danger of not beleeuing in this first Person of the most blessed Trinitie, the natu­rall Father of our Lorde Iesus Christ, and in him our Father, through the adoption and Couenant of his most free grace and fauour?

Question. What I say, is the danger of not beleeuing in him to bee so, and of not o­beying him as his duetifull and obedient children?

Answere. All such are hetherto the base-borne of this worlde. They lye yet in the filth of their sinnes. They are the seede of the Serpen [...], euen the children of the Diuell: and so con­sequently the children of Gods wrath, and of euerlasting miserie and condemnation.

They are not to be reputed among the honourable Off-spring of God, nor to haue any parte or portion with the children of God, in their spirituall inheritance or heauenly preferment and dignitie.

Explicatiō and proofeIt is verie true. For by faith onely, we haue assurance that wee are the chil­dren of God: as Iohn chapt: 1.12. before alledged. And likewise Gal: 3.26. Yee are the Sonnes of God, by faith in Christ Iesus. And Acts: 15.9. By faith our hearts are purified. And Acts: 26.18. It is faith, whereby wee are deliuered from the power of Satan. Whereby also wee ouercome the world. 1. Iohn. 5.45. and whereby wee are still preserued against the power and rage of the Di­uell. 1. Pet. 5.9. Finallie, faith is that, wherby wee attaine to euerlasting sal­uation. Ephes: 2. By grace are ye saued through faith, and that not of your selues: it is the gift of God.

Wherefore it cannot bee (but as it was alledged a little before, out of the 8. chapt: of Iohn: verse 42. &c. and 1. Epis: 3.8. and as we may perceiue fur­thermore, by that which wee read: Act: 13.10. and Ephes: chap: 2.2.) that all such as bee without faith in God the Father, are hetherto in the state of the children of the Diuell. They may iustlie say to corruption, Thou arte my Fa­ther, and to the worme, thou art my mother, and my sister, as we read in the book of Iob: ch: 17.14. But not as Iob, who by faith ouercame this feare, as wee haue seene before, from the 19. chap: of his booke: in so much that he knew that his redeemer liued, &c: But so farre from all conceite of true comfort in affliction, that euery former punishment, may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow: and the feare of death it selfe, may iustlie be most horrible to them, as beeing the very mouth of hell, to swallow them vp into the gulfe of euerlasting and most woefull destruction. And that they haue no portion with the children of God: read Gal: 4.30. The sonne of the seruant, shall not be heire with the sonne of the free woman. According to that also which the Apostle Peter saith to Simon the sorcerer, Acts. 8.21. Thou hast no parte nor fellowship in this busines, &c.

To conclude. Touching this Article, albeeit (as is obserued by some of the learned) no heretick either old or newe: haue euer denied God to be a Fa­ther personally subsisting in himselfe. Yea and the heathen also, haue declared by their writings, that they haue acknowledged God to be a Father.

Neuertheles, in so much as manie of the same heretikes, which seeme to ac­knowledge the person of the Father, doe (as is afterward more fully to be con­sidered of vs) denie the eternall person of the Sonne, (in respect of whom, and [Page 132] his Eternall Deitie, God is naturallie and chiefelie,The groūd of it. yea onely and properlie a Father) and likewise,Almightie. insomuch as the Heathen, haue for the most part estee­med God a Father, onely as a fountaine or autor of goodnesse towardes his creatures. Yea to speake of the chiefe of them (in so much as they haue for a­nie thing wee can perceiue by their writings, onely some darke conceit of the Deitie of the Sonne; either by tradition from the first Fathers or Patriarches in the church of God, before the dispersion of the Nations, or by conference with some true worshippers of God in latter times, or by reading some of their writings: but neuer apprehended God as a Father to his elect children, accor­ding to his free couenant of Grace, made in his eternall Sonne, in regard of his mediatorship, by taking the nature of man, &c: for this hath allwaies ben a se­cret, trulie knowne and acknowledged, onely in the true Church of God, as that wherin standeth the very marrow, as we may say, & life of faith.) Vpon all these considerations I say, wee may boldlie conclude, that neither the one, nor the other, haue beleeued God to be a Father, according to the true sense of this Article: and therfore also, that they could not haue the true comforte and be­nefit, which belongeth therevnto.

The same in effect, may we affirme of all Idolatrous and obstinate Papists, who (though in words they goe further, and acknowledge God a Father, in re­spect of the eternall Sonne incarnate) yet doe they not worship the Father in the Sonne, spirituallie and in truth. For herein, they are within the compasse of the Idolaters of Israell, of whom the Lord himselfe speaketh shame, and re­fuseth to be their father, because they set vp Idolls vnto him: as we read: Ier: chapt: 2. verses 26.27.28. As the thiefe is ashamed, when hee is found (saith the Lorde by his Prophet) so is the house of Israell ashamed, (hee sheweth how it was, or at the least how it ought to haue beene with them,) they, their Kings, their Princes, and their Priestes, and their Prophets. Saying to a tree, thou arte my father, and to a stone, thou hast begotten mee. For they haue turned their backe vnto me, and not their face: but in the time of their trouble they will say, Arise thou and help vs. But where are thy Gods, that thou hast made thee? let them arise, if they can helpe thee, in the time of thy trouble: for according to the number of thy Cities, are thy Gods, ô Iuda. Wherefore will yee pleade with me? yee all haue rebelled against mee, saith the Lorde.

Thus farre of our true Christian saith, in the first Person of the holie Tri­nitie, God the Father: so farre as this word Father, expresselie leadeth vs.

Beliefe in God the Father Almightie.

THe same our FATHER, is called the ALMIGH­TIE: and for the declaration of the omnipotencie or all­mightines of his power, by a most noble and admirable ef­fect: hee is furthermore intituled in the Articles of our be­liefe, the maker of heauen and earth. Let vs therefore, henceforth proceede to these other points.

Question. And first, touching the Almightie power of God the Fa­ther; What ground of holie Scripture haue you, for the confirmation and proofe of it?

Answere. In the 10 chapter of the Euangelist Iohn, our Sauiour Christ saith, My Father is greater then all, and none is able to take them out of my Fathers hand.

And againe, Marke 14.36. Abba Father, all things are possible vnto thee.

The Apostle Iohn also, 1. Epist: ch: 4. verse 4. speaking of God the Father, saith: Greater is hee that is in you, (to witte, by his holy Spirit, in the Name and power of his Sonne Iesus Christ) then hee that is in the worlde. That is to say, God is of greater power, to preserue vs by his grace, then the Diuell and Antichrist (with all their hellish craft and power) are to pervert and destroye vs.

Explicatiō and proofeThese indeede are plaine Testimonies, to prooue the Almightie power of God: euen in that hee is the Father, the first Person of the holie Trinitie. [Page 133] Yea, and all the Scriptures,The Ground and meaning. which speake of the Almightie power of God in­indefinitly, albeit they may and ought to be referred to the whole Trinitie: yet for orders sake (which is to be most religiouslie obserued, concerning the most holie Trinitie) they may be said principally to confirme vnto vs, the omnipo­tencie of the Father, and so consequently of the Sonne, & of the holy Ghost, the second and third Persons in the same most blessed Trinitie. Such as are these places, Genes: 18.14. Shall anything be harde to the Lord? And Ier: 32.27. Is there any thing too harde for mee, saith the Lorde? Likewise, Iob: chap: 42.1. I know (saith Iob) thou canst doe all things. And Deut: 32.39. None (saith the Lord by Moses) can deliuer out of my hand. And 1. Sam: 15.29. God (saith Samuel) is the strength of Israell. Read also Isai: 8.10. and chapt▪ 43, 11, 12, 13, &c. and ch: 46.10. And Ps: 62.11. Power belongeth to God. And Ps: 115.3. Our God is in heauen, he doth whatsoeuer he will.

These and all such places, doe (as was said) for orders sake, principallie confirme vnto vs, the Almightie power of the first Person in the most holie Trinitie, God the Father.

NOwe therefore, that wee may goe forward.

Question. What is the meaning of this, to beleeue in the Almightie power of God the Father?

Answere. The meaning of it is thus much: that by Faith wee are perswaded, that as God our heauenly Father is most willing, and al [...]o for wisedome knoweth best how: so hee is also most able to doe whatsoeuer best pleaseth him, both in heauen and in earth, for the full and perfect benefit, comforte, and Saluation of all, and euerie one of his electe chil­dren.

Explicatiō and proofeThe meaning of it is thus much indeed. And so we ought euerie one of vs to beleeue: as it is euident from the holie Scriptures before alledged. The summe whereof is this, that as none can take any of the wicked out of the hands of God, to deliuer them from his iust vengeance: so likewise, none can take any of his children out of his hands, to bereaue them of his mercie & sal­uation. In your answer also, it is to very good purpose, that you ioyne the po­wer, and the will, and the wisedome of God, together. For wee may in no wise seperate them, lest wee should deceiue our selues, by building vpon false grounds and principles, contrarie to the true faith: as some doe in their fancie, touching the vbi (que) tarie presence of the humanity of Christ in the sacramēts, &c. For it is most certaine, that God will not doe all that hee can doe. Nay, wee may assuredly perswade our selues, that hee will neuer doe anie thing, which standeth not with the most high honour of his wisdome so to doe. Yea, to goe further; wee may without impeachment to his Almightie power, truelie be­leeue: that hee can doe nothing which should be in the least point, to the dis­honour of his most excellent Maiestie.

It is impossible that God should denie himselfe: that he should lie: that hee should doe anie iniquity, &c: yea, that he should not faithfully, and to the vt­termost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe.

Not that there is any inabilitie, or weaknes in God: but because of the perfe­ction of his power, ioyned with the infinit holines of his wisedome, mercie, iustice, faithfulnes, &c. All true strength is in vertue: but all strength of sinne is of corruption, and weaknes, and hasteneth to vtter destruction.

This therefore, must be our Faith, in the Almighty power of our heauen­lie Father; that although hee can doe all things, yet his power, is orde­red, yea limited according to the wisedome and holinesse of his blessed will: yea euen of that will which hee hath reuealed to vs in his holie word, and pro­pounded to himselfe, in his owne vnchangeable Counsell. So that it falleth out to be to no purpose, for any to reason from the Almighty power of God, to confirme any thing that he hath not the warrant of the word, that it is agreable [Page 134] to his will to worke as great a worke in the same or like kinde: at the least,The pro­mise. so farre forth, as hee may see it to be meete for his glorie, and the benefit of his children: vnlesse onely to shewe man his owne weaknes, and to beate downe his vaine and hautie presumption, as Iohn the Baptist reasoneth against the prowde Pharisies: Matth: chap: 3.9. and telleth them, that God is able, euen of stones to raise vp children to Abraham.

This may for this time suffice (as I trust) for the ground and meaning of Faith in the Almightie and Fatherlie power of God.

Question. NOwe what promise haue you, that God of his Fatherlie goodnes, will vse his Almightie power, for the benefit and saluation of all and euerie one of his children: both Sonnes and Daughters, young and olde, small and great?

Answere. In the first verse of the 91. Psalm: the holie Prophet of God assureth vs, that whosoe­uer dwelleth (to wit by Faith) in the secret of the most High, hee shall abide in the sha­dowe of the Almightie.

Explication & proofe.This agreeth with the promse which wee had before 2. Cor: 6.18. where the Almightie Lorde promiseth to be a Father to his people, and to receiue vs for his Sonnes and Daughters.

Yea, and wheresoeuer the promise is repeated (as it is verie often in the holie Scriptures) that God is the God of his people: vnder that word God, (which noteth his Almightie power) this promise is alwayes assured vnto vs. Of the which point (seeing wee haue spoken before) wee will not now staye any longer, to alledge the particular testimonies of it.

LEt vs come to the comforte, which may arise in our heartes, from beliefe in the Almightie power of God.

Question. What may the comfort hereof bee vnto vs?

Answere. First, faith in the Almightie power of God our heauenly Father, is exceedingly comfor­table: because hereby we are assured that no strength of sinne, or of the world, or of the Diuell, shalbe able vtterlie & altogether, to hinder the conuersion of anie, whose hearts God mindeth to conuert and turne vnto him; nor to with-holde any grace from vs, which is necessarie to saluation, or to the comfort of this life.

Secondlie, because nothing can at anie time vtterlie perverte and turne away anie from God againe: after that God hath once converted them to him, and giuen them a true and liuelie Faith.

Thirdlie, because it is a speciall incouragement and prop, to the supporte of our faith, in all our prayers which we doe make vnto God.

Fourthly, because it animateth and incourageth vs, against all tyrannicall & boyste­rous terrour, which any would dismaye vs withall: in so much as wee knowe certainlie, that none can doe the [...]east euil against vs, further then our heauenly Father shall thinke good to per mitte them.

And herevpon ariseth another comfort, that although it doe please God to let anie trouble tarie long vpon vs, as wee count length of time (yea though he should not at all deliuer vs, out of the present trouble and triall) that it is not, because hee is not able: but because hee seeth it not, either to be so meete for vs, or that it is not so much to his honour and glorie, that wee should be deliuered according to our desire.

Last of all, faith in the Almightie and Fatherlie power of God, is in speciall man­ner comfortable, because it giueth vs singular assurance, that nothing shalbe able, final­lie to frustrate our eternall happines and saluation.

Ex [...]cation and proofe.The comforte of these excellent fruites and benefits of beliefe in the al­mightie power of God, it is included in this, that GOD is our FATHER, as wee haue seene before: like as also, the promise of God in the same respect is, as wee called to minde euen nowe.

Neuerthelesse, in so much as this comfort, that God is our Father, is more expreslie inlarged, from the further consideration of this, that the same our [Page 135] Father is Omnipotent or Almightie: it shall,The Com­forts. (through the blessing of God) bee worth our labour, to seeke after those confirmations, from whence this further inlargement of these excellent comforts, may be more plentifully war­ranted vnto vs.

First therefore, that nothing is, or can be able, by any resistance against the most gracious and fatherlie power of our good God, vtterlie & altogether, to hinder the conuersion of anie that doe belong vnto him: it is euident from the testimonie of our Sauiour Christ, Mark, chap. 10. verses 23. &c. 27. Howe hardly (saith hee to his Disciples) doe they that haue riches, enter into the kingdome of God? But hee himselfe, answereth the difficultie, and saith: With men it is vnpossible, but not with God. For with God all things are possible. And Matth: 3.9. God is able (saith Saint Iohn Baptist) of these Stones to raise vp children vnto Abraham. And Rom: chap: 11.23.24. God (saith the Apostle Paul) is able (to wit, by his all-sufficient grace, and powerfull mercie) to graf [...]e the Iewes in­to their Oliue tree againe. And 1. Cor: 1.25. &c. The weaknes of God, is stronger then man. &c. And againe, God chooseth the weake things of the worlde, to con­found the mightie things, &c. And things that are not, to bring to nought, things that are. Moreouer Acts: 11.17. the Apostle Peter, reporting the conuersion of the Gentiles, to the other of the Apostles: Foras-much (saith hee) as God gaue them alike gifte as he gaue vnto vs, when wee beleeued in the Lorde Iesus Christ, who was I, that I could let God? Then (as it followeth in the Text) The rest holde their peace, and glorified God. So then, no sinnes, great or manie, or of neuer so long continuance, nor anie thing else, is any kinde of way, able to hinder the strong streames of Gods great mercie, whereby hee maketh glad the hearts of his children.

And let it be diligently obserued of vs, concerning this first branche: that neither this Knowledge, nor Faith, nor Repentance, nor any other Grace, can be begonne in vs, much lesse continued, & augmented; but by the powerfull working of Almightie God, euen against the strongest gates & power of hell.

For the proofe of the second branche of this Answere, call to minde, that mentioned before, out of the 10. chap: of the Euangelist Ioh: verse 29. wher our Sauiour Christ, (after that hee hath assured his Disciples of his owne con­stant mercie,) hee testifieth thus of God the Father, My Father (saith hee) is greater then all, and none is able to take my sheepe out of my Fathers hands. And a­gaine the same Euangelist, in his first Epistle chapt: 4. verse 4. Call to minde also Rom: 11.20. The giftes and calling of God, are without repentance. And 2. of Timoth: 2.19.

Thirdlie, that our faith in the Almightie power of God our heauenly Fa­ther, is a singular incouragement to Praier, and a chiefe Supporter euen of faith it selfe: it may be euident from the practise of our Sauiour Christ, in his Praier which he m [...]de in one of his chiefe distresses, saying: Abba Father, all things are possible vnto thee. Marke 14.36. And likewise, the conclusion of that praier, wherin he hath taught vs how to pray, it is an euident profe of it, in that he appointeth this to be the conclusion of our prayer: For thine is the kingdome, and the power, and the glorie. Amen. Read also the practise of the Apostles, Act: 4.24. &c. For they make the power of God manifested in the Creation, a ground of that their prayer, wherin they intreat the manifestation of Gods di­uine power in the Ministerie of the Gospell: to a new creation (as it were) of all the faithfull, that they might bee made newe creatures, to God the Father, through Iesus Christ his deare Sonne. Coloss: 1.11, 12, 13, &c.

Fourthly, read Dan: 3.17.18. For wheras king Nebuchadnezzar, had threat­ned the three men of Israel, with the fierie furnace: saying proudlie, Who is that God, that can deliuer you out of my hands? They answered the Tyrant boldly, and with good courage in the Lord: Behold (say they) our God whom we serue, is able &c. Read also Psal: 3. & Ps: 27.1, 2, 3. and Psal: 43. Isai: 8. verse. 9, 10, 11, 12, 13. Matth: 10, 28, 29, 30, 31. and 1. Pet: 3.14.15.

Fiftlie, for that comfortable consequence,The Due­ties. which ariseth from the former comfort, consider againe the notable example of the three men of Israel there mentioned: who professed that they would not worship King Nebuchadnez­zars Idoll, though God should not see it meete for them, or for his owne glorie, to deliuer them.

Finallie, for the proofe of the last branch, Reade Rom. 8.31. For seeing the Almightie God is our Father, wee may boldely comforte our selues, with the words of the Apostle there: saying, If God be on our side, who can be against vs? And so forth as it followeth in a most comfortable triumph of Faith, des­cribed to the end of the chapter. Read also Hebr: 6, 17, 18, 19, 20. Where the Apostle teacheth vs, that the promise and oath of God, beeing both of them immutable: do minister vnto vs strong cōsolation, & a most sure refuge, to hold fast the hope that is set before vs. Read also, 1. Pet: 1.5. Wee are kept by the power of God, through faith, vnto saluation. Herevnto also belongeth the comfort of the resurrection of our bodies: and of the renewing of all the cre­atures, to a farre more excellent state and condition, then they were created in, at the first. For all these are effects of the almightie power of God. For by the same power wherwith God made the worlde, and after destroyed it by wa­ter, and restored it againe, and shall at the last day destroye it yet againe with fire: by the same power (I say) shal he restore it at the last of all, and set all things in a more comfortable estate, then at anie time before. According to that which wee read, Rom: 8, 19, 20. and 1. Corinth: 6.14. and 2. Thessalon: 1, 9, 10, 11, 12. And as wee read further, 2: Pet. 3.10, 11, 12, 13. and Re­uelat: chap: 21.1. &c.

These are the comforts: and we cannot, but (to the glorie of God) acknow­ledge that they are verie gratious and great.

Question. NOwe which are the duties, which the faith of these so great comforts, ought to yeelde in obedience to God: in regarde of the same his al­mightie, and most gratious and Fatherlie power, extended towardes vs?

Answere. First, it is the dutie of a true, and liuely faith in the allmightie power of God our hea­uenlie Father, to acknowledge and ascribe all power to God, as belonging onely to him: and according [...]ie to giue the whole praise and glorie therof to his Name alone.

Secondly, it is our duty to praye vnto God, that he would, to the further glorie of his name, make his power more & more manifest, in, & toward his whole church, & euery one of vs his weak and fraile children: specially, that power which he hath made knowne by his Gospell, through his Sonne our Lorde Ie us Christ, to the crucifying of sinne, and to the quickening of vs to newenesse of life, with mightie increases against all naturall strength of corruption, and against the supernaturall power of the Diuell.

Thirdly, it is our duetie, beleeuing in the almighty power of God, so to tremble at his iudgements: that wee doe make his feare as a bridle to holde vs backe from sinne.

Fourthlie, it is our dutie, from the same comfort of Faith, to animate and incourage our selues, and one to incourage and imbolden another, against our owne timorousnes, or distrustfulnes: and against euerie terrour, whereby, eyther the Diuell, or any of his in­struments, would goe about to discourage and dismay vs, from doing of our duties, in our seuerall places and callings.

Finallie, it is our dutie in all things, yea euen in the dooing ef our best duties, eyther to God or man: to humble our selues vnder the mightie hand of God.

Explication and proofe.That these are dueties belonging to the comfort of faith in the Almightie power of God. First, Reade Psalm: 62.11. God hath spoken once, yea twise (that is often) haue I heard the same: that power belongeth to God. And Rom: 13.1. Ther is no power but of God. Read also Iohn 19.11. It followeth ther­fore, according to that wee read, Psalm: 68.34. that wee are to ascribe All power to God: for his Maiestie is vppon Israel, and his strength in the clowdes.

O God (saith the Psalmist in the next verse) thou art terrible out of thy holy places. The God of Israel is hee that giueth strength and power vnto the people: praised bee God. See the practise, 1. Chronicles. 29.10.11.12.13, &c. and Psalme. 44.1.2.3.4.5.6.7.8. Reade also Psalme. 21.13. Bee thou exalted, O Lord in thy strength: so will wee sing and praise thy power. And Psalme, 28.7.8. The Lord is my strength and my shield, my heart trusted in him, and I was helped: there­fore mine heart shall reioice, and with my song will I praise him. The Lord is their strength, and he is the strength of the deliuerances of his Anointed.

And then in the same place, the last verse of the Psalme, there follo­weth a prayer, according to the second branch of your answere, Saue thy peo­ple, and blesse thine inheritance, feede them also, and exalt them for euer. Reade also the next Psalme: which celebrateth the power of God, &c. But more neare to the purpose of this second point, lay the Answere of GOD to the prayer of the Apostle Paul. 2. Corinthians. 12.8.9. My grace (saith the Lord to Paul) is sufficient for thee: for my power is made perfect through weake­nes. Most of all consider to this purpose, the earnest and (as hee professeth) the often prayer of the same Apostle, for the Ephesians. chap. 1. of that E­pistle. verses, 16. &c, 19.20. &c.

For the third point, reade Hebrues, 10.30.31. Wee knowe him that hath saide, Vengeance belongeth to mee, and I will recompence, saith the Lord. And a­gaine, The Lord will iudge his people. It is a fearefull thing to fall into the hands of the liuing God. And 1. Corinthians, 10.21. Doe wee prouoke the Lord to an­ger? Are wee stronger then he? And Psalme, 90.11. Who knoweth the power of thy wrath? For according to thy feare is thine anger. That is, No man can feare more then there is iust cause. The anger of the mightie God scareth vs not in vaine. Worthily therefore (saith the Prophet Ier. chap. 10.6.7. In so much as there is none like vnto thee, O Lord: seeing thou art great, and thy name is great in power: who would not feare thee, O King of Nations? for to thee appertained the dominion or power, &c.

For the fourth point, concerning incouragement to well doing, against all distrust, and against euerie timorous and seruile feare, &c. Reade Mat­thew 10.18. &c. Feare ye not them which kill the bodie, but rather feare him which is able to destroy both soule and body in Hell. In which wordes our Sauiour Christ incourageth his M [...]nisters to preach the Gospell boldly, without feare of any man. Reade also, 2. Corinthians. 5.11. and Ieremie. chap. 1.17. Trusse vp thy loynes (saith the Lord to his Prophet) and arise, and speake vnto them, all that I command thee: Bee not afraide of their faces, lest I destroy thee before them. But not onely the Ministers of the word, but also euery faith­full seruant of God, ought to be of good courage for the truth, and to vse all holy boldnes in doing of their duties. Yea euen women (though naturally most subiect to feare and discouragements) they ought to bee of a good and chearefull heart, in all well doing, not beeing afraide of any terrour: no not from their most churlish husbands, &c. 1. Pet. 3.6. Read also verses 13.14.15.16. &c. See the practise of this: Psalme. 42.5. &c. 9. Why art thou cast downe my soule? &c. I will say vnto God, who is my rocke, &c. And Psalme, 43.1.2. &c. Iudge me O God, &c. For thou art the God of my strength, &c. And Psalm. 46.7.11. The Lord of Hostes is with vs, &c. The contrarie faint-heartednes is reprooued. Ierem. 9.9. Yea and grieuously threatened, both there: and also Reuelation, chapter. 21.8. The fearefull and vnbeleeuing, &c. shall haue their part, in the lake that burneth with fire and brimstone, which is the second death.

And that the due consideration of the almightie power of GOD, is an argument of great strength to incourage to all good dutie, wee may profita­bly see it by some instances: namely, 2, Corinthians. 9.7.1. Where the A­postle vseth it for a speciall reason to perswade the Corinthians to the exer­cise [Page 138] of liberalitie.The Dan­ger of not beleeuing. For God (saith hee) is able to make all graces to abound towards you, that yee alwaies hauing all sufficiencie in all things, maye abounde in euerie good worke.

And by the same reason a Prophet sent of God to King Amaziah, per­swaded and preuailed with the King, to lessen his Armie, and to loose a great summe of money, which hee had allreadie defrayed about the leuying of it. God hath power (saith the holie Prophet) to helpe and to cast downe. And againe, The Lorde is able to giue thee more then this. 2. Chron: 25.7.8. &c. The same reason is of like strength, to incourage the faithfull, to euery other good du­tie: if it be duely pondered and weighed.

Finallie, that it is our duetie, in all things to humble our selues vnder the mightie hand of God: Read 1. Pet: 5. verse 6. Humble your selues vnder the mightie hand of God, (saith the Apostle) that hee may exalt you in due time.

For as it is in the verse before that: and likewise as wee read Iames chap: 4. verse 6. God resisteth the prowde, and giueth grace to the humble.

Thus much for the dueties.

Question. NOwe last of all, what is the danger of not beleeuing in the Almightie power of God our heauenlie Father: and of not trembling at his iudge­ments, nor submitting of our selues vnder his mightie hand?

Answere. Without Faith, in the Almightie power of God, wee cannot possiblie, truely beleeue any of those workes of God, to haue beene wrought by him, or which are hereafter to bee wrought by him: to the working whereof, an Almightie power both was, and is all­waies necessarie.

Neither can wee possiblie be established with sound and stayed comforte, in our owne hearts: but contrariwise, wee shalbe ouerwhelmed and confounded, with euery vaine feare. Yea so, as the shaking of a leafe, or any like sodaine (though a small noise) shall terrifie and dismay vs, special [...]ie in a time or place of any great danger, and in the darke or deade of the night.

Explication & proofe.So indeed we read Leuit: 26.16.17. The Lord threatneth vnfaithfull and disobedient persons, that he will appoint ouer them fearfulnes: to wit, as a Ty­rant, to vexe them, &c. And that they shall flee when none pursueth them. And a­gaine, verse 36. that he will send euen a faintnes into their heartes, in the lande of their enemies, and that the sound of a leafe shaken, shall chase them, and that they shall flee as fleeing from a sworde, and that they shall fall, no man pursuing them, &c. Like­wise Deutero [...]omy. 28.65. The Lorde (saith Moses) shall geue thee a trembling heart. Read also agreable to this. Psalm: 14.5. They shalbe taken with feare. And Psalm: 53. [...]. There they were afraide for feare, where no feare was.

Yea, not onely the wicked, but sometimes the children of God them­selues, for want of f [...]ith, or [...]t the least, through the weakenes of their faith, are thus terrified with small and sodaine causes of feare: as Peterat the speach of a maide, &c.

The ground or cause of this fearfulnes, no doubt, is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God.

And therefore it is, that the Prophet Isaiah doth so peremptorilie tell Ahaz, and the people of Iudah (whose hearts were mooued for feare of the Aramites, as the trees of the forest are mooued with the winde,) that Surelie, if they beleeued not, they should not bee established. Isai: chap: 7.1.2. &c. 9.

For want of this Faith, wee re [...]de a fearefull example of Gods iudge­ment, vppon a noble man in Israell. 2. Kings chapt: 7.1.2. Reade also verses 19.20.

And I beseeche you, howe should wee beleeue firmely, and without wa­uering, that the whole worlde was at the beginning, created by God the Fa­ther of nothing: if we doe not beleeue in him as in the Almightie.

Likewise also, how shall wee possiblie beleeue the Resurrection of our owne bodies, and of the bodies of the thousand thousands of those that haue [Page 139] died,Beliefe in God the Father, maker of heauen & earth. and shall dye, and rot away, or otherwise be consumed,The groūd and mea­ning. and brought e­uen almost to nothing: vnlesse we beleeue, in the almightie power of our God? And how, shall wee vndoubtedly looke for a new heauen, and a newe earth, after the resurrection, and that the power of the Diuell shall bee vtterly and for euer ouerthrowne: if we doe not beleeue in the almightie power of God? Yea in the almightie power of God our heauenly Father. The Sadduces not considering nor beleeuing this almightie power of God, could not be­leeue the resurrection of the dead. Yee erre (saith our Sauiour Christ) not know­ing the Scriptures nor the power of God.

Finally, to the establishing of the hearts of the children of God, these two (the power of God, and the mercy of God) must goe linked together, and accordingly bee apprehended and beleeued of the faithfull: euen as to the terrour of all infidelles and vngodly ones, the fearefull iustice of God shall be armed with his infinit power, and so shal for euer confound them all.

To God therefore almightie, and euerlasting; yea, euen to GOD our most gracious and mercifull Father, bee all praise, and honour, and glo­ry. Amen, Amen.

Beliefe in God the Father, maker of heauen and earth.

LEt vs now come to the doctrine of creation, the which is of all other, the first and the same also a most notable ma­nifestation of the almightie power of God.

And first, what ground of holy Scripture haue you, that this worke of Gods Creation (being most outward and sensible) should neuerthelesse, be a matter of faith? For faith is described to be of things that are not seene, as we read in the beginning of [...]he 11. chap. to the Hebrewes.

Question What ground therefore may we haue, for the clearing of this doubt?

Answer. In the 3. verse of the same 11. chap: thus we read. Through faith (saith the holy Apo­stle) we vnderstand that the world was ordained by the word of God, so that the things which we see, were not made of things which did appeare.

Explicatiō and proofe.This Testimonie indeede sheweth plainely, that this visible worke of Gods creation, is a matter of faith. But how? Not in that it is visiblie and sensibly, euery way s [...]ene, felt and discerned of vs, but in respect of the origi­nall of it: in that, first of all, it was by the almightie power of God made of meere nothing. For that is the meaning of the Apostle, in that hee saith, it was not made of things which did appeare. So that, euen that which was nothing before, was made something; contrary to the rule of mans philosophicall principle, from the which they doe stifly (though falsely contend) that no­thing can be made of nothing. It is faith therefore, that must teach vs this prin­ciple, which is so contrary to carnall reason. And the rather, when wee see so goodly and magnificent a worke to be so aptly composed and made, as the word (K [...]tertisthai) englished (ordained) doth signifie. Whereas being nothing at the first, it was also at the beginning onely a rude heape, vtterly voide of all the present furniture and beautie: according to the beginning of Gen: chap: 1. v. 2. So that then, hereby we may perceiue, that the office of faith is twofold as it were. For it looketh both retrorsum and antrorsum: that is backward and forward, as one may say. Backward, to those things which beeing now, had ne­uer any beeing before: vntill God by his almightie power gaue a beeing vnto them. And forward, to such things, as though they are not yet, be neuertheles (by vertue of the word and promise of God) as surely expected, as if they were already performed: namely, that these heauens, and this earth (being, through our sinnes, made subiect to vanitie, and shall certainely be dissolued) shall bee renewed, yea in [...]ffect made new againe: and that, in a more glorious and ex­cellent manner (and the same also as certainly) as they were at the first made and disposed, in such manner as we see them now to be.

It looketh also forward, to the expectation of the resurrection of our bo­dies, after this life, at the last day: and after the glorifying of them then, &c. as certainely, as wee knowe that wee are nowe mortall creatures, and haue the feeling of our present miseries, &c.

So that faith, being of a spirituall nature (a very diuine gift of God to man) it resteth it selfe, and as it were hideth it selfe onely in the eternall and al­mightie God. Who, as he was before the beginning of all creatures, so shall he, and so will hee continue for euer the same: and giue all true beleeuers, a most happie and euerlasting estate and condition, after that this world, and all thinges touching their present, vaine, and transitorie estate, shall come to an end.

But thus we are, as it were vpon the winges of faith, caried very farre. Let vs returne to the doctrine of creation, hauing alreadie seene, that howsoe­uer, the world now made is a matter of sence, and not of faith: yet in re­spect of the creation and making of it, it is a singular point of beliefe.

Question. FIrst therefore, what ground haue you, that God the Father, hath, by his almightie power, created the heauens, and the earth, and all creatures, that haue any beeing at all in the same?

Answere. It is euery where testified in the holy Scriptures: but first of all, and most fully and plainely in the two first chapters of Genesis, which is the first booke of the Prophet Moses.

Explication and proofe.It is so indeede. For as touching the often witnessing of Gods creation of all things: we may remembe [...], that diuers testimonies of the holy Scrip­tures, haue beene mentioned alreadie. And wee may euerie where finde more. As namely, Isai, 40.26. The Lord hath created all things, hee bringeth out their Armies by number, and calleth them all by names. By the greatnes of his power, and mighty strength, nothing falleth. And verse, 28. The euerlasting God the Lord hath created the ends of the earth. Hee neither fainteth, nor is wearie, there is no searching of his vnderstanding. And againe, chap 42.5. He hath created the heauens, and spre [...]d them abroade, hee hath stretched forth the earth, and the buds thereof: hee giueth breath to the people vpon it, and spirit to them that dwell therein. And yet againe, chap. 45.11.12. Thus saith the Lord, the h [...]ly one of Israel, and his maker, &c. I whose hands haue spread out the heauens, I haue euen commanded all their Armies. And Psalme. 89.11.12. The heauens are thine, and the earth also is thine, thou hast laide the foundation of the worlde, and all that therein is, Thou hast created the North and the South, &c. And Psal. 148.5. Hee commanded, and they were created.

Likewise Psalm. 33.6. though expressed by another Hebrue word then is vsed in the former places. By the word of the Lord were the heauens made, and all the hoste of them, by the breath of his mouth. And Psalme. 121.2. and 124.8. And Psalme. 136.5.6.7.8.9. Which by his wisedome made the heauens: for his mercie endureth for euer. Which stretched out the earth vpon the waters, &c. And Psalme. 146.6. Which made heauen and earth, the Sea and all that in them is. Reade also Exodus 20. in the fourth Commandement. And Isa. 44.24. I am thy Lord that made all thinges, who spread out the heauens alone, and stretched out the earth by my selfe.

Likewise Ier. 10.12. Hee hath made the earth by his power, and established the world by his wisedome, and hath stretched out the heauens by his discretion. And chap. 32, verse. 1 [...]. Ah Lord GOD (saith the holy Prophet in his prayer to GOD) Behold thou hast made the heauen and the earth, by thy great power, and by thy stretched out arme, and there is nothing hard vnto thee, &c. Reade also Acts 4 24. in the prayer of the holy Apostles. O Lord (say they with one ac­cord) thou art the God, which hast made the heauen, and the earth, the Sea, and all things that are in them, &c.

And chap. 17, 24. The Apostle Paul, describing the true God to the ignorant and I­dolatrous Athenians, Whom yee ignorantly worship (saith he) him sh [...]w I vnto your God that made the world, and all things that are therein: seeing that he is Lord of heauen and of earth, he dwelleth not in Temples made with handes, &c. And if we wold read yet a more large discourse, concerning the works of Gods most mightie and wise creation, more immediately as it were from the Lords owne mouth: wee may haue our recourse to the 38. and 39. chap: of the booke of Iob. The Psal­mist doth also excellently celebrate the praises of the Lord, for the same his notable workes, Psal: 104. And thus we may see the workes of Gods mightie creation, euery where testified in the holy Scriptures. Neuerthelesse, insomuch (as it was further truly answered) the holy historie of them is first of all, most fully and plainely (and as we may say originally) described in the 2. first chap­ters of Genesis: wee will in this our exercise of gathering the doctrine of the principles of religion, fundamētally inquire of thē, according to the ground & direction of those chapters. Now therefore that we may proceede, in as plaine and familiar a course as we can: Let vs make our entrance from the considera­tion of the meaning of this word, to Create.

Question. What haue you learned to be the meaning of it?

Answere. This word (to Create) signifieth most properly to make a substance or beeing of a thing, where there was nothing at all before.

Explicatiō & proofe.It is very true. And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth: that is, he caused them to be, when they were nothing at all before. For this is the most proper and ori­ginall signification of the word Bara.

Question. But doth the signification of it extend no further then thus?

Answere. Yes, and therefore I said (as I haue beene further taught) that it signifieth, not onely to make a substance, but also to giue a beeing, which is more generall, and noteth the qua­litie and whole estate and condition of the thing, as well as the substance it selfe: this be­ing the creation of God, as wel as the other.

Explicatiō and proofe.You haue learned to answere as the truth it selfe teacheth. And therefore doe the best learned, vpon diligent obseruation affirme, that the word Bara doth not onely signifie, producere a non esse, ad esse: that is, to bring forth the bee­ing of a thing from no being: but also, that God hath herein wrought as excel­lently for the manifestation of his diuine wisedome and gracious goodnes, as of his almightie power. And therefore well saith Iunius, a learned Interpreter of Gods word,Gen. 1.1. Annot: post: God created: that is, Fecit ex nihilo: he made of nothing. Et qui­dem potentissimè ac magnificentissimè: no lesse stately or gorgeously, thē mightily. Nā haec propria est Hebraei verbi significatio: For this (saith he) is the proper signi­fication of the Hebrew verbe. And besides, it is easie to obserue, that the same verbe is vsed to note wisedome in discerning of a thing vppon mature de­liberation, or in making of a special choise: as 1, Sam: 17, 8. Choose you a man for you &c. And Ezek: chap: 21, 19. Choose thou a place, and choose it in the corner of the way of the Citie. In the Hebrew distinction of this chapter, it is the 24. verse.

Furthermore, as touching the qualitie and excellent estate and condition of a thing, whereto the word of Creation extendeth it selfe: it is euident in that it is expresly said, that the Lord created all things very good. And Psal. 51.10. King Dauid repenting him, of his owne corruption, whereby hee had peruerted his owne soule, praieth God to create in him a cleane heart, Read also, Isay. 54.16. be­hold I haue created the smith, &c. and I haue created the destroyer to destroy. And chap. 57.19. I create the fruite of the lippes to be peace &c. And 65.17.18. Newe heauens and a new earth, and ioy to Gods people.

And besides all this, the word of creation, doth not onely signifie, the ma­king of the first matter and ground of all thinges, called the heauen and the earth: but also the first producing and making of all Creatures, in their kindes from them, or like to them: as the Sunne, and the Moone, and the Starres, like [Page 142] to the matter of the heauens in proportion: as Adam and other earthly crea­tures were created from the earth, and out of the water, Gen. 1, 20.21. and ch: 3.19. And Eue of the ribbe of Adam. For God created them male and female Gen. 1.27. and ch: 7.1.2. yea, & the propagation of all creatures in their kinds, it is called a new creation, Gen. 6.7, Psals 102.18. and 104.30. and Ezek: 28.13, 15. Iob: 31.15. He that hath mad me in the wombe, hath he not made him? Hath not he alone facioned vs in the wombe? And Ier: 1.5. To this purpose it is, that to the clearing of the full signification of this word of Creation, diuers wordes are somtimes put together. And namely these two, (Iatsar) and (Gnasa) are ioined with (Bara) the one signifying to doe a thing in a more generall signi­fication; the other, to make one thing of another, giuing it a newe forme and beautie &c as the potter doth his pot out of the clay. From the which simili­tude, the Lord expresseth the creation of the body of Adam, out of the dust of the earth, as it were mixed with water: and so moulded vp to a lumpe, and fa­shioned, to his excellent forme and shape, and to that excellent estate and con­dition wherein God did set it, AsThe Lord God made mā of the d [...]st of the ground, & breathed in his face breath of life: and man was a liuing soule. The Greeke words answe­ring to these as the learned ob erue: are K [...]s) for cre­at ng of no­thing. Po [...]sis) for making in­to s [...]me out­ward [...]orme. P [...]sis) for a through wor­king an [...] [...]a [...] ­o [...]ing both within and with [...]ut. Iun [...]s An­not. post: Gen: 2. verse 7. So that although the soule is signified to be by creation most properly taken, yet it is more immediately from God. Concerning the similitude of the Potter, reade Isaiah: chapter 45.9. Woe vnto him that striueth with his Maker, the pot shard with the potshardes of the earth: that is, as well one as other, all being fraile and earthly, &c. In the which Chapter also, are the former three wordes, noting this more full signification of creation, ioined together: as we may read them, verse 7. I forme the light, and create darknes, I make peace and create euill: I the Lord doe all these things. And in the same chap: verse 18. Thus saith the Lord, that created heauen, God himselfe that framed the earth and made it: he hath prepared it, he created it not in vaine: he for­med it to be inhabited, &c. And before this, ch. 43.7. Euery one (saith the Lord) shall be called by my name: For I created him for my glory, formed him and made him. Moreouer, G [...]n: [...].22. there is yet another word vsed, to expresse the manner of the creation of Eue. For the Lord taking a ribbe, as it were a rafter or sparre out of the side of Adam, is said to haue builte Eue: that is to say, to haue framed and fashioned her as an excellent building: yea with a body of more large ca­pacitie, and with move roomes and inclosures (as one well saith) for the more cōmodious propagation of children. And as touching her soule, that also was properly created as was the soule of Adam, and so are the soules of all men and women to this day.

Finally, in respect of the most proper signification of creation, euery newe and strange work or iudgement of God, is diuers times expressed by the word Bara: as Exod. 34, 10. I will doe such miracles (saith the Lord) as haue not beene wrought in all the world. Likewise Numbers 16.30. Likewise Isai: 41.20. and ch. [...]8 6. and Ier: 31.12.

Thus much for the opening of the signification of the word (to create) whereby euery way may appeare the infinite excellencie of Gods making of things: from all that making which is, or may be attributed to man. For al­though, by the gift of God, and in an artificiall imitation of his workes of na­ture, man doth make many beautifull formes of things: yet he cannot possibly make the least substance of any thing, nor inspire any life or liuely and natu­rall motion in the least degree. And euen his formes also, are infinitely inferi­our, to the beautie of the things themselues, which God formeth and beautifi­eth, aboue all the most exquisite artificers skill.

NOw after the vnderstanding of the meaning of the word: let vs goe for­ward to the matter it selfe.

When you say that the substance, and frame, and whole furniture of the hea­uens, & of the earth, were created when they were nothing at all before: You doe therein affirme, that the world is not eternall, and without beginning, as God himselfe is; but that in time it had a beginning.

Question Is not your meaning so?

Yea the holy Scriptures teach me to beleeue that the whole world, both the heauens and the earth, had their beginning with the beginning of time it selfe: and that also within lesse then the space and terme of six thousand yeares.

It is very true, as the certaine and vndoubted Chronologie of the holy Scrip­tures themselues,Explicatiō & proofe. doe euidently declare, to all such as doe make diligent and re­ligious search thereinto. The which verily, is the dutie of euery true beleeuer, to doe more or lesse either by his owne industrie, or by the helpe of others, for the confirmation of his faith therein. And that from thence also, our faith may be confirmed, concerning the appearing of our Sauiour Christ in the ful­nes of time, according to all the holy Prophesies thereof.

But this were too long a busines, and peraduenture too troublesome, for the present exercise. Neuertheles, it shal be meet and profitable for you, at your lei­sure, to read that diligently, which hath beene purposedly collected out of the holy Scriptures, for your instruction in this point: or else to read the labours of some other. The which their labours may easily come to your hands, if you shewe your selues to haue anie godlie desire after the same. The summe of al, we wil here set downe, as it is comprised in certaine verses, already gathered to your hand for some furtherance of your vnderstanding, and for a familiar helpe of memorie herein.

The more full opening of these verses, is to be examined from the Booke it selfe, printed to that end.

Question. But may we possibly conceiue in our minds, that there should euer haue bin a nullitie, or (if we may so speake,) a nothingnes of all things?

Answere. Because it cannot be conc [...]iued by reason, or compassed by our vaine, or curious, and con­fused thought: therefore doe the holy Scriptures teach vs, to vnderstand and beleeue it by faith, as we haue learned before.

Explicatiō and proofe.It is Gods great mercy, that he hath vouchsafed to reueale this to be so. And it is our dutie, in the humble obedience of faith, withall thankfulnes, to ac­knowledge the same: and to restraine our thoughts, from all wandrings any other way; which cannot but be infinitly confused, and very sinfull and peril­lous to our soules. Onely therefore let it content vs to knowe, that God him­selfe, was in himselfe, the perfect fulnes of all in all things, before there was any thing at all: as well as now, and euer since he hath giuen to all things their pro­per continuance and beeing. And that we may the better helpe our selues, to giue credit to the doctrine of the creation of the great world: let vs consider our selues, who are (after a sort so many little worlds, for the wonderfull man­ner of our creation. And herein let vs all consider earnestly, what we were but one hundreth of years agoe: yea a great deale lesse. And as for many of vs, what were we but euen a tewe yeares since? Where were we in all the world? what were we? were we not iust nothing? Our owne creation therefore, may iustly be a strong argument vnto vs, of the creation of all other things, and of the world it selfe. For seeing that God by his almightie power, hath made our selues in this our time as all other in [...]heir ages: why should it be strange to vs to heare the word of God to teach vs, that all things were created of nothing? Surely, that creatures who haue reason, should call into question the truth of the doctrine of creation: it is not onely without reason, but also euen vnnatu­rall. For a created nature hauing reason, and not being peruerted in it selfe: must needs easily see, and (feelingly, as it were) acknowledge, euen from the own state, the creation of all other creatures.

WE therfore putting away all doubt herein: Let vs proceed to the man­ner of the creation, as the Lord himselfe, hath (of the same his most gracious goodnes) made it knowne vnto vs.

Question. How was that?

Answere. All things at the beginning, that is, so soone as time it selfe had any beeing; they were created and began to take their beeing: onely by the word and commandement of God, ac­cording to his owne eternall decree in this behalfe.

Explication and proofe.This is indeed the t [...]e meaning of the first wordes of the holy Bible: euen of the first wordes of the first booke of the Scriptures of God. In the beginning (saith the Prophet Moses, who hath this testimonie of God, that he was very faithfull, Heb: [...], 5.) God created the heauens and the earth. In the beginning: that is to say, e [...]en so soone as there was any beginning of any creature, did the crea­tion of all things begin: yea euen so soone a [...] time it selfe began. The which time God made also, as the measure of all the rest of his creatures and works, in regard of their first beeing, when they began: and also of their continuance, [Page 145] as they are former or latter, euen to the last ende of the longest time that may be, of this short and transitorie world. According to that, Psal: 102.2 [...]. [...]6.27. They shall perish, but thou shalt endure, &c. And 1. Cor: 7.29. The time is short. And verse 30. The fashion of this world goeth away. And 1. Pet: 4.7. The ende of all things is at hand. But touching the newe heauen, and the newe earth which shall bee established, (the time of the continuance of this present euil, and sinnefull world once ended) as they shall bee in a more excellent es­tate, so shall their continuance for euer, be measured by another kinde of mea­sure, euen aboue measure; that is, by time as it were timelesse, for euer and euer: euen by time, and times, time without ende. As Reuel: 21, 23. The Ci­tie shall haue no neede of the Sunne, &c. Neither is there any night there, &c. Of the which enough for this time.

Wherefore, that wee may proceede. It is true also, that you haue answered, that the onely immediate cause efficient, of the creation, was the word and commandement of God: without all instruments and meanes, which the wicked and vngodly Epicures, and Atheists of the world, mockingly aske after. According to the holy testimonies of the diuine Scriptures, Ps. 33.6. as it hath beene alledged before. And againe, Psal: 148.5. He commanded, and they were created. Euen according to the historicall narration of Moses in this our first Chapter or Gene: God saide, let there be light, and there was light. Let there be a firmament, or spreading out of the aierie regions &c. And all were presently, so as God spake and commanded.

Question. But I pray you, doe you vnderstand this so, as if God vttered any sound of words: and that by the vertue thereof he created all things?

Answere. I haue beene taught to vnderstand them otherwise then so.

Explication and proofe.There is good reason thereof. For hetherto, there was no vse of vocall and sounding speech: seeing there was yet no creature to heare it, nor instru­ment to sound it, or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded: I meane at the first instant of the creation?

Question. How then haue you learned to vnderstand the speech and comman­mandement of God at the first beginning, and so forth in the whole worke of creation.

Answere. It noteth the execution of his eternal decree, in the beginning of time, Loquutus est Deus: hoc est (inquit Cal­uinus) aeter­num suum decretū pro­tulit. Com­ment: in Gen. 1.11. God hath spo­ken (saith Cal­uin) that is, hee hath perfor­med his eter­nall decree. according as eter­nally, and before all time (without beginning) he purposed in himselfe, to accomplish his worke, by his Sonne, together with the holy Ghost: who are eternally and without all be­ginning, the essentiall wisedome and power of God.

Explicatiō and proofe.Thus indeed, concerning the sonne of God, doth the holy Euangelist Iohn most diuinely expound this creating WORD: chap: 1.1. &c. In the begin­ning (saith he) was the word, and the word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. In it was life, and the life was the light of men, &c. And verse 10. The world was made by him, &c. And thenceforth, he proceedeth to shewe, that as the world was at the first made by him, and set in good estate: so it being peruerted by the sinne of man, it is againe renewed & deliuered from vanitie and corruption by him, &c. 2. Cor. 5.17.

And touching the holy Ghost, that hee was as the hand and euen the very power of God, in this mightie worke of his creation: Moses himselfe expres­ly affirmeth it, in the second verse of his first, chapter.

So then, by the testimony and interpretation of the Euangelist Iohn, it is plaine; that as well the heauen and the earth at the first instant, as afterward, the whole disposition of them, and the creation of all the other earthly and vi­sible creatures out of them: were created by the word or speech and com­mandement of God, in such sence as hath beene already expounded.

Question. Doe you not see this to be plaine from the Testimonie, and interpretation of the Euangelist Iohn?

It is very cleare and plaine: And the Apostle Paul also, doth as clearly confirme the same in his Epistle to the Colos: chap: 1.15.16. and 17. verses.

Rehearse you the wordes of the Apostle.

Which are they?

Question. Who (that is the deare Sonne of God, whom hee had mentioned a little before) is the Image of the inuisible God, Answere. the first begotten of euery creature: that is, eternally begot­ten and hauing his personal subsistence from God the Father, before there was any crea­ture at all.

For by him (as the Apostle saith further) were all things created, which are in hea­uen, and which are in earth, things visible and inuisible: whether they be Thrones or Dominions, or Principalities or Powers; all things were created by him and for him.

And he is before all things, and in him all things consist.

Explicatiō and proofe.This place indeede being as cleare as the former of the Euangelist Iohn: it is also more particular and full, then that is.

For in this, the Apostle, according to the excellent knowledge which was reuealed vnto him, he setteth out the most high excellencie of the most glori­ous Sonne of God our Lord Iesus Christ; in that, not onely the inferiour crea­tures were created by him, & therfore be inferiour to him: but also euen those that are most excellent aboue the rest. That is, not onely were these visible heauens created by him but also the heauens of heauens, as King Salomon cal­leth them, 1. Kings: 8.27. Euen those which the Apo: vnderstādeth by the third heauen, whereunto he was taken vp: 2. Cor: 12.2. Neither was man onely cre­ated by him, but also euen the Angells themselues, how high soeuer aboue men: and by what high names or titles soeuer they may be esteemed: whether Thrones, as it were the Lords chayer of estate: or Dominions, by whom it pleaseth his diuine maiestie (as by his seruants) to execute and administer his gouernment ouer the rest of his creatures: or Principalities, as chief in any spe­cial seruice: or Powers, as being indued with speciall might and strength, most effectually to accomplish the seruice appointed to them: according to that Psalm: 103.20. And all these are infinitely inferiour to the Sonne of God, insomuch as they were created by him: not as by an instrument, but as by their very Lord and souereigne maker. Yea, so that though the Angelles bee admitted to bee as the Thrones of God: yet they may not bee permitted to sit once at the right hand of the Maiestie of GOD, as the Sonne of God is, yea euen in that nature of man, wherein hee abased himselfe for the de­liuerance and aduancement of man.

Thus therefore I say, this testimonie of the Apostle Paul, doth most fully, as well as most clearely, lay open vnto vs, the most high excellencie, and so­uereigne dignitie of the Sonne of God, from the whole worke of creation: the which, God the Father, hath begunne, and perfected all together by him, together with the holy Ghost, the diuine spirit of them both. Read also, Eph. 3.9. God hath created all things by Iesus Christ.

BVt now, that we may goe yet one step forward, though somewhat slowly and at leysure, wading as it were in so high a streame, wherein, without sure footing, the tallest wader, may easily be ouerthrowne.

Question. Was the heauen and the earth, with the Angels and mankinde, and all other creatures, made at one instant?

Answere. No, but the contrarie, is most euident, and plaine.

So it is indeed. Shewe therefore in what space of time, they were created.

Question. What say you to this?

Answere. The heauens, and the earth, and all creatures therein, euen the whole companie of the thousand thousands of Angels in heauen, the Sunne and the Moone, and all the Starres of heauen: and all earthly creatures, in their seuerall kinds, they were all created within the space of sixe seuerall daies.

Explication & proofe.This also is manifest in the. 1. ch. Gen: and in the beginning of the second chap: verse. 1.2.3. Where, not onely the finishing, and perfecting of all the [Page 147] workes of the creation is assured vnto vs: but also the seuerall workes of e­uery day, are distinctly described vnto vs, for the more certaine credit of the holy storie; which God himselfe hath reuealed, and caused by his faithfull Prophet Moses, to be recorded and deliuered ouer vnto vs. The ground and first matter of all (the Angells and soules of mankind excepted, as we must confesse) was created at once, and in the beginning of the first day: but the se­uerall kinds, were not all finished till the sixt day.

Question. But insomuch as God was able to haue made them all together at one instant: why did hee continue the worke of creation so many daies?

Answere. Herein, it pleased God to tender our weakenesse, to the ende that our mindes, which are of themselues vaine and flitting, being helde in the distinct consideration of the particulars: might receiue our more full instruction, concerning the mightie pow­er, manifold wisedome and bountifull goodnesse of God, expressed therein: and so also might be prouoked thereby, to giue the greater glory, and to powre forth the more plenti­full praises and thankesgiuing to his most excellent and diuine Maistie, for the same.

Explicatiō & proofe.These are sufficient reasons thereof, and we cannot sufficiently glorifie and praise the Lord our God, for the same. I meane, not onely for the Creation it selfe, but also for the excellent order, which the Lord hath obserued in the working of it, most graciously and wisely, for our better instruction and comfort: as by the grace of GOD, wee will obserue in the particulars, as the occasion, shall by the goodnesse of GOD, bee offered vnto vs, in the examination thereof.

LEt vs therefore come to the workes of the seuerall daies.

In which of them, were the Angelles, and the inuisible heauen, crea­ted and made? Is there any certaine ground for this? It seemeth that Mo­ses minded to write nothing of their Creation, but to hold himselfe within the compas of the visible creatures, for the instruction of the more rude and simple:

Question. What should we say to this?

Answere. Although the Prophet Moses, doe in the holy historie of the creation, set downe no­thing expresly, concerning the Creation of the Angels: neuerthelesse, insomuch as in the processe of his writings, hee doth afterward make often mention of them: as being the most excellent creatures and seruants of God: there is no doubt, but hee minded to comprehend them, within the compasse of the creation of the heauens. And that al­so most likely, in the first day with the first of the creatures as being the chiefe of them: euen so soone as GOD had prepared, a meete place of heauenly habitation, for them.

Explicatiō & proofe.It is most likely so indeede. I meane as touching the point as it were, of the time: euen with the first of the Creatures in time, as they are the first in dignitie. But that they were created within the space of the sixe dayes, where­in God perfected all his workes of Creation, it may iustly bee a matter of faith, and out of all question with vs; according to that generall testimonie, Gene: 2.1. Thus the heauens and the earth were finished and all the host of them, And againe, verse, 2. and verse 3. they are said to be all the workes of God, which hee had created and made. So that it is plaine, that the whole worke of creation, was a continued worke, without any interruption, or intermission; from the very first point of the beginning, to the last accomplishment of the same,

The inuisible Angels therefore, and so likewise the inuisible heauens, must be in that space created: or else they should be, to our knowledge, no creatures. For wee haue no warrant of any creation, but of this one; which God hath, of his mercy reuealed to his Church, by his faithfull se [...]ant Moses. Neither can there any sufficient reason be alledged, why any one of the Creatures, [Page 148] should preuent the time of the vniuersall creation of the rest. For God, the Creator of all, to be blessed for euer: he both is, and was from before all begin­ning, most perfect and intire in himselfe, without any creature whatsoeuer; lacking nothing, either for necessitie of his beeing, or for happinesse and de­light, or for most high glory and maiestie therein, &c. aboue all that can enter into the conceite of man: yea aboue all that the holy Angels can conceiue. Read Iohn, ch: 17.5. and 1. Tim: 6.16. What reason therefore may we haue why wee should goe about to fancie any creation, before this that Moses, by the cōmandement of God, doth certifie vs of. Verily no reason shall be found worthy, the mouing of one step, (as a man may say) to seek after it: it shal be but as the catching at a shadow, &c.

Now, that the holy Prophet of God Moses, doth write expressely of the Angels, it is euident: euen immediatly after the historie of the Creation, so soone as Adam and Eue were fallen away from the Lord. Gen: 3.24. For vn­der the name of Cherubims, hee noteth the Angels, as it was familiar to the I­sraelites, for whose instruction first of all he wrote: insomuch as they were to them; in the Tabernacle of God, representations of the Angels attending the presence of God among them: Exod: 25, 18, &c. 22. & ch: 26.13. Read also, Psal. 18.10. and Ezek. ch. 10.

But that Moses doth yet more plainely write of the Angels, yea euen in his first booke, in such sort that it may appeare, that the seruants of God did vn­derstand this part of Gods creation: read Gen: 24.7.40. and Chap: 28.12. and chap. 31.11. and chap: 32.1, 2. and chap: 48.16. Albeit in this last place now cited, and also in the first of them: wee are to vnderstand them prophetically, of him that is the prince of all Angels, Christ the Sonne of God. As though A­braham and Iaacob should haue said. That great Angell by his seruants the Angells, will goe with yee, and deliuer yee, and prosper ye, &c. Yea, and that long before this, the Church of God, was possessed with this part of the doctrine of creation; it is euident by the Testimonie of the Apostle Iude, who affirmeth planly and vndoubtedly, that euen Henoch the seuenth from Adam, prophesied of the com­ming of the Lord, to the last iudgement, with the thousands of his Saints: or ra­ther as it is in the Text, with his holy thousands (to wit of his Angels) according to that which our Lord Iesus Christ said concerning himselfe, Mat: 25.31.

The like is to be obserued, concerning the ancient knowledge and faith of the inuisible heauens: according to that, Gen: chap: 38.17. where after that Iaa­cob had seene a vision of Angels, &c. This is the house of God (saith hee) and the gate of heauen. He taketh his comparison, no doubt, from the inuisible heauen; aboue the top of that ladder wherevpon he saw the Lord to stand. Of these heauens, had all the faithfull Patriarke, the promise of God, vnder the signe of the earthly Canaan: as the Apostle to the Heb: doth assuredly confirme vnto vs. chap: 11. v. 8.9, 10.13.14.15.16. They looked for a heauenly Citie; that is, for heauen it selfe, whose builder and maker (as the Apostle saith) is God. These hea­uens, are that habitation, or dwelling place, which so many of the Angels, be­reaued themselues of, as from the beginning fell away from the Lord, Iude. v. 6. And Henoch mentioned before, was knowne to be taken vp by the Lord, e­uen in that young age of the world, into these heauens. Gen. 5, 24. So that, throughly waying all things: we may iustly conceiue, that the doctrine of the Creation, euen touching these points; was known and beleeued in the church of God, from the beginning of the world.

It is true indeed, that Moses doth not at the first, so distinctly speake of them: because in the wisdome of the holy Gho: he hasteth to those things which doe more immediatly concerne our selues. Neuertheles (as was truly answered) that which he himselfe writeth afterward, and (as we may adde further) that which we read in other pla [...]s of the holy Scriptures, (though writtē by the appoint­ment of God, in times more or lesse remoued from the daies of Moses: they are so many testimonies that this point of doctrine was known and beleued in the church of God, from the beginning.

Such places as we may take for instance, Iob. chap: 38. where, the Lord him­selfe speaketh of the Angels, whom he calleth the children of God; as hauing their beginning at the same time, when the foundations of the earth were laid, and when the starres of heauen were created, &c. And of the inuisible hea­uens: that which we reade, Neh. chap. 9.6. and 1. King. 8.27. where King Sa­lomon calleth them the heauens of heauens: and Ps. 68.18.33.35. Ps. 148.1.2.3.4.5. Where they, together with the Angels, are expresly named among the other creatures. And yet more fully, in the New Testament, as hath bin men­tioned before: in so much as the creation of all invisible creatures, is ioyned arme in arme as it were, with the creation of those that are visible: Col: 1.16. Luk: 2.14. And Acts chap: 1, 9, 10, 11. and chap: 7, 55, 56. 2. Cor: 12, 2. Heb. 7 26, & chap: 8.1. Wherefore from these after testimonies, we are to holde, that Moses (as we may truly call him) the first Canonical and fundamentall writer of all holy writ: did set downe the ground of our present doctrine, euen from the beginning of his writing. For doubtlesse there is no other doctrine, not one­ly of creation, but also euen of redemption (which yet was more leisurely opened to the full, in the Church of God) in any or all of the latter Scriptures; the entyer ground, and as it were the seede whereof, was not laide by Moses, in his writings; which are as the first originall ground of all the holy Scrip­tures: God euermore by his Spirit, directing all his Prophets to looke backe, and to haue their reference to him, &c. The latter alwaies to the for­mer, and the former, to him whom God made the formost of all: that is to Moses, vnto whom our Sauiour Christ himselfe appealeth, for proofe a­gainst the abuse of marriage, that it was not so from the beginning.

Thus much, for the time of the creation of the invisible heauens, where the Angels stand in the presence of the maiestie of God: and for the time of the creation of the Angels themselues. Question. Now what manner of creatures were they created?

Answere. The Angels were created, most spiritual, but finite in substance: most mightie & wise, most holie and righteous in qualitie: and in estate and condition, most happie, aboue all other creatures. And the inuisible heauens, aboue comparison, were created more glori­ous, then are these visible heauens, which we daily behold with our bodily eyes.

Explicatiō and proofeSo indeed we may perceiue by that which the holy Apostle Paul writeth, 2. Cor: 12, 4. And by that we read, Ps. 11, 4. For how should it be, that the place where God appeareth in speciall maiestie and glorie, should not be most glo­rious? We may reason in this case, as the Apostle doth in his comparison, be­twixt the lawe and the Gospell: 2. Cor: 3, 11. If that which should be abolished, were glorious, then much more shall that which remaineth for euer be glorious. Those heauens no doubt, shall remaine for euer vnshaken, yea vntouched: when these shall be changed, at the least from that vanitie, which hitherto they are sub­iect vnto.

And as for the Angels of heauen, which for number are innumerable, euen thousand thousands, as the holie Scriptures assure vs: that they were created in substance most spiritual, & for qualitie, most wise and mightie, &c. aboue all other creatures: the same holy Scriptures do plentifully confirme.

That the Angels are in number aboue all that we can, or ought to goe a­bout to take the account of them: we may reade Ps: 68, 17. & Dan: 7.10. Heb. 12.22. They are innumerable.

That they are spirituall substances, euen such as haue euery one of them, a proper beeing and life; each of them, distinct both in nature & qualitie, from other: it is euident, Hebr: 1, 7. where the Apostle calleth the Angels by the name of Spirits.

Now a Spirit, is not a bodie, as a man is: as our Sauiour Christ teacheth vs, Luk: 24, 39: howsoeuer they haue diuers times, by speciall dispensatiō (and as it were by commission from God) taken to them, some bodily shape & sub­stance for a time, and afterward laide it downe againe, as not belonging or a­greeing [Page 150] to their nature. But that they are euery one finite and distinct, and not of a mixed or confused nature (as a man might peraduenture imagine by ta­king a similitude from the likenes of the aire; which is after a sort spirituall) it is euident, by those actions which are attributed to them: sometime to one alone, sometime to many together. For they moue from place to place. They defend and comfort the godly. They discomfort & destroy the wicked, so soone as God commandeth them. God hath vsed them for his instruments to giue his lawe, to publish his Gospel, to declare the secrets of his kingdom and gouernment. They do most purely and zealously blesse and praise the Lord continually.

And hereby also doth it appeare, that they are creatures of singular wise­dome: for else God would neuer vse them, in such seruices, wherevnto speci­all wisedome is necessary.

Their holines also is thereby manifest, as also their religious will & nature. In which respect, they are called holy Angels: Luke 9.26. & Mat. 25.21. And as we saw from the Apostle Iude before, the holy thousands of the Lord. Such were all of them in the beginning, by creation.

But many corrupted themselues, and so became (as we may say) reprobate Angels: and are now wicked & vncleane spirits, and diuels. Of the which (by the grace of God) more afterward. Wherefore they onely that continued in their first estate, wherin God created them, are called the elect Angels: to shew that their surenes, standeth in the free mercy & fauour of God the Father, in his Sonne, through the holy Ghost: in such a manner, and vpon such a ground as is vnknowne to vs, saue onely that it was the good will & pleasure of God it shuld be so. But that they are elect, the Apostle sheweth, 1. Tim. 5.21. These are also, for excellencies sake, called the Angels of the Lord, & the Angels of God in many places. As also the Angels of heauen, and the Angels of light. The other are diuels of hell, and of darknes, &c.

That the holy Angels (yea that all the Angels generally) were at their crea­tiō, endued with great power, the which also remaineth to the wicked Angels, far aboue the power of man, though inferior to the power of the good Angels: Read Ps: 103.20.2. Pet: 2, 11. We may see it also by the effect. 2. Ki: ch. 19.35. Reu: ch. 12.7, 8. The excellency of the holy Angels, doth euery way appeare, in that they are reckoned for the neerest vnto God, in dignitie & glory. As 1. Tim: 5.21. Mar: 8.38. Heb: 2.9. Ps. 8.5. Read also Mat: 25.31. And for that the chiefest excellency and happines of men, is this: that they shall be like to the Angels. And here vpon earth, God giuing to Stephen (when he witnessed his holy truth before the aduersaries therof) a singular grace & comelines, or beautie of face: the same is expressed by a comparison taken from the likenes of an Angel, Act. 6.1 [...]. And likewise all excellēcy of speech (as we know) is ex­pressed by a comparison borrowed from the tongue of an Angel, 1. Cor: 13.1.

Thus then (as you answered) the Angels were created by God, spiritual sub­stances, endued with singular power & wisedom, &c. aboue all other creatures.

And all this is insinuated, yea groundedly affirmed (though not so plainly expressed & opened, by the holy & wise Prophet of God Moses) in the verie first words of the holy Bible: in that he saith, In the beginning God created the heauens.

NOw let vs come to the visible works of Gods creation, and consider (as briefly as we can) of the seueral works of euery one of the six daies, which it pleased the Lord to imploy about the same?

Question. And first, what was the first daies worke, of the visible: or at the least, the more externall creation of God in such order as the Lord created it?

Answere The principall matter, and ground-worke (as one may say) of all the rest, was, as we were taught before created at one instant, in the beginning of the first day: euen all the wide heauen, and the huge and thick earth which we see. Yet so, as the heauen which we see, and the whole aire, had then no light at all: and so continued the space of the whole first night, twelue houres at the least, together.

The earth also, had no seemely forme or shape: neither was it furnished with any creature, which now we see it to be in great varietie stored and adorned withall. Onely the waters, as a deepe poole or deuouring gulfe couered it all ouer: and from the face thereof, a most blacke (and as we may say) euen a palpable darkenesse, more grosse and thicke then that of Egipt, did lift vp it selfe as high, and spread it selfe as large as the heauens, which are now the instruments of this bright and comfortable light, which shineth forth vnto vs.

Neuerthelesse, so soone as the space of one night, (that is of the first night which euer was) came to an ende; the Lord God, by his gratious word and commandement, crea­ted and brought forth light: yea, before there was yet either Sunne, or Moone, or any one Starre in the whole compasse of heauen; o the ende it might most euidently ap­peare, that God is the immediate author of this excellent creature. And thenceforth, did the Lord, in his wisedome, establish the order and succession of the day and night, euen to this day: so to continue to the end of the world.

Thus, the whole space of the first day, and of the first night, doth by the determinati­on of God himselfe, of the more worthie and excellent part: take the denomination of the first day.

Explicatiō & proofe.It is verie true. And thus, you haue in one Answere, laid open the meaning of Moses, in the first foure verses of our first Chapter of Genesis: according as it is both plaine in it selfe, and also confirmed by other testimonies of the holie Scriptures of God, in this behalfe. As first, touching the heauens (which we do vulgarly call the Element) and the large spreading thereof: read Iob 9.8. He himselfe alone spreadeth out the heauens. And chap: 37.18. Hee hath stretched them out firme, as mou [...]ten glasse. And Psal: 104.2. Hee hath spread them like a Cur­taine. This large extension and spreading out of the highest visible heauen, is also called the Firmament, from the Greeke and common Latin Translations: as Dan: 12.3. They that be wise, shall shine as the brightnes of the Firmament. Read also Isai: 42.5. He hath created the heauens and spred them abroad. And chap: 44.24. Read also Psal: 1 36.5. Hee hath made the heauens by his wisedom, &c. And Ier: 10.12. Hee stretcheth them out by his discretion.

And touching the earth, it is written in the Psal: 104.5. mentioned euen now: that God hath so set it vpon the foundation, that it cannot be moued. And Psa: 102.25. Thou hast laide the foundation of the earth, and the heauens are the worke of thy hands. Reade also Iob: 38.4. and Prou: 8.29. The earth therefore may iustly be called the Lords earth, as Ps: 24.1.

Touching the couering of the earth by the waters: reade Ps: 104.6. Thou coueredst it with the deepe, as with a garment; and by their owne nature, they would stana aboue the mountaines.

Touching the creation of the light and darknes: reade Isai 45.7. I (saith the Lord) forme the light, and create darknes. Herevpon also, the day and the night, is by good right, ascribed to the Lord. Psal: 74.16. The day is thine, and the night is thine. And herevnto hath the Apostle Iames respect, when chap: 1.17. hee calleth God the Father of lights.

The constant order & succession of the day and the night, according to the law which God hath set in nature, is set downe to the praise of God, Ps: 19.2. And Ier: 33.19.20.21. The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy, toward his people. This breaking forth of the light, is to be thankfully acknowledged for euer, for a very gratious & glo­rious worke of the Lord. Reade Psa: 104.23.24. and Iob ch: 38. 12. 13. 14. But ch: 24. 17. The morning is to the wicked, as the shadow of death.

Now let vs heare the holy words of Moses himselfe, from whence all these things are cleared vnto vs. Question. Which are they?

Answere. 1 In the beginning (saith Moses) God created the heauens, and the earth.

2 And the earth was without forme, and voyd, and darknes was vpon the deepe, and the spirit of God moued vpon the waters.

3 Then God said, let there be light: and there was light.

4 And God sawe the light that it was good, and God seperated the light from the darknes.

[Page 152]5. And God called the light day, and the darknesse he called night: so the Euening and the Morning were the first day.

In these words, we haue the ground of your former answere: and we may see the truth of it, fully warranted vnto vs.

And besides, the holy Prophet sheweth vs, how the rude, lumpish, and in­digested matter of the earth, and the huge gulfe of waters, aboue the same: were as it were moulded vp, held together, and made apt and fit, to receiue that excellent forme, which, in the third day, they were fashioned into. That is, how they were thus supported: to wit, by the holy Ghost, the diuine Spirit and power of God himselfe.

Moreouer, we haue a singular commendation of the light, as of a most comfortable and commodious creature, euen from the approbation of God himselfe: who saw, that it approued it selfe to be good, according to that Eccles. 11.7. Surely, the light is a pleasant thing. So that hereby we are admonished, to be in speciall manner thankfull to God for it: and that we ought to be carefull to vse it well, euen as we may thereby, giue the greatest glorie to God that we can: walking as becommeth those, whom hee hath vouchsafed to call, to be the children of light: and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God, who thus, at the beginning, com­manded the light to shine out of darknes, as the Apostle Paul writeth. 2. Cor: 4, 6. ought we to giue all the glory we can. On this first day also, it may ap­peare, that the vpper Region of the aire, was made apt to send forth thunde­rings and lightenings, by the fierie brightnes of it: the which, as we know, is a very glorious and fearefull creature of God. Reade Iob: chap: 37.1, 2, 3, 4, 5. and chap: 38.24, 35.

But whereas Moses telleth vs, that God calleth the light day, and the darknes night: hee would not haue vs to thinke, that hee gaue those names vnto these things, but that he appointed, and ordeined the things themselues, to continue such, and in such order, as he had alreadie created and made them. For so the Lords calling, doth vsually note his effectuall establishing of things thēselues, rather then the giuing of them their names: according to that of the holy A­postle, Rom: 4.17. God calleth those things that be not, as though they were. And 1. Cor: 1.26. Brethren, ye see your calling. And our Sauiour Christ in the Gospel: I came not to call the righteous, but sinners to repentance.

Finally, Moses in saying that the euening and the morning were the first day, he speaketh by a double Synedoche. First, putting the part for the whole; that is, the day, both for the day, and also for the night: and then the beginning of the day, and of the night, both for the whole day, and also for the whole night. This first day of the creation, is that which since the resurrection of our Saui­our Christ, is called in the holy Scriptures, the Lords day to Christians, euen that wherin our redemption was perfected: as the 7. day which was the next day a [...]ter the creation finished, was then the Lords day to all people: that is, a day of speciall worship to God, euen from the beginning of the world.

THese things thus obserued: Let vs now come to the secōd daies work: the which, Question. for our more familiar vnderstanding, we vse to cal Monday. What did the Lord create in it?

Answere. The Lord so cleared and ordered the regions of the aire, as they might be most com­modious for the placing of all heauenly creatures in their proper seates, limits, and cir­cuites, as it were in their chambers and lofts, each aboue other: and likewise, that all earthly creatures might liue comfortably vpon the earth, euery one according to their kindes, when they should afterward be created. As it followeth in the 6.7. & 8. verses of this first chapter of Genesis.

Question. Rehearse Moses his own words, as they are there conteined. Which are they?

Answere. They are these. Againe God said; Let there be a firmament (or as it is Englished more agreeable to the Hebrew word, in the margent of our Bibles) Let there be a spreading ouer (and therewithall aire) in the middest of the waters: and let it seperate the wa­ters from the waters.

[Page 153]7 Thus, God made a certeine firmament, (or spreading ouer, as before) and separa­ted the waters which were vnder the same firmament, from the waters which were a­boue it: and it was so.

8 And God called this firmamēt heauē: so the euening & the morning were the 2 day.

The work of the Lord in this second day, though it be recorded but as one: yet it is a very great and a gratious one. For therin he fitted the regions of the ayre for all excellent vses: that the Sun, and the Moon, and the Starres, might haue their places & courses in them: that the clowds might haue their place, & course, as the bottels of God, to water the earth in due time: & that the snow, and the haile might be congealed and spred abroade in their due seasons, &c. And that the earthly creatures, might haue a cleare and thin, not a grosse and foggie aier to draw their breath in: and that also, to this end, the windes might with their blasts purge the same. For to these, (& if ther be any such like pur­poses) God in this second day, fitted the whole aier: and disposed of the seue­rall regions, (as it were the sollers and loftes, and chambers thereof, according to that of the 104. Psal: verse 3. The Lorde layeth the beames of his chambers, in the water, and hee maketh the clowdes his Chariot, and walketh vpon the wings of the winde. And verse 13. Hee watereth the mountaines from his chambers. And Gen: 7.11. it is said (to note aboundance of rain [...]) that the windowes of these chambers were opened, the which are called the windowes of Heauen. Likewise Mal: 3.10. In this respect also, the clowdes are called the bottels of Heauen. Iob: 38.37.

On this day also, this part of the firmament had a disposition giuen it, in the times and seasons therof, to ingender snowe and haile, &c. Of the which wee read in the same 38. chapt: of the booke of Iob.

So that from hence, wee may not vnfitlie gather, that the clowdes and the windes had their creation in this second day: besides that all was fitted to all ends before specified. Read also Iob: chap: 38.9. where the clowdes are said, to haue beene the couering of the Sea, while darknesse, was as the swadling bands therof. Amos 4.13. God is the Creator of the windes.

Thus therefore did the Lord in the second day, cleare and order the aire, in most excellent manner: euen before the deepe gulfe of the waters were emp­tied out of the earth, and before ther was any drie land at all: to the end that herein as well as before (and as we shall haue occasion to obserue afterward) the wisedome, and power, and goodnesse of God, might rather be considered in it selfe, then from the reason of naturall causes, as the ouerwise Philosophers of the world, haue too busilie accustomed themselues to doe, for want of the true knowledge of the word of God herein.

This firmament, or spreading out, and the ordering of the aire, and namely of that region or circular space, which the Lorde hath appointed for the raine and moysture of heauen, to be staied in ouer our heads: and euen this lower aire also, wherin we liue and breath: God called heauen; that is, he appointed them to be (as wee may say) the aiery heauen, according as wee vse to call the foules, or raine, and such like things, which are in these partes of the aier, the fowles, or clowdes, or raine of heauen, &c.

This (as Moses assureth vs) was God his wise, gratious, and mighty work, in the second day. For the which we ought to glorifie & praise his most holie and glorious name: as Ps: 148.4.

Question. THe worke of the third day is next. Howe doth Moses reporte that?

Answere It foloweth thus, in the 9. 10. 11. 12. & 13. verses of the same 1. chap: of Gene.

9 God said againe, let the waters that be vnder the heauen, gather themselues, (or flowe together) into one place, and let the drie land appeare: and it was so.

10 And God called the drie land Earth, and he called the gathering together of the waters, Seas: and God saw that it was good.

11 God said also, let the earth bud forth the bud of the hearb, that seedeth seed, the fruitfull tree, which beareth fruit according to his kinde, which hath his seede in it selfe, vpon the earth: and it was so.

[Page 154]12 Thus the earth brought forth the budde of the hearbe that seeedeth seede, ac­cording to his kinde: also the tree that beareth fruit, which hath his seede in it selfe, according to his kinde. And God saw that it was good.

Expl [...]cation and proofe.13 So the euening and the morning were the third day.

This day was that which we commonly call Tuesday. Here are two migh­tie workes of God. The one, the clearing of the land, as before the Lord had cleared the ayre. The other, the replenishing of the earth, with hearbes and trees, bearing their seedes and fruits.

But because the clearing of the earth from the waters, could not be done, without another worke, for the conveyance, and (as we may say) channelling, and banking in of the Seas:Note also, that the riuers and fountaines or springs of wa­ter, were orde­red & dis [...]o [...]ed in this day, read Reuel: 14.7. therefore we may iustlie vnderstand this to be a third worke of God, vpon the third day. The least whereof, could not pos­siblie be wrought, and brought to passe, but by an Almightie and creating po­wer. Of these things therfore, let vs stand to consider a little: that our mindes may be the better informed, concerning the greatnes and excellencie of them; by the help of some other testimonies of the holie Scriptures, which doe wor­thilie stand in the commemoration of the same.

And first, for the clearing of the earth, by the emptying of the waters: it is spoken of, as of a worke of a newe creation. For before this, it was as if it had not bene, in so much as it was couered with most thick darknes, in the for­mer part of the first day: and yet still remained rude and couered with the deep waters, vntill this third day. Wherfore, as the creation of the visible heauens, are noted by the spreading of them out: so this clearing and drying of the earth, is reckoned for the creating and making of it, for the vse of habitation to man, & to all other earthly creatures; though as touching the substance of it, it was made and created of nothing before. Read Psal: 136.6. The Lord hath stretched out the earth vpon the waters (or rather as we should read it) aboue the waters: for his mercie indureth for euer. So before, in the 24. Psalm: verse 2.Gnal ba­maijm. Hee hath founded it aboue the Seas, and established it aboue the floodes. For natu­rally,And [...]o likewise P [...]al 57 verse 5. is the same preposition v [...]ed. as the first creation sheweth, and as hath beene alreadie alledged out of the 104. Psal: They would stand aboue the mountaines. But at thy rebuke (saith the holy Ps:) they flee: at the voyce of thy thunder (that is, when thou as it were thun­derest out thy commandement) they hast away. And the mountaines ascend, and the valleyes [...]escend, to the place which thou hast established for them. Thou hast set them a bounde which they shall not passe: they shall not returne to couer the earth. And Iob: 38.10.11. The Lord himselfe saith, that hee hath established his comman­dement concerning it, and hath set barres and doores. And said, hetherto shalt thou come, and no further, and here shall (the bankes) stay thy prowd waues. Reade also Ier: [...].22. Feare ye not mee? (saith the Lorde) and will ye not be afraied at my pre­sence? who haue placed the sand for the bounds of the Sea, by a perpetual decree, that it cannot passe it, and though the waues thereof rage, yet they cannot preuaile, though they roare, yet can they not passe ouer it: that is, beyond the limit of Gods de­cree and appointment. So that the waters, which are naturallie aboue the earth: they are by an ouerruling power of God, made vnder the earth., as Exod: 20.4. The waters vnder the earth. And for the streatching out as it were, of the earth, by this remoouing of the water: read further, Isai. 42.5. Where the Lord God, by his holie P [...]ophet, describeth himselfe, to be that God, who be­side that he hath created the heauens, and spred them abroad, hath also stretched forth, the earth, and the buddes thereof (that is) all whatsoeuer springeth out of it. And a­gaine chap: 44.24. The Lord that made all things, who alone spred out the heauens, and by himselfe likewise stretched out the earth. And 2. Pet: 3.5. The earth had the beeing of it from the water, and in the water, by the word of God. Wherefore, iustly is he celebrated, to be the God, that made not onely the heauens, but also the earth, and the Seas: Exod: 20.11. Acts 4.24. And Psal: 95.3.4.5. The Lorde is a great God, and a great King aboue all Gods. In whose hands are the deepe places of the Earth, and the heights of the Mountaines are his. To whom the Sea [Page 153] belongeth: for hee made it, and his hands prepared the drie Lande. &c.

This worke of God, is worthily commended by the Lord himselfe, to be good and commodious; for so it is indeede, a very gratious worke, a fruite of his mercy, which indureth for euer: as was alldged before, from the 5. verse of the 136. Ps: It is also a very mightie work, in that the waters are thus against kinde, tumbled together as it were on a heape, and laid vp in the storehouse of the Lord. Ps: 33.7. And all this for our benefit. The turning of a little part of the red Sea, into drie land for a while, is iustlie recorded to be a great work of God, and a testimony of his fauour, toward his people, the children of Israell: but it was not so great, nor so generall, nor so durable a work, as this of the first creation was; for the constant benefit of the Churche, and of all mankinde, from the beginning to the end of the world. How can we therfore sufficient­lie praise God, for the earth, and our so commodious and kindlie an habitati­on therein: the which (as it is in the 16. verse of the 115. Psalme) Hee hath gi­uen to the sonnes of men? Let vs therfore, more & more, blesse and praise the name of the Lord, who hath made the heauen, and the earth, the Sea, and all that is in them, from this time forth and for euermore. Amen. Consider also the greatnes of this worke, wrought in one day, by comparing it with the slowe abating of the waters, after the drowning of the world: Gen: ch: 8. 1. 2. 3. 4. 5.

And furher, touching the fruites of the earth, the which our good God hath created in so infinite varietie, both hearbs, plants, and all kinde of trees, with their seuerall fruits, for present vse, at the very first beginning, and with their seuerall seedes, for future propagation and increase: O how can we possiblie magnifie the goodnes and bountie of the Lord, as wee ought to doe?

Verilie, this one and manifold worke, is euery way, verie gratious and ad­mirable. For as touching the creation of all hearbs, plants, and trees, with their iust stature and ripe fruites: and that at one instant, or at the most in the space of one dayes groweth (wheras naturallie, it would as wee haue experi­ence, haue required the space of many yeares, although all the best helps and furtherances, which God hath set in nature, bee graunted for the cherishing of trees: and manie daies and weekes, for the cherishing vp of the least hearbe to the naturall perfection therof) O how wonderfull a peece of work is this also? And the rather, because as yet, no raine, nor so much as a mist had fallen vpon the earth: neither was ther any man to till it, as it is expreslie noted. Genes: chapt: 2. verses 5.6. Neither was ther any Sunne, or Sun-shine, to vegetate and warme them, &c.

Neuertheles, in one day, and as it were at one instant, was the Garden of Eden, (tha [...] is, the most pleasant and excellent garden, wherein Adam was pla­ced, so soone as hee was created) from the verie beginning adorned with all trees and herbs, pleasant for sight, and wholsome for meat: in the which also, was the tree of life, &c: as it followeth in the same chapt, verses 8.9.10. &c: with goodly fresh-water springs, & riuers, &c. Ps: 104.10. and with the siluer vaines of the earth, Iob: 28.1.2. &c. All therfore doth wonderously preach the glorie of God. Yea, let vs but lay together, and consider a few of the least seeds of things, if euer wee haue marked them, with the interchangeable vari­etie of them, in forme, in colour, &c: but specially if we weigh in our mindes, the qualities and vertues of them: and of the fruites of trees, &c: yea, but in one nation; yea but of one kind in one litle countrey, yea but as they are now in the decayed withering estate of the world: who is able? and who hath the wisedome throughly to obserue the wonder of Gods creation in these things? And finally, (who duelie considering the power and goodnes of God, in this part of his creation) can otherwise choose, but he must needs acknowledge it to be an easie thing with the Lord, to turne the greatest dearth that can be, into the greatest plentie, &c: were it not, that our sinnes, (doe as it were) strengthen Gods iustice, to the weakening of his mercie towards vs, although in it selfe, ther is no weakenes. Read Psal: 107.33.34.35. Mal: chapt: 3.10.

WHerfore, setting it downe with our selues, to indeuor more and more, to ponder the goodnes of God, in this third fruitefull dayes worke of the Lord: Let vs proceede to the consideration of the fourth day, the which was that, which wee call the Wedensday.

Question. In what wordes doth the Prophet Moses commende the workes thereof vnto vs?

Answere. It foloweth from the beginning of the 14. verse, to the end of the 19. In these words:

14 Afterward God said: Let there be lights in the Firmament of the heauen, (to wit aboue the clowdes) to seperate the daye from the night: and let them bee for signes, both for the seasons, (to wit, of the yeare) and also for dayes, and yeares themselues.

15 Yea let them be for lights in the firmament of the heauen, to giue light vpon the earth: and it was so.

16 Thus (as Moses saith) God made two great lights: the greater light to rule the day, and the lesser light to rule the night: and (he made also) the Starres.

17 And God set them in the firmament of the heauen, to shine vpon the earth.

18 And to rule the Day and the Night, and to seperate betwixte the Light and the Darkenes: and God saw that it was good.

19 So the euening and the morning were the fourth day.

Explication and proo [...]e.The fourth dayes worke, is likewise a gratious and glorious work of God. For notwithstanding God had shewed before; that hee stood in neede of no instruments to giue light, and to make the distinction, betwixt the day and the night: for he had done this alreadie, before ther was any Sunne or Moone, or any one Starre: yet for the beautifying of his work, and for a further help and comfort to man, for such singular good vses, as Moses rehearseth, both natu­rall and ciuill: to wit, that they might be, as it were a generall clocke or dyall of time, to determine the yeares and passages thereof, and euery season of the yeare; Sommer and Winter, seede time and haruest, yea and the dayes and nights of the yeare, eyther shorter or longer, as the Sunne should come nea­rer, or goe further from the Equinoctiall point, &c: and for the historicall memoriall of things, in respect both of ciuill pollicie, and also of Religion: therefore it pleased the Lord to create thi [...] his excellent creature of the Sunne. The like vse is of the Moone for the nights of the moneths. The Starres also, are both for singular ornament, and for light in the night, and for assistance to that gouernmen [...] which God hath honoured the Sunne and the Moone with­all. Read Iob: chap: 9 verse 9. God maketh (the Starres) Arcturus, Orion, and Pleiades, and those also of the Climate of the South.

And chapt: 38. verses 31.32.33. Canst thou restraine the pleasures of the Plei­ades? that is, the pleasant spring which cometh with them. Or canst thou loosen the bandes of Orion? a starre which vseth to come with colde and tempest.

Canst thou bring forth Mazzaroth in their time? that is, the starres of the South. Canst thou guide Ar [...]turus with his sonnes? that is, the Northerne starres. Kno­west thou the course of the heauens &c? And Amos chapt: 5. verse 8. God ma­keth Ple [...]ades and Orion: that is, hee o [...]dereth them, acccording as at the first hee made them, and appointed them their courses. And Psalme 147.4. God alone counteth the number of the starres, and calleth them all by their names. They are vnto vs innumerable. Genes: 15. [...]. God hath placed them all in their seates, and hee continueth them as his seruants therein, according to the most holie and Diuine pleasure of his owne will. Psalm: 119. verses. 89.90.91.

The Sunne and the Moone are iustly called the greater lights, because they are so vnto vs, both to sight, and also to vse. And therfore let Astronomers cu­riouslie dispute of the greatnes of any starre aboue these: wee will rest in this holie Philosophie, which Moses teacheth vs, as most fit both to expresse vnto vs the great goodnes and mercie of God, and also to stirre vs vp, to be thank­full vnto him for the same.

Thus then, this fourth dayes worke is very glorious, and therefore iustly is the Lord to be glorified and praised of vs therin: according to the profession [Page 157] and practise of the Church of God. Psalme 8.3.4. and Psalm: 19.1.2. 3.4.5.6.

LEt vs nowe proceede to the workes of the fifte daye, as the Lord created them.

Question Which are they?

Answere. The Prophet Moses sheweth which they were, from the beginning of the 20. verse, to the ende of the 23. as it followeth in our Text thus:

20 Afterward God said, Let the waters bring forth in aboundance, euery cree­ping thing, that hath life (or as we may reade, euery liuing creature that creepeth) and let the fowles flie aboue the earth, toward the face of the firmament of heauen. To wit, that parte of the firmament of heauen, which is vnder the clowdes next to vs.

21 Thus (saith Moses,) God created the great Whales, & all liuing creatures that creepe, Heb: Fowles that haue wings. the which the waters brought forth in aboundance according to their kindes, and all feathered fowles according to their kindes: and God saw that it was good.

22 And God blessed them, saying. Bring forth fruite and multiplie, and fill yea the waters in the Seas, and let the fowles multiplie in the earth.

23 So the euening and the morning were the fifte day.

Explicatiō & proofe.This fifte daye, was that which according to the custome among vs, is cal­led Thursday. In it (as the Prophet Moses, by the Spirit of God, reporteth) were twoo verie mightie and gratious workes of Gods Creation perfected.

The first was the creation of the Fishes of the Sea, in their great and vn­knowen varietie, from the huge Whale to the little minnome: that is, from the greatest to the least of them, in their seuerall kindes.

Of the which it is thus written, to the celebration of the gift of God in this respect: Psalm: 104.24.25.26. O Lord, howe manifold are thy workes! in wisedome hast thou made them all: the earth is full of thy riches, (or as the Hebrew worde Quinianécha signifieth, of that which is thy possession.) So is the Sea great and wine: for therein are thinges creeping innumerable, both small beasts and great. There goe the Shippes, yea the Leuiathan (that is, the great Whale-fishe or Balaena, so called in the Hebrew language,) whom thou hast made to playe therein. All these wayte vpon thee.

Of the stately description of the Whale-fishe, read (to the glorifying of the name of God,) how God himselfe hath set it downe in the 40. chapter of the booke of Iob, from the 20. verse: and in the 41. chapter from the beginning, to the ende of the same.

And as the salte water of the Sea, is replenished with an vnknowne varie­tie, (as was saide) the which, the strangenes of some fishes nowe and then ta­ken, doth by experience confirme: so is the freshe water also, in euerie se­uerall riuer, aswell as in Lakes and Ponds, &c: with such diuers sortes, ac­cording to the diuersities of Nations and Countries, that no one countrie fi­sher-men can knowe them all.

These are called creeping things, by a generall name: as differing from such creatures, as haue feete to mooue themselues withall.

This first parte of Gods creation, on this fifte day, beeing well considered of vs: ought to prouoke vs, to blesse and praise our most gratious God, so often as wee are partakers of these kindes of his creatures: which the Sea, and all other waters, doe very plentifully yeelde vs, for a great part of our food and nourishment.

And likewise it ought to stirre vs vp to praise the Lorde, for that hee did not onelie at the first, make them in their full perfection, acccording to their kindes, to declare his Almightie power: but also for that hee doth continue & multiplie them, by their naturall propagation and increase, to this day, accor­ding to the bountifulnes of his goodnes and mercie.

The seconde parte of Gods mightie and gratious Creation on this fifte day, were the Fowles of the ayre, in the like manifold, and exceeding great [Page 158] varietie of their kindes, aboue all that any man can knowe, or heare of, from euery parte of the worlde: whether wee looke to the wilde fowles, or to those that be of the more tame kinde. For these therefore, are wee likewise, and all mankinde, to be aboundantly thankfull to the Lord our God, as for a great part of our sustenance, not onely for necessitie, but also for delight. And al­so for that sweete melodie, that manie of them make vs, by their continuall pra [...]sing of the Lorde in their kindes. Likewise when wee beholde the beau­tie of their goodly colours, besides their daintinesse for foode, &c. In which respectes, (as wee reade in the 104. Psalme, verse 12.) the [...]eet singing Psal­mist praiseth the Lorde. And namelie for this, that (according to this parte of his creation) the fowles of the heauen, dwell by the cleare running springes of the valleyes, and sing among the branches of the trees: where also they make their nests and breede, &c.

If anie shall aske, of what matter the Fishes, and the Fowles were made? Touching the fowles of heauen, Moses himselfe telleth vs expreslie, that God formed them of the earth, Genes: 2.19. The Lord God formed of the earth eue­rie fowle of the heauen. The same may wee iustlie holde, concerning the crea­tion of the fishes of the Sea, & of all in other waters. Neither doth any thing hinder, why we may not conceiue in our mindes, that they were made of the watrie slime, or mudde of the earth: as being more watrie and aierie creatures then the rest.

These two sorts of creatures, were made together, in one, and the same day; because they agree something in more neare proportion of nature, the one, liuing altogether in the water, the other, in a great parte vpon the water: and all of them delighting greatlie to be by the water. And besides, the ayre and the water, are in themselues of a very neare affinitie or kindred, as wee may say.

Finallie, so farre as it might best be so ordered, God in his Wisedome ma­king the most heauenlie creatures first: to wit, the Regions of the heauens themselues, and their hostes, the Sunne, the Moone, and the Starres he pro­ceedeth to the making of the aierie and watrie creatures that haue life, before hee make h the liuing creatures of the earth.

LEt this for the present suffice, concerning the fifte dayes worke. And let vs come to the good and gratious workes of God in the sixte day: which answereth to that which wee vsuallie terme by the name of Friday. The works of this sixt day, the last of the creation, were of two sorts. The former were all earthly liuing creatures, except mankinde. The latter, and the same also the very last of the creation, were mankinde themselues.

Question. First therfore, how doth the Prophet Moses reporte the creation of the for­mer sorte of the liuing creatures: which are in some speciall respect, the most naturall, and as it were the domesticall, and houshold creatures of the earth?

Answere. This parte of Gods creation, is contained in the 24. and 25. verses, where Moses wri­teth th [...]:

24 Moreouer God said: Let the earth bring forth the liuing thing according to the kinde thereof, cattell, and creeping things. And beastes of the earth, according to their kindes: and it was so.

25 For God made the beast of the earth according to his kinde, and the catell ac­ding to his kinde, and euery creeping thing of the earth, according to his kinde: and God saw that it was good.

Explication and proofe.In this first parte of the last dayes creation, there are three sortes of Gods works rehearsed vnto vs. The first is of those liuing creatures, which are cal­led Cattell (in the Hebrewe language Behemah) a worde which is applied, to note those kindes of brute beastes, which are commonlie the more tractable, and tame among other.

Of the which it is said in the 4. Commandement: Thou and thy cattell shall rest. And in the holie Prouerb, A righteous man regardeth the life of his beast. chapt: 12.10. The which word in a little differing forme, is by a certaine excellencie of speache, vsed to signifie the Elephant, or some other creature, of speciall bignesse, and stature, among earthly creatures: such as the Whale is among the watrie ones, as wee reade Iob: chapt: 40. verse 10. behold nowe Bebemoth (saith the Lorde to Iob) whom I made with thee, which eateth grasse as an Oxe. Beholde now his strength is in his loynes, &c. Where, followeth likewise a statelie discription of him: as afterwardes another of the Whale-fishe, &c. But not onely the greater were created as on this day, but the lesser also, yea, euen the least of all: from the Elephant to the Ante, as a man may say.

The second sort of the liuing creatures, created in this first part of the crea­tion of the sixt day, were all creeping things: that is, such as vpon the land do mooue without the naturall help of feete, gliding as it were vpon the ground, with their bodies lying along vpon the same. Of the which, are those that are called more properlie, by the name of Serpents in the Latine tongue, by reason of their creeping: and also all kindes of other such like wormes.

Concerning the least, and vilest, and euen the most hurtfull among them, (as they be nowe) it is specially to be obserued, that they were all good by cre­ation: according to that honourable testimonie, which the Lorde our God giueth of them.

Neuertheles, such things as come of putrefaction, as maggates, &c. though they be the creatures of God, yet they come into the worlde through sinne, as punishments thereof: and are not of naturall and kindely creation. They are created for punishment, as a fruite of mans sinne, and corruption: and not for comfort or reliefe, as any fruite of Gods mercie, as all things were, before the fall.

The third sorte of liuing creatures, such as liue vpon the earth, and are the last sorte of the first parte of the creation of the sixte daye: they were those that are called the beasts of the earth, according to their kindes.

Whereby is meant all kinde of Beasts, which are more wilde and sauadge then the other be. Such as are Lions, Beares, Wolues, &c: the rauenous hurtfulnes wherof (specially against mankinde whom God made their ruler) it came in with mans own sin against God; wherby he hath bene most hurtfull to himselfe, as wee shall haue further occasion to obserue afterward.

For by creation they were all good, and easilie subiect to the gouernment of man, according to the appointment of God himselfe: as it followeth, con­cerning the second parte of the creation of this sixte dayes worke, the Histo­ricall reporte wherof, wee are now to consider of.

Question. WHich are the wordes of the Prophet: Moses, wherein hee reporteth the same?

They are these which followe, as they are written in the first Chapter of Ge­nesis, Answere. from the 26. verse, to the end of the Chapter.

26 Furthermore (saith Moses) God said, Let vs make man in our image, ac­cording to our likenes, and let them rule ouer the fishe of the Sea, and ouer the foule of the heauen, and ouer the beasts, and ouer all the earth, and ouer euery creeping thing, that creepeth vpon the earth.

27 Thus God created the man in his image, euen in the image of God created hee him: male and female created hee them.

28 Moreouer God blessed them, and God said to them, Bring forth fruite, and multiplie, fill the earth, and subdue it: and rule ouer the fish of the Sea, and ouer the sowle of the heauen, and ouer euery beast that mooueth vpon the earth.

29 God saide also, beholde, I haue giuen vnto you euerie hearbe bearing seede, which is vppon all the earth, and euery tree wherein there is the fruite of a tree bearing seede: they shall be to you for foode.

3 [...] Likewise to euery beast of the earth, and to euery fowle of the heauen, and to euerie thing that mooueth vppon the earth, in the which is a liuing soule, I haue giuen euery greene hearb for foode: and it was so.

31 Then God lo [...]ked vppon euerie thing that hee had made, and loe all was very good. And the euening and the morning were the sixte daye.

In this latter parte, of this last dayes worke of the creation: there are sun­drie things, worthie our speciall obseruation, as was somewhat at large decla­red in the opening of it. The same things are nowe to be called againe to our remembrance.

Question. Which are they?

Answere. First the holie Prophet sheweth the manner of the Lordes proceeding to this last parte of his worke, in the creation of mankinde: to be much differing from the course which hee tooke in the creating of all other his workes before.

Secondly, he describeth the excellencie of the worke it selfe.

Thirdlie, the excellent estate and dignitie, wherevnto the Lord aduanced the same his excellent worke.

Fourthlie, the reason is, as it were insinuated, why the Lord made mankinde, after that hee had made all the rest of his creatures.

Finallie, wee haue a generall commendation of all the workes of Gods creation: not onely from Moses, but euen from the most holie Testimonie also, and diuine approbation of Almighty God himselfe.

These are things worthie our speciall obseruation indeede: according as they are contained in our Texte. Let vs therefore, as briefely as wee can re­newe the consideration of them againe.

Question. ANd first, concerning the first point: What was the differing manner of Gods proceeding to the creation of mankinde, otherwise then hee crea­ted the rest?

Answere. God doth not heerein forthwith saye, Let the earth bring forth mankinde, as hee had said before, L [...]ther be a light, and so forth in the rest: but hee doth as it were take aduise and counsell with himselfe, before the action, saying: Let vs make Man. And so forth, as [...]t followeth in our Texte.

Question. Seeing God is but one onely God: why doth hee speake thus?

Let vs make Man.

Answere. GOD beeing one onely in Nature, is neuertheles three distinct Persons, the FA­THER the SONNE, and the HOLY GHOST, (as was seene at large be­fore who consent all in one, in the workes of creation, and in all things else, as wee haue likewise seene rehearsed.

Question. But why should God, who knoweth all his workes, and his whole counsell and purpose most perfectlie from all eternitie: seeme to enter into any con­sultation at all about any of his workes?

Answere. The wordes of consultation, are figuratiuely applyed to God, in waye of a similitude or comparison onely, taken from the vse of men: who when they goe about anie speciall worke, doe first of all, enter into earnest deliberation about the same.

Explication and proofe.It is true, and wee haue the like kinde of consultation: though to a contrarie purp [...]se, of a great confusion and destruction. As Genes: chapt: 11.6.7. Beholde (saith the Lord) the people is one, &c. Come let vs goe downe and ther con­found their language, &c. And chap: 18.20 21. I will goe downe and see whether they haue done altogether according to that crie which is come vnto me: and if not that I may knowe. &c.

By thi [...] kinde of speeche therefore, the Lord doth most plainely and fa­miliarly giue to vnderstand (as was obserued in the second place) that he would haue the making of mankinde, to be accounted a speciall worke of his crea­tion. Question.

BVt why should this bee so accounted: insomuch as Man was made of the earth, as well as other earthlie creatures were?

It is so much the rather to be accounted an excellent worke of God: because he made man so excellent a creature, of so base and vile a matter.

Here therefore, for the clearing of this point; Let vs more particularly call to minde, after what sort God created mankind. How doth the Prophet Mo­ses report that vnto vs? Question.

Answere. God made the bodie of man of the dust of the earth, moulding it (as it were moyst loame, or claie) into that outward forme and shape which wee all beare: God turning (or as we may say, transubstantiating) it into flesh, blood and bone. Wherevpon, the first man from the Hebrew word (Adamah, which signifieth a red kinde of earth) is called Adam. And after the bodie was thus framed and made, God breathed into it the breath of life: and so made man, of senslesse and dead flesh, a liuing and reasonable soule.

Hee made woman of the ribbe of man, and endued her also with a like liuing and reasonable soule like vnto him; yea as it were another (as neere as might be) the verie same, a helper euery way most meet and commodious for him. Whom, Adam called first Isha, of the Hebrew word (Is [...]) which signifieth man: like as we in our lan­guage, by a likenes of sound, may seeme to call her woman, as it were of man, or with man, because shee was taken out of man, and is one man with him. And afterward Adam called her (Heuah) comforting himselfe in hope, that notwithstanding his great and grieuous sinne, God would of his free grace and mercie, let her liue to be a mo­ther of the liuing; answerable to the meaning of the same Hebrew word.

Explication and proofe.So indeed Moses reporteth the true Historie of the creation of man, Gen: chapter 2. verse 7. And of woman in the same chapter, verses 18, 21, 22, 23. where hee setteth downe, how the Lord tooke a rib [...] from Adam, of the which hee made woman: namely, after that hee had ca [...]sed an heauy sleepe to fall vpon him, and likewise after that he had closed vp the flesh in stead of the bone, which GOD tooke from him. Adam therefore, acknowled­geth her to be bone of his bone, and flesh of his flesh: and therevpon (as was answered) giueth her the first name Isha, of Ish, as we say woman of man; because as was said euen now, shee was taken out of man. And for the second name, reade Chapter 3.20:

And thus, (as the Apostle Paul saith, from the faithfull testimonie of Moses) Adam was first formed, and then Eue. 1. Tim: 2.13. Either part of which worke of God, must needs be wonderfull to all but prophane In­fidels. As first, to see a lumpe of earth chaunged from the naturall sub­stance, to be flesh, yea and blood and bone; framed together by ioynts, knit by sinewes, ouerspread with vaines and stringes as with net-worke, to carry the vitall blood to euery part of the bodie: to feele such a fire kindled in the stomacke, the liuer and lightes, and kidneies, to haue their seuerall offices assigned them; the heart to be made the seate of life and affection, the braine of vnderstanding and memorie, the eye to haue such an excellent facultie to see, the eare to heare, &c.

Who of any capacitie, and of the least good disposition, can consider these things; but hee must needs wonder at them, as being more then a world of the wisedome, and power, and goodnes of the Lorde, in the making of this his little admirable world, from a rude peece of earth: and afterward, to doe as much againe with a little bone? This verily doth infinitely surpasse all mans power and skill.

Our neglect of glorifying God for this his wonderfull wisedome & good­nes in our exquisite creation, is the iust cause why God sendeth so great dis­temper & so manifold diseases and disquietments in soule and bodie, in eyes, eares, hands, feete, heart and all: as he doth oftentimes. Yea, it is the cause of the decay of all at the last, touching this life: Eccles: ch. 12.1.2.3. &c.

Question. But why did the Lord proceed in this order to make man first, and after­wards to make the woman?

That he might thereby shewe it to be his pleasure, Answere. that man should haue authoritie abou [...] the woman: and yet so, as euery mans wife should be as a companion and not as a seruant or drudge to her husband.

So indeed it is euident, in that place of Tim: Reade also to this purpose, that which the same Apostle writeth,E [...]licatiō and proofe. 1. Cor: 11.7.8.9. where the authoritie of man ouer the woman, is notably qualified in the 11. & 12. verses of the same chap­ter Reade also chap: 14.34.35. And here we come now to a fewe such other points, belonging to this historie of the creation of mankinde: hoping that we shall not herein be curious, or ouer inquisitiue: seeing that the knowledge thereof, serueth greatly to the glorifying of God in this behalfe. I do therefore aske further, Question. Why did God make the bodie of man, of so base a matter as is the dust of the earth?

Answere. Hereby God would teach both the first man and woman, and vs, and all their posteri­tie: to humble our selues, vnder the mightie and glorious hand of our Creator.

Explication and proofe.This is euident, from that which followeth by and by after the fall. For the Lord looking herevnto, telleth Adam that he was dust: and that hee should return to dust againe. Gen: 3.19. Read also Ps: 9 [...].3. Isai: 45.9 & Ier. 18.6. For vnto this ground of our creation out of the earth, hath the Lord a respect, in the similitude of the Potter, in those places. Many say, that the Peacock gar­nished with goodly feathers, and therewith aduancing himselfe; yet so soone as he looketh vpon his black feete, letteth downe all his brauerie againe. How­souer it is with the Peacocke, it ought certainly to humble man, euen in his greatest excellencie, when hee duly considereth that his originall is from the earth: and that now by reason of his sinne, he must to the earth againe. And in this respect, the excellent vertue or humilitie seemeth (from the latin word hum [...], which sign [...] the grounde or earth) to haue borrowed the name whereby it is named among vs. Question. But that we may proceed; Why was the wo­man made of the ribbe of man?

Answere. To the end, that both they, and we, and all their posteritie, knowing our selues to be in a most neere coniunction of one and the same nature: might from time to time, liue to­gether, in a most sweete and amiable fellowship and societie, euery one with his com­panion and neighbour.

Explicatiō & proofe.This is that which the Apostle Paul doth plainly teach vs, Act: chap: 17. 26. 27. And further also, that which hee maketh a ground of the generall du­tie of all mankind, euen truly to acknowledge and worship the Lord our God together, according as he hath made vs of one blood, &c. But specially this consideration bindeth man and wife, to a singular kinde of amitie and friend­ship betweene themselues, aboue any other: according to that we read, Ephe: [...].22.23.24, 25. &c. Also, according as Moses writeth, that God built woman out of man: taking the ribbe of man, as being a most fit r [...]fter to build with­all; and so made them both one house, and a perfect building, as it were.

Question. B t was it not painful to Adam, to haue his r [...]bbe taken from him?

Answere. No, for (as was said before) God caused a verie heauie sleepe to fall vpon him, while he tooke it out of him.

So indeed Moses certifieth vs, in the 21. verse of the 2. chap: of Genesis. But why was this? Question

Answere. Adam had yet no sinne: and therefore the Lord would laie no paine or griefe vpon him. For that is indeed a part of the stipend and wages of sinne.

Explicatiō & proofe.It is true For not only death is the wages of sinne, (specially eternall death, which is as the last pa; Rom: [...].23. but also all whatsoeuer is a forerunner and causer of the n [...]turall death. And therfore this is reckoned to the man, a part of that curse which he brought into the world by his sinne, that hee should eate his bread in the sweate of his face: and to the woman, that shee should trauell and bring forth children in sorrow and paine.

You answered a while since, that God in making man, created the bodie first, without all life or sense, and after that, inspired a liuing soule into it: [Page 163] but that as touching all other liuing creatures, hee made them liuing from the first instant of their creation.

Can you yeeld any reason, why the Lord should do thus? Question.

There is no doubt but God would hereby declare, Answere. that the nature of the soules of man­kinde, are greatly differing from the nature of their bodies: yea and also, euen from the natur in [...]ife of all other earthly creatures.

Question. How is that?

Answere. The soule of mankinde, is a spirituall and immortall substance, not hauing the origi­nall from the earth as the bodie had: but more immediatly from the author of life, euen from the Lord God himselfe, whose glorious Image it beareth.

This is very euident from the Text it selfe, and it agreeth as well to wo­man, a [...] to man: for the one, as well as the other, is said to be created in the Im [...]ge of God. And herein especially, consisteth the excellency of this speci­all worke of Gods creation, according to that which was said in the Answere: and for the same cause to be a thing worthie of our speciall obseruation.

LEt vs therefore in the third place, consider as diligently as we can, con­cerning this p [...].

Question. What was thi [...] Image or likenes of God, in the which man and woman were created: W [...] [...] respect of their outward comelines, or bodily shape?

Answere. Nothing lesse for as we haue alreadie learned, God is an infinite and incomprehen­sible Spirit, and hath no bodily shape at all.

Question. Wherein doth it c [...]nsist then?

Answere. It standeth in the spirituall nature and immortalitie of the soule, in the soundnes of the wisedome, and vnderstanding of the minde, in the p [...] [...]e of the will and affection of the heart: and in true righte u nes and holines of life conformable to the minde and will, and after the example of God himselfe, in the imitation of his diuine vertues.

Yea, it standeth in that honourable estate, wherein God created and set the whole humane nature: euen so farre aboue all other earthly creatures, that they are but a little inferiour to the holy Angels.

Explication and proofe.Reade for the proofe of this, Psal: 8.5. Hebr. [...].9. And Ephes: 4.24. And Colloss: 3.10. For God renueth vs being corrupted, to that integritie where­in hee had at the first created vs.

Wherefore concerning the Image of God, which man beareth, let it be ob­serued: that a God is a Spirit, so is the soule, though finite. As God is immor­tall, so is the soule: but not as hauing the fountaine of life in it selfe, as God hath. The soule is wise, &c. but not infinite in wisedome, &c. a, God is. This l kenes therfore, though it be a true likenes to God in many things, as touching the nature or kinde of them; yet it admitteth an infinite dissimilitude in the de­gree and measure of all things.

And touching t [...] soule, let it be further noted, that it is of so excellent a creation, that it ( [...]bsis [...]ing in it selfe, by the gift of God) so giueth life, mo­uing an [...] sense to the bodie, that though the bodie die, yet cannot the soule die: but in it selfe (howsoeuer by the naturall death seperated from the bodie) yet [...]th, vnderstandeth, and reteineth affection, either of ioy and desire in the godl [...], or of griefe and feare in the wicked, though wi hout the bodie: euen vntill the revniting of soule and bodie againe, thenceforth so to continue for euer and euer; although we cannot now conceiue the manner how. So wonderfull is the creation of God in this his creature.

Now verily (touching this first creation of mankinde) if God had made vs onely a little superiour in dignitie to the other creatures of the earth, wee cou d not but haue acknowledged it for a great mercie: but in that hee hath made vs by creation, onely a little inferiour to the heauenly Angels: the bountie of his goodnes, is euen herein infinitely aboue all that we can conceiue.

Here therefore, without any further discourse, we may see (according to the third thing worthie to be obserued in the creation of mankind) that God did aduance them to a verie high and excellent estate of honour and dignitie. And it is particularly euident in this, that the Lord placed them in the most fruitfull and pleasant place of the whole earth, as it were in a most fine and delicate Orchyard and Garden: and gaue them also therewithall, the soue­raigntie ouer all the foules of the heauen, ouer the fishes of the Sea, and ouer the beasts of the Earth; as we reade, how God from the beginning both purposed and also performed to authorise them therevnto, not onely in the Text of the 1. chap: of Genesis, alreadie rehearsed: but also in the 2. cha: verse 8. &c. A portion of the which authoritie, hee hath continued to mankinde for Christes sake, euen after the fall: and reuiued it againe after Noahs flood; as we reade, Gen: 8.20. &c. and chap: 9.1.2. &c. And as we haue experience euen to this day.

Yet note, that all that is said of the excellencie of mans creation, is to be re­ferred onely to the glorifying of God: and in no wise to puffe vp man in any proud conceit of himselfe. For alas, he did through his pride, loose all his dig­nitie by and by.

To conclude this third obseruation, concerning the excellent estate & dig­nitie wherevnto God aduanced mankinde: Question. Why did he at the first, create on­ly one man out of the earth, and one woman out of his side?

Answere He did it to the end he might institute and giue a liuely example, of that matrimo­niall estate, whereby onely, the Lord required a holy propagation of mankinde, in a more honourable manner, then any other creatures are multiplied and increased.

So indeed it is declared to [...]ro [...] bene the minde of God, by the Prophet Malachie, chap: 2.15. and by our Sauiour Christ, Matth: 19.4.5.6.

NOw let vs come to the fourth obseruation, touching the creation of the first man and woman, in that they were created the last of the creatures of God: Question. What may be the reason of that?

Answere. Heerein, God doth really vtter and declare, his most bountifull fauour and good will toward mankinde: in that he would not create them, vntill he had made all other his creatures, and so had prepared as it were a princely palace, most stately and delight­fully furnished for them.

Explication and proofe.It is ve [...]e true. For in so much as we account it a testimonie of singular loue among our selues: when a naturall father shall build his sonne a house, and furnish it with all things before hand, for his vse and comfort, against the time that hee is to keepe house. Infinitely much more great was the boun­tie of God, toward mankind, in the first creation.

This (as was answered) is as it were insinuated; yea more then insinuated: in that God telleth Adam, that hee had prouided him all meete foode before hee had made him. Yea, and for all other creatures also: so that Adam might well be without care, either for himselfe, or for them. Gen: 1.29.30. as was rehearsed before. And specially, the loue of God appeared, in that hee had appointed one tree aboue all the rest, to be a Sacrament and assurance of e­uerlasting life, and happines to mankind, if they would continue in faithfull obedience vnto him. Gen: chap. 2.9.

THe last obseruation onely, is now behind: the which concerneth not on­ly the commendation of Gods worke in the making of mankind: but al­so a generall commendation, (and as it were a ratification) of all the workes of God; from the greatest to the least, and from the last, to the first of them. To wit, that all were in their kindes created verie good, euery one in them­selues of sound constitution, and most apt to their severall endes and vses ap­pointed of God; and all of them in a perfect sympathie and consent, for the vniforme conseruation of the whole world.

Why is this generall commendation, or ratification, thus set downe: yea, why is it so often and so particularly set downe, euen sixe times before: that God saw that euery part of his creation was good?

This is set downe to diuers very notable ends and purposes.

Question. Which are they?

Answere. First, that the diuine nature of GOD himselfe, might bee discerned, euen by the nature and qualitie of his workes: to witte, that it is infinitely and moste perfectly good; in that no euill thing, but all onely goodnesse, proceedeth from the same.

Secondly, that mankinde might from the beginning, be aduertised, how infinitely they were bound vnto God, not onely for their owne creation in a speciall degree of good­nesse and honour: but also, for that all other creatures were not onely created good in their owne nature, but likewise very good, commodious, and comfortable for mans vse; and the same also in so great varietie, as nothing might be desired or wished more.

Thirdly, that it might for euer bee knowne to all posteritie, that man may iust­ly thanke himselfe (as wee vse to speake) for all want of goodnesse, and for euery euill excesse: and for whatsoeuer troublesome distemper, or disorder, which it come into the world, or vpon himselfe. That is to say, he is to thanke himselfe onely for euery euill of punishment; euen because he himselfe, of all the creatures of this world, had first made himselfe most euill and wicked, through the most contagious euill of his trans­gression and sinne.

Finally, the commendation of the goodnes of the workes of Gods most mightie and gracious creation, being often repeated (that is sixe times more particularly, and [...]ast of all generally) it ought to bee vnto vs, as a strong threefold cord, yea e­uen of triple twine, to holde vs from all thinking or speaking any euill of the least of them, and from all murmuring against God, what want, discommoditie or annoyance soeuer wee either see or feele, or may at any time expect and feare. And on the contrarie, to take and fasten the whole blame thereof vpon our selues alone.

Explicatiō and proofe.These indeede are notable good endes and purposes, why the commen­dation of the workes of God, should be so often repeated, and the rather euer since the fal of mankind: by meanes wherof, all men grew to be ouer light and forgetfull, yea very malignant esteemers both of the Lord God himselfe, and also of all his blessed workes.

But now, that we may induce our selues to be of better mindes; let vs consi­der first, of that which our Sauiour Christ testifieth in the Gospell, as we haue seene before, that God onely is good. And of that we read in the Ep: of Iames chap: 1. verse 13. Let no man say when he is tempted (that is, when he is moued and prouoked to any wickednes) I am tempted of of God: for God cannot be temp­ted with euill, neither doth he tempt any man. But contrariwise, as it followeth, verse 17. Euery good giuing, and euery perfit gift is from aboue, and commeth downe from the Father of lights, with whom is no variablenesse, neither shadowing by turning. And Psal: [...]2.1. The louing kindnes of God indureth daily.

Secondly, i [...] must needes be confessed, that although God had created and set mankinde downe a great deale lower: and though, hee (hauing giuen them reason to shift for themselues) had thought good to exercise them with the feare of many dangers, as our condition is now; yet had hee dealt verie graciously. But seeing God vouchsafed mankinde not onely a chiefe dig­nitie aboue other creatures, but also made them very cōmodious, and willingly seruiceable vnto them: ô how greatly doth this amplifie the largenesse of his goodnesse and mercy! So that iustly may wee wonder at his good­nesse, according to that wee reade, Psalm: 8. and Psalm: 104. How ma­nifolde are thy workes! &c. According also to that wee reade, Psalm: 31.19. and Zach: 9.17. O how great is thy goodnesse!

Thirdly, for the clearing of God from all euill, or cause of euill in any of his creatures, specially to the hurt and annoyance of mankinde; let vs consi­der the gracious warning, which the Lord himselfe gaue to Adam, euen from the very beginning; to the ende hee might preuent the danger of all euill: Gen: 2.17. It is manifest therefore, that man not obseruing duly that gracious warning which God gaue him; pulled all euill vpon himselfe, and all his po­steritie, by his transgression: and had them not imposed vpon him by creati­on. For as touching sicknesse, death, and Hell, &c. they come in all by mans sinne, and are not (to speake properly and originally) creatures of Gods ma­king. They are rather the decay, defacing, and destruction of his creation, so farre as the creature it selfe could weaken, deface, and destroy the worke of God.

Hell indeede, the place now appointed for the torment of the wicked, may be said truly to haue beene created of God, when he created and distinguished all places: but it was not by creation Hell, that is a place of present torment. The Diuels sinne, and mans sinne, caused that name and vse vnto it. And con­cerning sicknes, and death, and the rest: that they came in all by sinne, reade Rom: [...].12. and chap: 6.23. Let vs consider it also from that we read, Hos. 2.21.22. and Iob: 5.23. So then, this is to be held alwaies for a firme principle: God made man righteous, but they haue sought to themselues many inuentions. Eccles. chap: 7.31. All euill is come vpon man, from man himselfe. Let no man there­fore, be so wickedly bould, as to frame any the least cauill against any of the workes of Gods creation. Nay on the contrarie, let vs (for a most iust and well beseeming conclusion) take the whole blame of all euill to our selues: and groane vnder the burthen of our sinnes, as the true and proper cause thereof, according to the last branch of the answere.

And thus, through the goodnes of God, wee haue renewed the remem­brance of the holy doctrine, concerning the workes of Gods most wise, migh­tie, and gracious creation. The excellent perfection whereof, God hath most solemnly confirmed, by his sanctifying of the seuenth day: wherein he ceased from any further worke of creation, to the end that mankinde might worship God their Creator, in the celebration of the same his diuine wisedome, power and goodnes, which are most perfectly manifested thereby.

The which holy doctrine (according to the most faithfull and true historie thereof euery Christian must beleeue: or else, hee cannot rightly beleeue in God the Father almightie, maker of heauen and earth, as the Articles of our beliefe teach vs to doe.

And now touching the manifestation of the wisedome, and power, and goodnes of God in them; it is euident to the faith of euery true beleeuer: while, according to the instruction of the holy Scriptures, he pondreth in his minde, both the manner, and also the order, which God tooke, in performing the workes of his Creation.

And first, concerning the manner: if wee consider, how the Lord (begin­ning in darkenes, deformitie, and confusion, as touching the great world: and in basenes, and deadnes, when he created man the little world) doth neuerthe­les, perfectly and at an instant cause light to shine out of darkenes, and in a short space of time turneth deformitie to beautie, vacancie and voidenes to all suffi­cient furniture and plentie, deadnes to life, discomfort to comfort, and basenes to glorie (to that according to this beginning of the works of God, the cōmon prouerbe might well take beginning, in that wee commonly say: A hardor vncomfortable beginning, maketh a good ending) thus I say, the manner of the cre­ation manifesteth the wisedome, power, and goodnes of God.

The like will be euident, if we shall well obserue the order which God ta­keth in the disposing of his workes. For he createth his spirituall and inuisible creatures in heauen, before the visible and bodily vpon the earth: the simple elements, before compounded bodies: the fierie region, before the aierie: he [Page 167] cleareth the lower region of the aier, before hee emptieth and cleareth the earth from the waters thereof: he maketh grasse for cattel, before he maketh cattell themselues: the foules of the aier and fishes of the Sea, before the beasts of the earth: finally all other creatures before he made mankind, insomuch as it pleased God to make all things for the comfort of man, that so by him, they might be to the glorie of his owne most holy name.

And yet againe, he doth so breake that which we would thinke should haue beene the best order, that he doth in most excellent wisedome, take all glorie from the creatures themselues: and maketh it so much the more cleare, and plaine, (as it is meete) that all the praise both of wisedome and power, and goodnes, doth belong onely to him. For therefore it is, that God made light, before he made the Sunne. Caused trees to bring forth ripe fruite, before any shower or dewe had fallen vpon the earth And also made all earthly creatures, and gouerned them in perfect order, before he appointed man, to be the ruler and orderer of them.

Who therefore among all men; yea how could all mankinde (though they were as dutifully affected to God as might be) how I say, could they for al that, sufficiently praise his most glorious name, for his so great, wise, mightie, gra­cious and glorious workes? Yea if it were but for our owne creation alone, for our outward senses, and the excellent gift of speech, &c. and for our inward vnderstanding and memorie, &c. Let euery one of vs therefore, conclude with the holy Prophet. Thou (ô Lord) possessest my reines (that is, I am by good right altogether and entirely thine) thou diddest couer mee in my mothers wombe. I will praise thee, for I am drawne into admiration (by considering) thy reuerend workes: yea I will praise thy wonderfull workes, as much as my soule can attaine vnto. My bones (or strength) it is not hidden from thee, from the time that I was made in a secret place, and skilfully fashioned as in the lower parts of the earth. Thine eyes did see me when I was without forme: for in thy booke were all things written euen from the time that they were first fashioned, yea while as yet there was none of them at all. O how deare therefore (or precious) are thy thoughts to mee ô mightie God! ô how great are the Summes of them! I would count them, but they are more then the sand: I will awake, (that is, I will stand diligently vpon my watch) that I may still abide with thee. Psal: 139.13.14.15.16.17.18. Trem: & Iunio Interp.

But of the duties, whereby we stand bound vnto God, for his mercie to­ward vs in our creation; more afterward.

HEtherto, our purpose hath beene, to gather together, and interprete the holy doctrine of Creation: according to the historical narration and re­port of it, from the holy Scriptures of God, the onely faithfull and incor­rupt witnesses thereof. The which also (as you know) hath beene set down to your hand, in a fewe verses: to the ende it might happily bee thereby, made so much the more familiar, and if it might be also, the more easie to be remembred of you. It shall not be amisse therefore, as I thinke, here to make rehearsall of them.

Question. Which are those verses?

Answere. They are these which followe.

God our Lord, euen for Iesus Christs sake, giue vs all grace so to doe. For there is exceeding great cause thereof in respect of God himselfe, who is most worthy all honour and glory. And it is also very good and comfortable euen to our [...]wne soules, that we should so doe: as we are hereafter in the collection of the duties further to obserue.

BVt before we come to the duties, we are to consider the promise, and then also the comforts, which belong to that faith or beliefe, which wee haue conce [...]ning the almightie creation of God our heauenly Father, and the seue­rall workes thereof.

First therefore, what say you of the promise?

Question. I [...] [...]e e any promise at all, concerning the creation, & the seueral works ther­o [...]: wherevnto our faith should looke for the stay and comfort of it?

Concerning the creation, considered in it selfe from the beginning of it, The Promise it cannot be saide that there was any promise made of it. For there was no creature to whom the perfor­mance of it should be promised. And therefore it must needes rest altogether in the hid­den secret of Gods owne most fatherly and diuine purpose and counsell.

Answere. But so soone as God had once created all his workes, forthwith it pleased him to make knowne to mankinde, the last of his creatures, that hee had made all his creatures of this visible world, for their benefit, comfort, and seruice: vpon condition, that they would faithfully serue, and honour his diuine Maiestie, first in themselues, and then in the right vse of the rest of his creatures.

And this most gracious manifestation of Gods purpose herein, was as speedie a pro­mise and assurance as might be: that the creation of God, and the seuerall workes there­of, were at the least in a very great part, euen for them; and consequently, for all the posteritie that should come of them.

Explication and proofe.It is very true. For so doe the wordes of God himselfe, immediately after the Creation was finished, giue plainely to vnderstand, Gen: 1.26.27.28.29. where wee see both the diuine purpose, and also the performance of God, in this behalfe. Yea Gen: chap; 2. uerses 19.20. we may perceiue the purpose and will of God to be such, so soone as Adam was created, euen before woman was yet taken out of his side.

The same promise of God, thus intended and reuealed from the beginning; is afterward, more plainly repeated and expressed, after the deluge or drow­ning of the world, as wee reade, Gen: 8.21.22. The Lord (as the prophet Mo­ses writeth) smelled a sauour of rest, and the Lord saide in his heart, I will hence­forth curse the ground no more for mans cause, &c. Hereafter seede-time and har­uest, and cold and heate, and summer and winter, and day and night shall not cease, so long as the earth remaineth. And yet further. chap: 9, 1.2.3, it followeth thus: And God blessed Noah and his Sonnes, and saide to them: Bring yee forth fruite and multiplie, and replenish the earth. Also the feare of you and the dread of you shall be vpon euery beast of the earth, and vpon euery foule of the heauen, vpon all that moueth on the earth, and vppon all the fishes of the Sea: into your hand are they deliuered. Euery thing that moueth and liueth shall bee meate for you: as the greene herbe so haue I giuen them all to you. And this verily, is a very princely and comfortable prerogatiue: that God hath giuen man authoritie, to kill and destroy those creatures, which either proue hurtfull while they liue, or may be profitable to them by their death. Moreouer, Iob: chap: 5.23. It is af­firmed from this promise and charter of the Lord, that the stones of the field shall be in league, and the beasts of the field at peace, &c. with the seruants of God. Like­wise Hosh: 2.21.22. thus we read. And in that day I will heare (saith the Lord) I will euen heare the heauens, and they shall heare the earth. And the earth shall heare the corne, and the wine, and the oyle, &c.

Neuertheles, because these and such like promises, doe rather pertaine to the prouidence of God, in the gouernment of his creatures, then to the creation of them: therefore it shall bee sufficient, thus farre forth to haue touched this point, reseruing the more full handeling thereof, till wee come to the promise belonging to the prouidence of God.

NOw in the next place, let vs proceede to the comforts arysing from be­liefe in God the Father, in respect of his almightie creation.

Question. Which may be the comforts hereof?

Answere. The comforts hereof may be considered, either as they are more generall: or else more speciall.

Question. Let it be so. In the first place therefore, which are the more generall?

Answere. First, this is generally very comfortable, that we knowe that the most wise and gracious prouidence and gouernment of God ouer all his creatures: is most nearely and indissolu­bly linked to the most wise and mightie creation of them.

Secondly, there is an other great comfort issuing from the faith of the creation, inso­much as the creation being beleeued, wee are from thence more easily induced, to [Page 170] beleeue all the like wonderfull workes of Gods most holy prouidence and gouernment; The Com­forts. yea, euen those which are in themselues more hard to be beleeued: namely our eternal redemption, and by the grace thereof, our restoring, and the restoring of all creatures, to a more happie and glorious estate, then Adam was set in at the beginning, by the be­nefit of his creation.

Explicatiō & proofe.These are generally, very great comforts indeed. And they haue very good warrant from the holy Scriptures.

For in respect of the first generall comfort, the Apostle Peter 1. Epist: ch: 4. 19. verse, assureth vs that God is a faithful Creator. From whence he proueth, that his faithfull children, may iustly (and that also in speciall manner) be trust him with themselues, and their whole estate: nothing doubting, but hee will haue a very vigilant and tender care ouer them. Likewise, in the booke of Iob: chap: 10. verses 8.9. &c. Iob vseth a speech taken from a familiar simili­tude of the dairie woman, who when she hath taken all her paines in milking, in setting of her milke, in breaking her curde, in pressing her cheese, &c. she will in no wise throwe it aside, that the hogges or dogges should spoile it; but shee laieth it vp carefully, and reserueth it to the best vse that may be. Much more therefore doth Iob comfort himselfe, that seeing God had made him, as it were the cheese, out of the milke; that hee would not destroy him. Thine handes (saith hee) haue made mee, and fashioned me wholly round about: and wilt thou destroy me? Remember I pray thee, that thou hast made mee as the clay, and wil [...] thou bring me into dust againe? hast thou not powred me out as milke? and tur­ned me to c [...]rde [...] like cheese? Thou hast clothed me with skinne and flesh, and ioined me together with hon [...] and sinewes. This therefore gaue the seruant of God, good and comfortable trust, in hope of preseruation, from vntimely and miserable death. Read also, Psal: 89.47.

But for the generall care of God ouer all his workes, which is the ground of our generall comfort, and that which wee doe presently inquire after; read Ps. 33.4. &c. All the workes of God are faithfull. Where also the holy Psalmist linc­keth the prouidence of God with his creation. And Psal: 146.6. He hath made heauen and earth: and all that therein is, he keepeth his fidelitie for euer.

Hence therefore (as was answered in the second place) verie comfortably, may we iustly be induced to beleeue, that more speciall goodnes and mercy of God concerning our redemption, and the re [...]toring of all the creatures, which lost the dignitie of their creation, through the sinne of man. For the proofe whereof, reade Isai: chap: 4 [...]. verses 26.27. &c. to the ende of the chap: Lift vp your eyes on high, and behold who hath created these things, and bringeth out their ar­mies by number, and calleth them all by names? By the greatnes of his power, and migh­tie strength, nothing faileth. Why saiest thou ô Iaakob, and speakest ô Israel, My way is hidden from the Lord and my iudgement is passed ouer of my God? Knowest thou not? or hast thou not heard that the euerlasting God the Lord hath created the endes of the earth? Hee neither fainteth nor is wearie, &c. But hee giueth strength to him that fainteth, and vnto him that hath no strength, hee increaseth power, &c. And they that waite vppon the Lord shall renewe their strength, &c. Reade also, chap: [...]3. verses 1.7.15.16. And chap: 44.24. and 45.8. and 50 1.2. &c. and 51.12.1 [...]. Likewise, Iere: 31, verses 31, 32, 33, 34, 35. &c. And againe, chap: 33.1 [...]. &c. Thus saith the Lord, if you can breake my couenant of the day and my couenant of the night that there should not bee day and night in their season. Then may my couenant be broken with Dauid my seruant. And Ps. 89. v. 36.37. Read also Ps 11 [...]. v. 89, 90, 91, 92. O Lord thy word indureth for euer in heauen. Thy truth is from generation to generation thou hast laid the foundatiō of the earth, & it abideth, &c.

Finally, touching the last point of this second branch: to wit, that from faith in respect of the creation of God, we doe the more easily proceed to beleeue the restoring of all things: it standeth with good reason, insomuch as they doe both belong to one and the same almightie power.

And because, if wee beleeue not the lesser: howe shoulde wee beleeue [Page 171] the greater. If not this (which standeth more with the light of naturall reason) how then should we beleeue that, which is aboue all humane conceite or vn­derstanding? Thus much for the more generall comforts of faith, touching the Creation.

Question. THe more speciall, or particular, doe follow. In what order, haue you lear­ned, that we may commodiously inquire of them?

Answere They are either such, as arise in respect of other creatures: or else, from the considerati- of our owne creation.

It shall be profitable for vs therefore, in this order to inquire of them. And insomuch as of creatures beside our selues (as we haue seene before) some are inuisible, and other visible, like to our selues: let vs inquire of the inuisible first, namely of the inuisible heauens, and of the holy and elect Angeles.

Question. What therefore, may our comfort be from this, that the Lord hath made a heauen, infinitely more excellent and glorious, then these heauens are, which we see with our eyes?

Answere. The comfort hereof, may iustly be exceeding great, to euerie true beleeuer; insomuch as God hath not onely made the heauens, which are yet inuisible vnto vs, that they might bee as the Throne of his diuine Maiestie, to represent his glorie in them, and that they should bee an habitation and dwelling place to the elect Angels, from the begin­ning and for euer: but also, that wee our selues might in the time appointed of God (that is, the naturall life once ended) haue our most sweete and comfortable abiding place there; to behold the glory of God, and to enioy an estate like to the glorious estate of the holy Angels, euen for euer and euer.

Explication and proofe.This may iustly be exceedingly comfortable indeede: according to that of our Sauiour Christ: Iohn chap: 14. verses 1.2.3. Let not your heart be troubled: ye beleeue in God, beleeue also in me. In my Fathers house are many dwelling places, &c. According also, as the same our Sauiour praieth to God his heauenly Father, on the Churches behalfe. Iohn. 17.24. Father, I will that they which thou hast gi­uen me, be with me euen where I am, that they may behold my glory, which thou hast gi­uen me: for thou louedst me before the foundation of the world, &c. This indeede, may iustly bee comfortable to euery true beleeuer; yea so comfortable, that well may it aboundantly mitigate the greatest discomforts that may at any time assaile vs. Yea also it may iustly hearten, & harden vs, with a spiritual for­titude, and boldnes of heart, against death it selfe: yea, euen to make death wel­come vnto vs, according to that 2. Cor: 4.16, &c. We faint not, &c. (saith the A­postle) while we looke not on the things which are seene, but on the thinges which are not seene: for the things which are seene are temporall: but the things which are not seene, are eternall. And then it followeth, chap: 5. verses 1.2. For we knowe that if the earthly house of this tabernacle be destroied, we haue a building giuen of God: that is, an house not made with handes, but eternall in the heauens. For therefore wee sigh, desiring to be clothed with our house, which is from heauen, &c. And verse 5. He that hath created vs for this thing is God, who also hath giuen vnto vs the earnest of the Spirit. Read also, Heb: 11.13.14.15.16.

The comfort hereof (to speake familiarly) may be conceiued, by a simili­tude from the vsuall affection, and practise; euen of the poorest sort of men. For as experience sheweth, euery one is the better cōtented with a meane Hal or Kitchin, a roome of common abode: so as hee haue a commodious, and well trimmed Parlor, or Chamber, whereunto hee may resort when hee will, to his good liking and delight. And shall wee not then, bee infinitely much more comforted, from this so great a ground of comfort: that God our heauenly Father, hath prepared, not onely one withdrawing roome (as it were handsome and neate in heauen) to solace our selues in now and then; but euen a roiall Palace, for our continuall abiding in his presence? And that also such a one, as in comparison whereof, the most sumptuous buildings of this world, are but as the Hall or Kitchin of the most base cottage that may be?

Question. Nowe from the inuisible heauens, let vs come to the inuisible Angelles; [Page 172] (we speak now onely of the holy and elect Angels) What is the comfort of our faith, concerning their most holy and happie creation?

This also, may in like manner, be exceedingly comfortable to our faith while wee consi­der, that albeit God our heauenly Father, is of himselfe alone al-sufficient, for our de­fence and preserua [...]ion: Answere. yet it hath pleased him; euen for the further comfort of our weake faith, to let vs vnderstand, that hee hath created millions of Angels, to bee our faithfull and trustie assistantes and friendes; against all the legions of Diuels, who are our most [...]dicious aduersaries: as also against all their wicked Instruments.

Explicatiō & proofe.That this is so; as it is euident from many testimonies of holy Scrip­tures, heretofore alledged, when wee spake of the Creation of the An­gels: so the comfortable speech of Elisha the Prophet to his seruant, may at this time, bee to speciall purpose called againe to minde of vs; in that from thence we may euidently perceiue, that there are more on our side, then be a­gainst vs, &c. 2. King chap: 6. verses. 16.17. And the greater will the comfort be, if wee doe herewithall, call likewise to minde, that which hath beene de­clared, concerning the excellent nature of the holy Angels, both for wisdome, and also for power, &c.

Neither may we (speaking of inuisible creatures) neglect that sensible com­fort, which God of his goodnes giueth vnto vs continually, from those pur­ging windes of the aier, and from the sweete aier it selfe, wherein we liue and drawe our breath.

But of these things, wee shall haue the occasion renewed, to consider more fully, when we shall come to the comforts of the fatherly prouidence of God: and therefore we will not now, stay any longer vpon them.

Wherefore, leauing thus, the inuisible creatures for a while: we come to those that are visible.

Question. What is the comfort, which our faith reapeth from the creation of them?

Answere. The comfort of all the visible creatures, in their seuerall kindes; it is sensible, like to themselues. For the goodly and beautifull formes, and colours of things, as also the light it selfe by the which they are represented vnto vs: together with the instrumēts of light, the Sunne the Moone, and the Stars; they are all of them, very pleasant to our eyes. All the sweete voices, and sounds which we heare, from the sweet singing birds, and such like, they are very delightfull to our eares. The excellent varietie of flowers, by their mani­fold sweet smel [...], and sauours which they cast forth: they likewise are very comfortable to our nostri [...]s. The plentifull fruits of the earth which God hath sent for our foode; they are delicate and daintie to our tast. Neither may we passe by the great goodnes of God toward vs in this, that for the more ful measure of our comfort in his sensible creatures: whereas euery creature hath but his short season, he hath appointed one sort to succeede another. And whereas winter putteth an end to all summer fruits, till the Spring of the yeare returne againe: God hath giuen men wisedome, to preserue his creatures, by distil­lations, by s [...]rrups and many other waies, so that they retaine them for their comfort till newe come againe.

Neuertheles, this we may herewithall truly affirme, that no one of these outward vi­sible and sensible creatures, c [...] be truly comfortable, either to the soule, or body of any man: but through the spirituall grace, and comfort, of a true and liuely faith.

Question. It is true that you say, But w [...]t reason can you render thereof?

Answere. By the fall of our first parents, and through our owne originall guiltines, sinne, and cor­ruptiō: we haue lost al our interest, & right title to the least cōfort of any of the creaturs.

Neither can wee otherwise be restored againe thereunto, but through faith; and that onely by the free grace of God our heauenly Father: who hath adopted vs in his be­loued Son our Lord Iesus Christ, to be his children, and heires of all things, euen heiers annexed with him.

Explication and proofe.This is indeede a sufficient reason, that without faith, no man can take any sound comfort, or pure delight in the creatures, because we are in our selues cor­rupt & carnally affected: and without Christ no better, then vsurpers of them. And that we are altogether without interest in the creatures, vntill we be re­stored [Page 173] to the rightfull possession of them, by faith in Christ: it may plainly be gathered, by the expulsion of Adam out of the garden of Eden, so soone as hee had fallen away from his faith and allegiance to God, Genesis 3.23.24. But by faith in Christ, all things are made ours: in so much as we our selues are thereby made the children of God, according to that we reade, Gal: 3.26. and chap: 4. verses 6, 7. and Rom: 8.15, 16, 16. and 1. Cor: 3.21, 22, 23. Let no man reioyce in men; for all things are yours. Whether it be Paul, or Apollos, or Ce­phas, or the world, or life, or death: whether they be things present, or things to come, all are yours. And ye Christes, and Christ Gods.

HItherto therfore, of the comfort which we haue from all other creatures, through faith in God, and in our Lord Iesus Christ. Now concerning our selues: Question. what may be the comfort of our owne creation, while we be­leeue in God our heauenly Father, as in the Creator and maker of our owne selues?

Answere. The comfort hereof is manifold.

So indeed we haue learned out of the holie Scriptures: whether we con­sider the creation of our bodies, or of our soules: or of the condition of our whole Person and estate, wherein God hath created, and set vs in the begin­ning.

Question. First therefore, what is our comfort in respect of the creation of our bo­dies?

Answere. Not so much, for that it hath pleased God to giue them a speciall dignitie in outward forme, in that both face and hands, are made apt and fit aboue all other creatures, to looke and lift themselues vpward to his Maiestie, toward heauen: as it may be obser­ued, from the practise thereof. Psal: 123. and Lamentations of Ier: chap: 3.41. But much rather, because he hath made euen our bodies, to be the temples of the holy Ghost, here in this life. 1. Cor: 6.19. and to be partakers of the resurrection of the righteous to euerlasting life, at the last day. Ioh. 5.28.29.

These comforts, cannot but be very comfortable, to all such as haue faith, in any measure of truth, to beleeue that they doe belong vnto them; according to the Scriptures by you alledged, and many other of like sort.

Shewe now likewise, the comfort which faith findeth, in the work of Gods creation, concerning our soules.

Question. What is that?

Answere. The comfort hereof is singular, in that mankinde, (in respect of their soules especial­ly) were created in the Image of God. The which, though we haue lost in our selues, yet by faith in Christ it is alreadie in part, and shall for euer be whollie and perfectly resto­red againe.

So indeed we may perceiue, by the doctrine of the Apostle Paul: Colos: 3.9, 10. and by his exhortation concerning the same Ephes: 4.23, 24. For it can not be that either the doctrine, or the exhortation of the holy Ghost, should be without certaine and infallible grounds. Reade also for this, 1. Cor: 15.49. As we haue borne the Image of the earthly, so shall we beare the Image of the hea­uenly, &c.

Question. To conclude this part of our inquirie: What is the comfort of our crea­tion, in respect of that state and condition, wherein God had created, and set vs, at the beginning?

Answere. The societie of mankinde betwixt themselues, was, by Gods creation, exceeding com­fortable: as may appeare, euen by the reliques thereof, which remaine still. Yea their whole estate and condition, was in dignitie and comfort, little inferiour to the Angels. The which also, though we haue whollie lost in our selues: yet by faith in Iesus Christ, we haue it restored againe, and shall be partakers of it through the rich mercies of God our heauenly Father.

Explicatiō & proofe.So indeed we may perceiue, by comparing the 5. verse of the 8. Psalme: with Heb: chap: 2. verse 6. &c. As also, because we are in respect of our whole person, both bodies and soules, the temples of the holy Ghost: 1. Cor: 3.16. [Page 174] and 2. Cor: 6.16. and Ephes. 2.22.The duties

But in this rehearsall of the comforts of the creation of God, in all his creatures toward vs: we must at no hand forget, that our God himselfe, (who is the God of all consolation and comfort) is infinitely more comfortable, pleasant, sweete, and delightfull, then any, or all his creatures, can be to the least of his children.

Such therefore are the comforts arising from the faith of the creation of all sorts of the creatures of God; whether visible, or inuisible: and as well of man to himselfe, in respect of his owne creation; as in regard of all other visible creatures, in that behalfe like to himselfe.

The which comforts, albeit they are not so much comfortable to vs, by the creation it selfe, as in respect of the fatherly purpose, and prouidence of God toward vs: seeing man himselfe (as was before obserued) had forfetted all: yet (because as was likewise further noted) the creation and prouidence of God, are most neerly lincked together; and whatsoeuer man hath lost in himselfe, is recouered and restored againe to all that truly beleeue in the name of God, through our Lord Iesus Christ: therefore we might not al­together suppresse, and conceale, the comforts of this part of our faith; how­soeuer we doe reserue the more full declaration and proofe of some of these things, till wee come to gather the comforts of the fatherly prouidence of God. Thus therefore, we (for the present) leauing the comforts, both of the Creation, and also of the Prouidence of God (they being mutually respec­tiue each to other, these looking forward to them, and they looking back­ward to these) let vs in the meane season, hast to the Duties: and that also vp­on like equall & indifferent condition, as the matter it selfe, prepared of God, may most fitly, by his good prouidence, offer it selfe.

Question. BVt in what order may wee proceede in this part of our inquirie touching the Duties belonging to God, in that he is the Creator of all things?

Answere. I heard you say that it shall bee best for vs, to obserue the same order, in seeking out the Duties; which you haue alreadie obserued, concerning the Comforts.

It may well be so indeed: if for no other cause, yet for some helpe of memorie; the which we ought to haue great respect vnto, because of the weak­nes of it.

Well therefore, let vs trusting in the grace and blessing of God our hea­uenly Father, proceed and goe on forward.

Question. What Duties, do belong first of all, to the comfort of faith, concerning the workes of Gods creation, more generally?

Answere. It is our dutie first of all, to esteeme of them all very reuerend [...]y, yea euen of the least and basest of them, in regard that they are the creatures of our most wise, and reuerend God: acknowledging from our very hearts, that they are all, and euery of them (in their kindes, and to their seuerall ends and purposes) created in most perfect and diuine wisedome.

Secondly, it is our dutie, to glorifie and praise the Lord in them all: and to be har­tily thankeful for them.

Thirdly, it is our dutie, to vphold and maintaine the due credit, and estimation of all the workes of Gods creation: against all such as speake euil of any one of them, to any the least reproch and [...]shonour of his most holy and reuerend name.

Finally, Faith concerning the workes of Creation, and the comfort of them: tea­cheth all true beleeuers, to humble themselues vnfainedly before God, the most grati­ous, and almightie Creator of them.

Explicatiō and proofe.Here againe, let vs call to mind; that of duties belonging to God in respect of his works of Creation. Some pertaine to iudgement, other to affection: some to speach, and some to the actions of life.

Now, that it is our dutie, first of all, to esteeme of all the workes of Gods [Page 175] creation, very reuerendly: yea euen of those that bee the least and basest of them, in comparison of other; it standeth with verie good reason, in so much as the same God, who made thee one, hee made the other also. Hee that cre­ated the greatest, created also the least: the basest, as well as the most noble: the most deformed (as wee account deformitie) as well as the most comely and beautifull, as wee esteeme of beautie: they haue all one and the same Author and Maker. And therefore well may wee reason for the honour of the workes of Gods creation, as the Apostle Iames doth for the authoritie of euerie commandement of the lawe: because one God and Law-giuer, gaue them all. Chap: 2.11. Reade Psalme. 104.24. and 1.39.14.15.16.17.18. Read also Prou. 6. ver. 6.7. &c. and chap. 30.24. &c.

Yea and the Lord hath of purpose put a difference betwixt creature and creature; that the excellencie and beautie of the one, might the rather ap­peare, by comparing it with the other: the lesser, with the greater: the weaker, with the stronger: the slower, with the swifter: the lighter, with the heauier: the colder, with the hoter: &c. And all this the Lord would haue so, for a more perfect declaration of his manifold diuine wisedome, according to that. Psalme. 104.24, O Lord how manifold are thy workes! In wisedome hast thou made them all: the earth is full of thy riches, &c. Reade also Romanes. 1.19.20. &c. Acts. 17.24 &c. For euen to this end, God made the world, and all thinges therein: that by the creation thereof, his eternall power and Godhead, being considered in his workes, might be made manifest to all men: that they might seeke him, yea and sensibly finde him. &c.

And thus also, it is plaine, that it is our dutie to glorifie and praise God in all his workes: according to that notable admonition, which wee reade Iob: chap. 36.24.25.26. Remember that thou magnifie his worke, which men behold. All men see it, and men behold it a farre off, Behold God is excellent, &c. And according to the generall exhortation of the 148. Psalme, where, all creatures are stirred vp to praise God, euen in this respect, that they are his creatures. Reade also Reuelation, chap. 14.7. the exhortation of the holy Angell there.

And the rather are wee thus to glorifie God in his creatures, because they being the workes of his hands, doe make the difference betwixt him, and all false Gods Ier. 10.16. and Acts; 17.23.24. &c.

Wherefore (according to the third branch of the answere) it is further ma­nifest, that as we must for our owne parts, esteeme reuerendly of all the works of God, and accordingly glorifie his name therein (yea in such manner that euen those that are pudenda, and a cause of shamefulnes and blushing to vs by reason of our sinnes, ought to be accounted honourable as they proceede from the most wise and iust God:) so must we haue care to cause others (as much as lieth in vs) to doe the like. For who looking vpon the Frogge, or Caterpil­ler, or little Flie, or poore disdained Lowse: but so soone as he remembreth, that God did euen by these his creatures, confound one of the proudest and cruellest Kings and people of the world; euen the Egiptians: Who (I say considering this) can but praise God in this respect, that God should, by such base and contemptible creatures, worke so glorious a worke? According to that Psalme, 78.45.46. &c. 105.29.30.34.35. And as wee must of dutie, speake honourably of God, for them: so may wee not indure, to heare any thing spoken, to the contrarie dishonour of his most blessed name.

Well haue the Ministers of Gods word (as wee reade in ancient record) zealously reprooued, and condemned those blasphemous heretikes, who haue ascribed any part of the worke of Gods creation to the Diuell: such as the hereticks called Paternians, E [...]omians, and Ethicoprucopta, are reported to haue beene, who feared not to affirme that the inferiour parts of the bodies of [...]en and women are the worke of the Diuell.

Likewise, well haue they reproued and condemned the Heretikes called Seu [...] ­riani, who condemned wine, as not being a creature of God. And with them, well also haue they condemned the Marcionites, who accounted this whole world, to be a worke vnworthie to be ascribed vnto God.

The like reproofe, and zealous condemnation, is to be continued, and maintained, of all faithfull Ministers of the holie word of God, and of all faithfull Christians: against the same, and all other the like blasphemous maligners and railers against any of the workes of our God. God himselfe no doubt, will take our parts heerein: and iustifie himselfe, against all their blasphemous derogations,Theater of Gods iudge­ments, chap. 31 Concerning Blasphemers. M. Perkins Ex­p [...]: Sy [...]: spea­king of Gods Omnipotency Mornaeus, cap: 11. de Verit: Religionis. Act: & M [...]u. in his collecti­on of Gods seuere iudge­ments against Blasphemers, a little before the end of the Booke. whatsoeuer they may bee. And verie worthily also haue other the good seruants of God, to the same ende, recorded the iust iudgements of God, against such lewde and wicked persons from time to time. Against some for reproching his thunder, and against other, for other their diuellish and licentious calumniations and contempts.

And namely, right worthily is it recorded against a King of Spaine, Alphon­sus the ninth, that hee bare his punishment from the iust hand of God: be­cause hee presumed to say, that if hee had bene at the creation, hee could haue disposed of the worlde in a better manner then now it is.

Reade the notable admonition of M. Foxe, to beware of blaspheming of Gods wisedome, or workes any way: from an example of a fearfull iudge­ment of God, vpon a Girle about 12. yeeres olde. The graue Father, vp­on, a speciall occasion, maketh a verie notable and large admonition worthie to be diligently read, attended, and obeyed, of all that shall reade the same. The which, for their sakes who haue not that booke: yea, and to the ende that such as haue the booke, may yet haue so necessary and worthie an ad­monition, more neere hand, and in their present view; I will not thinke it tedious to copie out at large, both it, and the occasion of it, as the godlie Father himselfe hath set it downe.

The wife of one William Mauldon, (as hee writeth) dwelling at a Towne sixe miles from London, called Waltam-Stow, taught young children to reade: which was about the yeare of our Lord, 1563. and the fourth yeere of Queene Elizabeths reigne. Vnto this Schoole, among other children, came one Be­nefields daughter, named Dennis, about the age of twelue yeeres.

As these children sat talking together, they happened, among other talke, (as the nature of children is to be busie with many things) to fall into communication of God: and to reason among themselues, after their chil­dish discretion, what hee should be. Wherevnto, some answered one thing, some another. Among whom, when one of the children had said, that he was a good olde Father: the foresaid Dennis Bennifild casting out impious words of horrible blasphemie: what he (said she) he is an old doting foole.

What wretched and blasphemous words were these, ye heare. Now marke what followed.

When William Mauldon heard of these abominable wordes of the Girle; he willed his wife to correct her for the same. Which was appointed the next day to be done. But when the next morning came, her mother would needs send her to the market to London; the wench greatly intreating her mother she might not goe, being maruellously vnwilling thervnto. Howbeit, through her mothers compulsion, she was forced to goe: and went. And what happe­ned? Her busines being done at London, as she was returning againe home­ward, and being a little past Hackney; suddenly the Girle was so striken, that all the one side of her was blacke. Wherevpon, immediately she was carri­ed backe to Hackney: and there the same night was buried.

Witnesse of the same Storie, William Mauldon and his wife: also Bennif [...]ld her Father, and her mother.

A terrible example (no doubte) both to olde and yonge: what it is for chil­dren to blaspheme the Lorde their God. And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes: and not to nour­ture them betimes, in the rudiments of the Christian Cathechisme: to know first their creation, and then their redemption in Christ Iesus our Lord and Sauiour, to feare the most holy name of God, and to reuerence his Maiestie. For els, what do they deserue, but to be taken away by death; which contemp­tuouslie despise him, of whom they take the benefit of life?

And therefore let all yong maides, boyes, and yong men, take example by this wretched sillie wench: not onelie not to blaspheme the most Sacred Ma­iestie of the omnipotent God their Creator, but also not once to take his name in vaine, according as they are taught in his commandements.

Secondlie, let all Fathers, Godfathers, and Godmothers, take this for a warning, to see to the instruction and Catechising of their children, for whom they haue bound themselues in promise both to God and his Church. Which if the Father, and Godfather, the Mother, and Godmothers, had done to this yong Gyrle: verilie, it may be thought, that this destruction had not fallen vppon her.

Thirdlie, let all blinde Atheists, Epicures, Mammonists, Belly-Gods of this world, and sonnes of Belial, hypocrites, infidells, & mockers of religion, which say in their hearts, Ther is no God: learne also hereby, not onely what God is, & what he is able to doe, but also in this miserable creature here punished in the worlde, to behold what shall likewise fall vpon them in the world to come; vn­lesse they will be warned betimes, by such examples as the Lorde God doth giue them.

Fourthlie and lastly, here may also be a spectacle, for all them which be blas­phemous and abominable swearers, or rather tearers of God: abusing his glo­rious name, in such contemptuous & despitefull sort, as they vse to do. Whom, if neither the word, & cōmandement of God, nor the calling of the Preachers, nor remorse of conscience, nor rule of reason, nor their withering age, nor hoa­rie haires, will admonish: yet let these terrible exāples of Gods district iudge­ment, somewhat moue them to take heed to thē selues. For if this yong maiden, who was not fu ly 12. yeres old, for her vnreuerend speaking of God (& that but at one time) did not escape the stroake of Gods terrible hand: what then haue they to looke for, which being men growen in yeares, & stricken in age, being so often warned and preached vnto, yet cease not continuallie with their blas­phemous oaths, not onely to abuse his name, but also most contumeliouslie, & despitefully to teare him (as it were) and all his partes in peeces? Thus farre M. Foxe admonisheth all sortes, both yong and olde, to beware of all blasphe­mie against the Lord our God. Now let vs proceede.

Finallie, that faith in the creation of God, may iustly teach vs true humilitie [...] Read Iob chapt: 38. And chapt: 39. &c. It is the argument whereby God himselfe teacheth Iob to humble himselfe. Read also, Ier: 5.21.22.

HEtherto of the Duties more generallie.

Wee come nowe to the particulars.

Wherefore, touching the more particular Duties. First and foremost, which are they that belong to this comfort of Faith, that God our heauenlie Father hath created the most glorious and inuisible heauens: to the ende they may be our euerlasting habitation, with the rest of his faithfull seruants, toge­ther with his holie and elect Angels, after this transitorie life once past and ended.

Question. Which, I say, are the Duties which ought to arise from this comfort?

Answere. In that, the Lord God our heauenlie Father, hath created inuisible creatures, not onely the heauens, which wee see not: but also the holie Angels farre more glorious and excelient then anie of the visible are, which our eyes doe see.

First it is our duetie, to conceiue more highly and gloriouslie of the most high and ex­cellent Maiestie of God, then all outward creatures can throughlie expresse vnto vs.

Secondlie, insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home, and most blessed and comfortable dwelling place: Answere. wee are admonished thereby, to take heede, that wee doe not addict our mindes to these earthlie creatures, and present vaine and transitorie worlde; but that wee doe wholly set our hearts, to seeke after heauen and heauenly things, and in comparison ther­of, to esteeme lightly of the greatest riches and pleasures, or of the highest preferments and honours of this life. But most of all wee are hereby admonished, to take heede that wee continue not in the f [...]the of our sinnes, which would vtterly barre vs from the king­dome of heauen.

Explication and proofe.Touching the first part of this answere, let vs first of all consider, that the Angels themselues cannot comprehend, nor behold the full brightnes of the excellent glory and Maiestie of God, in which respect they are described with wings couering their faces: Isai: chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see, should fullie re­present the same vnto vs. Let vs consider also, that the children of Israell could not look vpon the glory of Moses his face, after became from the Lord, out of the mount. Neither could Moses himselfe see any more, but as it were the back partes of the Lord, and that through a crannie of the rocke. Exod: 33.18. &c. and chapter 34.33. &c. and 2. Corinth: 3.7. Read also Ier: 10.6. Isai: 40.12. &c. Rom: 11.33. &c.

And as touching those things, which apperteine to the kingdome of hea­uen: they are farre aboue those which the eye hath seene, or eare heard, or euer came into mans heart. 1 Corinth: 2.7.8.9.

It foloweth therefore, according to the second parte of the answere, that these things, and this euerlasting mansion place, is by all good reason to bee principallie sought after, and affected: according to that of our Sau: Christ, First seeke the kingdome of God. &c: Herevnto also, doth the example of the holie Patriarches call vs, according to that which wee read, Hebr: chapt: 11. verses. 13.14.1 [...], 16. Neither may wee in any wise, neglect the holie exhorta­tion of the Apostle Paul: Coloss: 3. [...]. &c. Set your affection on things which are aboue, and not on things which are on the earth, &c. And verse 5. Mortifie therefore your members, which are on the earth, fornication, vncleannes, &c. For as wee read Reuelat: 21. verse 27. There shall enter into the heauenly Ierusalem, no vncleane thing, neither whatsoeuer worketh abomination and lies, but they which are written in the Lambes bo ke of life.

O therfore, how vaine! yea how absurd and madde a choise is this, of the children of this world! who for earthlie things which are but smoke and dost; yea for the pleasure of sinne, which is abominable skum and filthy dish-wash: doe lose the most durable, pure, and pleasant ioyes of the kingdom of heauen. And for the loue of houses of clay, whose foundation (as Eliphaz saith truely in the book of Iob 4.19.) is in the dust, and shall be destroyed before the mothe, (that is, most sodeinlie, as a flying mothe may be crushed to nothing, with a mans finger) to loose the glorious and eternall Palace of heauen.

Th s verilie is intollerable madnesse and follie. But let vs, who minde the kingdome of heauen, proceede to consider the waies which guide vs thervnto.

Question. In the next place therefore, which are the Duties that belong to the com­fort of this, that God our heauenly Father, hath created the holie Angels, to be his ministring Spirits, for our manifolde benefit; both in bodie and soule, in this life, and concerning the life to come: as wee are hereafter in the Proui­dence of God, more fullie to consider?

Answere. As wee ought from Gods creating of the holie Angells for our comforte, to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father, who thereby doth exceedingly commend his loue and regarde of vs, though most vnworthie: so ought wee from the example of the holie Angels themselues, (who at the commandement of God, [Page 179] doe willinglie attend vppon vs their inferiours (yea euen vpon vs most vnworthy and mi­serable sinners) to learne to be so humble and lowlie, euerie one of vs for our parts: that wee bee not onelie dutifullie subiect to all higher powers, according to the ordinance of God: but euen to the owest also. Yea, and that euen the chiefest themselues, should likewise willinglie be the seruants of God, for the benefit and comforte, of the poorest and lowest of the whole Church and people of God.

Explicatiō and proofe.The reason is plaine, and lightsome of it self: and hath great force in it, to perswade euery faithfull magistrate of Iustice, and euery faithfull and be­lee [...]ing minister of the Word, euen with their best gifts, and with their most royall power, which they haue receiued of God: to be therewithall willing seruants to the lowest of the Church; and therein also, to thinke themselues nothing abased, but greatly honoured of God.

Moreouer, the wicked may by this ministerie of the holie and mightie An­gels (if they had grace to consider it) be feared from all wicked attempts a­gainst the Church, or any the least members thereof. Numb: chapt: 22. verse 22. &c. Math: 18.10. And wee our selues, that wee doe nothing vnbesee­ming the presence of so holie ministers, and glorious seruants of God: who (though inuisiblie) are yet oftener present with vs, and among vs, then wee are ware of. 1. Corinth: 11.10. According also to that Exod: 23.21.22.23. For notwithstanding that is spoken of our Lord IESVS the Prince of Angels: yet such as the Lord and Maister-Angell is, such also are the ser­uants on their Lords behalfe, according to that Commission which he giueth vnto them.

Thus much for the Duties from the comfort of Faith, concerning the inuisi­ble creatures of God. Let vs make speede to the Duties, concerning those that are called visible.

ANd first, concerning the creation of other Creatures besides our selues.

Question. What are the Duties belonging to the comfort of Faith, in that God hath giuen vs assurance, that hee hath created them for vs, and giuen vs the free vse of them: to wit, of the light of the Sunne, and of the Moone, &c. of foode, and of apparell, of flowers, of all sweete smells, of all pleasant and Musicall soundes, &c.

What I say, are the Duties belonging to the bountifull and Fatherly goodnes of God herein?

Answere. It is our bounden Dutie, to vse euerie of them, with all wise and holie discretion; and in all good and sober moderation, as becommeth those that are called the children of the light: euen to those blessed ends onely, whervnto God himselfe hath appointed them.

And furthermore to the ende we may in all ho [...]e, wise and sober manner, vse these kindes of creatures: it is likewise our bounden dutie, to blesse God in all, and for eue­rie of his blessings, which wee beholde with our eyes, which wee heare with our cares, wherewith we cloth our bodies. &c. And according to the approoued examples of the holie seruants of God; it is our dutie in speciall manner, and with open profession of thankfulnes: to blesse God for the continuall renewing of our food, which is the most sen­sible and necessarie meanes, for the ordinarie maintenance of our life.

Such is our bounden Dutie indeede: according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut: 8.10.Explicatiō and proofe. When thou hast eaten and filled thy selfe, thou shalt blesse the Lord thy God, for the good land which hee hath giuen thee. Beware that thou forget not the Lord thy God, &c. This holie com­mandement, hath bene regarded of the faithfull in the Church of God, from time to time, no doubt. And it is approued euen by the practise of our Sauiour Christ himselfe. Of whom it is recorded in the Gospell, that hee blessed God for the bodilie foode wherwith he fed the people. Matth: 14.19. Yea after his Resurrection, his disciples knew him by his breaking of bread, in that (as it is most likely) hee vsed a forme of 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 [Page 181] 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 will of our Lord God: &c. But from the bodie, let vs come to the soule.

Question. What Duties doe belong to the comforte of this, that God hath created our soules immortall, and in his owne image and likenes, from the beginning of the creation?

Answere. This doth teach vs, that wee owe to be more carefull for the euerlasting welfare of our soules: then for our outward and bodilie estate here in this worlde, for a short and vncertaine time.

And seeing wee haue lost the beautie & dignitie of that holie image of God, where­in at the first mankinde was created: it may iustlie teach vs also, to be singularlie care­full & diligent, in vsing all meanes, for the recouering of it againe.

Explicatiō & proofe.This is the true beautie and dignitie indeed, which wee ought most care­fully to labour after. It is more then to seeke after rhe lost groat. It is the see­king after a Iewell of the highest price: yea after the ground and title of a mans whole state. For as our Sauiour Christ telleth vs: What should it profit a a man to winne the whole worlde, and to loose his owne soule?

The Duties belonging to the comfort of our whole person and estate, wherein it pleased God at the beginning to set and place vs: to wit, aboue all other of his visible Creatures; they are yet behinde. For albeeit our first [Page 182] parentes Adam and Eue, lost this dignitie: yet the gifte of God to them must not be vnthankfully neglected of vs. And the rather, because it is the good pleasure of God, to restore vs: yea to establish vs more firmely, in a more ex­cellent estate, through our Lord Iesus Christ.

Question. Which therefore are the Duties, wherevnto this comfort of Faith ought to prompt and prouoke vs?

Answere. Wee are taught hereby, that it is our most bounden Dutie, to glorifie God for this his most bounteous goodnes toward vs: and to take the whole blame of our miserie, altoge­ther vppon our selues.

Wee are hereby admonished also, most carefullie to auoid all those wayes and meanes, whereby our good and happie estate was at the first lost.

To the which ende and purpose, wee are furthermore to beleeue the worde of God, to be most certaine and true, both in euery promise, and also in euery threatning therof: and that without all wauering and doubting.

And moreouer, wee are to beware of all pride and ambition: and on the contra­rie, to be alwaies well content with that estate, which our heauenly Father seeth to be best for vs; and therein continually to acknowledge his gratious dealing with vs.

Finallie, wee are to the same ende and purpose: to resist the Diuel in all his wicked tentations, with an irreconcileable, and inuincible resistance.

Explicatiō and proofe.It is verie true. The wofull example of our first parentes, may be our full instruction in all these points. For in so much as they failed in these duties, as it is plaine in the text Gen: 3.1. &c. therefore were they vanquished by the Diuels wicked and subtile tentation: as may appeare by the particulars fol­lowing.

Touching the first, Eue her selfe, can not but acknowledge, the bountifull goodnes of God toward them: verse 2. of that 3. chapter.

But shee doth neither holde her heart firme in faith, to beleeue and feare the threatning of God, which the Diuel in her hearing; depraued and eluded: verses, 3.4.5. Neither was shee content with her present estate: nor con­stant in resisting the Diuel, as it foloweth verse 6.

And as touching Adam, hee was altogether negligent in examining and a­uoiding the euill: nay rather he willinglie suffered himselfe to be mislled by the suggestion of his wife, whom hee should haue reprooued or warned here­of: they fell both of them most pitifullie, and lost their naturall, and (as wee may say) natiue dignitie: not onely from themselues, but also from all their succeeding posteritie.

Iustlie therefore, are wee from the example of their fall, to admonish our selues; lest after our restitution through the Fatherlie grace and mercie of our gratious good God: we should at any time fall away, by the like negligence, and vnfaithfulnesse of our owne partes; and by the like malitious and craf­tie practise of that olde Serpent the Diuel against vs.

Nay rather, according to the first point of the answere, and according to the ende of our excellent creation, and of God his placing of vs in so excel­lent an estate: it is our bounden dutie, to be in speciall manner, most earnest­lie and constantlie zealous of Gods glorie, as God himselfe hath giuen plain­lie to vnderstand; in that he sanctified his Sabbath, immediatelie after he had created and made mankinde.

Reade also Isai: 43.7. I created him for my glorie (saith the Lorde God) formed and made him.

And worthilie also, is the exhortation made vnto vs, Psalme 95. verse 6. Let vs worship and fall downe before the Lorde our Maker, &c. And Psalme 100. verse, 1. &c. For hee hath made vs, and not wee our selues. &c. Likewise Psalme. 149.1.2. And Psal: 139, 14. &c. I will praise thee, for I am feare­fullie and wonderouslie made. &c.

This our speciall care, of gorifying Almightie God our heauenly Father, it is due vnto him, euen from our first yeares, as wee are admonished and [Page 183] exhorted Ecclesiast: chapt: 12.1. euen to the last of our daies. Psalm: 146.2.The Danger of not belee­uing. The want of which chiefe and principall care, is iustly reprooued Iob: 35.10.11. None saith, where is God that made mee, who giueth songes in the night? who teacheth vs more then the beastes of the earth, and giueth vs more wisedome then the soules of heauen.

But much more is condemned, all vndutifull cauilling against Almightie God: according to that Isai: 45.9. Woe to him that striueth with his Maker, &c. Furthermore, wee ought to be so farre off from cloking of any sinne, by the abuse of this, that God hath created vs all (as the wicked Iewes went about, from hence to countenance their vnlawfull mariages, Malac: chapt: 2.10. as Trem: and Iun: doe well interpret that place) that it should on the contrarie, be alwaies a strong reason, to mooue vs to all good dutie; as some other haue in another godly sense, vnderstoode the same wordes of the Pro­phet.

According also to that of the Apostle Paul, Acts: 17. verses 24.25.26.27. GOD that made the worlde, &c. hath made of one blood all mankinde, to dwell on all the face of the earth, and hath assigned the times which were ordained before, and the boundes of their habitation. That they should seeke the Lord, if so bee they might haue grope [...] after him, and found him, though doubtlesse hee is not farre from euery one of vs. For in him, wee liue, and mooue, and haue our beeing. &c.

Finallie, seeing God hath created vs in his owne image: who shall dare at­tempt to deface this image of God? yea who shall dare to offer any violence, to the outward hurting or dismembring of any part of this his creature: either eye, hand or foot, speciallie to the taking away of life, without speciall commis­sion and commandement from God himselfe? Certainlie they shall beare thei punishment, whosoeuer they be. Gen: ch: 9.6.

NOwe therfore, for the conclusion of our inquirie, concerning this Article, of the creation of all things: What is the danger of not beleeuing in God the Father, Question. as in the Creator and maker of heauen & earth, of the Sea, and all that is in them: and that also, euen according to the holie historie thereof, as it is recorded and written in the first and second chapters of Genesis, by the Prophet Moses; and not otherwise?

What I say is the danger of this?

Answere They that beleeue not in God the Father as in the Creator: and that also euen accor­ding to the holie historie of the Creation, wherein God himselfe, hath by his faithfull Prophet reuealed the same vnto vs & to his whole Church: it is vnpossible, that they should truely beleeue in him, as in the Allmightie, most wise, righteous and gratious Lorde God; but that with one heretike or other, they should falsifie this holie Article of our Christian beliefe.

Explicatiō & proofe.It must needes be so indeed. For from whence shall any truely vnderstand the Almightie power of God, his diuine goodnes, &c. if they do not learne it from the introduction as it were, of his owne works: yea euen from these his most mightie, most wise, and gratious workes of his Creation? And who could haue bene able so faithfully to report them as we should finde our selues sufficiently warranted to giue our vndoubted credit therevnto: but euen God himselfe, by the holie ministerie of his owne approoued and faithfull Secreta­ries and seruants?

And touching the discouery of that danger of error, which euery one is rea­die to fall into, whosoeuer turneth his eyes and his heart from the holy worde and faithfull Scriptures of God: it shall not be amisse for vs, to take our admo­nition, from the manifolde examples of such, as turning aside from the word; haue heretofore fallen into many fowle and absurde heresies.

For some (I speake not of heathen and prophane Aristotle, or of anie of his philosophicall Sectaries, but euen of such as haue taken vppon them, the profession of the true Christian religion in the Church of Go) they haue de­nied [Page 184] the worlde (as touching the first matter of it) to haue bene euer created, but to haue beene without beginning coeternall with God himselfe. Of the which sorte, were the heretikes called Seleuciani, Hermians, and such like.

Others also of the like sorte, haue helde that these three beginnings, the water, fire, and darkenesse are vncreated. Such were the heretikes called Audiani.

Some haue more particularlie insisted in the element of the water: affir­ming that to be coeternall with God, and therevpon, (as it seemeth,) are cal­led Aquei.

But leauing these: and to come vnto those that haue in some sorte yeelded that the world hath bene created. They haue neuertheles accounted it a work vnworthie the good God: such as were the wicked and blasphemous Mar­cionites: and also the Cerdonians, and the Apellites.

The heretikes called Caiani, denied that the God of Abraham was the cre­ator of the worlde.

The Simoniani, Nicolaitae, and others: taught that the worlde was created by the Angels, and not by God himselfe.

The Saturninians, and the Basilidian heretikes, are saide to haue attributed the creation to seauen Angels.

The Corinthians, and diuers others of like leaden and drossie stampe, feared not to say, that the worlde was made by an inferiour sorte of Angels, and the Diuell.

Thus, and manie waies beside: manie haue hereticallie erred, about the creation of the world.

So haue manie done also, concerning the creation of the Angels and man­kinde.

Some haue bene missled, to imagine and holde, that the good Angels were propagated of the essentiall wisedome of God. Such are the Basilidians re­corded to haue beene, and likewise the Gnostici and Archontici.

Other haue taught, that the Deuill is a bodilie substance: as did the Mes­sa [...]ians.

And as touching mankinde, the Manichai, helde that Adam and Eue were not created by God.

The Patricians, that the flesh of man was not the creature of God. The Paternians, Ennomians and some other: that the lower partes of the bodies of mankinde, were the worke of the Deuill.

The Melitonij and the Anthropomorphites: that the image of God is in the bodie of man, and not in the soule.

The Seleuciani, and others, that the soule of man was not created by God, but by the Angels.

The Gnostici, Manichaei, and Priscilianists, that the soule is of the same es­sence that God is.

The Nazaraei, on the other side: that the soules of men, are of the same na­ture, with the soules of the brute beastes.

The Arabici, that the soule of man is mortall, and that it perisheth with the bodie.

Thus, and sondrie other wayes, most fowllie and contrarie to the doctrine of the true Christian faith, haue very manie sortes of men erred, for want of sincere and humble attendance vpon the holie word of God: and namely, for neglecting this parte of the word, concerning the holie historie of the Crea­tion. All which examples, ought mightilie to schoole and admonishe vs, to looke religiously thervnto, to the end we may be sounde in this Article of our Christian faith: and so auoide all the rocks, boggs, and quake-mires of mans wicked & corrupt imaginations, & euery erroneous suggestion of the Diuell.

Thus much, concerning the doctrine of faith, in the Almightie power of God our heauenly Father, manifested by the manifold works of his Creation.

Beliefe in Gods Fa­therly pro­uidence.Beliefe in the Fatherly Prouidence of God.The groūd and mea­ning of it.

LEt vs now henceforth, proceede to inquire into the do­ctrine of the diuine prouidence of the same our God and heauenly Father: the which he doth continually exercise ouer all his workes which hee hath once made. For (as was trulie answered) hee doth at no hand, leaue any one of them so to themselues, that they should be, as one would say, at vncertaine to him.

Question. First therefore, what doe you vnderstand by the Prouidence of God?

Answere. The Prouidence of God, is his most mighty vpholding and continuing, as also his most wise and watchfull most righteous and mercifull, most constant and soueraigne, ruling and gouerning of all his creatures once made: in that hee effectually worketh all good thinges in them and by them; but restraineth, correcteth, and turneth all euill things, both counsels, wordes, enterprises, and actions: as may best serue, to those most holy vses and endes, which he himselfe, hath most holily propounded to himselfe, in his owne eternall counsell and decree; according to the pleasure of his most free and blessed good will.

Explicatiō and proofe.It is so in deede as you say. For to speake in fewe wordes, that which for plainenes sake, you haue vttered in more. The prouidence of God, is the exe­cution of the decree of God, concerning the disposing and ordering of all his creatures; and of all their qualities and operations whatsoeuer, to their proper vses and endes: euen as his creating of them, was the execution of his purpose and decree, to giue them their seuerall qualities, natures, and beeings themselues.

So then, wee must vnderstand the Prouidence of God, to bee as large as his creation: that is to say, that it doth vniuersally extend it selfe, to the con­tinuall ruling, ordering, and gouerning, of euery creature which hee hath once made: and that euen by the same almightie power, wisedome, iustice, and mercie; by the which, hee at the first made them. As Nehem. cha. 9. ver. 6. Thou Lord preseruest them all.

But that wee may vnderstand the better, what is meant by the Proui­dence of God: there are certaine thinges to bee inquired into, for the more full opening of that which you haue already answered.

And first concerning the word Prouidence; wee are to inquire, how it may be saide to containe all that you haue set downe in your answere, for the description of it: in so much as in the literall or strict signification of it as a man may saye, Prouidence is no more then a fore-seeing of thinges to come.

Question. First of all therefore, what is to be said to this?

Answere. The fore-seeing of God, is no idle, or impotent and weake fore-sight: but as it is essen­tiallie ioyned with preordination and fore appointment and decree; so it cannot be but it must needes take due effect, with euery ordinance and decree thereof, in the proper times and seasons of the same.

Explicatiō & proofe.It is very true. And therefore it is, that in the holy Scriptures,Prognosis & Pronoia, ioi­ned with Proorismos. the fore-appointment or predestination of God is ioyned most nearely with his fore-knowledge or fore-sight: as Acts: 2.23. deliuered by the determinate counsell, and fore-knowledge, and prouidence of God. And Rom: 8:29. Those whom hee knew before, hee also predestinated, &c. And 1, Peter. 1.2. Elect according to fore-knowledge.

And that the effectuall gouernement of God is noted by his fore-sight: read Gen: 22.14. In the mount the Lord will see (or prouide). And Psalm. 34.15. The eyes of the Lord are vpon the righteous. And Zech. cha: 3, 9. and cha: 4.10. The seuen eyes of the Lord goe throughout the world.

It is true that the Lord fore-seeth and fore-knoweth more then commeth to passe: for he doth of purpose frustrate many counsels and purposes which hee knoweth to bee intended of the wicked, so that they cannot take effect. But as touching all his owne most holy counsels and purposes for all time to come: hee doth so knowe them before hand, that according to his fore­knowledge; hee doth alwaies most certainely guide them to take their full effect, so as nothing is able to hinder the same. To this purpose, read Psalm. 94.11. And 1. Corinth. 3.20. The Lord knoweth that the thoughts of the wise bee vaine. And 2. Kings. 19.27.28. I know thy dwelling, &c. I will put my hooke in thy nostrils, &c. Reade also Psalme. 1.6, The Lord knoweth, (that is, he allow­eth & blesseth) the way of the righteous, and the way of the wicked shall perish. Like­wise Psalm. 37.18. Deut. 2.7. and Amos 3.2.

Thus we see that the actuall gouernement of God is noted by his seeing or fore-seeing, by his knowledge or fore-knowledge of all things: the effect being implied by the cause or rule and ground of it.

Now a second thing, to be likewise considered, concerning your former description of Gods holy Prouidence; is the reason, why you make mention of the restraining, and correcting of euill things, &c: in so much as wee haue seene in the former doctrine of the Creation, that the Lord made all thinges very good.

Question. What therefore is the reason of this?

Answere. Because shortly after the creation, a great multitude of the Angels fell away from God: and of themselues, most wickedlie peruerted themselues. Mankinde also (both Adam and Eue) were verie soone drawne away from God, by the wicked suggestion of the Diuel; whence hath followed, a wonderfull disorder and corruption of all things through the continuall rebellion of the wicked Angels, and of all wicked men a­gainst the Lord our God.

This is indeede, a sufficient reason of it: the ground and proofe whereof, we shall see anone.

In the meane while, there is yet a third thing remaining, for the further clearing of the former description of the holy Prouidence of God: to wit, concerning those most holy vses and endes, the which God hath in his owne eternall counsell and decree propounded to himselfe; in his prouident sup­porting, ruling, and gouerning of all his creatures.

Question. Which are they?

Answere. The most holy endes of Gods vniuersall prouidence, are the eternall happinesse of all his elect Angels: and the like eternall happinesse and saluation of all his elect children, from among the rest of the lost posteritie of mankinde.

And on the contrarie; the frustrating of all the wicked and rebellious counsels and enterprises of all the reprobate, both Angels and men: to their euerlasting confusion, and condemnation. All to the glorie of God, in the declaration both of the bountiful­nes of his most free grace and mercie: and also of the deserued seueritie, of his most holy and perfit iustice.

Explicatiō and proofe.These are in deede, the principall endes of the most holy prouidence of God. In respect whereof, it is saide Prouerb. chapter. 19.21. Many de­uises are in mans heart; but the counsell of the Lord shall stand. And Psalme. 33.10.11. The Lord breaketh the counsell of the heathen, and bringeth to nought the deuises of the people. The counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all ages.

And Isai. chapter, 46.9.10. Remember the former thinges of olde, for I am God and there is no other God, &c. My counsell shall stand, and I will doe whatso­euer I will.

And therefore iustly doth the Lord, by the same his holy Prophet, in the beginning of the 30. chapter, pronounce a woe against them that take counsell but not of him.

And thus farre also, well saith Gamaliel: Act: 5.38.39. If this counsell, or this worke, be of men, it will come to nought. But if it be of God, ye cannot destroy it, lest ye be found euen fighters against God.

The like is to be saide, concerning all the craftie counsels, and enterpri­ses of the Diuel, in that hee inciteth the wicked to rebell against the Lord God, and practiseth the same himselfe. For they shall not preuaile, as will further appeare afterward.

But whereas wee ascribe counsell to the Lord, the which is (as one may say) the maturitie and ripenesse of former thoughts, or as it were the choise flower, flote, or distillation of them: wee are to vnderstand this ascription of counsell to GOD, as spoken to our capacitie, after the manner of men. For if we shall consider exactly of the nature of God, whose wisedome is in­finite, and most perfectly present at euery instant, and so abideth for euer, and hath beene most perfect from all eternitie: there are neither former, nor latter consultations with him.

THese thinges thus cleared, let vs now goe forward. Wherein, that wee may proceede in some order: howsoeuer the holy Prouidence of God is one onely entier in it selfe, let vs (for our instruction, and for the helpe of our infirmitie) consider of it, as beeing either more generall ouer all crea­tures, or more speciall concerning some aboue the rest. And that also, either before the fall of mankinde: or concerning the fall it selfe; or else, euer since the fall.

And touching the more speciall prouidence of God, let vs consider of the grounds and declaration of it, according to the order of the creation it selfe: that is, according to the workes of God, in euery seuerall daies crea­tion as hath beene, from the historie thereof, set downe before.

Question. First therefore, what ground of holy Scripture haue you, for the proofe and declaration of GODS more generall prouidence, before the fall of mankinde?

Answere. For the prouidence of God in the generall vpholding of his creatures, this may be a suf­ficient proofe and declaration: in that so soone as mention is made of the bringing forth of the creatures, it is saide forthwith, that the Spirit of GOD sustained and vpheld them.

Explicatiō & proofe.It is true. For that is the true sence and meaning of those wordes, in the beginning of Genesis, That the Spirit of God moued vpon the waters: as they haue beene more fully opened, and interpreted before. From whence, it is well worthie to be marked: that the prouidence of God, in the supporting of his creatures, is as ancient as the creation it selfe. The which, as it had the beginning with it, (I meane as touching the actuall operation) so it both had, and hath still, the perpetuall continuance, with the continuance of the creature it selfe, to the vpholding of it. For the creature can no more consist, and con­tinue by the owne power: then it could possibly consist, and take the beeing, and beginning, of it selfe.

THus much therefore may briefely suffice, for the proofe of the generall prouidence of God; in the continuing & vpholding of his creatures, from the first moment of the creation, and so forth.

Question. And nowe, that wee may proceede: what ground haue you for the proui­dence of God, in the ruling and gouerning of his creatures, before the fall of mankinde.

Answere. The ground of this, is determined with the historie of the creation, contained (as wee haue seene before) in the two first chapters of Genesis: so much as concerneth all visible and earthly creatures, by expresse mention of them.

And touching the inuisible Angels, though Moses writeth nothing expresly of them by name, before the fall of mankinde: yet from other hely Scriptures, we learne for cer­taine thus much, that the Lord vpholding and continuing his elect Angels, in their holy and pure estate, as they were created; hee left the rest to themselues, who of their owne accord fell soone away from their holy originall, and so depriued themselues of the fauour and grace of GOD, and became lyars and murtherers from the begin­ning.

Wherefore euen thenceforth: that is, from the very beginning of their fall from their obedience; God hath begun to reserue them in euerlasting chaines, vnder darknes, vnto the iudgement of the great day.

Explication and proofe.So indeede we reade expresly in the 6. verse of the Epistle of Iude. And Iohn chap: 8.44. And this is briefely, the summe of all that, which God hath iudged meete to teach vs, concerning his gouernment ouer his Angels, before the fall of mankinde. Let vs therefore, leauing them for a while, come to his gouernment ouer the rest of his creatures. the which the Prophet Moses doth expresly describe vnto vs.

Question. Wherein is this part of GODS gouernment, most generally to be discer­ned?

Answere. It appeareth in this, that he appointed such foode and nourishment, as was meete to sup­port and mainteine euery liuing creature in life: and that euen as well in the vegetatiue life, more proper to trees and plants, as in the sensitiue life of men and bruit beastes, and also of the foules of the aier and fishes of the Sea, and whatsoeuer else.

And in that hee blessed them all, with the power of generation, conception, and bringing forth increase and multiplication, according to their seuerall kindes.

Explication and proofe.So indeede we read Gen: ch: 1. verses 12.22.28.29, 30. And in this respect also, the Apostle Paule speaking of the continuall prouidence of God, in his vpholding and gouerning of his creatures, saith thus. Act: 17, 25. Hee giueth to all life, and breath, and all thinges else. And againe verse 28. In him wee liue, and mooue, and haue our beeing.

This is therefore the more generall prouidence of God, in his gouerning of his creatures.

Question. What was his more particular or speciall gouernment?

Answere. God continued the orderly succession of the night and day, according to the ordination of it in the first daies worke. And to the same purpose, hee likewise confirmed the in­strumental gouernment and ordering thereof: as it were in the hand and ministerie of the Sunne, and the Moone, according to the creation of the fourth day.

God also, according to the creation of the third day, continued the limitation and boundes of the Seas within their compasse: so that they could not returne to ouerwhelme the dry land againe, as of their owne nature they would.

Moreouer, albeit God continued his owne souereigne and imperiall gouern­ment, ouer all his creatures, as well earthly, as heauenly: yet hee honoured A­dam (the first man whom he had created) with a ministerial gouernment ouer all earth­ly [...]reatures, to rule and order them, so farre as should bee to his best commoditit and comfort.

Finally, God did in this his more particular prouidence: make a more speciall pro­uiso (as we vse to speake) for the propagation and in crease of mankinde, aboue all other creatures.

Explication and proofe.That these things are so, we may easily perceiue by that which we read, Gen: chap: 1.16.17.18.

Secondly, reade againe, Psalm: 104.6.7.8.9. Thou coueredst the earth with the deepe as with a garment: the waters would stand aboue the mountaines. But at thy rebuke they flee away, &c.

Thirdly, read, Gen: 1.28. and chap: 2.15, 16.19.20. For God allowed man a more liberall ordinarie and dieate, then to any other creature. And for the au­thorizing of him aboue the rest: he warned as it were, and gathered together all creatures before Adam, to take their names as hee should thinke good to call them. For that was a special token of subiection, like as when one man is content to weare the liuerie which annother bestoweth vpon him.

For the last point of the answere, read Gen: chap: 2. verse 22. the last part of the verse, and verses 23.24. And let it be considered to the illustration of Gods holy prouidence in this behalfe: that God did not onely (as was obser­ued before) create onely one woman for one man, according to that which we read, Mal: 2.15. (When he could haue made many weomen for one man) but also hee made the woman cut of man: the like wereof he did not, in the making and pro­ducing of any other creature.

But I desire, that you should expresse, and declare, by your answere: the speciall prouidence of God, touching that speciall manner of the propagati­on of mankind, which he himselfe hath appointed.

Question. How haue you learned to answere to this point?

Answere. God gaue plainely to vnderstand, that he would not hold it lawfull, that man and woman should come together wanderingly, to satisfie their naturall lust, after the manner of the bruit and vnreasonable creatures.

And therefore it pleased God, euen from the beginning, to ordaine and sanctifie the holy estate of mariage; to the ende hee might haue a blessed and holy posteritie, propaga­ted and borne of them.

Explicatiō and proofe.This is that which our most blessed Sauiour hath respect vnto, Mat: chap:Mal. 2.14.15. 19.4. yea which he doth (verbatim) euen word for word repeate; and openeth the holy will and pleasure of God to haue beene alwaies constant therein: as it followeth in the same, 19. chap: verses 5. and 6. Haue yee not read (saith our Sauiour) that he which made them at the beginning, made them male and female. And said, For this cause shall a man leaue Father and Mother and cleane vnto his wife, and they twaine shall be one flesh. Wherefore they are no more twaine but one flesh. Let not man therefore put a sunder that which God hath coupled together.

Thus then, we haue sufficient ground for the holy prouidence of God: both in the vpholding, and for the continuing; as also for the ordering and gouer­ning of his creatures: as well more generally, as also more particularly.

NOw last of all, what ground haue you, for the proofe of those ends, which God in his diuine prouidence hath likewise propounded to himselfe, in the same workes of his creation: both generally toward a [...]l visible and earthly creatures, and more particularly, toward mankind? For as touching the An­gels we haue already considered, so much as we haue any ground for before. What ground, Question. I say, therefore, haue you for those endes, which God hath pro­pounded to himselfe, euen from the beginning of the creation: yea rather be­fore the world was, euen from all eternitie?

Answere. The ground of the endes of Gods diuine prouidence in all the visible workes of his Cre­ation: it is comprehended in that most memorable narration, which is set downe, Gen: ch. 2. from the 8. verse to the 18. as hath beene once mentioned, not long before.

I remember it well. Neuerthelesse, to the ende that we, resuming the worke in the due place thereof, may carie all so much the more commodious­ly before vs: let vs repeate the same here againe, so farre as may serue to our present purpose; and namely concerning the speciall prouidence of God to­ward mankinde. Question. What was that?

Answere. God created all things for his owne glorie, and mankind especially, aboue al earthly crea­tures, for the declaration of the most bountifull riches of his goodnes and mercy vpon them to their euerlasting happines and glory: vpon condition, they would continue con­stant in their holy faith, and obedience vnto him.

Question. Be it so. But what if (as it fell out indeede, and that not long after) mankinde should fall away from their good and gracious God, their Creator and ma­ker?

He further purposed, vpon that occasion, to magnifie the seueritie of his most holy and high iustice, euen to the euerlasting condemnation, and torment of all such, as should continue without repentance, in their rebellion against his most souereigne and diuine Maiestie; and refuse to seeke their deliuerance, by that meanes onely which he minded to tender and offer vnto them.

Question. How may it appeare, from the text which you alledged: that the purpose of Gods diuine prouidence toward mankinde, was from the beginning, such as you haue in your answere affirmed?

Answere. By that tree of life, which God had planted in the middest of the garden, or orchyard, of Heden, a most pleasant plot of ground for the exceeding fruitfulnes and delicacie of it, according to the signification of the name of the countrie Heden, where it was situ­ated: the Lord, of his most gracious goodnes, gaue Adam and Eue assurance, both for themselues and their posterity, of euerlasting happines and glorie, if they would faithful­ly and constantly serue and obey him.

But on the contrarie, if they should disloially breake the commandement of their so­uereigne (namely by eating of the fruite of that tree of the knowledge of good and euill, which was likewise planted in the middest of the same garden, and was the onely tree which was forbidden vnto them) God did as certainely threaten the euerlasting curse, both of b [...]die and soule against them and all their posteritie: and that also, without any hope of recouerie for euer for any thing, that he did for the present, let them vnderstand or haue any the least inckling to the contrarie.

Explication and proofe.All that you haue answered is very true, as the text doth plainely giue eue­rie attentiue reader, to vnderstand. And it is further confirmed most euident­ly, by the effect it selfe which followed: according to that which the Prophet Moses hath recorded, Gen: 3. the two last verses of the chapter. For so soone as Adam and Eue, had eaten of the same forbidden fruite: they were for euer cast out of the garden of Heden, and might not be suffered thenceforth, once to eate of the tree of life. And thus bereauing themselues of all former solace and com [...]ort; they did also make themselues, through their owne sinne, alto­gether naked, destitute, and forlorne. In the which estate also, should they haue continued for euer, yea increased more and more, according to the further in­crease of their sinne: had not God of his infinite mercy, giuen them the pro­mise of such a remedie and reliefe, as they themselues could neuer haue thought vpon.

And thus haue we also, together with the conclusion of that which we haue to obserue, concerning the prouidence of God b [...]fore the fall of mankind: we haue I say, herewithall, made an entrance vpon the other part, or proceeding of Gods holy prouidenc [...] which we are now in the next place to consider of, touching the fall of mankind.

Question. LEt vs therefore proceed vnto it. And herein first, what are we to vnder­stand by the fall of mankinde?

Answere. We are to vnderstand by this word fall.

First their vnfaithfulnes and disloialtie to God, in breaking his most holy and graci­ous comm [...]ndement.

Second [...]y the losse of that good and blessed estate; wherein they were by the goodnes of God, created and set.

Third [...]y, all the miserie and confusion, both of soule and body, which they pulled vpon themselues, and their posteritie. Yea all that they pulled downe vppon the very earth, the which God did iustly accurse for their sake.

Explicatiō & proofe.That Adam and Eue, did transgresse the commandement of God: loose their blessed estate: pull vpon themselues and their posteritie, yea vpon the earth, all curse and miserie: it is euident, Gen: chap: 3, verses 6.7.17.18.19.23.24. And all this, according to the threatening, or warning of God, Gen: chap: 2.17. Of the tree of the knowledge of good and euill, thou shalt not eate of it (saith the Lord) for in the day that thou eatest thereof, thou shalt dye the death.

That is to say: death shall bee as it were the last pay and wages of sinne here in this world, beside many fore-runners and punishmēts, making way vnto it: and then also, an enterance into a worse death, if it be not preuented. For vn­der the the name of death, God threateneth all the punishments of sinne: both in this world, and after in Hell. The fore-running punishments, making way to this death; they did speedily take holde, and as it were arrest both A­dam and his wife, so soone as they had contented in sinne against their God.

And that the punishment of their sinne, as well as the guiltines and conta­gion of it, hath spread it selfe vpon their posteritie: we read Rom: 5.12.13.14. As by one man sinne entred into the world, and death by sinne, and so death went ouer all men, &c. And in many other places, as they haue beene elsewhere gathered together, and set downe by vs.

Now further, that the word (fall) is of so large a signification, as was obser­ued, it may be perceiued from the vse of it, in diuerse places of the holy Scrip­tures: as we read, Ier: 8.4. Shall they fall and not arise? shall he turne away and not turne againe? The holy Prophet speaketh thus, to note the sinne, yea the obsti­nacie of the people, in their sinne. And Prou: 11.5. The same word noteth the punishment of sinne. The wicked shall fall in his owne wickednes. Likewise Rom: 11. verses 11, 12. and 1. Cor: 10.12. Let him that thinketh he standeth take heede, lest he fall. And Heb: 4.11. Let vs studie therefore to enter into that rest (to wit, the rest of God) lest any man fall after the same ensample of disobedience. And againe, chap: 6.6. And Reuel: 18.2. The Angel cryed out mightily with a loud voice, saying, It is fallen it is fallen, Babilon the great Citie &c.

Question. But I pray you, was the eating of the forbidden tree, so great a sinne, that it should deserue to be punished so grieuously?

Answere. No doubt it was. And so much the rather, because the commandement of God, whereby he tried their faithfulnes, and obedience to him, was so gentle and easie a cōmandement. And also, because in this one sinne of theirs; many, yea in effect, all sinnes concurre and meete together.

Explicatiō & proofe.The commandement of God was indeede very fauourable and easie; in that hee restrained them onely from one tree, and gaue them the free vse of a­boundant varietie; yea and also in that he placed the tree of life, so as it might well haue beene in their eye continually: to admonish them, from the middest of the garden, of the singular loue & fauour of God toward them; Gen: 2.9.16. Read also, chap: 3.2. where Eue her selfe acknowledgeth this bountie of God; and so is, from her owne knowledge and conscience, a witnes against her selfe. Thus the sinne may easily appeare to be very hainous.

Question. But how can you shewe, that this one sinne, containeth in effect al sinnes; both against God and themselues, and also against all that were to come of them?

Answere. First, they trod vnder foote the gracious commandement of God, together with the earnest warning and threatening, which he gaue them; as if there had beene neither e­quitie, nor truth therein.

Secondly, they did most vnthankefully neglect the exceeding great benefit of their creation with all the bountifull mercies and dignities belonging therevnto, which God had most graciously bestowed vpon them.

Thirdly, they did most proudly and ambitiously aspire to be equall with God.

Finally, they did vnnaturally, and securely passe by, the consideration of that most woe­full miserie, which they might well knowe, they should by their sinne, bring not onely vp­on themselues, but also vpon their whole posteritie.

All these things are very plaine and euident against them: as euery one of any vnderstanding may easily see.

Question. But did they sinne thus grieuously against God, of their owne first and selfe motion?

Answere. The first motion, was not of themselues, but of the Diuel: who (as was noted be­fore) beeing at the beginning created a good Angel, did soone after, of his owne [Page 192] accord fall away from the Lord; and then also, speedily by his malice and craft, brought mankinde to the like defection, through his most wicked and subtile temptation.

Question. So it was indeed. What therefore, was that his most wic [...]ed and subtile tenta­tion, whereby he deceiued them?

Answere. He perswaded them, that if they would eate of the fruite of that tree, whereof God had forbidden them to eate: they should then forthwith, be in a farre more excellent estate, then that was, wherein God had created and set them. And that God forbad them to eate of the fruite of it; because he would hinder them, from that more high aduance­ment, which hee knewe, that they might, by this meanes, easily attaine vnto.

That indeede was his subtile temptation. Ye shall not certainely dye (saith the Diuel) but God doth knowe, that when yee shall eate thereof, your eyes shall be opened, and yee shall be as Gods knowing good and euill, Gen: 3. verses 4.5.

Question. What meanes did the Diuel vse, to suggest this most wicked and sub­tile temptation, to mankinde, at the beginning: for likely hee could not im­mediately and internally corrupt their minds, while they were yet in their vp­rightnes and integritie. What meanes therefore did the Diuel vse?

Answere. The Diuel vsed the Serpent, which of all other creatures, hee knewe to be most fit for him to deceiue by. So by the Serpent, he assalted woman first, whom he knewe also to be the weaker vessell: and then hauing deceiued her, he did by her, induce man likewise to consent and ioine in the same transgression with her.

Explication and proofe.This also is plaine, Gene: 3. verses 1.2.3. &c. Nowe the Serpent was more subtile then any beast of the field, &c Wherein, [...]hat the Diuel had his hand: wee may euidently perceiue by that which we read, Iohn: 8.44. Where our Saui­our Christ affirmeth that of the Diuel which is here ascribed to the Serpent. And it is euident also, in that other where in the holy Scriptures, euen from the ground of this historie: the Diuell is called by the name of the Serpent, euen that old Serpent the Diuel, &c. as Reuel: chap: 12.9.

Question. But doth not this, somewhat lessen the sinne of Adam and Eue. in that it was not originally of themselues, but from the suggestion of the Diuel?

Answere. It doth not so lessen it, that they should not fully deserue that punishment, which is most iustly fallen vpon them for it.

Nay rather, herein the sinne of Eue was the greater, because she suffered so base a creature, as the Serpent was, to blaspheme God as it did: and did not rather forthwith euen at the mention of the first word abhorre it, yea because she did not rather put it to present death then to haue consented.

Explication and proofe.This indeed, would haue beene a worthy sacrifice as it were, vnto God, if she had had the grace so to haue done: or at the least, to haue most vehement­ly rebuked it, and to haue taken aduise with her husband, what had beene best to be done, in so great and blasphemous an indignitie, offered principally to God, and then also to themselues.

And the sinne of Adam also was the greater, because he did giue place to the perswasion of his wife: whom, he as her head and guid appointed by God, should haue reproued, and disswaded from so hainous a sinne.

Hetherto we see what is meant by the fall of mankinde.

NOw therefore, that we may proceed to consider of the holy prouidence of God herein. First, how can you shew, that it may stand wel with the good prouidence of God, that so many of his chiefe creatures, created very good, (to wit, all mankind beside many of the Angels) should be so left of God, that they should thus wofully fall away from him, and plunge themselues for euer into so grieuous miserie: when as hee could by his holy prouidence (as wee would thinke) most graciously haue preserued them from the same.

Question. How therefore, I say, may we iustifie this, to stand well with the gracious pro­uidence of God, yea with that which we call the more speciall prouidence of God, concerning his speciall creatures?

Answere. The wisedome and iustice of God is so high aboue all that we can conceiue: that wee neede not doubt, but he knoweth a perfect reason, and is able throughly to iustifie him­selfe, though we should plead nothing on his behalfe.

It is very true that you say, according to that which we read, Psal. 51.4. God will approue himselfe to be righteous when he speaketh, and pure when he iudgeth.

Explicatiō & proofe.Neuerthelesse, it will not stand with our dutie, so to leaue the defence of GOD, against those which cauill at his most holy iustice. If the cause of a false God came into question, we might well say with Ioash, the father of Gi­deon, Let Baal pleade for himselfe, Iudges: 6.31. But seeing it is the most holy and iust cause of the onely true God, euen the Lord our God and heauenlie Father: howsoeuer, hee is able indeede, most sufficiently to pleade his owne cause without vs; yet (as was said) it standeth not with the dutie of the least of his seruants, to neglect to alledge what they can, for the maintaining of his righteousnes, against euery aduersarie, that feareth not to speake euill of the same. I doe therefore very earnestly desire, that you should, for the discharge of your most bounden duty, and therein, for the glory of God, and peace of your owne conscience, say something to this point. How may it stand with the good prouidence of God? Question. How may we cleare the Lord from all fault or iust blame herein?

Answere. God of his goodnes, gaue both the Angels which fell, and also mankinde in the begin­ning of their creation: a pure and holy freedome of will, yea and power also to haue con­tinued therein, if they would haue earnestly setled themselues, to haue aboade in obe­dience to that most holy commandement, which hee had made knowne vnto them. But they of their owne accord; contrarie to his reuealed will, forsaking his commandement, lost their freedome: and so haue lost the fauour of God, & made themselues both vassalls to sinne, and also subiect to Gods wrath, as a iust punishment of the same.

And beside this, it must needes (in all good reason) bee iudged most equall and meete, that the Creator should in such sort create his creatures: and also set them in such an estate, and condition, as they might knowe and finde in themselues, that they are but creatures.

This could not haue beene, vnlesse they had beene created so, as they must finde it necessarie for them, to depend continually vpon the fauour and supportance of their Cre­ator: and that for the same cause they should see themselues to stand most bound to hum­ble themselues, and to yeeld all faithfull and constant seruice and duty vnto him.

Yea moreouer, this could not haue beene, vnlesse also, they had beene set in such an estate, as it might be possible for them, by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator.

Finally, it could not haue beene, vnlesse through their owne default, God himselfe iustly permitting the same, they might haue sinned against him.

Explicatiō & proofe.It is very true. For nothing could seperate the good creature of God, from the most good & gratious Creator, but the wicked disobedience & vnfaithfull departure of the creature frō him. And is it not very equall & meet, that when the creature will not retaine his liberty: that God should leaue him to himselfe, and so to find the inconuenience & euill of his owne losse? Verily it is wonder (saue that many haue lost all true light of reason) that any should be found so foolish, & void of vnderstanding; that they should not perceiue, that the most wise & iust God, knoweth well how to permit, yea to giue ouer his creature to the owne sinne, and not to stay him, when he seeth that he will wilfully runne into it: and yet to keepe his owne most holy Maiestie, most perfectly free, from the least iust and deserued blame.

Yea, be it further granted (as the truth it selfe requireth) that God should purpose & decree in himselfe, before the world was; that both many of the An­gels, & also whole mankind, should through their owne default, depart from him, & sin against him, and so iustly depriue thēselues of his grace & fauour, & therwithall procure his wrath & heauy punishments to fall vpon thēselues it is wonder, that any (specially of those who haue the instructions of the wor [...] of God before thē) should shew themselues more wicked in this behalfe, the [...] the Apostatate Angels, & Adam & Eue thēselues. Who knowing best, in what condition & manner God had created thē: durst not, neither could find any iust ground in their owne knowledge, or conscience, wherfore they should lay [Page 194] any the least blame vpon the Lord. Adam indeed pretendeth,The groūd and mea­ning of it. as if he had some colour of defence for himselfe, in that he saith to God: The woman which thou gauest me she gaue me of the tree, and I did eate. Wherin he layeth blame vpon his wife; but he durst not lay any blame vpon the Lord, neither had he any cause. And no doubt, the Angells that fell, were, and are [...]ill, & so shall remaine for euer, no lesse conuicted in themselues, but rather much more: according to the greater excellency and dignitie of their creation.

Wherfore, whosoeuer (not content with this) shall proceede malapertly to expostulate with God, why he wold not giue his creatures an absolute pow­er to abide firme and sure, in that happy estate and condition wherein he had set them: let thē all iustly feare some singular punishment to approach against them, for so bold and notorious a presumption; vnlesse they shall speedily re­pent, and so preuent the same, through the tender mercy of our God. For shall God be subiect to mans inquisition, controulement, & censure? Shall he be vr­ged to giue a reason of all his secret counsells, and to satisfie euery mans malig­nant cauilling and clamorus interrogatories? Farre be it from any of the chil­dren of God to thinke so: but much further, that they should at any time pre­sume to doe so. What answer might we then rather looke for, then such a one as King Salomon gaue to his mother Bath-sheba, concerning the vnlawfull de­sire of his brother Ado [...]ijah, that hee mig [...]t haue Abishag to wife? Doest thou aske this? (saith King Salomon) Ask the Kingdome also. Adonijah hath spoken this word against his own life.

Verily to inquire of God any other reason of his secret counsells, then hee himselfe pleaseth to render, and not to rest in the good pleasure of his diuine and most holy and soueraigne will, rather then to feede the humerous conceit of our owne corrupt and presumptuous braine: it is most traiterously to aspire and to goe about to take the Crowne, as it were from the head of the Lorde. Wherevpon, what may iustly follow: euery one, not blinded and peruerted in himselfe, may easily deeme.

Let this therefore suffice, to shew that the whole blame of the fall of Adam and Eue, (and therewithall of the Angells also) lieth altogether vpon them­selues, & nothing at all vpon the Lord: who is in all things, most worthy to be blessed and praised for euer. Amen.

Question. But may the same reasons proue, that the blame of Adam and Eue their fall, doth iustly extend it selfe to their posterity, as well as to themselues: that it should iustly be cast off as well as they?

Answere. The strength of the reasons, doth indeede reach so farre. For euen as through the goodnesse of God, the blessing of righteousnesse and life, was not onely bestowed vpon Adam and Eue themselues; but so as it should descend vpon their posterity, vnder this most equall condition; That they should faithfully and constantly, serue and obey the Lord their God, as was answered before: So now, by reason of their fall, not onely they, but al­so all their posteritie, are through the iustice of God, depriued of the glory of God, and made subiect to his most heauie displeasure and curse.

The reason indeede is very good. For (as hath elsewhere beene obserued) seeing, euen among men, in course of humane iustice; the traitor against his earthly Prince,Explicatiō and proofe. tainteth his blood for euer, if the Prince doe not of his clemen­cie restore it: much rather is it iust with God, to account all Adams posterity at­tainted, and vtterly debased in him. And so much the rather, because wee are naturally borne, not onely guilty of his offence, but also in our selues trai­terously inclined against the Lord; as experience sheweth plainely and com­monly, so soone, and so often, as the time of triall doth come: vnlesse God him­selfe doe giue vs better hearts, then we bring with vs from the wombe. Thus much of the holy prouidence of God, touching the fall.

It followeth now, that we do consider of the prouidence of God after the fall.

In which respect, first of all, what ground and testimony haue you in the ho­ly Scriptures: for the more generall prouidence of God ouer all his creatures, since the fall of Adam.

In the fourth verse of the 16. chap: of the holy Prouerbs, King Salomon setteth down this notable wise sentence. The Lord hath made all things for his owne sake: yea euen the wicked for the day of euill. Answere.

And Amos chap: 3.6. Shall there be euill in a citie (that is, any punishment for the sinne of the people) and the Lord hath not done it?

My Father (saith our Sauiour Christ) worketh hetherto, and I worke. Iohn. ch: 5.17.

Likewise Act. 1.7. The Father hath put the times and seasons in his owne power. And chap: 15.18. God (saith the Apostle Iames) knoweth all his workes, from the begin­ning of the world.

Explicatiō & proofe.These indeede, are fit proofes and testimonies, that the prouidence of God, is generally ouer all, and in all things: whether it be for mercy, or for pu­nishment: what way soeuer, or at what time soeuer, mercy is shewed, or pu­nishment is executed, &c. And there are many other such like testimonies to be found. As Psal. 115.3. Our God is in heauen: he doth whatsoeuer he will. And Psal: 135.6. Whatsoeuer pleased the Lord, that did he in heauen and in earth, in the Sea, and in all the depthes. And Exod: 4.11. Who hath giuen the mouth to man? or who hath made the dumbe, or the deafe, or him that seeth, or the blinde? haue not I the Lord? Likewise Deut: 32.39. Behold now, for I, euen I am he, and there is no Gods with me: I kill, and giue life: I wound, and I make whole: neither is there any that can deliuer out of my hand, &c. Read also, Eccles. 3.11. God hath made euery thing beautifull in his time, &c. Yet can no man finde out the worke, which God hath wrought from the beginning euen to the end. And ch: 7.15. Behold the worke of God: for who can make straight that which he hath made crooked? And in the next ver. In the day of wealth, be of good comfort, and in the day of affliction consider: God also hath made this contrary to that, (or as one may say such ouerthwart neighbours, as it is an easie thing for the one to crosse ouer the way qickly to the other) to the intent, that man should knowe nothing of that which should for afterward betide him.

Moreouer, the generall prouidence of God ouer all his creatures, doth liuely appeare, and shew forth it selfe in this; that although for the sinnes of men, he drowned the world, in the daies of Noah: yet he preserued Noah himselfe, and his family. Yea, and of all kinds of other creatures of the earth also, some from perishing in the waters: to the end they might increase, and replenish the earth againe, according to their kinds, Gen: ch: 7. v. 1.2.3.7.8.15.16.17.18.19.

And doth not our own daily experience teach vs, that God doth, euen to this day, ordinarily gouerne all his creatures, according to the naturall law (as one may say) of their first creation: though not so comfortably, and constantly, for the vse of mankinde: because of our own daily and continuall sins? Wherefore, worthily doth the Apostle Paul conclud, Rom: 11.36. Of him and through him, and for him are all things, to him be glory for euer, Amen.

Thus much for the proofes of the prouidence of God more generally.

LEt vs come now to the proofes of the more particular, or more speciall prouidence of God. Concerning the which, wee promised to inquire, ac­cording to the order of the works of Gods creation, in the seueral daies therof. First therefore, Question. what proofe haue you, for the prouidence of God, in the go­uerning and disposing of the inuisible heauens?

Answere. The third petition, of that holy praier, which our Lord Iesus Christ taught his Disciples, is a plaine proofe of it: in that according to his warrant, wee pray, Thy will bee done in earth as it is in heauen.

Explicatiō & proofe.This verily is one euident proofe. And the same, is confirmed againe, by the Lords own most holy and diuine praier, which is recorded in the 17. ch: of the Euangelist, Iohn, v. 24. Father I wil (that is, it is my earnest desire) that they which thou hast giuen me, bee with me, euen where I am, that they may behold my glory, &c. Read also. Act: 26.18. & 1. Cor: 6.9. Eph: 5.5. & Luk: ch: 13. v. 23. &c. where it is manifest, that the inheritance of heauen, is the gift of God: and that none shall be partakers of it, but they to whom God will giue it.

Now secondly: what proofe haue you, concerning the prouidence and holy [Page 196] gouernment of God, ouer the Angels: The which, because they are either good (to wit, such as retaine still the puritie and honor of their first creation, through the goodnes of God) or euill, in that, of themselues, they most wickedly lost their vprightnes and dignitie.

Question. In the first place, what ground and warrant haue you, for the holy prouidence and gouernment of God ouer the good Angels?

Answere. In the 4 verse of the 104. Psal: and Heb: 1.7. thus we reade He maketh the spirits his messengers, and his ministers a flame of fire. And ver. 14. Are they not all ministring spirits, sent forth to minister, for their sakes that shall be heiers of saluation?

These indeede are plaine proofes, concerning the good and holy Angels. Shew likewise, some proofe of the prouidence and gouernment of God, ouer the wicked Angels, which (as was saide) are of themselues, become vncleane s [...]irits and Diuels.

Question. What proofe haue you for the prouident gouernment of God ouer them?

Answere. It is euident from hence, in that notwithstanding they be exceeding subtile and craftie, yet they cannot deceiue: and though they be of great power, and either way most willing and ready to doe all mischiefe, yet they cannot doe the least hurt, or anoiance, without the permission and leaue of God. According to that which we read in the Storie con­cerning King Ahab: 1 King, 22. v. 21.22.23. And in the first and second chapters of the booke of Iob. And in the Gospell of Mat: chap: 8.31.

Explicatiō & proofe.These places are also euident & plaine, to the end you haue alledged them. And it is as easie with the Lord, to hinder the Diuel (yea all the Diuels as well as one) frō working the greater mischiefes, as the smaller. The which also, if he should not of his infinite mercy worke for vs: how possibly should we be so graciously preserued, against their extreame craft & malice, as we are eueryone of vs euery day? And otherwise, how might the holy Apostle, so cōfortably as­sure the Church of God, as he doth, Rom: 16.20. That the God of peace shal tread Satan vnder our feete shortly?

BVt leauing this point, let vs now descend to the visible world, and the crea­tures thereof. In the gouernment whereof, insomuch as God doth so order all things (as was generally obserued) that by some disorder, and failing of the creatures, he might, from time to time, admonish mankind of their wicked dis­orders, and of their most vnworthy failings in all good dutie to God, euer since th [...]me of our first wofull fall: and yet so, as it pleaseth him, alwaies in iudge­ment to remember mercy, concerning all that repent and turne vnto him, as we shall hereafter more fully declare: therefore in these respects, let vs consider of the prouidence of God, in the more particular gouernment of these his visible creatures.

Question. And first of all, what proofe haue you, that God doth in this wise gouerne his creatures of the first daies creation?

Answere. Touching the earth: the Lord accursed it, immediately, after the fall and defection of mankind from him: so that the good fruitfulnes of it, is euer since greatly diminished and impaired. Yea euer since that time, it hath bin inclined, to bring forth thorns & thisties, and all kind of weedes in great aboundance: as we read, Gen: chap: verses 17, 18.

Explication and proofe.I [...] is true. And so againe, Ps. 10 [...].34. The Lord turneth a fruitfull land into barren­nes for the wickednes of them that dwel therein. But of this, more in the prouidence of the third daies work. Moreouer, howsoeuer the Lord hath so laid the foun­da [...]ion of the earth, that it cānot be moued by any creature: yet he himself hath, for the declaration of his power & iustice, shaken it by many earth-quakes, and thereby executed many of his iudgements. Whereof some are recorded in the holy Scriptures: as Amos ch: 1.1. & Zech: 14.5. Exod: 19.18, & Mat: 27. [...]1, 54, And of other, we our selues haue had experiēce not many yeares since (would God to the furthering of our feare, and repentance before God) and nowe verie lately againe, euen in the end of the yeare 1601. the 24. of December, if happily yet at the last, it might awaken vs out of our grosse & general securitie. The Lord hath also diuers times heretofore, and likewise very lately, darkened [Page 197] the heauens vpon vs, couering and hiding the beautie of them from vs, as it were with a haire-cloth, by many blacke tempests and dark eclipses, &c. But of this also, more in the prouidence of God, concerning the instruments of light, which were the worke of the 4. day.

IN the meane while, we come to the workes of the second day.

Question. What proofe haue you, from whence wee may perceiue, that God hath his prouidence in the ordering and gouerning of them?

Answere. This is euident, from the vehement tempestes of windes, and raine, with very grieuous thunders, and lightenings: in that, notwithstanding (as experience it selfe confirmeth of­tentimes, that they might easily growe so forcible and strong, that they should blow downe our housen ouer our heads, or drown, or burn vs vp, as the old world was drowned in the daies of Noah when he onely and his family were saued, and as Sodom and other cities, were burnt with fire from heauen when Lot was deliuered, and as the housen of Iobes children were sodainely blowne downe vpon them) Yet the Lord partly performing his speciall promise, that he would not againe drown the world; and generally, euen of his ac­customed goodnes and mercy, he doth so moderate and restraine those his creatures, that seldome (in comparison) doe they greatly hurt and annoy vs.

Explicatiō and proofe.These indeed, are familiar confirmations of Gods holy gracious & fatherly prouidence. For without such his fauourable moderation & restrain [...]; we may learne further, of what exceeding great force tempestes might be vsually, as sometimes they haue beene and stil are: according to that which we read, Psal: 29.3, &c. And Iosh. ch: 10. v. 11. At what time, the Lord destroied more of the enemies of his people, with hailestones from heauen, then they themselues slewe with the sword. Read also, Exod: 9.22.23.24.25.26. where it is recor­ded, that the Lord did exceedingly punish the Egiptians by haile, with lighte­nings and thunder. And is it not a plaine demonstration, that God ruleth the heauens; seeing it is in his power to make them as it were brasse ouer our heads: as he did in the daies of the wicked K: Ahab, so that it rained not for the space of three yeares and sixe moneths together? 1. King: 17, 1.2. & ch: 18.1.41. &c. Iames 5.17.18. And seeing he can cause it (of his mercie) to raine in one citie, and (because of his displeasure) not to raine in the citie next vnto it? yea seeing he can & doth at his pleasure send raine vpon one field, & not vpon the next? as Amos. ch: 4.7. And is it not plaine in that it is written, Ps. 65.9.10. that it is God, who visiteth the earth, and watereth it at his pleasure? And Psal: 68.9. He sendeth his gracious raine to refresh the earth; hee refresheth it when it is wea­rie. &c. And Mat: 5.45. It is God that sendeth raine. And moreouer, is not the same manifest in that (as touching the windes) he is said to drawe them out of his treasures? Psal: 135.7. And in that he vseth them to singular mercy, when so it seemeth good vnto him? as Gen: ch: 8.1. and Exod: 14, 21. and 1. King. 18.45. And also for great iudgement and punishment against the wicked? as in the former place of Exod: and chap. 15.8.10. Read also Ionah: ch: 1.4. and ch: 4.8. Are not al these (I pray you) euident proofes, and demonstrations of Gods holy prouidence, in the ruling and gouerning of these his creatures? No doubt they are. And therefore worthily is the prouidence of God, celebrated in the Church of God, in this behalfe. Psal: 147. v. 15.16.17.18. Finally, to this purpose read that notable Scripture in the booke of Iob: chap: 37, from the beginning of the chapter to the 19. verse. Thus much concerning the workes of the second day.

Question. NOw let vs come to the prouidence of God in gouerning the works of the third day: what proofe can you shewe for this?

Answere. The drowning of the world before mentioned, in that all the fountaines of the great deepe did then breake vp at the commandement of God: as wee read Gen: chap: 7.11. And likewise, the clearing or emptying of the earth againe, within a few daies after: they are very plaine, sinsible, and famous demonstrations of it for euer. The breaches also, which the Seas doe sundry times attempt and make: doe easily shew, what they would doe, [Page 198] if they were not restrained and held in, by the almightie, and most gracious ouer-ruling power of God.

Explicatiō & proofe.These are so plaine proofes indeede, as all but they that will not see; must needes acknowledge the euidence of them.

We may read the same also testified, Psal. 89.9. Thou rulest the raging of the Sea: when the waues thereof arise, thou stillest them. And Ps. 93.3.4. & 107.23.24.25.26.27.28.29. Thus therfore, the prouidence of our God, euidēty appeareth in the ordering of the Seas, and of the dry land: so farre as concerneth the first part of the workes of the third daies creation.

Shewe likewise, some proofe of the same prouident gouernment of God, concerning the fruites of the earth, the which also God created the same day.

Question. What proofe haue you hereof?

Answere. In this respect, thus we read, Psal: 74.17. The Lord hath made Summer and winter. And Psal: 104. verses 13, 14, 15. God watereth the mountaines from his chambers, and the earth is filled with the fruite of his workes. He causeth grasse to growe for cat­tell and herbes for the vse of man, that he may bring forth bread out of the earth. And wine that maketh glad the heart of man, & oile to make the face to shine, and bread that strengtheneth mans heart.

This one testimonie, is so plaine and plentiful, that it may well stand in stead of many:Explication and proofe. to testifie the fatherly goodnes and bountie of God, in this behalfe. Read also, 2. King: 19.29. And on the contrarie, it is as clear, that God, for the punishment of the sins of the people, maketh the earth barren and vnfruitfull, sendeth dearth and famine, &c. as we read, Ioel: ch: first and second. Likewise, Amos. 4.6.7.8.9. Yea so, that God doth euen turne aboundance into want, & curseth the very plentie of those, that doe abuse it: according to the threate­ning of God. Deut: 28.17.22, 23.38.39.40.41.42. Let this suffice concerning the prouidence of God, in gouerning the creatures, created in the third day.

Question. WHat proofe can you now alledge, concerning the workes created in the fourth day: to shew that God doth likewise rule & gouerne them? This also may be made manifest, Answere. from record of ancient experience, in that at the prai­er of Ioshua, God staied the ordinarie course of the Sunne and the Moone by the space of a whole day: yea so, that the day of this staying of the Sunne was as long as two daies or­dinarily.

Explication and proofe.This did the Lord, to the end his people might auenge themselues: or rather that they might execute the vengeance of the Lord vpon his enemies, the more effectually. So we read Iosh: chap 10. verse 12.13.14.

F [...]ue howers in go ng backe, and ti [...]e in go­ing forward againe: the choise [...]f th sig [...]e be­ing offered to the King about the [...]d time of the day.And in the daies of the raigne of good K. Hezekiah, the Lord caused the Sun to goe backe tenne degrees: 2. King: chap: 20, 11. and Isai: 38, 8. So that the day of this going backe of the Sun, was lengthened the space of ten houres, so that it was two and twentie houres long as some doe probably esteeme the de­grees of the dyall to be euery halfe hower, foure and twentie in all.

The same prouidence of God, is manifested also, by a like vnwonted course, concerning the darkenes, the which God continued vpon the land of Egipt, by the space of three daies together: and that also in so palpable a manner, that the Egiptians sawe no glimse of light, either from Sunne, or Moone, or any Starre, for all that while. Exod: 10, 22.23.

The like is to be said concerning the darkenes which was at the crucifying of our Sauiour Christ: as we read, Mat: chap: 27, 45.

So that, it cannot bee denied, b [...]t must needes bee granted, that the Lord hath openly auouched his prouidence and gouernment, ouer his heauen­ly creatures: as well as ouer the heauens themselues, and as ouer the earth, and the waters, as we sawe before.

And in this respect, doth the Lord by his holy Prophet, animate and im­bolden his people, against all superstitious feare of the signes of heauen after the manner of the heathen: Ierem: chap: 10, 1.2.

This therefore shall suffice for this present, to proue the gouernment and prouidence of God, concerning the works of his creation in the fourth daye.

THe workes of the fifte daies Creation, are nowe to be considered.

Question. By what proofes, may we be confirmed to beleeue, that God by his most holie prouidence, ruleth and gouerneth ouer them: to wit, ouer the fishes of the Sea, and ouer the fowles of heauen?

Answere. Touching the fishes of the Sea, wee haue an euident instance, or example, to shewe the prouident hand of God; in that hee prepared the great Whale-fishe, to receiue the Prophet Ionah, at the same instant, when he was throwne out of the shippe into the Sea: and in that according to the time appointed of God, the same fishe cast vp Ionah, vppon the drie lande againe. Ionah: chapter 1.17. and chapt: 2.10.

Likewise, wee haue other notable instances: namelie, in that when our Sauiour Christ was to pay tribute mony: a fish came to Peters angle, that had a piece of twen­tie pence in the mouth of it, for the discharge of the tribute: according as our Sauiour Christ tolde Peter that it should so come to passe. Matth: 17.27. And againe, in that at another time, at the commandement and direction of our Saui: Christ his dis­ciples had forthwith, an extraordinarie draught of fishes, after they had wearied them­selues with fishing, and could take no fishe, all the night before. Luke Chapter 5. verse 4. &c. And againe Iohn: 21.3.4.5.6.

Explicatiō and proofeThese indeede are very euident instances, concerning the fishes of the Seas. For these things came not thus to passe, according to a bare foreknowledge, that such a fish, or such and such a companie, or skole of fishes, should at that time be in such or such places. But our Sauiour Christ knewe, that God had by his Diuine prouidence appointed, that these fishes, must for such purposes, come to those very places, & there to attend the pleasure of God, to do his will, in the appointed times & seasons therof, euen at his souereigne cōmandement.

But you haue not yet shewed any grounde, for the proofe of Gods proui­dence and gouernment, ouer the Foules of the aier, which were a parte of the fifte dayes creation.

Question. What further proofe haue you therfore, for this pointe?

Answere In the 9. verse of the 147. Psalme, the holie Psalmist saieth thus. Our God giueth foode to the yong rauens that crie. The same doth the Lord himselfe affirme also, in the booke of Iob: chap: 39 verse 3. Who (saith God) prepareth for the rauens his meat, when his birds crye vnto God, wandering for lacke of meat? As though he should say. It is I the Lord onlie, that by my prouidence doe make prouision for them. And 1. Kings, 17.45.6. Wee read it testified, that God vsed the rauens for his instruments, to feede Elijah his Prophet. And Matth: chapt: 6.26. Our Sauiour Christ affirmeth, that it is our heauenly Father, that feedeth the foules of heauen. And againe, chapter 10. 29. A sparrowe, (saith hee) falleth not to the grounde, without your heauenly Father.

Explicatiō and proofe.That is to say, it doth not miscarie, or come to the death of it, by falling into the net of the fowler, neither is killed by him that shoteth with the stone-bow, or is taken of the rauenous fowle, or any other waye: but euen as it pleaseth God by his diuine prouidence to dispose therof. For such is the signification of the phrase, to fall to the earth; according to that 2. King: ch: 10. vers. 10. Ther shall fall vnto the earth, nothing of the word which the Lord at any time speaketh.

Moreouer Iob: chapt: 39.20. God is said to watch ouer the egges of the Estrich, so that they are hatched in due time: though this fowle, laying them in the sande, be negligent in looking to the hatching of them.

And in the same chapter, God denying vnto man, the gouernment of other wilde fowles, he doth iustly challenge it as proper to himselfe: and giueth the instance in the wild hawke, & the Eagle, which without the help of man, pro­uide for themselues, but not without the gift of God: who maketh them (as the Scriptures speake) Lord of the wing; and directeth them also, whether they shall flie to finde their foode. These shall suffice, to shewe the prouidence of God, ouer the workes of the fifte daye.

Let vs nowe goe forward, to the workes of the sixt day. And first of all, concerning the cattell, which are more tame: euen such as God created and made by nature more gentle and seruiceable, for the speciall and common vse of man; such as are the horse, the oxe, and the asse, &c.

Question. What proofe of holie Scripture haue you to confirme you to beleeue, that God hath a prouident care and gouernment ouer them?

Answere. In the 104. Psal, verse 14. The Lorde our God (saith the Prophet) causeth grasse to growe for the cattell. And Psalme 147.9. Hee giueth to beastes their foode. And Psal. 36.6. The Lord preserueth both man and beast.

Explication and proofe.These are plaine testimonies. And it may yet further appeare, by that com­mandement, which God giueth to man: that hee deale well with his oxe, which treadeth out: that is, which by treading thresheth out his corne, &c. And in that hee putteth into the heart of euery man, that hath regarde of iust and equall dealing, to regard the life of his beast. Prouer: chapt: 12.10. and Deuteron: 25.4.

Furthermore, that the prouidence of God ruleth such brute beasts, we haue a verie speciall instance. 1. Sam: chapt: 6. verse. 12. where wee reade, that the milch kine, new taken away from their sucking calues, and neuer acquain­ted to the yoake: yet by the appointement of God, they doe of their willing accord, dr [...]w the Ark of the Lord, out of the countrie of the Philistimes, home to the Israelites, to whom it did by right belong, and not vnto them.

But leauing these, let vs come to the wilde beasts.

Question. What proofe haue you, to shew the prouident gouernment of the Lord God ouer them?

Answere. In the [...]1. verse of the 104. Psalme before alledged. The Lions (saith the Psalmist) roare after their praye, and seeke their meat at God.

Explication and proofe.The same is likewise giuen to vnderstand, in the two first verses of the 39, book of Iob: Wilt thou hunt the pray for the Lion (saith the spirit of God?) [...]r fill the appetite of the Lions whe [...]pes, when they couch in their places, and remaine in the co­uert, to lye in waite. As though the Lord should say: this were too hard & dan­gerous a prouince (as we may say) for man to vndertake. And againe, in the same chapter, from the 4. verse, the same is giuen to be considered of vs, con­cerning the wilde goate, the wilde asse, the hinde, and the vnicorne.

In the first book of the Kings chapter 13.26. God deliuered a certaine Pro­phet, to be slaine of a Lion, which met him by the appointment of God to the same ende: because hee had disobeyed his commandement.

Neuerthelesse, God so limited and restrained the Lion, that hee did not de­uoure anie part of him: verses 24.25. And Dan: chapt: 6.22. it is recor­ded that God did, by the ministerie of his holie Angel, so shut the hungrie Li­ons mouthes, to whom the Prophet Daniel was throwne, that they could doe him no hurt at all, because he beleeued in God, that he was able to deliuer him.

But 2. King: ch: 2. verse 24. God sent two Beares out of a wood, and gaue them power, to destroye and tare in pieces, two and fourtie of those wicked children, that mocked the holie Prophet of God Elisha. And thus the Proui­dence of God reacheth to the gouernment of euerie wilde beast.

Question. Nowe of the brute beastes of the earth, that kinde onelie is behinde, which creepe vpon the earth. What proofe haue you, that they also, are ruled and gouerned by the prouidence of God?

Answere. Wee reade in the 21. Chapter of the booke of Numbers, verse 6. that God sent fierie Serpents, among the people of Israel which stong them so that many of them dyed of the inflammation of the poison, because of their murmuring against God, and his faithfull seruant Moses.

Explication and proofe.The prouidence of God, and his gouernment ouer this kinde of creatures, euen to the least of them: may euidently be argued from hence, that it plea­sed him to preserue a remnant of them, that they should not be drowned in the generall deluge or floode: as wee reade Gen: 7. verses 8.14.17.

Wee may likewise perceiue it euidentlie, from those punishments which God layed vpon the Egiptians, by sending frogges, and lice, and grashoppers, which wee may well enough reckon among the creeping things, as beeing neere of kinde vnto them. Moreouer, we may vnderstand it to be so, by this: that as hee threatneth, so hee sendeth many times, the caterpillers, and other wormes, for the punishment of the sinnes of his people, Ioel. chapter 1, 4. As also in that vpon their repentance, hee taketh them away againe: as chapt: 2.25. and Malac: chapt: 3.11. This parte of Gods prouidence, is not to be neg­lected of vs. For it is so farre from derogating from the honour of it, as wee shall haue occasion hereafter to obserue further: that it doth on the contrary, most liuely set out the absolute perfection of it; in so much as it extendeth it selfe, euen to the most wise, iust, and exact ordering of the least and basest worme, thar creepeth vpon the face of the earth.

ANd nowe wee come to the last, and greatest worke, of the creation of the sixth day: to wit? the making of mankinde. Whom, as God created by his speciall wisedome: so he gouerneth them with their whole posterity, with a principall, and most prouident care and regarde, aboue all other of the earthlie creatures, from time to time. Not onely before the fall (as wee haue alreadie seene) but also euer since the fall, as wee are henceforth to inquire.

The which, that wee may doe in some commodious course: wee must ne­cessarilie proceed by some diuision, or distribution of parts, or members, such as are to be distinguished in this argument. For by reason of the fall of man­kinde, some (as reprobates) are iustly left in their sinnes: wherein also they doe willinglie continue, yea and harden their heartes, against all holie meanes ten­ding to the contrary. Other (being elected according to the free grace and mer­cie of God) they hearken to God, repent of their sinnes, and dutifullie im­brace all meanes and helpes, which God vouchsafeth them for their furthe­rance to euerlasting happines and saluation.

Wherfore, let vs accordingly, inquire of these partes of Gods most proui­dent gouernment: as well concerning the one, as the other.

And herein also, not onely concerning the bodies, and outward estate: but principallie, concerning the gouernment of the soules and spirits of men. Nei­ther yet let vs inquire of particular persons alone: but also of Families, and whole States, Cities, Nations, and Kingdomes. For all are most wiselie, and exactly, ruled and gouerned: not by a generall and confused prouidence, but euen by a particular and vigilant care, euery way.

FIrst therefore, concerning the wicked; what Ground haue you, that God by his diuine prouidence, gouerneth and ruleth, or rather ouer-ruleth and bridleth them? Wherein also, seeing wee are to begin with particular per­sons, concerning their outward and priuate estate.

Question. What Ground haue you for the proofe of the prouidence of the Lord God herein?

Answere. Wicked Caine, the first man after the fall, may be a notable example hereof, in that the Lorde God minding to make him to bee in the fight of all men, a visible, (and as it were a branded) example of his temporall punishment, heere in this worlde, for his vnnaturall and cruell fratricide, or murthering of his godly Brother: hee graunted him therefore, the protection of his life, so that none should take it away from him. Though indeede, God did this in such sorte, that his life had in the bosome of it, the continuall discomfort, and feare of death; yea and therewithall, through the guiltenes of a most euill conscience: an expectation of a most wofull iudgement, to fall vppon him after­ward.

Explicatiō and proof [...].So indeede, the holie historie it selfe, giueth plainely to euerie aduised and attentiue Reader to vnderstand: Genes: chapter 4.11.12. &c. From the which decree of God, concerning the safegarde of this wicked mans life; [Page 202] so long as it was his pleasure, for examples sake to continue the same: wee may iustly affirme, that the liues of all the wicked, are so in the hand of God, that none can take life away from them, till the time appointed of God be come. But when that time is once come; God himselfe will roote them out, accor­ding to their desert: and prosper euerie meanes, which hee himselfe hath pre­pared to that ende.

Moreouer, as God maintaineth the life of euerie wicked man, so long as he thinketh good to let them liue; so he alloweth vnto them, the outward meanes, and naturall comfortes of this naturall life: Matth. 5.45. and Psal: 17.14. The which their allowance from God, the godlie are warned, that they doe not enuie or repine against them for it: as wee read, Psalm: 37.1. and in di­uers other places.

The wicked are partakers also of bodilie health, which is a good gifte of God: yet so, as when they haue abused this gifte, to the full measure of their sinne, God taketh away both health & life, as Iob: 21.7. &c. and Ps: 73.3.4. &c. Read also, 1. Sam: 5.6. and 2. Chron: 21.12.14.15. Actes 12.23. Isai: chapt: 37. verses 36.37.38.

Neuerthelesse, let vs herewithall obserue, that the Lord doth not seldome giue vnto the wicked (whose portion is in this life onelie) more speedie, and al­so longer continued outward prosperitie, then hee doth to his owne children: as in this point euen Caine, and his posteritie, may from the beginning be ex­amples or instances, in that they flourished and ruffled in the worlde, while Adam and Eue, were without posteritie, from any other childe: and no doubt grieued to behold the wickednes of Caine, vnto the hundred and thirtith yeere of their age, before God gaue them Sheth, to succeede in stead of godly Abell. And the same is euident from the examples of Ishmael and Esau, who had ey­ther of them, a long starte before Iaakob, as touching the wealth and glorie of this present euill world. Gen: chapt: 36.31.

And herewithall also, for expeditions sake, let vs take the same for exam­ples, how God giueth this outward prosperitie and aduancement, not onely to particular persones in their priuate estate, but also to whole publike states and kingdomes, though they be wicked and vngodly: as it is further euident, by the rising of all the chiefest Monarchies of the worlde, among the Assyrians, Babilonians, Medes, and Persians, and among the Romans. Yet so as their fal­ling and dissolution, is likewise determined, and ordered by the Sacred pro­uidence of God, as well as their rising: according as the holy Prophesies giuen forth therof, by holie inspiration from God, doe plainly euict. Of the which, read a speciall instance, Dan: chap: 5.25. God hath numbred thy kingdome, and hath finished it: saith the Prophet to king Belshazzar. And generally, it is most certainly determined by the Lord: that not onely particular persons, but also that whole Families, States, and Kingdoms, that will not serue the Lord, shall perish at the last, through the iust displeasure and iudgement of God; when once their day is come, and the measure of their sinne is at the full. As Prou: 2.22. And 3.33. and 14.11. Isai: 54.15 &c. Ier: 25.15. Zech: 14.17. &c. Psalme 75.4.5.6. &c.

God manifesteth his prouidence, by his iudgements vpon the wicked from day to day, in all places, as we might see, if we would diligently mark them. He bringeth secrete sinnes, many times to light, verie strangelie, euen before men: and how much more then, may wee iustlie perswade our selues, that all things are naked and manifest before himselfe?

Thus the prouidence of God ruleth all the wicked of the earth, as touching their persons and outward estate: both particularlie and generallie, and also priuatelie, and publikelie.

Question. But may the same also, be truely affirmed, concerning their soules, wherein is seated the fountaine of their wickednes: that they are likewise gouerned, by the holie prouidence of the Lord?

Yea, there is no doubt, but it may be truly affirmed: and accordingly, The groūd and mea­ning of it. it ought to be so acknowledged and beleeued, of euery true beleeuer.

Question. In what sense may it be truly affirmed, and ought also to be beleeued that it is so?

Answere. Whereas the wicked, through selfe-loue and pride in themselues, and of wilfull ma­lice and despite against others, (they following therein the suggestion of the diuell) doe endeuour by all meanes, to abuse that wit and strength which they haue naturally: how­soeuer God doth not vsually take away from them their wit and strength, neither doth bereaue them of all meanes, in such sort that they cannot neither deuise nor practise, great and mischieuous enterprises: yet, by his ouer-reaching wisedome, together with his most holie and euer-ruling power, he turneth their deepest deuises, and mightiest de­signements whatsoeuer, to serue his owne most soueraigne counsell and purpose, to the glorie of his owne name, and the finall benefit and comfort of his Church and peo­ple.

Explicatiō & proofe.This is notably to be seene, in the violent practise of the Sabeans and Cal­deans against Iob, if wee compare the first and the last chapters of that booke together. Likewise, in the subtile practise of the wicked Iewes, against our Sa­uiour Christ, according to that. Act 2.23. And in the practise of the brethren of Ioseph against him. Gene. 37.27. &c. For (as Ioseph saith, vpon comfor­table experience: chap: 45.5.) God sent me before ye, for your preseruation. And chapter 50.21. When yee thought euill against me, God disposed it to good, &c. Reade also Isai: chap: 10 5, 6, 7, &c. O Ashur, the rod of my wrath, &c. But hee thinketh not so, neither doth his heart esteeme it so: but he imagineth to destroy and cut off not a few nations. &c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem, I will visite the fruit of the prowd heart of the King of Ashur, and his glorious and prowd lookes. And chap. 37. [...]8, 29. Because thou ra­gest against me (saith the Lord) and thy tumult is come vp into mine eares; therefore will I put my hooke into thy nostrills, and my bridle in thy lippes, &c. And verses 36, 37, 38. The Angell of the Lord went out, and smote in the Campe of Ashur, an hun­dred fourescore, and fiue thousand, &c.

Yea, so doth the Lord ouer-rule the counsells, purposes, and enterprises of the wicked; that whereas they in their wilfulnesse, say in themselues, and of themselues, that they will doe this, or that euill and mischiefe: God also saith in his iustice (euen so often as he seeth it meete to permit and leaue them to their owne will) that they shall doe it. Yea, God himselfe doth it by them; we meane the action or thing that is done, as it is a iust punishment any way, ey­ther vpon themselues, or vpon any other by them: but not in respect of the e­uill quality, nor according to the euill ends, which the wicked propound to themselues, in their vngodly enterprises. And thus God, aboue that which the wicked intend (seruing his one holy counsell by them) he doth neuerthelesse, by that light of nature which is in them, and by the rebukes of his owne spirit, in such sort conuince their consciences of their wickednesse, euen before they doe commit it: that they stand iustly condemned in themselues, for euery wic­ked thing, which at any time they eyther minde or doe. This is manifest by the examples before alledged, as also by that which the Lord saith, concerning the hardening of Pharaohs heart, Ex. 7.3. and ch. 9.12, 16. and ch. 10.1, 20. and ch. 14.4. And likewise, concerning the open defiling of King Dauids wiues. 2. Sa. 12.10, 11, 12. And according to that which the same King saith of railing Shimei; that the Lord had bidden him curse Dauid. ch. 16.10. According also, as the Lord is said, to put a lying spirit in the mouth of Ahabs false Prophets, to the end he might, by their euill counsell, bring euill vpon the wicked King, as the Prophet Michaiah told him: as we reade 1. King. 22.23.

Neuerthelesse, GOD doth many times, as pleaseth him, take the wise, and snarle them so in their owne crafts, that he doth not onely ouerthrow their enterprises, when they haue made some entrance into the execution of [Page 204] them, but also otherwhile, hee doth euen frustrate and defeate them so, that they cannot finde the opportunitie, or any meanes, to their liking and desire, once to set them on foote: as we read, Iob: 5.12.13. 1. Corinth: 3.19.20. Luke chapt: 1.51. Wherof also we haue a notable example, in the ouerthrow of Ahitophels counsell: 2. Sam: 17.14. And in the ouerthrowe of Hamans intended crueltie, as we read in the booke of Ester.

Finallie, God doth often times alter and change, the purposes and resoluti­ons of the wicked, by altering and changing their owne affections. As the me­morable example of Esau plainely sheweth, in that, albeeit he came against his brother Iaakob with an hostile mind: yet before he came at him, his heart was so changed, that he dealeth kindely and brotherlie; aboue all that might be ex­pected, from such a prophane ruffian, as hee was. Genes: chap: 33. And be­fore this, in the 31. chapt: of the same booke of holie Scripture, wee reade of some thing a like change, in the heart and purpose of Laban: in his wrathfull pursuit after the same good seruant of God. And after this, Exod: chapt: 12.35. &c. wee read, that at the departure of the Israelites out of Egipt, God gaue them such fauour in the eyes of their most hatefull aduersaries: that they gaue them their iewels of Gold, and iewels of siluer, and raiment.

Thus then, whereas the preparations of the heart are in man: we may see (according to the holie Prouerb,) the answere of the tongue is of the Lorde. Prou: 16.1. And againe in the 9. verse of the same chapter. The heart of man purpo­seth his way: but the Lord doth direct his steppes. And verse 7. When the waies of a man please the Lord, hee will make euen his enemies at peace with him. And chapt: 21:1. Euen the Kings heart is in the hand of the Lorde, as the riuers of waters: hee turneth it whether so euer it pleaseth him. According to that wee read Psal: 106.46. God gaue his people fauour, in the sight of all them that led them captiues. And Ier: 10.23. O Lord (saith the Prophet) I know that the way of man is not in him selfe, neither is it in man to walke, and to direct his steppes.

Such doubtles, is the effectuall prouidence and gouernment of God, ouer the most wicked and vngodlie, their thoughts, purposes, and actions; hee himselfe abiding perfectlie righteous, without any the least participating with them in their sinne: no more then the Sunne is defiled by the carrion, or is the proper cause of the stinche and putrefaction of it, by casting the pure beames therof vpon it. For this the carion hath properly of it selfe, &c.

BVt leauing the wicked: let vs nowe come to the most choise and Fatherlie Prouidence of God, in the gouernment of his owne deare children. The which part (as one may say) of his diuine Prouidence, is of all other most gratious and admirable: speciallie concerning their soules, which are most deare, and precious before him.

Question. Yet before wee come to this pointe: what proofe of holie Scripture haue you, concerning the persons, and outward estate of euerie one of Gods chil­dren, more priuatelie and particularlie; that God doth in speciall and tender manner watch ouer them, and rule and gouerne them?

Answere. In the 34, Psalme, verses 18.19. Many (yea & the same also great) are the trou­bles of the righteous man (saith the holie Psalmist) but the Lorde deliuereth him out of them all. Hee keepeth all his bones, not one of them is broken. And in this holie confi­dence, he saith further. Thou art my God My times are in thy hand, &c. Psalm: 31.14.15. And Psal: 71. verses 5.6. Thou art my hope ô Lord God, euen my trust from my youth. Ʋpon thee haue I bene stayed from the wombe: thou art hee that tooke me out of my mothers bowels, &c. And Psalme 116.15. Precious in the sight of the Lord is the death of his Saints. Finallie, Psalm: 16.9. My flesh also doth rest in hope.

Explication and proofe.Here we may see plainelie, that the prouidence of God, is verie gratious to­ward the outward estate and persones of his children; in so much as hee will prosecute them with his fauour, euen to the death, to the graue, and after­ward: vntill hee shall raise them out of the dust againe.

And concerning his tender care ouer vs, in this life: read more Psalme 3. Hee will preserue his seruants against thousands that rise vp against them. And Psalme 91. Hee doth defend them from manie contagious diseases, euen from the noisome plague and pestilence. Or if hee doe afflict them this waye, for their triall, he doth neuertheles tender them with a fatherlie pittie and compassion: wherein hee neuer faileth such as put their trust in him. As Heb: 12.5. &c. And as the example of king Hezekiah Isai: chapter 38. whom the Lorde God did most gratiouslie cure of his grieuous disease, confirmeth the same.

And yet further, touching the speciall care of God, ouer the outward estate of his children: let vs consider of the reason which our Sauiour Christ vseth, Math: 6.26. God your heauenlie Father prouideth for the fowles of heauen. Are not yee much better then they? To witte, better in Gods gracious account, and estimation for Christes sake: howsoeuer in our selues, wee are most vnwor­thie, by reason of our sinnes. Whervnto accordeth that which we read chap: 10.31. where our Sauiour Christ saith thus, Feare ye not, yee are of more value then many sparrowes. Yea and all the haires of your head are numbred. This also God hath of olde most famouslie testified, by his feeding of the Israelites with Manna from heauen: and by giuing them water out of the rock, by the space of fourtie yeares together.

And likewise, by many other gracious effectes of his fatherlie prouidence, in feeding manie, in the times of dearth and famine: as the Prophet Elijah, and the widdowe of Zarephath, &c. Read also Psalme 34.10. Isai: 65.13. and Psal: 113.7.8.9. And Gen: 24.1. It was the Lord who blessed Abra­ham with all outward blessings.

It is euident therfore, that the Lord our God, hath a speciall care, and Fa­therly prouidence, euen ouer the bodies, and outward estate of his faithfull seruants, and deare children.

NOw what ground and proofe haue you, concerning his like gratious pro­uidence and gouernment, Question. ouer their soules: the which (as was saide) is all­wayes most gracious and admirable?

Answere. All the care, which the Lord hath ouer the bodies, and outward estate of euery faith­full seruant, and dutifull childe of his: it proceedeth altogether of that loue, which he chieflie beareth toward their soules.

In the which respect, in the place to the Hebr: lately alledged, God intituleth him­selfe to be in a speciall manner, the Father of their soules and spirits.

Explicatiō & proofe.It is so indeed. For in all afflictions of the body, as well as by all outward com­fortes of this life; God hath a most fatherlie care to turne all to the benefite of the soule: according to that of the Apostle Paul, Romanes 8.28. Wee knowe that all things worke together for the best, vnto them that are called of his pur­pose, &c.

But more particularlie.

Question. What is that admirable manner of the Lord God his most prouident, merci­full, and Fatherlie gouernment, ouer the soules of his children, and faithfull seruants?

Answere. Ʋ Ʋheras wee are all of vs by nature, vaine, foolishe, prowde, and rebellious, against God, and his word; he doth by the gracious power of his holie Spirit, through his word, so alter and change the hearts, mindes, and willes, of all those that be his: that hee ma­keth them fooles in themselues, & sheweth them to be in themselues weake also, misera­ble, & euery way forlorne; that so he may make them carefull, to seek to be truely wise, holie, and blessed in him. Yea hee leadeth them downe, as it were, to the lowest pitte of Hell: that he may make them fitte at the last, to inhabite the highest, and most glorious Heauens.

And all this, of his meere grace and fauour, in his beloued Sonne our Lorde Iesus Christ: euen according to his owne counsell and purpose in him, before the world was, as was saide before.

It is verie true. For euen herevnto, doth the Lord subordinate the course of his gouernment, ouer all his other creatures, and workes. To this pur­pose, hath hee sanctified all his holie ordinances, worde, prayer, Sacraments, &c. To this purpose doth hee speciallie guide the thoughtes, wordes, and works of his children; censuring, rebuking, and chastising them, so farre as they doe erre and goe astray from him: but comforting, incouraging, and reioycing them in all things, wherin they doe well obeying his word, and the holie motions of his good Spirit, which frameth their hearts, of conscience, to will and desire, that onelie which God willeth, &c.

This your last answere, containeth both the effectes, and also the cause of this excellent prouidence of God concerning his children. For the which I desire that you should shewe some proofe, out of the holie Scriptures.

And first concerning the effectes of Gods most holie gouernment, in the altering and changing of the heartes of his chldren: of fooles making them wise, of weake strong, &c.

Question. What ground haue you for the proofe of these things?

Answere. To this purpose, the Apostle Paul teacheth vs, that wee are not of our selues sufficient (no not fitte) so much as to thinke a good thought. 2. Cor. 3.5. Much rather there­fore, must the will and the deede be of God. Philipp: 2.13. For it is God (saith the same Apostle) who worketh in you the will, and the deede, euen of his good pleasure.

And 1. Corinth: 12.3. No man can say that Iesus is the Lorde, but by the holie Ghost. And Romanes 8.14. They that are the Sonnes of God, are ledde by the Spirit of God.

Finallie. Galatians 5.22. &c. The fruite of the Spirit is loue, ioye, peace, long-suffering, gentlenes, goodnes, faith, meeknes, temperance: against such there is no lawe. For they that are Christes, haue crucified the fleshe with the affections and lu [...]es. If wee liue in the Spirit, let vs walke in the Spirit.

Explicatiō and proofe. See the last Answere, in the former page.These holie Scriptures, doe shew in deed, the most excellent and admira­ble worke, and gouernment of God, concerning the soules of his children.

To the which purpose also, the Apostle saith further. Let euery one that see­meth to be wise in this world, be a foole that he may be wise. For the wisedome of this world is foolishnes with God, &c. 1. Corinth: 3.18.19.

Reade also Rom: 7.9. &c. to the ende. And Galat: 5.17. Read like­wise Reuel: 3.17.18.19. Thou saiest, I am riche, &c. and knowest not that thou art wretched, &c. I counsell thee to buye of mee gold tryed by the fire, that thou mai­est be made rich, &c. As manie as I loue, I rebuke and chasten: be zealous there­fore, and amend.

And that the Lorde leadeth his children downe, as it were, to the lowest pit, and raiseth them vp againe, from all their feares and sorrowes, &c. it is euident. Psalm: 86.13. and Psalm: 130.1. And likewise, Actes 14.22. The beaten way to the kingdome of God, is by manifold affliction and tribu­lation. But in all troubles and afflictions, the Lorde standeth by his children, as a tender supporter, and comforter. 2. Corinth: 4 8 9.

Moreouer, how exact a watche, and howe prouident a gouernment, the Lorde exerciseth ouer his children: reade it notablie described, Psalm: 139.1. &c. O Lorde (saith the Psalmist) thou hast tryed mee, and knowne mee. Thou knowest my sitting and my rising: thou vnderstandest my thought a farre off: &c.

Thou boldest mee straite behinde and before, &c. Whether shall I goe from thy Spi­rit, &c. But all this, to the singular benefit of euerie true seruant of God: whom God nourtereth, as a Father his childe whom hee dearely loueth.

And as hee dealeth thus watchfullie, for euerie one a parte, so doth hee for the whole bodie of the Church conioyntlie: against the which, the verie gates and power of Hell, shall neuer bee able to preuaile, as our Sauiour Chr [...]st h [...]mselfe assureth vs.

Finallie, the gouernment of God ouer the soules of his children, (whether of euerie one apart, or of manie, or of all together) it is to be considered, not [Page 207] onely in his long sufferance before their conuersion, but also in their conuer­sion it selfe, and for euer after. So that if they waxe at any time forgetfull, he causeth their owne heartes to smite them, as hee did the heart of king Dauid, after that hee had sinned in numbring the people: hee giueth them troubled consciences: he chastiseth them sharplie in their bodies, because of the sinne of their soules: he taketh awaye all comfort of his Spirit for the time, though hee mindeth to restore them to their former ioyes againe. But who can ex­presse the manifold wisedome of Gods most holie prouidence, in the gouern­ment of his children?

Hetherto of the effectes, of Gods most gracious prouidence towardes his Church, and euerie member thereof.

LEt vs now come nowe to the chiefe cause of all. The which (as was saide) is the meere grace and fauour of God.

Question. What ground haue you hereof?

Answere. Because thou wast precious in my sight (saith the Lord by his holie Prophet,) and thou wert honourable, and I loued thee, therfore will I giue man for thee, and people for thy sake. Isai: chapt: 43.4. &c.

Explicatiō & proofe.The same we may see likewise testified Deut: chapt: 7. verses 6.7.8. &c. and Ezek: chapt: 16.1.2.3. &c. The which testimonies, though they res­pected more particularlie the Church of the Iewes; yet by them it is euident, what manner of affection, the Lord beareth towards his whole church, both of Iewes and Gentiles: and also what is the true cause of all the dignitie and happinesse of the Church; euen the free loue and adoption or acceptance of God, as hee himselfe expresslie professeth, and as the Church dutifullie ac­knowledgeth. Psalme 44.3.

Neuertheles let vs see some proofes out of the new Testament.

Question. What haue you to alledge from thence?

Answere. In the first chapter of the epistle to the Ephesians, verse 3. &c. thus we reade. Bles­sed be God, euen the Father of our Lord Iesus Christ, who hath blessed vs with all spiri­tuall blessing, in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world, that wee should be holie, and without blame, before him in loue. Who hath predestinated vs, to bee adopted, through Iesus Christ vnto himselfe, accor­ding to the good pleasure of his will, To the praise of the glorie of his grace, wherwith he hath made vs accepted in his Beloued, &c.

Explicatiō & proofe.This one place, dulie considered, maketh all, fullie open and plaine, concer­ning the chiefe and most high cause of all, together with the effects and fruits thereof. For the which, the Apostle teacheth vs by his example and practise, to be most thankfull to God: and to giue him the highest glorie and praise that may bee. For this doth equally appertaine to all beleeuers, whether Iewe or Gentile, that they are elected of God, &c. Gal: 3.28. Coloss: 3.11. This one place therefore, might suffice alone to this purpose.

Neuerthelesse, it shall not be amisse, to adde some other testimonie, to this out of the Ephesians: to the ende this so principall a point, may be made more familiar vnto vs.

To this end therefore, read Rom: 8.29.30. Those whom he knewe before, hee also predestinated, to be made like to the image of his Sonne, that hee might be the first borne among many brethren. Moreouer, whom he predestinated, them also he called, &c. And 1. Corinth: 1.27.28. God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weake things of the worlde, to confounde the mightie things, &c. And Tit: 3. verse 4. &c. Wee our selues also were in times past vnwise, disobedient, deceiued, &c. But when the bountifulnesse and loue of GOD our Sauiour, toward man appeared. Not by the workes of righteousnesse, which wee had done, but according to his mercie hee saued vs. &c.

There are manie other such like places: but these shall for the present [Page 208] suffice. From the which, wee may easilie conceiue,The Pro­mise. that as the mysterie it selfe is very great and admirable: so also is that prouidence & gouernment, whereby it is ordered and disposed, most admirable and glorious, as the Sunne when it is at the highest, and shineth in the full strength and brightnesse thereof.