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A19614
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Collections out of S. Augustine and some few other Latine writers upon the first part of the Apostles Creed. By John Crompe, Master of Arts of C.C.C. in Cambridge, and vicar of Thornham in Kent. First preached in his Parish Church; and now inlarged (as here followes) for more publike use.
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Crompe, John.
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1638
(1638)
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STC 6048; ESTC S117464
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55,567
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64
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similitude whereof man was made but adding a pronoune of the plurall number to these nounes of the singular as our image and our similitude it clearely demonstrates a pluralitie of persons as well as the other did but one God for if there were but one person as the heretique Sabellius would inferre he had not said our image but mine nor our likenesse but only my likenesse The same likewise viz. the pluralitie of persons in the God-head is further proved in another place of the same booke of Genesis and that is chap. 19. vers 24. where it is said Then the Lord rained upon Sodome and Gomorrha brimstone and fire from the Lord out of heaven now if there were but one person in the God-head what Lord should this be that should thus raine fire and brimstone from the Lord but Lord being twice named it doth plainly shew the Sonne to be hee that rained Quoniam à Patre genitus Because he is begotten of his Father And the Father to be him from whom hee rained because hee is not à Domino sed ingenitus not from the Lord being unbegotten but the Lord raining from the Lord must needs be the Sonne from the Father who à quo habet esse ab illo habet operari looke from whom hee hath his essence from him also hee hath his operation and therefore it is said that by him were all things made Ioh. 1.3 And yet further Ego Paterunum sumus I and my Father are one saith Christ himselfe Ioh. 10.30 And againe this is life eternall to know thee to be the onely true God and whom thou hast sent Jesus Christ Ioh. 17.3 both which places shew plainly a pluralitie of persons though but one God But you will say that howsoever these places and the like may be sufficient to prove a Dualitie or that there are two persons in the God-head as Father and Sonne yet they doe not prove a Trinitie or that there are three persons in the same as we are farther taught to beleeve and therefore you desire proofe of this also for the better strengthening of your faith in that point which I am content to yeeld unto though it were more proper when wee shall come to that article of beleeving in the third person of this blessed Trinitie that is the Holy Ghost But if this be sufficiently proved now that labour may be spared then hearken therefore for you farther satisfaction in this point to that which followes when Abraham sate in his tent doore in the plaine of Mamre in the heat of the day it is said that the Lord appeared unto him and he lift up his eyes and looked and loe three men stood by him and when hee saw them hee ran to meet them from the rent doore and bowed himselfe to the ground and he said Lord if I have now found favour in thy sight goe not I pray thee from thy servant Gen. 18.1 2 3. Here you see three appeared yet Abraham speakes but as to one saying Lord and thy and thee all in the singular number Yea the Text it selfe expresseth these three to be but one Lord saying That the Lord appeared vers 1. and yet three appeared vers 2. Secondly the Prophet David saith God even our owne God shall blesse us God shall blesse us and all the ends of the earth shall feare him Psal 67. ult where hee names God thrice to shew a Trinitie of persons and then concludeth with All shall feare him expressing these three persons to be notwithstanding but one God Thirdly the Prophet Esay speaking of the Seraphims praising the Lord sayes they did it after this manner saying Holy holy holy is the Lord God of hosts the whole world is full of his glorie Esa 6.3 where by crying thrice holy they demonstrate a Trinitie of persons and by saying Lord God and his glorie in the singular number they declare also the Unitie of the same And these proofes shall serve out of the Old Testament in the new likewise we finde sundrie to the same purpose and we will begin with S. Paul first who saith That of him and through him and for him are all things to him therefore be glorie for ever Amen Rom. 11. ult where having named him thrice hee shewes the three persons and adding to him and not to them be glorie hee likewise manifestly teaches but one God And againe hee shewes the Trinitie in another place verie plainly though not the Unitie viz. when he sayes The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all 2 Cor. 13. ult where the three persons are expressely named which is as much as we looke for at this time having plentifully proved the Unitie before S. Iohn likewise saith There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5 7. where both Trinitie and Unitie are apparently expressed as also in the Revelation Holy holy holy Lord God Almightie which was and which is and which is to come Revel 4.8 And lastly our Saviour himselfe likewise to manifest the same unto his Church in after ages commands his Apostles at his last farewel from them on earth to goe unto all Nations and to baptise them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 which should never have beene done if these three Persons had not beene one and the same God Now then to finish this point if you understand these things give praise and thankes unto God that hath made you capable of such high and hidden mysteries by enabling you so to doe if you doe not understand yet faithfully beleeve and it may be a meanes to save your soules And in particular for the present Article in hand beleeve the confession of Saint Peter which hee made unto Christ himselfe demanding of his Disciples who he was Simon Peter answered for all the rest Thou art Christ the Son of the living God Matth. 16.16 So say you every one for himselfe I beleeve in Jesus Christ the Son of God The next circumstance is that he is unicus his onely Son And in Jesus Christ his only Son So that he is to be beleeved not onely to be his Son but his onely Son too for thus the holy Scriptures declare him and therefore it is our parts so to beleeve him As first where it is said The Word was made flesh and dwelt amongst us and we saw the glory thereof as the glory of the only begotten Son of the Father full of grace and truth Ioh. 1.14 And againe No man hath seene God at any time the only begotten Son which is in the bosome of the Father he hath declared him verse the tenth of the same Chapter But if Christ be Gods only Son how then are we also called his sons will you say unto me yea and the Angels likewise are termed his
fast hold of our former preposition In and to say with the holy Apostles in this place Credo in Deum c. I might be much more plentifull in uses on this subject but that I promised and intended brevitie and therefore this shall suffice Luther said well that there was much Divinitie in Pronounes And here you see that there is some also and that not a little even in prepositions And in Jesus Christ his only Sonne our Lord c. WHere we may first observe as S. Augustine speaketh Quomodo in Patrem sic in Filium credendum est That as we are to beleeve and put our trust in God the Father as I shewed unto you the last day so likewise are we to doe the like in the Son too And in Iesus Christ his onely Sonne c. which shewes him to be God as well as man because we are to put our trust and beliefe in none but only God And therefore Si Deus non sit Filius sed creatura non ergo colendus nec adorandus as the Father goes on If the Son were only man and not God hee were not to be worshipped and adored neither were we to invocate and call upon his Name no nor yet to beleeve and put our trust in him but being God of the substance of his Father as the Nicene Creed professeth The God-head of the Father of the Son and of the Holy Ghost being all one the glory equall the Majestie coeternall as Athanasius Creed hath it therefore we must worship this one God in Trinity and Trinity in Unity neither confounding the Persons nor dividing the substance and as we said I beleeve in God the Father so likewise must we say I beleeve in God the Son yea and in God the Holy Ghost too as I may have occasion to shew more at large if I ever come to the handling of that Article I beleeve in the Holy Ghost Now this doctrine of beleeving in the Son and of his God-head and the like teaches us with the more confidence and boldnesse to rely and depend upon him in the matter of our redemption and to have recourse unto him in any our necessities and troubles whether of body or soule because he is God and therefore able to accomplish and bring to passe whatsoever he hath undertaken and findes to bee necessary and needfull for us And indeed to whom else should we goe as Saint Peter saith seeing he only hath the words of eternall life Ioh. 6.68 And therefore Come unto me saith he himselfe all yee that are heavie laden and I will refresh you and ease you Matth. 11.28 But this doctrine and use comes to be handled almost in every Sermon and therefore I proceed And in Iesus Christ his only Sonne our Lord. Where you see the next circumstance is the two names of this sacred Person that we â—rofesse to put our trust and beleefe in first Jesus then Christ And in Iesus Christ His first Name Jesus was the name appointed him by the Angell Gabriel which was Gods messenger sent unto his Mother the Virgin Mary before hee was conceived in her wombe Luke 1.31 32. where it is said by him unto her Feare not Mary for thou hast found favour with God and behold thou shalt conceive in thy wombe and bring forth a Son and shalt call his name Jesus The reason also of the Name being set downe in Saint Matthewes Gospell viz. because hee shall save his people from their sins Matth. 1.21 For the word indeed signifieth a Saviour and Deliverer and therefore is a name fitly given to our Lord Christ because the worke of our salvation both from sin and punishment is wholly and onely wrought by him Wholly because as the Apostle saith He is made unto us of God Wisdome and Righteousnesse and Sanctification yea and Redemption too 1 Cor. 1.30 And therefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Hebr. 7.25 Yea and only too For there is no salvation in any other neither any other name under heaven whereby men can be saved Acts 4.12 And therefore he saith of himselfe I am the way the truth and the life and no man commeth to the Father but by me Ioh. 14.6 So that he that beleeveth in the Son hath everlasting life and hee that beleeveth not the Son shall not see life but the wrath of God abideth on him Ioh. 3.36 Because as there is but one God so but one Mediatour betweene God and men the man Christ Jesus 1 Tim. 2.5 So that he may justly say as in the Prophet Torcular calcavi solus I have troden the wine-presse alone and of all the people there was none with mee Esay 63.3 For howsoever there have beene many Iesusses in ancient times as Iesus or Ioshua the son of Nun Moses successour Acts 7.45 Iesus the son of Iosedecke Ecclus. 49.12 Iesus the son of Syrach Ecclus. 50.27 also Iesus one of Saint Pauls work-fellowes called Iustus Coloss 4.11 And these or some of these have had their names also given them by reason of saving and delivering yet their deliverances have not beene like this from which this IESUS the Sonne of God which we professe here to beleeve in doth deliver those that put their trust in him But their deliverance have beene onely corporall this spirituall their 's temporall this eternall theirs from bondage slavery or some pressures of the body this from the most dangerous and fearfull sin and sicknesse of the soule He shall deliver his people from their sins ut supra And therefore as I can never be weary of writing or speaking of this saving Name Jesus but when I thinke I have written and spoken enough could enter into a new discourse of it and begin againe so be you never weary of hearing reading and beleeving in it seeing that through this Name all that beleeve in him shall receive remission of their sins as all the Prophets witnesse as it is said Acts 10.43 yea and rejoyce in it too saying with Saint Augustine O Jesu nomen dulce nomen delectabile nomen comfortans O how sweet how delightfull how comfortable is thy saving name Jesus unto mee For here is fuell indeed to kindle the fire and feed the flame of joy to keepe it ever burning on the altar of our hearts that we can say I beleeve in Jesus i. e. the only Son of God and Saviour of the world This is that joy which when we have once truly entertained no man can take from us as our Saviour himselfe saith Ioh. 16.22 wherewith compare what pleasure soever and it is but griefe all sweet is sowre unto this and there is nothing that may delight but it seemes troublesome and offensive in respect of this as devout S. Bernard hath well observed But this is odor sanitatis saith the Apostle a sweet smelling savour unto God Ephes 5.2 Dulcedo animae sanitas