appellation of God 2. By liuing without care and therein being like little Children and this we do when we commit our soules and bodies and liues and children and states and all our waies vnto God 2. Tim. 1. 12. Psal 37. 3. When in Aduersitie wee runne to him for refuge and so make our moane to him that wee rest with patience and good perswasion that God will cause all to worke for the best to vs. It should much trouble vs if in soundnesse of practice we haue not learned this first lesson of belieuing in God Wee should be much displeased with our selues if our hearts be vnquiet and any way vnapt to rest and waite vpon God Psal 42. 12. and we should often beseech the Lord to helpe our vnbeliefe Hitherto of the Nature of God and of beleeuing in God The next thing Faith takes notice of is the Relations in the God-head and so God is the Father the Sonne and the holy Ghost for this terme God is to bee applied not onely to the Father which is the next word but to the Sonne and holy Ghost as followeth after in the Creed and therefore wee must reade with a Comma after this word God thus I beleeue in God the Father to reade without a Comma that is Hereticall for if we reade thus I beleeue in God the Father it would sound as if the Creed should say that the Father were God only not leauing the terme God to be carried to the Son and holy Ghost Before then I come to speake of the Father I must entreate of God as he is three Persons both Father Sonne and holy Ghost And this is one of the deepest and dreadfullest Mysteries in all Religion where I must proceed in this order first to proue the Trinity by Scriptures secondly to explicate the doctrine And thirdly to answer certaine obiections might arise in mens mindes about it Because these things about the Trinity are most wonderfull and aboue the reach of the creatures we must seeke testimonies to ground our consciences in the beliefe of them such as may be firme and euident It is a difficult thing to bring the heart of men solidly to assent to such secrets as these as are not onely beyond the sight but aboue the reason of men and the minde may easily vanish into wilde speculations if we be not well grounded with sure Euidence nor can wee haue light from the booke of Nature to informe vs for what any Heathen man hath spoken of an Eternall mind word and spirit they spake by tradition from the Hebrewes and vttered it perhaps in a false and corrupt sense T is the booke of Scripture must only informe our faith herein The proofes for the Trinity are gathered both out of the Old and New Testament and so they either prooue there were more Persons then One or else expresly that there were Three Persons That there are more Persons then One is prooued by the terme ELOHIM which is vttered in the plurall number as if it should sound Gods as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth Created is in the singular number to shew the vnitie of the Essence and ELOHIM in the plurall to shewe the Trinitie of the Persons so Gen. 1. 26. Let vs make man in our Likenesse Let vs shewes more Persons and likenes being in the singular number shewes vnitie of Essence And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting vpon the waters Iosh vlt. 19. Ye cannot serue the Lord because he is ELOHIM sancti holy Gods And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM and King euerlasting Hos 1. 7. I will saue them in the Lord their God Gen. 19. 24. The Lord reigned from the Lord fire and brimstone Exod. 23. 20. 21. The The Lord sends his Angell whose name is IEHOVAH Dan. 9. 19. Heare oh Lord our God for the Lords sake Psa 110. 1. The Lord said to my Lord sit thou at my right hand Ier. 32. 5. 9. 33. 15 16. The Lord shall raise vp a Branch whose name is THE LORD Now that there are three Persons and no more nor fewer is proued by places more obscure or more expresse The Trinitie hath beene obserued in such places as these Esay 6. 3. where the Angells say thrice Holy and so where IEHOVAH is three times repeated Numbers 6. 23. Esay 33. 22. But the most expresse places are in the New Testament A manifest reuelation of the Trinitie was in the Baptisme of Christ The Father speaking from heauen the Sonne standing in the Riuer the Holy Ghost descending like a Doue Matth. 3. 16. 17. and so in the Institution of Baptisme we are to be baptized in the name of the Father and of the Sonne and of the holy Ghost And Ioh. 14. 16. 17. I will aske the Father and he shall giue you another Comforter the Spirit of truth and the 1. Ioh. 5. 9. There are three in Heauen the Father the Word and the Spirit And the like euidence is in these places 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinitie we must be wise to sobriety because it is wholly secret rather to be belieued then to be demonstrated or described It is a doctrine may be apprehended but neuer comprehended no not by the light of grace nor fully and wholly by the light of glorie as being aboue the reach not onely of men but of Angells A mystery to be adored by humble faith and piety not to be searched without curious yea furious temerity For it is so admirable as Reason cannot expresse it and so singular that example cannot declare it to vs for the Images or Similitudes borrowed out of the booke of Nature may rather shew that the doctrine of the Trinitie doth not destroy Nature then giue vs any pattern which can sample out the thing it selfe and besides to erre here is the most dangerous of all errors For as nothing is sought with more difficulty or found with more profit so nothing can bee mistaken with more perill And therefore as a Father sayd well seeing wee cannot finde out what God is wee must take heed that wee thinke not that of him which he is not yet must wee not wholly neglect the doctrine because a necessitie lyes vpon vs to belieue and therefore though men and Angels haue cause to stand and wonder at this secret that God should beget a Sonne and that from that Father and Sonne should proceed that Spirit the Sanctifier yet because God will bee so acknowledged of vs wee must make vse of our faith to belieue what our reason cannot describe to vs. Three things then for our capacities are to be thought vppon The first concernes the Matter of this Mysterie The second the termes by which it is exprest and the third the answere of certaine Obiections might arise in our mindes For the first
might haue the better assurance that God would shew mercy but this is not the case of most of our people 5. That the repentance of this Theefe had a great deale of businesse in it more than saying three words at his latter end as will appeare by opening the third point and that is how he shewed the truth of his conuersion So that for the third point we may obserue in the storie of his conuersion Luke 23. that he shewed three excellent fruits of his conuersion The one was reproofe of sinne in his fellow The other was his confession that he made both concerning himselfe and Christ The third was his petition or prayer to Christ for mercy For the first Saint Luke saith vers 40. that when the other malefactor railed on Christ he answered and rebuked him saying Dost not thou feare God seeing that thou art in the same condemnation Out of which words I obserue diuers things 1. That a true conuert cannot abide sin or that God should be dishonoured by those that they conuerse withall He that repents of his owne sinne may discerne it by his true dislike of sinne in others They are farre from true repentance that can liue in places where God is daily dishonoured and yet haue not their hearts vexed or their tongues loosed to reproue sinne 2. That he that will reproue sinne in others must be sure they haue mouing and effectuall arguments They must haue skill to admonish We see here what a stirring argument the conuerted Theefe brings Yea it is true that if the hatred of sinne be sincere in vs it will furnish vs with solid arguments to furnish reproofe 3. That the want of the feare of God is the cause of all disorder as it was of this mans rayling so it is of drunkennesse whoredome swearing stealing lying vsurie and the like if men had the feare of God before their eyes they would not doe so 4. That such as do abuse Christ by scoffing or rayling haue great cause to be afraid of God and what he will doe to them though they escape punishment amongst men Such sinnes as men will not punish God will especially these sinnes of scorning or reproching Christ and true Christians and the ordinances of Christ 5. That a true conuert doth loue Christ better than his old acquaintance as here the Theefe speakes against his old comrade and companion and for Christ though he had neuer seene him before 6. That such as will scoffe and raile at the truth haue no feare of God in them 7. That for a man not to repent when the iudgement of God is vpon him is a signe of a carelesse and gracelesse heart It is a wickednesse or stubbornnesse to be wondred at that a man being vnder the execution of condemnation as a malefactor should yet be void of the feare of God see Ier. 5. 3 4. Hee that will not thinke of paying his debts when the Arrest is serued vpon him hath no minde to pay it at all And the childe that relenteth not when he is vnder the rod is in a manner past grace So is it with men that haue hearts like Adamants when Gods speciall hand is vpon them Dost not thou feare God As if he would say though others were carelesse yet it is an infinite shame for thee that art in the same condemnation not to feare God Now for his confession that he made it stands of two parts In the one he doth penitently accuse himselfe and his fellow as suffering iustly and receiuing the due reward of their deeds and in the other he doth excuse Christ and auouch that hee hath done nothing amisse or that is absurd or out of place as the originall word doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first part of his Confession I obserue these things 1. That without confession of sinne â—here can be no true repentance Prou. 28. 13. 1 Ioh. 1. 9. 2. That a true Conuert doth from his heart acknowledge that he hath deserued all the miseries are inflicted vpon him from God or man and doth patiently submit himselfe to beare them Dan. 9. 7 8. without stomack or malice or desire of reuenge vpon such as are instruments of his punishment 3. That he that reproues sinne in others in sincerity of heart doth acknowledge sinne in himselfe if he be guilty of the same or the like offence The repenting Theefe makes this confession in his owne name as well as in the name of the railing Theefe In the second part of his Confession I obserue 1. It is a signe of true grace to haue from the heart an honourable opinion of Gods seruants though they be extremely disgraced and slandered and reuiled as in the Theefe here to beleeue Christ did nothing amisse though almost all the world accused him and put him to death as a malefactor 2. That in Religion it is not enough to be free from grosse sinnes but we must be free from the sinnes of indiscretion and rashnesse Nor is it enough to doe good duties but we must doe all things wisely and in their place so the word in the originall imports About his prayer we are to obserue both what he said and what our Sauiour answered His words were these Lord remember me when thou commest into thy kingdome vers 42. In which words of his prayer I note the wonder of his faith the truth of his deuotion and the humilitie of his Petition His faith was to be wondered at both for the things beleeued and the circumstances of beleeuing For the things beleeued hee here saith foure great things of Christ First that he was Lord and King Secondly that his Kingdome was spirituall and not of this world Thirdly that in that very abasement he was possessed of a Kingdome he saith not When thou shalt come to reigne but when thou commest reigning Fourthly that he had power to let in all penitent sinners into that Kingdome The circumstances make it more wonderfull that he should confesse all this and yet haue no Preacher to instruct him and Christ himselfe so much abased and being a man that had not seene his former Miracles that he should say thus at this time when the cuting of the sicke was ceased and the giuing sight to the blinde and the raising of the dead and that he should thus acknowledge these glories in Christ when the great Rabbies the Priests and Scribes blasphemed him and could not acknowledge him for the Messias The truth of his deuotion appeares in this that he askes not temporall but eternall life He is more carefull to pray for the saluation of his soule than for the deliuerance of his body The humility of his petition appeares in this that he askes not for a great place in heauen or to sit at his right hand or his left as the sonnes of Zebedee did nor to be preferred before others nor at all to prescribe vnto Christ but onely desires to be remembred of him for any place
against the Donatists and Nouatian and the Communion of Saints against Sectaries and the Resurrection against the Sadduces and Cerinthians and the like 7. Lastly there is scarce any word in the Creed but it containes some vses of Consolation and therefore wee should attend vnto it and keepe it as a great treasure because there are so many springes of ioy that will euer flowe abundantly into our hearts if the fault be not in our owne carelesnesse ignorance or vnbeliefe The Vse should bee therefore to inflame our hearts to a desire after the vnderstanding and power of these Doctrines and hauing learned them to keepe them in the closet of our hearts as our greatest treasure on earth I know there is naturally in the hearts of the most hearers a kinde of desire to heare new doctrines and to be taught in things aboue the consideration of these principles but we must be altogether displeased with our selues â—f we find this intemperance in our desires It would argue a great loathing of Manna and a secret despising of the greatest part of the Word of God which is imployed about the propounding and vrging of these doctrines if wee should suffer our hearts to slight these grounds and first Truthes It is a signe of a narrow and base heart if there bee not roome to receiue with gladnesse this precious seede Men are loath to be accounted Babes and therefore affect not the doctrine is fit for them but looke too high and reach after things that are not so vsefull for them And thus in generall The Title of the Creed Ephes 2. 20. THe Creed hath two things in it to bee considered of The Title and the Articles of faith comprehended in it the Title vsuall and antient is the Apostles Creed Where is noted the Authors of these doctrines and the kinde of doctrine The Authors were the Apostles the kinde of doctrine is a Creed first of the Authors All men grant the Creed to bee the Apostles but yet all agree not about the sense How the Creed may bee said to be the Apostles for some thinke it is the Apostles Creed because the Apostles made it and compiled it in the forme as it now is Others thinke it is the Apostles Creed because it containes the substance of their Doctrine though it were not made by them The first sort conceiue thus That the Apostles after Pentecost when they had receiued the holy Ghost met together in Ierusalem and considering that they were to depart one from the other into diuers parts of the world they agreed vpon the substance of all that doctrine which they would teach all abroad the world and accordingly digested it into this forme that thereby it might appeare that their doctrine euery where did agree and that so false Teachers might bee discouered when they should in any place vnder pretence of preaching Christ oppose or conceale any parte of the necessarie Christian faith Of this opinion were some of the Fathers Some of the Schoolemen afterwards went so farre as to name which part of the Creed was made by each of the Apostles as That Peter should say I beleeue in God the Faâ—her Almighty and Iohn should say Creator of Heauen and Earth and Iames should say I beleeue in Iesus Christ his onely Sonne our Lord and so the rest of the Apostles cast in each one a parte till by them all the whole Creed was finished But this opinion cannot be true as may appeare by diuers reasons some probable some infallible It is not probable the Apostles digested it in the order it is for why needed it to be made by all the Apostles peice meale and not rather by one Apostle alone Secondly there are tearmes vsed in the Creed are no where vsed in the writings of the Apostles as the words of descending into Hell and the Catholique Church Thirdly the Apostles Catechisme intreated of faith and loue 2. Tim. 1. 1â— but this Creed intreates onely of faith But there is one Reason which is infallible for if this Creed had bin written by the Apostles it had bin Canonicall Scripture and must haue bin reâ—d in our Bibles which no man euer affirmed which I read of 2. The second sort of Diuines therefore are in the right opinion who conceiue that the Creed is the Apostles in respect of the matter not in respect of the forme It is the Apostles because the doctrine contained in it is that which all the Apostles with one consent did teach vnto the world and haue left confirmed in the Apostolicall writings in the New Testament And for this Reason we ought to attend to the doctrines heere to be intreated of as being such truthes as are not founded on the testimony of any ordinary man but euen of the Apostles themselues Quest But may some one say Is it not the Prophets Creed aswell as the Apostles or are not these Articles to bee found in the writings of the Prophets aswell as the Apostles or are there some truthes necessary now to Saluation that were not necessarie in the Olde Testament Answ I answer that the maine substance of the doctrine of the Creed was knowne and taught by the Prophets in the Old Testament as in generall concerning one God and the Messias and eternall life c. but there are some things peculiar in the Creed vnto the Christian Church and of necessity to Saluation as the more open and cleare doctrine of the Trinity the particulars about the Humiliation and Exaltation of Christ and the estate of the Catholique Church these being cleerely reueiled are now necessary to Saluation Quest Some one will say but how came the Creed then into the Church who made it or when was it made Answ I answer that it seemes cleare that it came not in all at once but that in the Apostles daies it was much shorter It is manifest that our Lord and Sauiour commanded to baptize men in the Name of the Father of the Sonne and of the holy Ghost Whence came the custome of examining those that were baptized about their faith Who in the first times answered briefly and for the most part but concerning the Trinity or concerning Christ which was chiefly then in question We may obserue that Philip would not baptize the Eunuch till he had confessed his faith Acts the 8. which imports that it was the manner then to admit none of yeeres to baptisme till they had professed their faith and that some kinde of short forme was then in vse What the precise forme was cannot bee certainely knowne but it is likely their confession went not further then the Trinity Now these Articles concerning the Trinity were inlarged for the preuention and repressing of sundrie Heresies as they did or were likely to spring vp in the Church But that the whole Creed as it is now was not verbatim in the first Ages may appeare in that the confession of faith in the daies of
doe things which hee cannot will or are contrary to his will Hee can doe many things more then he will but he cannot doe any thing which hee cannot will for his will is as infinite as his power nor can he doe any thing against his will or contrary to his owne purpose or decree Fourthly he cannot doe contradictories to make one and the selfe same thing to be and not to be at the same time to make a Creature finite and infinite in that wherein he is finite Fiftly he cannot doe things simply impossible I say simply impossible for many things are impossible to men and Angels which in their owne Nature are not impossible As it is impossible for vs to make a Cable to goe through the Eye of a Needle but it is not simply impossible in it selfe and therefore God can doe it God is therefore called omnipotent because he can doe all possible things Neither doe any of these things argue impotencie but doe rather establish his omnipotencie Gods power is not lessened because he cannot deceiue or dye c. for it were impotency if he could doe these For the last this also must be added that God onely is Almighty this glory belongs onely vnto him for the most powerfull creatures are finite and cannot doe a world of things and they receiued their power from God and are or may be letted or resisted in things they can doe and their power will cease if it be not renewed and confirmed by God Ier. 32. 18. 19. The consideration of Gods omnipotency may first teach vs diuers duties 1. To striue by all meanes to set out the praise of Gods wonderfull power and workes that hath done such great things in heauen and earth Psal 15. 2. 89. 11. 12. c. Reuel 4. 8. 2. To walke before him in all vprightnesse carefull in all things to please him and to auoid all sin considering what power he hath to doe vs good if we serue him or to destory vs body and soule if we liue in our sins Gen. 17. 1. Mat. 10. 28. 3. It should teach vs in all dangers and difficulties to beleeue in God and rest vpon him so as when we know his goodnesse or promise to vs though we see no meanes of deliuerance or performance of good things yet we must giue glory to Gods power and rest without wauering vpon God knowing that nothing is hard or impossible to him as Abraham beleeued God concerning his son Isaac Rom. 4. 18. and as Ieremie was commanded to trust God when God inioyned him to purchase a field at that time when he was to threaten the ineuitable captiuitie Ier. 32. 17. 27. c. So 1 Sam. 14. 6. 4. In the experience of all our weaknesses we should runne to God for power to support vs All might is in him and therefore whither should we runne for power but to him To him should wee lift vp our hearts for strength Esay 40. 28. 5. It should teach vs to be patient in affliction when it is vpon vs and to tremble at his grieuous iudgements when they are vpon other his dreadfull power when it is declared should make vs tremble and be silent and when his hand toucheth vs we should not struggle for it is in vaine what can we resist his power Psal 39. 10. Esay 30. 15. It is the Lord and therefore be quiet let him doe whatsoeuer he will 6. The consideration of his omnipotency should be often thought vpon when we come to pray vnto God for spirituall or temporall things Our Sauiour Christ in the Lords prayer gaue vs three staies or mighty pillars to hold vp our faith in praying to wit Gods kingdome and Gods power and Gods glory Mat. 6. 13. 7. Wee must hence be warned to take heed of despising weake Christians to reiect them as either past hope or void of grace or not likely to hold out because of their many frailties and ignorance for God can stablish them Rom. 14. 4. 8. The Apostle Paul vrgeth the consideration of Gods power as an argument to perswade to workes of mercy because God is able to inrich vs and to abound towards vs in all recompence both in spirituall and temporall things 2 Cor. 9. 8. 9. It should teach vs to beleeue the power of God in the Sacrament though the outward signes may make no great shew yet our faith should be built vpon the inward operation of God who will doe all that which either the signes signifie or the word promiseth Col. 2. 12. 10. It should make vs the more wonder at Gods goodnesse and loue shewed to his people in that sometimes he layeth chaines as it were vpon his power onely in fauour to them As for instance God cannot destroy Sodome till Lot be gone which yet is most easie for him to doe but for his loue to Lot Gen. 19. 22. so God loues his people that many a iudgement would fall vpon wicked men in the places where they liue yet cannot because of Gods affection to the godly Secondly this doctrine of Gods omnipotency reproues many men for sinning against the power of God Now men transgresse against the omnipotency of God diuers waies 1. Such as plead his power for the effecting of what is either contrary to his nature or will or simply impossible as many prophane persons doe that will needs beleeue that God can saue them though they liue in their sinnes quite contrary to his word And as the Papists doe about the Sacrament of the Lords Supper beleeuing that Christs body can be in many places at once and so in the Sacrament to be eaten locally and orally it being simply impossible for a body remaining a body to be in many places at once in the same manner and respect as it is also without word or promise of God and Scripture 2. Such as will not vse the lawsull meanes appointed vnto them either for preseruation or deliuerance reasoning most foolishly God can keepe me without meat therefore I will not eat or can deliuer me without meanes therefore I will vse none neuer considering that Gods Almightinesse is shewed by working in the Meanes as well as without and that God commands vs to make vse of his power by the meanes he hath ordained to worke by 3. Such as by fearefull Imprecations and Curses awaken Gods power to bring vpon them such fearefull things as they asked but did not expect as the Iewes that wished the bloud of Christ might be charged vpon them and their children 4. Such as dishonour Gods power by putting their trust in Creatures 5. Such as through vnbeliefe rest not vpon God but thinke it is impossible such and such blessings should be obtained or such dangers or euils auoided Gen. 18. 14. Esay 50. 2. Ier. 32. 24. 25. 27. 28. c. 6. Woe vnto the wicked that liue in their sinnes the Lord will plague them and none shall deliuer out of his hand or resist his wrath Deut. 32.
aswell as the Son of Man It was requisite he should be the Son of God for diuers reasons first because there must be a proportion betweene the sinne of man and the punishment due to his sinne and the satisfaction made to God for the sinne and punishment due Now mans sinne being infinite as in other respects so because it was committed against God who is infinite his punishment must be infinite also Now no finite creature can performe an infinite satisfaction in a finite time and therefore it was requisite hee should be infinite in person that suffered which as man he was not secondly the benefits necessarie for vs require that the Mediator should be God for to deliuer man from spirituall enemies sinne and Sathan and to restore to man the Image of God lost to performe by one a Righteousnesse able to iustifie many could not bee done by any one meere man Nor can any one mans righteousnesse deserue the opening of the Kingdome of Heauen for many men thirdly he that must mediate betweene God and man had need to be God to treat with God in things that concerne him and man to treat with man in the things that concerne man And as it was a way most necessary so was it most comely who fitter to make vs sonnes of God by Adoption then he that was the Sonne of God by Nature and who fitter to restore the Image of God in vs then hee that was the substantiall Image of his Father The Vses follow and so First we should make conscience of it to receiue this doctrine with our whole hearts with all life of affections for hereby wee shall improue wee are Christians and not Iewes They could beleeue Iesus was a man but could not indure it that he should call himselfe the Sonne of God Iohn 10. and the diuell hath mightily also laboured to make the Diuinity of Christ suspected As when he came into the world by making men think of a worldly kingdome then stirring vp the Priests and Pharisees to seeke to kill him as a blasphemer in saying he was the Sonne of God And in the beginning of the Christian Churches he raised vp pernitious Heretickes to denie his Diuinity and at this day hath raised many in other countries that write and teach most dangerously in this point And therefore we must hold fast this Truth against all the power of hell This confession is the Rocke vpon which the Christian Church is built Mat. 16. 16. 17. If we acknowledge the Son we haue the Father 1. Ioh. 2. 23. Secondly it should wonderfully quicken and establish our Faith in relying vpon him for Saluation and all happinesse vpon him I say that hath vndertaken for vs and is so full of merit and power his Satisfaction and Righteousnesse must needs be perfect and sufficient that is the Sonne of God Ier. 23. 6. God cannot but bee infinitely well pleased in his satisfaction and hath signified so much Mat. 3. 17. and therefore wee should settle our consciences in all peace and ioy in beleeuing in him Yea in all passages of our liues wee should make vse of our Faith in the Sonne of God whatsoeuer we want for soule or body or the preseruation of our liues we may with much confidence goe to him for out of his fulnesse wee may receiue grace for grace Ioh. 1. 14. 18. And seeing God hath giuen vs his Sonne how shall he not with him giue vs all things also Rom. 8. 32. Yea it should much establish our Faith against the feare of our falling away before wee come to possesse eternall life for he is stronger then all and no man nor diuell can take vs out of his hand and therefore we shall not perish Iohn 10. 29. 30. Thirdly it should much inflame vs to the Loue of God that hath had such mercy to such miserable creatures as wee were as to send his owne Son to redeeme vs Ioh. 3. 16. Oh it should make vs to loue God aboue all things and to esteeme of his loue as better then any thing else in our liues Fourthly God the Father himselfe from Heauen taught vs a maine vse of this point when hee proclaimed him to bee his Sonne for then he charged vs to heare him None abler to instruct vs for the Son hath his knowledge out of the bosome of the Father Mat. 11. 27. and none hath better right to rule vs because he is the first-borne and therefore ought to rule ouer his brethren It should therefore bee our conscionable care all our daies to attend to his voice and to do whatsoeuer he commands vs Mat. 17. 5. Fifthly we must hence also learne to ioyne Christ with the Father in all religious seruice for when God brought forth his first-begotten Sonne into the world he said let all the Angels of Heauen worship him and therfore much more we must doe it Heb. 1. 6. Ioh. 5. 23. Againe from hence we may gather the wofull estate of all vnbeleeuers that weare out their time and do not lay hold vpon the way of Saluation by Iesus Christ for this increaseth their condemnation because they doe not beleeue now that GOD hath sent his owne Sonne to bee the Sauiour Iohn 3. 36. Finally two things about the Diuinity of our Sauiour are here implyed first that he is God for if he be the Sonne of God then he hath the Nature of his Father and so is God which though the Creed doe not expressely mention yet the Scripture doth acknowledging him for God equall with the Father Rom. 9. 5. 1. Iohn 5. 20. Phil. 2. 6. but because the Creed doth not expresse this I forbeare the explication of it resting satisfied to haue treated of that which the Creed mentions Another thing implyed is that hee is a person distinct from the Father for if he be the Son of God then he differs in person from the Father ACTS 2. 36. Let all the House of Israel know assuredly that God hath made Iesus both Christ and Lord. Our Lord. HItherto of the three former Titles the Last Title of our Sauiour is that which is here exprest viz. Our Lord and concerning this Title diuers things are to be considered 1. That it is a thing that God chargeth vpon our Faith to beleeue distinctly that Iesus is our Lord. Thus Dauid in spirit called him Lord and this all the House of Israel must know Act. 2. 35. 36. and Luke 2. 11. he is stiled Christ the Lord and Act. 10. 36. he is proclaimed Lord of all yea it is a Title so proper to Christ as sometimes hee hath no other name giuen him but the Lord as 1 Cor. 6. 14. GOD hath raised vp the Lord meaning Christ And 1 Cor. 12. 3. It is accounted a worke of the Holy Ghost in any man to professe this point That he beleeueth that Iesus is the Lord. 2 How Iesus comes to be our Lord by what right and title and so he is our Lord by a fiuefold
makes sufficient payment to Gods iustice and ouercomes death for vs and that by reason of the worthinesse of his person It is more for Christ to die one houre than for all the world to be dead for euer For it is in this as it is in a prison into which many debtors are cast It is an euerlasting prison to such as cannot pay their debts but it is but a temporarie prison to such as either by themselues or any other make full payment of what is owing 6. That by his death he might make a medicine to kill sinne in vs which might so eat downe the power of sinne that it should no more reigne in vs and so by degrees abolish sinne He died that we might die to sinne by the vertue of his death Rom. 6. 7. That thereby he might buy life for the world He gaue his flesh for the life of the world euen to purchase eternall life for the elect world Ioh. 6. 51. 8. That many sonnes might be borne to God Christ was like seed falling from heauen to the earth and there dying it quickned and brought forth many sonnes to God Esay 53. 10. Ioh. 12. 24. yea the doctrine of Christ dead for our sins is still like to diuine seed falling into our hearts which conuerts men and turnes them to God Thus of the Reasons Now what vse may we make of the consideration of the death of Christ Many things we may learne from hence 1. It should teach vs to be stedfast in the faith and to beleeue and trust vpon Gods mercies for Christ died for our sinnes and therefore wee are certainly reconciled vnto God 1 Cor. 15. 3. Rom. 5. 10. And God doth assure vs of so much in the Sacrament of the Lords Supper Matth. 26. 2. We should neuer be afraid of Death and Hell 1 Thess 5. 9 10. Christ by dying for vs hath deuoured and euen swallowed vp Death and Hell so as they shall neuer hurt vs. As the fire consumes the stubble so by wonderfull Art Christ by dying hath consumed all the forces and power of Death and the sting of it 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid vpon Christ that our death might be blessed to vs. 3. It should maruellously inflame our hearts with the admiration of the loue of Christ to vs 1 Ioh. 3. 16. 4. Henceforth we that liue should not liue to our selues but to him that died for vs and carry our selues as men that are dead to the world and the sinfull pleasures and lusts thereof and shew the proofe of the vertue of Christs death in vs by the mortification of our sinnes 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in vs a holy resolution to suffer any thing for his sake euen to forsake Father Mother Wife Children Husband yea and Life it selfe for his sake and the Gospels Iohn 12. 24 25 26. yea it should make vs willing to lay downe our liues one for another if our life may doe seruice to the Church of God and our brethren 1 Ioh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carkas we should be like spirituall Eagles to flie to it wheresoeuer we finde it whether in the Word or Sacraments and our soules should feed heartily but spiritually vpon it Matth. 24. And seeing God in his ordinances presents vs still with the dead body of his Sonne it should be a meanes to draw all men to it and to gather into one all the children of God that were scattered abroad Iohn 11. 52. and 12. 32 33. 7. The meditation of the death of Christ should make vs in all estates to liue at rest and in a holy security as knowing that Christ died for vs that whether we wake or sleepe we might liue together with him 1 Thess 5. 10. If we liue we liue to the Lord and if we die we die to the Lord Whether we liue or die we are the Lords Rom. 14. 7 8. Thus of the generall proposition concerning the death of Christ and the Reasons and Vses of it In the Explication these things are to be confidered 1. Who died 2. Who were the speciall witnesses of his death 3. How he died 4. For whom he died 5. When he died 6. The consequents of his death For the first if we aske who died the Apostle Paul Rom. 8. 34. answers It is Christ which is dead Which is to be obserued the better to stirre vp our hearts to consider both the wonder of it and the reason of it That any other man should die is no wonder because all other men were sinfull and mortall but here Iesus Christ the Righteous who onely hath immortality dies and withall it leads vs to thinke of the reason of it for he did not die nay he could not die if he had beene considered as a priuate person because he deserued not death in his owne person but he died as our suretie and as a publike vndertaker for vs all hee died in our roome But yet we are further to inquire into this question and to consider whether this death belong to the person of Christ or only to his Natures or to each of them he being God and man in one person And in this we must take heed what our hearts answer for though it be true that Christ died in respect of the flesh so as it was only the flesh that suffered death in respect of the Nature that died yet his death belonged to the Word in respect of the Person for the Word the Lord of life and glory suffered and died not in respect of his Diuinitie which is immutable and altogether impassible but in respect of his Humanitie or in his flesh God did not die with the flesh but in the flesh and he died in his flesh that is in that flesh which was vnited to the diuine Nature If the flesh of Christ were the flesh of the Sonne of God then his dying in the flesh doth belong to him as the Sonne of God Thus his bloud is said to be the Bloud of God Act. 20. 28. and this we must needs beleeue for else his death as a bare man could not haue beene of sufficient merit for all our sinnes There is yet one thing more to be thought on about this Question and that is that the Humanitie that is the soule and flesh of Christ did in death and after death remaine in the Person of the Sonne of God firmely vnited Though the Soule was disvnited from the Body yet neither Body nor Soule were dis-vnited from the Person of the Sonne of God The parts of the Humane Nature were diuided in death one from another so as one was on earth and the other in heauen but yet both of them remained and subsisted in the Diuine Nature else if in death there had beene a new manner of subsisting Christ had had two Persons as well as two Natures which is Heresie to
Treatise called the Rule of Faith which you may easily finde out by the vse of the Index These things I thought good to acquaint thee withall for thy helpe and benefit as also to shew that by the diuine prouidence good supply euen out of the Authors owne workes may be made of that defect which by his immature death may be thought to be in this Rule of Faith That which is required on thy part is diligence and care to treasure vp in thy heart these wholsome and sound words contained in this Treatise that so thou maist walke according to this Rule knowing that as many of you as walke according to this Rule peace shall be vpon them and vpon the Israel of God Thine in the Lord ADONIRAM BIFIELD THE CREEDE OF THE CREED IN GENERALL Text 2. Timothie 1. 13. Hold fast the forme or Patterne of Sound words THere haue bin in all Ages of the Church since the giuing of the Scriptures two wayes by which the Ministers of the Church haue taught men the knowledge that is necessary to Saluation The one was to make choice of some Text of Scripture and to expound it to the people and thence to make vse of it Thus they did in Ezra his time Nehemiah 8. 4. 7. 8. and thus did our Sauiour Christ at Nazareth Luke 4. 16. 17 c. and it is noted in that place that it was our Sauiours custome so to doe Thus did Philip Acts 8. 30. 35. The other was without being tyed to any particular Text to handle the maâ—ne body of Doctrine as was most necessary for the people that were to be instructed Thus the Sermons of the Prophets were not the exposition of any particular Text but a solid and compleate collection of all that matter which at that time were needfull for the people And this course also did the Apostles hold in their Epistles and Sermons to the Churches choosing out so much matter out of the reuealed Will of God as was most behoouefull for the Christians to whom they writt or preached onely confirming what they taught by the Scripture Both these courses haue bin followed in the Christian Churches to this day onely amongst vs with this difference That the instruction out of a Text is vsed in Churches and the instruction without a Text in Schooles But that both these courses may bee held in popular teaching is manifest by the proofes before and it is manifest that if Diuines for the profit of their hearers would vndertake solidly to set before the people the whole body of Theologie and shew them at once all the choice things they are to beleeue concerning God or Christ or the Creation or the like it cannot but in some respects be much more profitable then to cleaue onely to the exposition of whole bookes of Scripture or particular portions because by the former course the people may see altogether that which by the other way they should heare but by peece and at seuerall times onely as the Texts will giue occasion I obserue not this to disgrace the godly course of preaching by Texts but rather to shew that both are needfull and as I conceiue it were much to be desired That Diuines euery where would teach the people the whole frame and body of the Doctrine of godlinesse The Apostle Paul in this place shewes that besides their course of instructing the Churches in particular Doctrines according to occasion they did extract into one body the Heads of all Religion which they did in all places carefully vnfolde and preach vpon vnto the people and these Heads thus gathered together as the principall things handled in all the Scriptures the Apostle calles heere the patterne of wholesome words and were diuided into two generall Heads or Titles Faith and Loue. Now there are also two waies of handling these heads of Religion the one more plainly and briefly by way of Catechizing the other more largely and exactly by way of Methodicall Doctrine The one is necessarie for young beginners in Religion and the other needfull to build vp a people in the knowledge begun in them Hauing therefore by Gods gracious assistance heretofore handled the bodie of Diuinity after the first sorte in the extract of principles and Doctrine of foundation onely with some explication of them I now intend by the like gracious assistance of God to goe ouer all the body of sacred Theologie in a more exact manner adding those Doctrines that may serue to build you vp in the larger knowledge of those glorious Mysteries of true Religion And long dilating with my selfe vpon what Foundation to raise this new frame I at length resolued vpon the Apostles Creed where I finde all the Doctrine of Faith collected into one faire body ready to my hands And in discourseing of these glorious Truthes I intende to obserue a mixt course of Teaching that both sorts of hearers may finde matter of profit Heere will be plaine things for the simple and more higher Contemplations for the more Iudicious Two things I especially intend in handling these Articles of Faith the one is the apparelling of each Article with the glorious furniture I finde made fit for it in any parte of the Scripture and this is by way of Exposition The other is the discouerie of the many and singular vses we may put such glorious truths to in the whole course of our liues and this by way of vse Now then for an Introduction in generall this Text giues vs occasion to consider of two things 1. What the Creed is 2. What we are bound to doe with the Creed For the first the Apostles owne words doe tell vs what such sound abridgements of the chiefest Mysteries of Religion are they are Patternes formes or frames of wholesome words where two things are said 1. That they are wholesome words 2. That they are Patternes They are wholesome words both by way of opposition to doctrines that poyson and corrupt the mindes of men and by way of difference from such truthes as for the present and in some respects are not wholsome to the hearers though in themselues they be wholesome We may obserue by diuerse passages in the Epistles of the Apostle what kinde of Doctrine hee accounts to be in it selfe vnwholesome as all false Doctrine contrary to the Gospell of Iesus Christ such as was Iustification by workes the forbidding of marriage and meates the denyall of the Resurrection and the like and this he calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach other Doctrine Such corrupt stuffe the Apostles also accounted all the vaine ianglings of men with pride and peruersenesse wrangling about wordes or disputing of needlesse things and those he calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Tim. 1. 3. 6. 4 5. â—0 Further vnwholesome words the Apostle accounts all their curiosities and vaine speculations in Philosophie
as when out of the liking of the writings of olde Philosophers they brought in Angell worship into the Churches Colos 2. 8. 19. and such stuffe also was that which the Apostle condemnes vnder the name of traditions of men that is superstitious obseruations when the inuentions of men are vrged with opinion of holinesse or necessity Col. 2. 8. 20. of this nature were prophane and olde Wiues fables 1. Tim. 4. 7. and such is all that stuffe men haunt after that will not bee wise to Saluation but curiously search after things not reueiled Secondly true Doctrine may be vnwholsome and so wee finde diuerse instances in Scripture as first when the truth is so varnished by the inticing words of mans wisedome that the power of God is not obserued or regarded and the conscience is not intended to be informed When men in deliuering the truth studie to shew their owne wits more then the glory of Gods Truth this is not wholesome for the hearers and therefore exclaimed against and protested against by the Apostle in diuerse places 1. Cor. 1. 2. Colos 2. 4. Secondly the time is spent in knottie and obscure places that are neither easie nor necessary to be vnderstood and in handling whereof scandalous or dangerous conceits may bee raised in mens mindes Thus the hard places of the Apostle Paules writings were peruerted as the Apostle Peter complaines 2. Pet. 3. 17. Thirdly when disputations about things indifferent are brought in when the questions are doubtfull and the weake may be intangled Rom. 14. 1. Fourthly when the Word of God is diuided vnskilfully and ignorantly as when strong meate is giuen to Babes and strong men can get nothing but milke Thus as they are wholesome words Secondly they are said to be Patternes the Collection of the choisest truthes into one frame or body is called heere a Patterne and so the Creed may be said to be a Patterne of wholsome words because in the Creed there is as it were a short but liuely resemblance of all those truthes in a little roome which are at large and dispersedly handled throughout all the Bible and therefore fitly was the Creed called the little Bible Yea it may be called a patterne because we may compare with it all the truthes we reade of in Scripture and marke how they agree with or suite to the Articles of our Creed and because we may trie all Doctrine we heare and free our selues from the Intanglement of such controuersies about opinions that agree not with or belong not to our Creed As the Decalogue is a patterne of all duties to be done and the Lords Prayer a patterne of all requests to God so the Creed is a patterne of all Doctrine to be belieued Thus of the discription of the Creed as the words of the Apostle fitly serue for it The more manifest description of it will appeare afterwards The keeping of this patterne followes When the Apostle exhorts Timothie to the keeping of this patterne he may be vnderstood to speake to him as a Minister or as to a Christian in general As a Minister he is inioyned with all care to endeuour to preserue the purity of Doctrine and with great respect to teach often and powerfully those points of Doctrine which were exprest in the patterne as the principall truthes hee should aime at in the course of his Ministerie He should not through desire of vaine glory affect Curiosities or Nouelties but build vp his Hearers in all the knowledge he could infuse into them by continual teaching of those doctrines If hee speake to him as a Christian in generall then this is the point of Doctrine the Apostle aimes at that all Christians bee exceeding carefull to get the distinct knowledge of the maine Articles of the Christian faith and aboue all Doctrines keepe those as a great treasure And so in particular since we haue in the Creed such an excellent frame of the Doctrines of faith we must hence learne that it is our duties to regarde these Doctrines with all respect There be twelue Reasons why wee should bee in a speciall manner desirous to heare learne and make vse of the doctrine of these Articles of our faith 1. Because wee see heere it is the commandement of the Apostle that wee should keepe this patterne of wholesome words The Apostle saw it was a Doctrine of excellent vse for the Churches and therefore to be learned and kept as a great treasure and the Commandement to keepe them imports that whatsoeuer we are ignorant of yet we should not be ignorant of these points and whatsoeuer we forget yet these things we should bee sure to remember and whatsoeuer wee wanted affection in yet in these things wee should striue to be greatly affected It is therefore a sinne of great vnfaithfulnesse to neglect these points and shewes wee are too wise in our selues if we haue no minde to learne and keepe such things as God in his wisedome hath in some speciall manner charged vs to regarde 2. Because God himselfe is the immediate Author of these Doctrines it is God onely that opens this Schoole of Faith These are lessons that are to be learned not from wise men as many other things but from God himselfe to whom alone the glory of reuealing these high Misteries belonges 3. Because the matter heere contained is Doctrine of the highest nature that was euer taught or learned in the world what higher Doctrine can there be then of God the Church of God no Science hath such a Subiect The Phisickes intreats but of the naturall bodie Astronomie but of the heauens all the Mathematicks but of some particular and inferior subiects and so all Artes onely Theologie and in Theologie the Creed intreates of a number of most choise Mysteries in diuine things All the Doctrines heere are such as naturall reason or sense can say little or nothing to for except it be in the first Article nature is altogether silent in the rest And for this Reason wee should bee wonderfully desirous to bee imployed in these knowledges for to bee taken vp with easie things belonges vnto the Vulgar but to bee informed in things remoued from the senses belonges to the wise onely 4. Because the Doctrine of the Creed hath bin receiued in all Ages of the Church it is Catholicke Doctrine it hath bin entertained with great Honour in all Christian Churches that Doctrine which all Christians in all Ages of the world haue learned and admired should bee much attended to by vs and such is the Doctrine of the Creed The Creed is the confession of the whole Church of God since Christ and if wee reade and respect the confessions of particular Churches yea of particular men then how much more ought we to studie the confession of the Church vniuersall it containing the faith in which all the Martyrs and Saints of God liued and dyed 5. Because it is matter that is
infallible for besides that we beleeue nothing heere but what hath bin in all Ages receiued except it bee in that point of Christ descending into Hell so all those Articles are grounded vpon expresse Scripture except before excepted that there can bee no doubt of the truth of them if we will beleeue the Scripture and therefore we should with the more willingnesse attend to these Doctrines seeing they are not in the number of those truthes that seeme to bee opposed not onely by the iudgements of learned men but by the Word of God the meaning of Gods Word appearing not so clearely to vs in those things 6. From the sufficiencie of the Doctrine of the Creed It containes all things necessary to be belieued to saluation All things I say necessary for babes in the proposition and for strong men in the exposition 7. From the necessitie of knowing and beleeuing these things these Articles must be beleeued or we cannot be saued Yea all these Articles must be beleeued of necessity to faile in any is desperately dangerous 8. From the Permanencie of these truthes Heere is that said that will abide in a Christian and is indelible 9. From the consideration of the condition of many hearers some are but new beginners and others though for the time they might haue bin teachers yet neede to bee taught these principles Yea neede to be taught them againe being such as those Heb. 5. 12 13. It is in these things also that the better sort of hearers complaine of their ignorance 10. We were tyed in our Baptisme vnto the doctrine contained in this Creed and so we stand bound before God and the Angels to learne it and keepe it as a great Treasure 11. From the consideration of the manner of propounding these Articles they are set dnwne in the Creed plainely and so they cleare our iudgements and withall briefely so as wee neede not feare our memories it is short in words but great in mysteries 12. Lastly because of the singular vse may be made of these doctrines there is great vse of the whole and great vse of euery part of it other Sciences for the most part add nothing to vs but to our knowledge onely or little to our practise especially so as to aduance our happines now there are many commodities arise from the knowledge keeping of these truthes as 1. Contemplatiue delight Men are delighted with the smell of flowers and the sight of colours how much more may and ought our mindes to be delighted in the obseruation meditation of such glorious truthes as these for these Articles doe exhibit to the beleeuing soule the glory of God to be veiwed in the things of greatest excellencie euen the choisest things wherein God hath made knowne the wonder of his goodnes vnto man And therefore these things are good for meditation all the daies of our liues if we had once but the skill to open the glories are heere contained Many Christians are much distressed about meditation They complaine they cannot tell what to thinke of profitablie In the Creed is cōtained the abridgement of these shining doctrines vpon which we may and ought alwaies to look wonder 2. The restoring of the Image of God in our mindes for by bringing in these knowledges wee set vp againe the frame of the Image of God in our mindes which lieth vtterly defaced in vs till the light of these doctrines begin to shine in our vnderstanding wee are purblinde yea wee are starke blinde so long as we are ignorant in these groundes 3. The nourishment of the whole soule The soule of man takes not foode further then it layes hold vpon these and such like truthes and when these are thought on and applied soundly al things in the soule wil thriue and prosper and the more is this to bee regarded because in these Articles is contained foode for all sorts of Christians for heere is milke for little ones in the proposition of these Articles and meate for strong men in the exposition of these all wholsome foode 4. The Creed containes the substance of those Articles of agreement made betweene God and vs so as we may easily and daily thence take notice of the maine points that are treated of betweene God and vs The condition of the couenant on our parte concerning either faith or practice all that is required of vs in effect in respect of faith is heere set downe 5. By the dexterous vse of these doctrines we may try all Religions in the world for heere is the roote of faith the touchstone to try things that are to bee belieued the square by which they are to be measured 't is that little Iudge in matters of quarrell about Religion for whatsoeuer doctrine is contrary to the Analogie of faith in these things may bee safely reiected and must be 6. It is the very Charecter of the Church and serues to distinguish vs from all other professions of men in the world as first from meere naturalists that beleeue no more cōcerning God religion then they can see by the light of nature as it is now corrupted and so it distinguisheth vs from the Philosophers and therfore much more from the common sort of Gentiles that entertained opinions monstrous and against the very light of Nature secondly from the Turkes who though they receiue some truthes from the light of Scripture yet reiecting most of these fundamental truthes entertaining a multitude of blasphemies of their owne against the Christian faith are worthily condemned as men without the pale of the Church thirdly from the Iewes because they denie all the Articles concerning Christ fourthly from all sorts of Heretickes that haue erred from this faith in some of the Articles concerning Christ such as are the Arrians and Papists at this day fifthly from such as haue but a wandering opinion concerning God in any of these Articles so as they onely know them by coniecture or hearesay and haue not entertained them with distinct assurance into their hearts and such are multitudes of people of all sorts euen in the Visible Church To conclude euery word almost of the Creed doth pierce the sides of some or other hereticall or blasphemous men As we beleeue one God against the Gentiles the Father Sonne and holy Ghost against the Antitrinitans Creator of Heauen and Earth against Carpocrates Cerinthus and the Ebionits we beleeue that Christ is the Lord against Valentinus who acknowledged him to bee a Sauiour not a Lord and that he is our Lord against those in Origens time that said hee was the Lord of God and that hee is the onely begotten Son against the Arrians conceiued by the holy Ghost against Apollinaris Valentinus and Eutiches that he was dead against Basilides rose againe against Cerinthus and sitteth at the right hand of God against Praxeus and we beleeue one Catholique Church
Martialis Ignatius Irena Tertullian Origen and those of their times did not proceede further then the Trinity In the first book of Socrates his Eccless Hist. Chap. 19. we finde The Creed thus recited We beleeue in one God the Father Almighty and in the Lord Iesus Christ his Sonne begotten of him before all worldes true God by whom all things were made which are in heauen and which are in earth Who descended and was incarnate and suffered and rose againe and ascended into Heauen and from thence shall come againe to iudge the quicke and dead and in the holy Ghost in the Resurrection of the flesh in the life of the world to come in the Kingdome of Heauen and one Catholique Church reaching from one end of the earth to the other In Saint Ambrose his time the baptised was asked three questions as first dost thou beleeue in God the Father Almighty and the baptized answered I beleeue and then hee was dipped vnder the water secondly hee was asked doest thou beleeue in the Lord Iesus Christ and his Crosse and hee answered I beleeue and then was dipped againe thirdly hee was asked doest thou beleeue in the holy Ghost and he answered I doe beleeue and was the third time dipped Ambrose lib. 2. de Sacram. cap. 7. so that 't is probable that the Creed was not fully finished in this forme it now is till about the fourth age after Christ And thus of the Authors of the Creed To conclude therefore this point concerning the Authors of these Articles the Creed is called the Apostles Creed in two respects first to distinguish it from all other Creeds There haue bin diuers Creeds made in the seuerall ages since Christ some by particular writers some by Councells of particular writers Athanasius Creed doth most excell which is the Creed set downe in the booke of Common Prayer next before the Letany and of Councells these are the chiefe Creeds the Nicen Creed which you may finde in the booke of Common Prayer also set downe in the order of the Communion as also the Creed of the Ephesian Synod and the Creed of the Calcedonian Synod reade Am. Pol. synt Theol. lib. 2. cap. 2. Now this Creed is called the Apostles Creed to shew that the Churches did hold it to bee of greater authority then any other Creed and that other Creeds are but as it were expositions of this Creed Secondly it is called the Apostles Creed to giue it authority aboue all humane writings euen those that haue much or most excelled The confession of Nationall Churches haue been worthily had in great request so haue the Creeds of the Councells and so haue the Apocripha Scriptures but yet none of these haue attained to the honour of this Creed The translation of the Canonicall Scriptures in respect of the words are humane though in respect of the matter and order they are diuine and these of all humane writings are the best yet not without the defects of the Translators whereas the originall in both Testaments is diuine both for matter order and words also Thus of the Authors The kinde of writing followes Creede Symbolum is the word vsed in the most Christian Churches and is plainely agreeable to the originall word the Creed being first penned in the Greeke tongue If the word bee deriued of Syn and bolus then it may signifie two things first a morsell or as much as a man may well swallow at once and so the whole Scriptures containing but the diuine furnishing of Gods Table as it were the Creed containes each particular Christians morsell so much as hee may and must swallow and receiue downe into his heart without leauing any of these Articles out secondly a draught euen as much as a net can take at once The sea is the Word the fisherman is the Christian man the Net is faith the Creed is as much as the faith of the Christian can take at a draught out of the Sea of doctrine contained in the Scriptures But it is more likely the word should be deriued of Syn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it may signifie all or any of these fiue things 1. A Shot it containing the reckoning which the Apostles made for the Churches being deducted or cast in out of the seuerall writings of each of the Apostles 2. A Watchword or any signe in the time of warre by which the Souldier might be distinguished from spies or strangers and so might shew to what captaine or colours hee belonged so the Creed is the Military signe by which the true Christian is distinguished from all spirituall spies and forreiners 't is Gods Watchword 3. The Motto or Poesie or word giuen in mens Armes so the Creed is the Christians Motto his word which is set in his Armes being made noble in bloud by Christ and so able to giue the Armes of his spirituall house and kindred 4. A token or Bill of Exchange by which a man is enabled to trade or receiue commodities By the Creed the Christian may trade for any spirituall commodities 5. A Passeport Christians are strangers and Pilgrims a great way from home and the gouernment of the Christian world will not let a man passe without his authenticke Passeport Now by his Creed the Christian man may passe and finde entertainement in any part of the Christian world As for the name Creed it is not easie to tell when it first came vp in our Language but it is certaine it comes of the first word which is in Latine Credo rendered I beleeue But by the way if these Articles be a Creed then they are not a Prayer nor to be said as a Prayer as the ignorant multitude doth abuse it Thus of the Title I Beleeue Marke 9. 24. IN the Creed it selfe we must consider first matter of dutie which is in the word Beleeue which is the hand or claspe that takes hold of all and euery of the Articles secondly matter of doctrine which may be cast into two Heads as it concernes God or the Church for the Lord doth not vouchsafe to comber Religion with the whole doctrine that might concerne the estate of all men out of the Church concerning God the Articles looke vpon all three persons and in the doctrine of the Father amongst his attributes singles out his Almightinesse and amongst his workes lookes vpon his making of Heauen and Earth In Christ faith lookes vpon his Person and his Office In his Person it acknowledgeth his diuine Nature as Gods onely Sonne and his humane Nature in these two words viz. conception by the holy Ghost and birth of a Virgin His Office is considered according to his estate both of Humiliation and Exaltation In his Humiliation is considered his sufferings first in body in that he suffered vnder Pontius Pilate was dead and buried and then in soule in that he descended into Hell In his Exaltation faith viewes his Resurrection Ascension and Session at the right hand of God
in Vnity for we may fall vpon such formes of speech as may be extreamely erronious and dangerous and for the helpe of the ignorant I will note diuers of the speeches which are dangerous and vnsound as that there are three Gods three Eternalls three Almighties c. or that the Essence is distinguished into the Father Son and holy Ghost that God is threefold or that there is a triplicity in God that God doth beget another God that the Father is another thing from the Son that the Sonne and holy Ghost haue a beginning of their Essence that the Person was begotten or did proceede from the Essence by discerning where the errour lies in these sentences wee may try our skill in the former doctrine of the Trinitie 5. The Doctrine of the Trinity should be wonderfull comfortable vnto the true Christian because as the Apostle Iohn shewes there are three in Heauen the Father the Word and the Spirit which will auouch the happinesse of the true beleeuer and his comfort may be increased if he consider what was before taught that all three Persons doe ioyne in the work of his Redemption 1. Iohn 5. 9. Lastly it is not vnprofitable out of the Doctrine of the Trinity to shew how all sorts of Hereticks haue assaulted it bin confuted by it which may be briefely thus shewed We must beleeue that in the Trinity there is nothing created as Dionisius would haue it nothing vnequall as Eunomius and Aetius nothing before or after or lesser then other as Arius said nothing forraine or seruing to another as Macedonius said nothing inserted by stealth or perswasion as Manichaeus said nothing corporeall or in fashion of bodies as Melito Tertullian and Vadianus said nothing inuisible to themselues as Origen said or visible to the Creatures as Fortunatus said nothing diuers in motion or will as Marcion said nothing taken out of the Essence of the Trinity and put into the Nature of the creatures as Plato and Tertullian said nothing singular in office or communicable to another as Origen said nothing confounded as Sabellius said Aug. Tom. 3. Thus of the Trinity in generall The Father This terme Father is attributed to God both essentially and personally Essentially and so the terme belongs to each Person in the Trinity as being a terme that followes the God-head Mat. 23. 9. and thus God is said to bee a Father diuers waies as first by Predestination because he inrolls the Elect as Sonnes from all eternity Ephes 1. 3. secondly by Creation because he made things to be of nothing by his owne power thus Adam is said to be the Sonne of God Luke 3. 38. and and God is called the Father of spirits Heb. 12. 9. thirdly by temporall redemption and so God is acknowledged for the Father of the Israelites because hee made them a people to himselfe and brought them out of Egypt and gaue them the outward priuiledges of his children Esay 63. 16. 11. 12. fourthly by regeneration when hee changeth our natures and makes them like his diuine Nature 2. Pet. 1. 4. and so wee are sonnes so soone as we beleeue Iohn 1. 12. and so soone as he giues vs the Spirit of Sanctification and Adoption Rom. 8. 15. fifthly by personall vnion and so Christ in respect of his humane nature is the Sonne of God because that nature doth subsist in the diuine Nature Luke 1. Now all these waies God is a Father by grace and in respect of Regeneration the second Person in the Trinity is called a Father aswell as the first Esay 9. 6. 7. and is said to haue an ofspring and generation Esay 53. 10. Lastly God is said to be a Father by Nature and by generation as he begets a Sonne consubstantiall with himselfe and so the first Person in the Trinity is called Father onely as he is the Naturall Father of our Lord Iesus Christ In the Creed heere Faith beholds God as a Father principally in respect of eternall generation as the first Person in Trinity is the Father of the second but withall as it extracts vertue out of that high Mysterie it layes hold vpon the Father of Christ as he is our Father in Christ also for Faith is of that Nature that when it laies hold of any thing it will not off till it haue gotten by contemplation and conclusion what may be collected any way from thence Wee are first then to consider of God as the Father of our Lord Iesus Christ and then as our Father As God is the Father of our Lord Iesus Christ these things would be proued and opened 1. That God doth beget a Sonne 2. That IESVS CHRIST is that Sonne 3. The manner of this Generation For the first that God hath begotten a Sonne is a Mysterie beyond the reach and comprehending of all men and Angels yet is it a truth in many Scriptures charged vpon vs to beleeue as namely Psal 2. 7. Iohn 1. 14. Iohn 3. 16. 1. Ioh. 3. 8. 5. 13. Mat. 28. 19. For the second that the Lord IESVS CHRIST is that Sonne of God is apparant by Scripture too Rom. 15. 6. Col. 1. 3. Ephes 1. 3. Mat. 16. 16. Mat. 3. 17. 2. Cor. 1. 19. 1. Ioh. 1. 4. 4. 15. 5. 20. 2. Ioh. 3. For the third how the Father did beget the Sonne is vnknowne vnto vs It is a secret cannot be reuealed to vs especially in this mortality Pro. 30. 4. onely by way of Negation the Scripture intreating of it shewes vs that God doth not beget his Sonne as men beget theirs for 1. Men beget without themselues so as the Sonne is diuided from the Father but so doth not GOD the Father beget Christ his Sonne hee is distinguished from the Father but not diuided the Father begets in himselfe 2. The substance of the Son amongst vs may bee like the Father but it is not the Fathers substance But in the Trinity the Father and the Sonne are of the same substance consubstantiall 3. In corporall Generation the Father deriues vnto the Sonne but a part of his substance but GOD the Father communicates his whole substance to his Sonne 4. The creature begets a Son that is mortall but God begets a Son that is immortall 5. The creature begets in time but God begets in eternity which hath three differences in it for first the time may be named when the creature did beget the Creator begets before all time Pro. 8. 22 c. 30. secondly the creature ceaseth begetting but God the Father begets his Son eternally he alwaies begets Psal 2. 7. thirdly the substance of the Father was before the substance of the Sonne but not so in this eternall generation Christ is of the Father but not after the father 6. Among the creatures the Son is subiect to the father but in this eternall and diuine generation the Sonne is equall to the father Subiection is due to God the father from all creatures but not from the Sonne or
40. 12. 2 That he hath founded the world vpon the Seas and stablished it vpon the Flouds setting the mighty Frame of the vpper world vpon the waters and the earth to hold them vp Psal 24. 2. 3 That he hath cast all these waters into their seuerall places where he keepes them in heapes as in most conuenient Store-houses Psal 33. 7. 4 That hee keepes them so strangely from drowning the whole Earth without any other Barres or Doores then the word of his owne Power saying to it Hitherto shalt thou come and no further and heere shall thy proud waues stand Iob 38. 8 10 11. making the very Sands in a plaine to stay the raging waues of the Sea and to bee the bounds thereof Ierem. 5. 22. giuing his decree to the waters once for all in the beginning that they should not passe his Commandement Prou. 8. 29. and to that end hee sets a watch ouer the Sea Iob 7. 12. 5 That he rules and gouernes the Seas doing with them whatsoeuer pleaseth him Psal 145. 6. Hee deuideth the Sea when the waues thereof roare which hee doth by his authority as the Lord of Hosts Ier. 31. 35. Hee so ruleth the raging of the Sea that when the waues thereof arise he stilleth them Psal 89. 9. so as in their greatest tumults if he but speake to them they are still presently at his command Mat. 8. and as Iob saith he deuideth the Sea with his power and by his vnderstanding hee smiteth through the proud Iob 26. 12. He alone treadeth vpon the waues of the Sea Iob 9. 8. 6 That he hath ordered it so that all Riuers runne into the Sea and yet the Sea is not full Eccles 1. 7. 4. The ends of creating the Sea which are partly Gods glory and partly mens vse and partly to doe speciall seruice to the Sonne of man the Sauiour of the world The glory of the Lord appeareth in the Sea in all the former considerations and the Sea by roaring praiseth God and is in Scripture called vpon to praise and to shew that hee raigneth 1 Chron. 16. 32. The Sea also serueth for mans vse for men doe their businesse in these great waters Psalme 107. 23. when they goe downe to the Sea in Ships the way of a Ship in the middest of the Sea is one of the foure things which are too wonderfull for vs to reach to Prou. 30 19. Besides there are great treasures and riches in the Sea which God hath giuen vnto man Psal 104. 25. for men come to haue right to the fishes of the Sea by grant from God in the beginning of the world Gen. 1. 26. 9. 2. And besides the abundance which men gather out of the Seas that way they are inriched by the Treasures hid in the sands such as are either Pearles or precious stones or some kindes of creatures Deut. 31. 19. And it is noted as a great iudgement to take away the Fishes of the Sea from man Hos 4. 3. And further when God is angry with man he can call for the waters of the Sea and powre them on the face of the earth Amos 5. 8. The speciall seruice the Sea doth or is to doe to Christ is by her roaring to giue warning to the world of his second comming to Iudgement Luke 21. There are many vses made in Scripture of this Doctrine concerning Gods workmanship about the Sea as 1 This mighty creature thus made and ordered by GOD serues to set out the great glory of Gods wisdome and power as the Prophet Dauid with admiration obserues Psal 104. 25. and if the Sea be so great and mighty how great and mighty is the Lord that so easily rules so vast a creature Psal 93. 3 4. the very Sea shewes that he is GOD alone Neh 9. 6. 2 The Lord himselfe notes it with indignation as a foule offence against him that men doe not learne for euer to be afraid of God that hath set such bounds to the Sea that by his owne word stayes the Sea from ouerwhelming vs all Ier. 5. 22. To see the waues of the Sea tossing themselues and yet are kept in within the very sands that they dare not passe ouer them and though they roare yet cannot preuaile to get beyond the bound God hath set them should make a mans heart tremble at the power of God 3 Wee that dwell in the Iles of the Sea and are compassed round about with the raging waters should glorifie God for the wonder of his omnipotency in keeping vs from perishing by the waters we should make his praise glorious by dayly admiration and celebration of his Name Esay 24. 15. Yea if the waters might haue but their first and naturall course all the Inhabitants of the earth would bee drowned there would be no dry land and therefore oh that men would praise God for his goodnesse for the wonderfull workes he doth for the children of men especially such as goe downe to the Sea in the Ships these see the workes of the Lord and his wonders in the deepe and therefore should in a speciall manner praise him Psal 107. 21 23 24. 4 This mighty Creature shewes that wicked men can neuer prosper for besides that God can fight against many of them by the waters and destroy them or call for the waters and ouerflow them Amos 5. 8. The power of God in ruling the boysterous waues of the sea shewes that no man can harden himselfe against God and prosper hee that tames the sea can subdue them and smite through the proud Iob 9. 8. and therefore it is a desperate course for men wilfully to rebell against God for no man shall bee strong by his owne might Psal 95. 5. 8. But manifestly from hence may be gathered that if God will shut vp or cut off or gather together who can hinder him he knoweth vaine men and he seeth wickednesse and will he not consider it Iob 11. 9 10 11. 5. These contemplations should in generall quicken vs to Gods Seruice and prouoke vs to worship him with all deuotion humility and holines as these places shew Psal 95. 6. 93. 3 4 5. seeing hee is so great a King aboue all Kings and so mighty a Commander wee should bow before him with all Reuerence and offer the Sacrifice of righteousnesse Deut. 33. 19. 6. Diuers Consolations may bee gathered from hence 1. The power of God that can order and still the raging of the Sea doth assure the godly when they are most furiously opposed by their aduersaries that yet God can and will preserue them in that God is mightier then the Noyse of many waters then the mighty waues of the Sea Dauid gathers from hence that therefore his testimonies are sure and all that he hath promised concerning the preseruation of his people shall certainely and easily be performed Psal 93. 3. 4. 5. and therefore they are happie that put their trust in him for hee will keepe his Mercie and
his Truth Psalme 146. 5. 6. 2. When men are in vproares and the World full of commotions and warres the consideration of Gods power ouer the raging of the sea is an incouragement and comfort vnto men that waite vpon God that hee can also still the Tumult of the people as the Prophet gathers Psal 65. 7. 3. Such men as haue callings to doe their businesse in the Sea may hence gather comfort for their safetie there for God is the confidence of them that are a farre off in the Sea as the same Prophet shewes Psal 65. 5. We may trust God for our preseruation on the sea aswell as on the drie land seeing his command is as great in the one as in the other Lastly hence the Apostle Peter gathers an vnanswerable confutation of Atheists that thinke all things will continue alike and that there will be no breaking vp of the world for the last iudgement and that things are carried meerely by a naturall course for that the Earth stands out of the waters and in the waters if there were no higher cause then nature the world would presently bee ouerflowed if God let goe his hold of the waters as manifestly appeared in the destruction of the old world 2. Pet. 3. 5. Thus of the Waters The Earth is considered of in the Scriptures either in it selfe or in the fruits of it or in the Inhabitants of it The glory of the Lord is exceeding great in respect of the Earth considered in it selfe 1. That he could make the Earth Gen. 1. 1. Psal 121. 2. 2. That he could make it so that is 1. So great and vast a creature Iob 11. 9. 2. That he could make it be only by his word 2. Pet. 3. 5. Psal 33. 9. 3. That he could make it hang in such a miraculous manner vpon nothing that is able to beare it vp founding it vpon the waters and Ayre Iob 26. â— 38. 4. 5. 6. Psalme 136. 6. 4. That he hath diuided it and set borders throughout the whole Earth diuiding it for the vse of the seuerall Nations that should inhabit it Psal 74. 17. 5. That he hath made it so vnmoueable there being nothing to fasten it Psalme 104. 5. 33. 9. 119. 90. being of such weight and hauing so many Citties and buildings vppon it and being a creature so round and therefore by nature moueable 6. That he hath made it a creature that lasts for euer and outlasts a world of other creatures Eccles 1. 4. Psalme 78. 69. The Vses are diuers for 1. Hence we may gather the maruellous glory of the Lord in his power greatnesse wisedome prouidence soueraignty and eternity Iob 12. 8. His power in being able to make so mighty a creature hee must needs haue a mighty Arme Psal 89. 11. 13. His greatnesse in that he is bigger then the Heauens and the Earth seeing they are the worke of his hands Iob 11. 9. His wisedome that hee could finde out such a secret way of founding so vast a creature Pro. 3. 19. 8. His prouidence is most manifest in that so mighty a creature can abide which it could neuer doe if it were not vpheld by the Word of his power 2. Pet. 3. 5. and his soueraignty is matchlesse he is a great King aboue all Kings for he alone is the Lord of the whole earth Neuer any King was King of the whole Earth but hee so as all the Earth and the fulnesse thereof belongs to him and he hath the highest and absolutest right ouer all things in the Earth Psalme 47. 7. Mich. 4. 13. Zach. 4. vlt. finally hence is proued the Eternity of God he made the Earth and therefore was before the foundations of it and if he could make a creature that lasts so long how euerlasting is he himselfe Psal 102. 25. 26. 2. It is not inough to know these things but wee must giue God the glory of them our hearts should alwaies say with the Psalmist Blessed bee the Lord God which onely doth wondrous things and blessed be his glorious name for euer and let the whole earth bee filled with his glory Amen Amen Psal 72. 19. 18. Psal 47. 7. and the rather because our vowes and thankesgiuing are as it were all the Rent we pay vnto the Lord of the whole Earth of whom we hold in chiefe Psal 50. 12. 3. Iâ— should teach godly men contentation in all estates if God be the King of the whole Earth then all his children are the great Princes of the world Psal 47. 9. and can want nothing that is needfull for them because the Earth is the Lords and all the fulnesse thereof Psal 24. 1. Zach. 4. 14. which if it be seriously considered all men haue cause to say verely there is a reward for the righteous Psal 58. 12. and if wicked men breake their bonds and breake in vpon their possessions they haue a comfortable recourse to that God that set the borders of the Earth and gaue the lot to his people Psal 74. 17. 18. and if the earth can last so long then the children of his seruants shall much more endure for euer Psalme 102. 25. 26. 28. and if the Word of the Lord bee so vnmoueable that by it the earth is vpheld then wil the word of his promise to his seruants be sure to all generations Psal 119. 90. and therfore of all men Oh ye Righteous ye are blessed of the Lord which made Heauen Earth Psal 115. 13 14 15 16. and therefore also in all the occasions of our liues we should remember that our helpe commeth from the Lord which made Heauen and Earth Psal 121. 2. 134. 3. 4. It should teach vs to giue God the glory of disposing of the Kingdomes of the Earth He is the supreame Lord of the whole Earth and therefore hee may set vp and pull downe what Kings and Princes he will and if he set Sion to thresh the Nations and to take away their substance yet it is done by right seeing God is the Lord of the Earth Mich. 4. 13. Psal 47. 9. 5. The Kings of the Earth should remember to do their Homage to God and to sing of his praises and of the surpassing excellencie of his glory Psal 138. 4. Psal 72. 11. 6. Woe to wicked men for if the Earth be his and they his Subiects he hath more power to subdue and punish them as rebells then any of the Princes of the Earth and therefore can easily consume them out of the earth Psal 104. vlt. 58. 12. and if hee can make the very earth tremble if he but look vpon it Psal 104. 32. then where shall they appeare and how shall they stand before his Indignation Nahum 1. 5. 6. and if they be borne with for a time and get great estates on Earth yet must they be brought to iudgement as vsurpers because the Earth is the Lords and they neuer had a Title from him for what they hold and
We should learne to liue without care for our clothing if God so clothe the grasse of the field will hee not prouide for vs as our Sauiour vrgeth it Mat. 6. 30. 4. If men would thriue and prosper in the possession and vse of these fruits of the Earth they must be such as God would haue them to be God himself hath set downe diuers rules to be obserued by such as would prosper in the fruitfulnes of these things as 1. They must keepe his Commandements and obey his word and not liue in sinne without repentance Deut. 28. Leuit. 26. 4 c. Deut. 11. 13 c. 2. They must pay their Tithes and honour God with the first fruites of all their increase Mal. 3. Pro. 3. 3. They must be diligent in their callings and not flothfull and carelesse Pro. 21. 25. 26. 19. 15. 14. 23. Adam inioyned to labour 4. Men must by prayer seeke a blessing from God in their callings else in vaine to goe to bed late and rise earely and eate the bread of carefulnesse for it is God onely that maketh the earth fruitfull Psal 127. 3. 5. We must remember the poore to leaue a gleaning after Haruest and the Vintage for the poore and so consequently in all other increase Deut. 24. 19 20 21. 6. Wee must take heede of oppression of Tennants or hard vsage of labourers or seruants imployed about the fruits of the Earth Iob 31. 38 39 40. 7. From the fading condition of these herbes and flowers we are put in minde of our mortality and the transitorinesse and vanity of the glory of the world 1. Pet. 1. 24. 8. From the manner of the sowing and growing of the corne we are taught to beleeue the Resurrection of our bodies which may rise againe in a better shape aswell as the corne that is cast into the earth and is first putrified before it growes 1. Cor. 15. 36. 37. 38. Thus of the Instructions The contemplation of the vegetables may serue for Humiliation also 1. To all men when they behold Thornes bristles and thisties and weedes for these are a standing Monument of mans sinne and doe daily vpbraid him to his face being the fruites of malediction for the Earth is cursed for mans sake Gen. 3. 2. To wicked men and that in diuers respects for first euen in these things God can be reuenged on them by restraining the fruits of the earth from them Deut. 11. 15 c. Hosea 3. 8 Ier. 12. 13. Ioel 2. 1. secondly God hath threatned to make them and their glory like the grasse of the field Psal 92. 7 37. 2. But these brutish men will not be warned by these Monitors and the rather will the Lord be incensed against them if they abuse these creatures to his dishonor in surfetting and drunkennesse or Idolatry or strange apparell or the like Hosea 2. 8. and if they themselues that looke for fruite from the earth liue vnfruitfully if they cut downe vnfruitfull trees God will cut downe and root out vnfruitefull men Thus of the Vegetables The contemplation of the Beasts of the field followes And concerning them we are instructed in many things by sense and therefore these things are not taken notice of in Scripture the Lord intending by his word to tell vs of such things as are aboue sense either in the nature of them or in the vse of them The things that are worthy consideration which sense instructs vs in are such as these 1. The great variety that appeares in these creatures The man ifold wisedome and power of the great Workeman appeares in the seuerall formes faces forces and vses he hath declared vpon these creatures who can count the variety of Gods Workemanship in them The sorts and numbers of creatures are in respect of vs innumerable 2. The motion and sense that is in the creatures which see heare smell taste and stirre vp and downe by force of some power and cause which God hath set in them which wee see not it must needs bee strange to see creatures of such bignes stirre themselues with such variety of Motions and yet nothing from without to lift them The skillfullest Artificers in the world though they can make strange and curious formes of things yet they cannot make them stirre or liue or see c. When they made Gods of Pictures yet they could not make them moue or liue c. 3 The strange prouision God hath furnished them withall in respect of cloathing defence and food No beast but hee comes into the world clothed and hath by nature Armes to defend himselfe either hornes or teeth or hoofes or pawes or the like and besides wee see that the young ones of euery kinde doe presently moue themselues to their food and can make some shift for themselues to liue Man in these things is inferiour to the beasts for he comes into the world naked infirme crying and hath no vse of his limbs to helpe himselfe all bloudy as if hee had newly escaped the hands of Theeues and besides he is bound in swadling bands as if he were a Captiue In the Scriptures these things are charged vpon vs to take notice of concerning the beasts 1 Their Originall which they haue from God for they were made by the Word of the Lord as the Heauens and the Earth were for God commanded the Earth to bring forth the liuing creature after his kind Cattle and creeping things and the beast of the Earth after his kind It was God that made the Beast of the Earth after his kinde and Cattell after their kinde and euery thing that creepeth vpon the earth after his kind Gen. 1. 24 25. 2 The end of their Creation which was partly the illustration of the glory of God as they are visible looking-glasses to shew the goodnesse wisdome and power of GOD to man and therefore man is charged to aske the beasts of the field and they shall teach him Iob 12. 7 8. and partly for the vse of man both for his body and soule for his body they were created to serue him for his clothing foode and for the dispatch of his labours And for his soule they serue not onely to helpe his knowledge euery beast being a seuerall booke for him to reade in but also to reproue and instruct him as will appeare in the vses afterwards 3 The prouidence of God in maintaining them in which God receiueth praise in diuers respects First that hee respects and cares for all the beasts of the field euery worke of his hand as he knoweth them all so he like a Shepherd tends them and prouides for them these all looke vp vnto thee Psal 104. 27. Secondly that hee hath giuen them such large roome in the Earth He hath made them free in all Deserts and Wildernesses through the world allowing them these places to dwell in and to feede in Iob 39. 5 6 7 8. Thirdly that he hath ordered it so as they must depend
naturall heart of man is extremely dull and carelesse of these Doctrines aboue all others 6. This is the condemnation of the world that they do not beleeue in Christ Iesus Ioh. 3. 18. Lastly it is euidently affirmed that faith in Christ is the gift of God Eph. 2. 8. Now this point is fit to be obserued partly to discouer the estates of multitudes of men that speake faire words of Iesus Christ when yet by nature it is certaine they loue not the Lord Iesus nor take any sound course to belieue in him and partly to awaken such as are desirous to get into the Kingdome of God that they may not trust to their naturall hearts or disposition but rather in a godly iealousie of the deceitfulnesse of their owne hearts to vse all diligence by resisting the sluggishnesse and cauils and deuices of their owne hearts by the power of God in his ordinances to striue to make their faith sure and fully established and thus much for this point The way how these Articles are to be receiued is by beleeuing in Iesus Christ for from the first part of the Creed we must borrow these words I beleeue and apply them to these Articles thus I beleeue in Iesus Christ c. That from the coherence and maine drift of all these Articles we must in generall take notice of this point That as wee beleeue in God so we must belieue in Iesus Christ marke it we must not only beleeue him or beleeue these Articles but wee must beleeue in him This is the Commandement of God himselfe that we should doe so 1 Ioh. 3. 23. and thus our Sauiour himselfe requires it that as wee beleeue in God so wee should beleeue in him also Ioh. 14. 1. Yea this is the substance of all that worke that God requires of a Christian in the new Testament this is to worke the worke of God euen to belieue in him whom he hath sent Ioh. 6. 29. for first the Father and the Sonne are one and therefore we must honour the Sonne with the same honour we giue the Father Ioh. 10. 30 5. 23. Secondly the foundation of all our happinesse since the fall lyeth vpon this he is our surety there being none that would vndertake for vs but he and it is he onely that makes both satisfaction and intercession for vs and takes the charge of vs and therefore we must rely vpon him Now for the explication of this point that we may know what this beleeuing in Christ hath in it I must consider of it two wayes First by shewing what beleeuing in Christ hath not or what that Faith doth reiect as vtterly opposite or repugnant to it Secondly what it hath in it distinctly both for the matter of beleeuing and the manner of beleeuing For the first the right beleeuing in Iesus doth cast out 1 All respects of false Christs Mat. 24. 2 All spirits of error and doctrine contrary to Christ 1 Ioh. 4. 1 2. For his sheepe doe heare his voice with knowledge of it from all others Ioh. 10. 3 The marke or signe of respect of affection to or dependance vpon Antichrist that beast Reuel 15. 2. and all communion with the seruants of the man of sinne 4 All trust vpon our owne merits and Iustification by the workers of the Law Gal. 2. 16. 5 All former euill courses of life for the Redeemer comes to none but such as turne from transgression in Iacob Esay 59. 20. and therefore repenting is annexed to beleeuing in the Gospell 6 The loue of and trust in earthly things for this faith makes vs account all the glory of the world but as drosse and dunge in comparison of Christ and his righteousnesse till we can forsake the world wee neuer soundly seeke Iesus Phil. 2. 8. For the second beleeuing in Iesus hath in it foure things 1 Perswasion or assent to these glorious truths that concerne Iesus and mans saluation in him as in particular 1 That hee came forth from GOD with commission to deale in this worke of the redemption of man Iohn 16. 30. 2 That he came in the flesh 1 Ioh. 4. 2. 5. 1. 3 That he is the very sonne of God Mat. 16. 1 Ioh. 5. 5. Ioh. 9. 35 36 38. Act. 8. 4 That he hath power enough to helpe vs Mat. 9. 28. 5 That there is no other name by which wee can bee saued Act. 4. 12. 6 That all the promises of God shall be fulfilled in him this is beleeuing the Gospell 1 Ioh. 5. 10. Thus of perswasion 2 It hath in it estimation of Christ as that that onely can be precious for vs 1 Pet. 2. 7. 3 It hath in it a relying vpon Christ for our Iustification Phil. 3. 8 9. and for our saluation Acts 4. 12. Eph. 2. 8. and for our preseruation in the meane time liuing by the faith of the Sonne of God Gal. 2. 20. and so there is a spirituall kind of confidence in the ordinances of Christ as they are his Commandements and as hee worketh in them by his power 1 Ioh. â— 23. 4 Yet further to beleeue in Christ is to haue Christ to receiue him into our soules thus the phrase of receiuing him of his liuing in vs of our hauing of the Sonne is vsed in diuers Scriptures Iohn 1. 12. Gal. 2. 20. 1 Iohn 5. 12. and thus for the matter of beleeuing Now for the fuller vnderstanding of this Doctrine of beleeuing in Christ it is necessary to consider of the manner how we must beleeue for 1 We must confesse the Lord Iesus with our mouthes wee must externally profesâ—e the Religion and seruice and Faith of Iesus we must outwardly testifie our Faith and not deny him before men this is one thing in the beleeuing mentioned in the Creed 2 That outward confession is not enough we must beleeue from our hearts and with our hearts Rom. 10. 10. 3 We must beleeue in our owne particular I beleeue and what we beleeue we must apply it to our selues that Christ was incarnate suffered and glorified for me in particular 4 We must beleeue in him and loue him though wee neuer yet saw him 1 Pet. 1. 9. 5 We must resolue to sticke to our beleeuing though wee suffer for it Phil. 1. 28 29. 6 We must perseuere in the Faith there must bee no time wherein the Christian may not say I doe beleeue in Iesus 7 This Faith must be layed vp in a pure conscience we must euer after we beleeue in Christ Iesus make conscience of all purity and sincerity of heart and life 1 Tim. 3. 9. Since all our happinesse lieth in this skill of beleeuing in Iesus wee must vse all meanes that wee may attaine to this faith that when the Sonne of man comes he may not finde vs without faith Now that we may attaine to this faith that is able to saue vs and by which only we can haue the benefit of this new Couenant wee must conscionably practise diuers
interpret the Law of God as we may see Mat. 5. and to publish the Gospell or the new Couenant Esay 61. 1. and to foretell things to come as we may see Mat. 24. and in other places 2. How he executed his teaching and that is diuers waies as 1. By visions and dreames and so hee reuealed much doctrine in the Old Testament 2. By Oracle answering at the mercy Seat or by Vrim and Thummim 3. By Types and ceremoniall shadowes 4. By inspiration qualifying certaine choice men to write the Scriptures 5. In his owne person hee came and preached vnto men Heb. 1. 1. 6. By the ministery of his seruants whom hee sends to teach the people of God whether extraordinarily as Prophets and Apostles or ordinarily as Pastors and Teachers Now our Sauiour is said to prophesie in these mens ministeries First because it is he that ordaines and sends them and calls them to the worke of teaching Ephes 4. 11 12. Secondly because they receiue from him commandement what to teach and must teach onely what hee commands them Mat. 28. vlt. Tit. 1. â— Thirdly because hee qualifies them with gifts and makes them able to teach they haue nothing but what they receiued and it is hee that speaketh in their mouthes they doe all they doe by the power of Christ dwelling in them Eccles 12. 11. Fourthly because whatsoeuer comfort they promise to the godly out of his Word and whatsoeuer threatnings they denounce against the wicked hee will accomplish it as if it had beene vttered by himselfe and therefore is their ministery called Prophecying because deriued out of the Fountaine of Christs Prophesies 3. The third thing is how he is qualified for the execution of his office in teaching either in his owne Person or by his Messengers And of that the Scripture testifieth that all treasures of wisdome and knowledge are in him Col. 2. 3. Yea they are in him as the first fountaine for the originall of all knowledge in the mystery of God and godlinesse is from him who is the Word and wisdome of the Father No man knowes the Father but the Sonne and he to whom the Sonne will reueile him Mat. 11. 27. Iohn 1. 18. Hee onely hath the Originall words of eternall life Iohn 6. 68. The fourth thing is the excellency of his manner of teaching for 1 He teacheth all the Elect of God they are all taught of God Ioh. 6. 45. Esay 54. 13. Neuer any Teacher had so many Schollers 2 He is a Teacher come from God Hee commeth from aboue and therefore is aboue all he speaketh the very words of God the wisdome hee teacheth is from aboue all heauenly and spirituall Ioh. 3. 31 34. 3 He teacheth vs the good way there is no error no vnrighteousnesse no peruersenesse we may safely rest vpon any thing he teacheth Prou. 8. Psal 119. 66. 4 He teacheth by efficacy as well as by Doctrine other men may deliuer good Doctrine but they cannot make it effectuall but he teacheth with power hee can make the Doctrine worke vpon the deadest hearts of men Hee can make the dead heare his voice and liue Ioh. 5. 25. He teacheth in wardly as well as outwardly 5 He teacheth freely He giueth all the Elect their teaching I haue giuen them the words thou gauest mee saith hee to his Father Ioh. 17. 8. 6 He teacheth with wonderfull compassion Hee knoweth how to haue compassion on the ignorant and such as are out of the way Hee is in his teaching an euerlasting Father Heb 5. 2. Esay 19. 6. Iohn 10. 11. Esay 40. 11. 7 He teacheth men from their youth till their old age which no other teachers doe Psal 71. 17. 8 He teacheth his Schollers all things other Teachers teach them but in some one or few particular kindes of knowledge but he instructs them in all things needfull for their happinesse what he knowes himself that may be profitable for them he teacheth it to them Ioh. 15. 15. 9 He teacheth with wonderfull euidence and shining glory his teaching rauisheth the hearts of men aboue all things at his teaching we all behold with open face as in a mirror the glory of the Lord 2 Cor. 3. 18. 10 Hee teacheth confidently euery word is faithfull and true no Doctrine is so sure and all hee saith is deliuered without any doubting Reuel 3. 14. The Vse of the Doctrine of the Prophesie of Christ may be diuers First seeing Christ is giuen as the Prophet and onely Law-giuer of the Church we may thence be informed of the wickednesse of the presumption of the man of sin that brings in a world of traditions to bind mens consciences in them to worship God Wee know no Prophet that hath power to teach otherwise then is written Let that Sonne of perdition shew vs his anointing if he will haue vs beleeue him Gal. 1. 8. Deut. 4. 1 2. Iam. 4. â— Secondly we must hence learne diuers Lessons 1 To make the more account of prophecying to esteeme the Ministers of the Gospell the more because Christ teacheth by them and executeth his prophecying by their ministeries yea it should make vs loue the house of God the more and long to be going vp to it and call one vpon another because the Lord Iesus Christ doth teach vs there Esay 2. 3. 1 Thes 5. 20. 1 Cor. 4. 1. 2. Yea though wee did eat the bread of affliction yet if God restraine not our teachers we should reioyce in our portion Esay 30. 20. 2 We must not esteeme of any man aboue what is written 1 Cor. 4. 6. nor call any man Doctor or Rabbi on earth because one is our Teacher euen Christ Mat. 23. 8 10. We must reckon of our Teachers as the Ambassadors of Christ but withall take heede that wee remember to giue the chiefe glory to Christ for they haue nothing but what they haue receiued from him 3 And chiefly we must consecrate our selues to the hearing of Christ he that hath eares to heare let him heare Mar. 4. Deut. 18 19. God the Father hath from Heauen charged vs with this duty as the chiefe thing that we should heare him Mat. 17. 5. but it is not enough barely to heare him but we must labour to bee such as hee requires his Schollers should bee for there bee diuers things Christ stands vpon in his Schollers He will not teach them hee doth not account them any part of his charge vnlesse they bee such as he describes and requires them to bee Thus then is the question What doth Christ require in such as he will vndertake to teach Answ Diuers things as 1 They must not be conceited of their owne wit and learning and reason but must deny themselues and become fooles that they may be wise He cannot abide such as are wise in their owne conceit and will teach their Teachers His Schollers must be poore in spirit such as trust to nothing of their owne but will thinke and belieue onely what Christ
to inlarge his Dominions and to pull downe the Kingdome of Antichrist 4. To endeuour to carrie themselues as may become their Relation to Christ either as his Subiects or as made Kings by him as his Subiects they should consider that it behoues them 1. To study the Mysteries of his Kingdome Mat. 13. 11. 2. To send their Lambe to the Ruler of the whole earth Esay 16. 1. to doe their Homage and to acknowledge their King 3. To bow at the Name of Iesus Phil. 2. 11. making of legges will not serue the turne they must bee subiect with all feare and reuerence and submit themselues to his will 4. To shew themselues sensible of his dishonor and not bee silent or carelesse when they heare their King abused 5. To shew all meekenesse and patience for their King though he be a great King yet is meeke and humble Mat. 21. 5. 6. To obserue whatsoeuer he commands Mat. 28. vlt. prouing themselues to be his subiects by fearing to displease him in any thing Hosea 3. 5. 7. To seeke to him in all our necessities seeing hee is so highly exalted and able to helpe vs and delights to receiue petitions from his Subiects And in asmuch as we partake of his holy Oyle also and are by him made Kings vnto God wee should shew our selues to the world as spirituall Kings and that first by subduing our owne passions lusts inordinate desires carnall reason maintaining continuall warre against the remainders of corruption in our natures He is a King indeed that can rule ouer his owne perturbations secondly by shewing our selues resolute not to bee brought in bondage by the diuell or the world by the Baits of profit or pleasure or by the inforcements of scorne threatning or punishment we should let the world know they should assoone conquer the kings of the earth as win vs from our sincerity and fidelity to Iesus Christ thirdly by our conuersation in heauen wee should alwaies order our liues as if wee were presently to bee Crowned in Heauen Lastly such as are Kings Rulers or Gouernors ouer others should hence learne with feare and trembling to confesse the glory of Christ and acknowledge that they haue their Scepters and Authority from Iesus Christ and accordingly reckon their kingdomes on earth to be but as places of seruice in which they doe the worke which Iesus requireth of them Psal 2. 11. IOHN 1. 14. And we beheld his glory as the glory of the onely begotten of the Father His onely Sonne HItherto of the Titles Iesus and Christ now followes the third Title and so our Redeemer is called Gods onely Sonne About which ground of Faith wee haue these things to consider 1. The Proofes that Iesus Christ is the Sonne of God for to beleeue God hath a Sonne is not inough we must beleeue that Iesus Christ is that Sonne of God Psal 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35. 2. What kinde of Sonne Christ is to God God hath many Sonnes some by Grace and one by Nature The sorts of sonnes which God hath by Grace see in the explication of the terme Father in the first Article of the Creed But Christ is his naturall Sonne because God the Father did communicate to him his owne nature so as he is by nature the Son of God he is the begotten Sonne of God because he receiued his Fathers Nature by Generation He is the first begotten Sonne of God so called in Scripture because hee hath the right of the first-borne ouer his brethren and was begotten before the world was he is the onely begotten Son of God because by Generation God hath no other Sonnes but he 3. In what Nature Christ is the onely Sonne of God It may be conceiued that he is so in respect of his humane Nature for no other Sonnes of God were conceiued of the holy Ghost or borne of a Virgin but hee onely but wee must vnderstand that Christ in his Incarnation hath the same Nature with vs it differs onely in the manner of receiuing it Now he is called the onely Son from the nature which hee receiues from the Father and he onely and so he is the onely Sonne of God as he is the second Person in the Trinity and in respect of the manner of receiuing his diuine Nature This is mightily opposed by the antient and moderne Arians who striue vehemently to carrie it that hee is called in Scripture the Sonne of God onely as he is man and that God hath no Son that was before Iesus was borne or conceiued Now to establish our Faith against their Heresie we should often thinke of these Scriptures where mention is made of a Sonne of God before Iesus was borne or was greater then man could be as Iohn 3. 16. God sent his Sonne into the world and God had a Sonne by whom he made the world Heb. 1. 2. Colos 1. 16. God had a Sonne of whom it was said that hee onely reuealed the Father Mat. 11. 27. now either he was before he was incarnate or else the Church in the Old Testament knew not God the Father and vnto the Sonne he saith Thy Throne O God is for euer and euer then he had a Sonne was God as well as man Heb. 1. 8. besides it is cleare he had many brethren as man Heb. 2. 12. and therefore as man could not bee the onely Sonne 4. How he was begotten To this question a perfect answer cannot bee giuen by vs in this mortality Pro. 30. 4. It is a Mystery exceeds all mortall capacity Yet the Lord is pleased to let fall certaine similitudes in Scriptures that giue vs some glimpse of it as when Christ is called the Wisedome or Word of his Father Pro. 8. Iohn 1. thereby we gather that as the soule begets reason or the word that is afterwards to be vttered beget I say within it selfe without ioyning with any other creature so doth God as an eternall minde beget his Sonne in himselfe so when Christ is called the brightnesse of his Fathers glory it imports that as shining is begotten of the Sun so is Christ of the Father Heb. 1. 3. So when Christ is called the Character or Image of his Fathers person is imported that as the print of the seale is set vpon waxe and doth resemble it perfectly without loosing any part of the seale so doth God communicate his whole Nature to his Sonne without loosing any thing from himselfe Heb. 1. 3. And as the minde of man begets an Image of what it conceiues so God that eternall minde when hee conceiued of himself he begat that Image of himself which we call the Sonne of God perfectly resembling the Father See in the Notes vpon that word Father in the first Article of the Creed seauen things wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents 5. Why our Redeemer needed to be the Son of God
right First by the right of Creation he made vs all and so he is Lord of Heauen and Earth and all things therein for hee hath made them all Ioh. 1. 2. Col. 1. 16. Secondly by the right of redemption we were all in most miserable bondage to sin Satan and Gods Iustice Now Iesus Christ redeemes vs with his bloud paying that matchlesse price for vs and thereby makes vs his owne 1 Pet. 1. 18. Thirdly by the right of preseruation and maintenance hee keepes vs and maintaines vs by his power and all wee enioy we hold as Tenants vnder him as our Land-lord from him wee haue protection wages apparell and dyet for both soule and body Fourthly by the right of ordination God hath giuen him all power and made him Lord Act. 2. 36. God hath giuen his Elect vnto Christ as their Lord and head Iohn 17. 6. Ephes 1. 22. Fifthly by particular Couenant hee is the Lord of Christians for both by our vow in Baptisme we binde our selues to his seruice and by effectuall vocation we consecrate our selues and as it were hire our selues to be seruants to Christ and righteousnesse Rom. 6. 3 In what Nature he is Lord I answer howsoeuer in respect of Creation he made vs all as God yet in respect of Redemption he paid the price in his humane Nature and in respect of ordination he is made Lord in both natures both as God and man and by Couenant we are bound to the whole person The Lordship of Christ is a name of office and so belongs to both natures 4 The excellency of his Lordship and so there is no Lord like to Iesus 1 Because he hath no partners in his dominion though there be many administrations yet there is but one Lord 1 Cor. 12. 5. and though there be many Lords yet to vs there is but one Lord 1 Cor. 8. 6. as there is but one God so there is but one Lord Ephes 4. 5. Hee is the blessed and onely Potentate 1 Tim. 6. 15. 2 Because all other Lords are his seruants and tenants he is Lord of Lords 1 Tim. 6. 15. Reuel 19. Ephes 6. 11. Col. 4. 1. 3 In respect of the extent of his dominion for hee is Lord ouer all Act. 10. 36. Rom. 10. 11. 4 In respect of the continuance of his dominion hee onely hath immortality other Lords dye 1 Tim. 6. 15 16. his honour and power is euerlasting 5 In respect of the excellence of his glory and Maiesty He dwelleth in the light which no man euer had or can approach vnto no man euer saw or can see such glory in any other 1 Tim. 6. 16. 6 In respect of his goodnesse to his seruants Tenants and Vassalls for he hath abased himselfe to serue and minister to his seruants Luk. 12. 37. He hath bought them at such a price as no other Lord could giue 1 Pet. 1. 18. Hee is rich to all his seruants that call vpon him he hath no seruant that gets not great preferment by him euen his meanest seruants as well as his highest Officers Rom. 10 11 12 13. He hath no seruant that euer asked him the Kingdome of Heauen it selfe but hee gaue it him yea all that this Lord is or hath he bestowes it vpon his seruants freely 1 Cor. 3. 21 22 23. Gal. 2. 20. And besides his seruants neuer forfeit their estate He puts out no Tenant nor turnes away any seruant Nothing can separate betweene them and their Lords loue Rom. 8. vlt. The vse may be both for information and instruction For information and so it should informe vs First that hee dwelleth not in temples made with hands that is that we ought to conceit of him to bee more excellent then that those materiall buildings should answer to his greatnesse or that he hath no houses to put his head in but these Churches for hee is the Lord of Heauen and Earth and so may dwell where he will and no earthly building can set out sufficiently his greatnesse Act. 17. 24. Secondly that all our obedience to earthly Lords and Masters and Gouernours must be with due respect of Christ and his authority we must obey them in the Lord 1 Cor. 12. 5. that is so farre as they command vs nothing that is contrary to Christs will Thirdly it shewes that Christ hath power to doe what he will with any of his creatures belonging to men Thus the owner of the Asse and the Colt of the Asse is told that he must let them goe because the Lord hath need of them Mat. 21. 3. The Vses for instruction are these For if CHRIST be our Lord 1 We should acknowledge him and confesse that Iesus is the Lord for no man can make this confession but by the holy Ghost 1 Cor. 12. 3. But because Hypocrites may say so in words let vs labour from our hearts to yeeld our selues vnto Christ as to our onely Lord to bee ruled and gouerned by him all our dayes to be wholly at his disposing euen to liue to him that dyed for vs and by the sound Couenant of our hearts to yeeld our selues as seruants to obey him in all righteousnesse 2 Cor. 5. 15. To say Lord Lord will not serue turne Mat. 7. 21. vnlesse we say it with our hearts and proue it by our obedience which if wee doe then it is from the holy Ghost as the Sanctifier whereas the generall outward confession is but from the common grace of the Holy Ghost which may be found in Hypocrites Let vs then with Thomas from our hearts say vnto Iesus My Lord and my God Yea let vs giue our selues to the Lord as the Macedonians did 2 Cor. 8. 5. For why should we any more serue strange Lords Haue we not reason to confesse that we haue serued sinne and Satan and the world all this while and it did not profit vs Iob 33. 27. What greater preferment can we haue then to serue the Lord of Lords Did Dauid a great King account it his greatest glory to bee the seruant of this Lord Psalme 36. 1. Was it not his comfort to call him his Lord Psalme 110. 1. Haue wee not tasted how bountifull the Lord is 1 Pet. 2. 3. Did our hearts euer feele any thing more sweet then the entertainment he hath giuen in his Word and Sacraments and Prayer Haue we not bound our selues by solemne Couenant when wee receiued the Sacrament What then should hinder vs but that wee should with all our hearts consecrate the rest of our liues to his seruice which if you meane to doe by the way take notice of these rules 1 First that you must with all diligence sudy the Will of your Lord to know it and accordingly must labour that the Word of CHRIST may dwell richly in you Col. 3. 16. 2 That you must forthwith and for euer separate your selues from all the seruants of strange Lords and come out from amongst them 2 Cor. 6. 17. 3 You must resolue to obey your
the holinesse of his conception in which hee was qualified with all the habits of virtue or piety might constitute perfect holinesse of nature All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception and therefore I call it the first and chiefe part of the righteousnesse imputed to vs as that which couereth the vnrighteousnes of our natures yea after a sort it pacifies and satisfied for our offence and so beginnes his passiue obedience to God as the Apostle saith Heb. 10. 5 c. wherefore when he entered into the world he said sacrifice and burnt offerings thou wouldest not but a bodie thou had prepared me c. The second effect is our spirituall life and conception for therefore was he conceiued by the holy Ghost and quickned in the wombe of the Virgin that from his life the power of our spirituall forming and regeneration might proceede as from him that tooke life himselfe amongst vs that he might become Lord of life and the true originall of spirituall and eternall life of God for the saine spirit that formed Christ in the wombe doth beget vs againe that we might liue with him Ioh. 1. 12 13. The ninth thing is that question whether it may be safely said that Mary was the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer if wee vnderstand it so grossely as to thinke shee was the Mother of the God-head of Christ it were not only erronious but blasphemous and yet it is true that shee was the Mother of God because shee was not onely Mother of him that was God as well as Man but also God was incarnate in her wombe God did not take flesh in heauen or in any other place but in her wombe onely Lastly 't is not vnprofitable to consider how the being of the body of Christ differs from other respects of the being of the same body The body of Christ is in Heauen Locally it is in the Word substantially it is in the Sacrament mystically It is in the hearts of euery beleeuer spiritually and was in the wombe of the Virgin by a naturall and circumscriptible manner of presence The vses follow and so 1 They are confuted that say He tooke not his Body of the Virgin but brought it from Heauen They obiect that in Iohn 3. 13. it is said that Christ descended from Heauen and that verse 23. and 31. He said he was from aboue and that 1 Cor. 15. 47. He is said to be the Lord from Heauen Answ None of these places say That he brought his body from Heauen The words are true of the person of Christ that he descended from Heauen when he abased himselfe to take vpon him the forme of a seruant and if they were true of his humane nature yet could signifie no more but that he was conceiued after a heauenly manner and not by carnall generation by the working of the Holy Ghost who came downe from Heauen vpon the Virgin If they reply it must needs be true that he descended in the same nature he ascended as the Apostle saith Ephes 4. 9 10. Answ The Apostle onely shewes that he was abased to shew himselfe in the forme of a seruant and to suffer extreme things and therefore was exalted to bee Lord of al. And besides these hereticks they are hence cōfuted that said Christ had not a true body but onely a body in appearance These obiect that Christ appeared in the old Testament in a fantasticall body and not in a body indeed Answ That is false too for it was a true substantiall body hee assumed and created for the time but were that granted yet the body he shewed in the New Testament hath abundant testimonie thas it was a true naturall body Ioh. 1. 14. 1. Ioh. 1. 1. 2. Againe they say out of the Philip. 2. 7. and Rom. 8.3 and Dan. 7. 13. that he was onely in the likenesse of a man I answer these places are not all of one sense for in Daniel he was said to be like the Son of Man because he was not yet incarnate and Rom. 8. He is not said to be in the likenesse of flesh but of sinfull flesh being reckoned amongst sinners being made a sacrifice for sinne and in the Philippians hee doth not shew what the substance of his Nature was but what his abasement was that he did not onely take our Nature but made himselfe in that nature like to the most abiect of men euen to the poorest seruant when he was heire of all things and so this likenesse of his is expounded Heb. 2. 14. 17 4. 15. Secondly hence we may informe our selues of the wonder of this Creation of God heere is the beginning of a new Creation heere is a Sonne that had no Mother as he was God and no Father as he was Man If it be obiected that he is called the Sonne of Man and so had an earthly Father I answer that he is called the Sonne of Man because he tooke our nature of the substance of the Virgin I meane it of her flesh and if it be on the contrary obiected that he is in this Text called the Sonne of the most High and so had God or the holy Ghost to be his Father I answer he is called the Sonne of the most High as the second person in Trinity which Title of Sonne is giuen to the Nature he receiued from the Virgin because it had no substance but in the person of him that was the naturall Sonne of God There are other vses for instruction for 1. The ouershadowing shewes that we must not curiously prie into the glorious manner of his conception wee must beleeue it was so but not search how it was so 2. The knowledge of this Article may prepare vs to beleeue the next viz. that Christ was borne of a Virgin for seeing hee was conceiued by the Holy Ghost it cannot bee hard that hee should bee borne of a Virgin for hee that wrought this conception is hee that worketh all things and nothing is impossible to him There is also comfort in this Doctrine 1 In particular to women that conceiue and beare children especially if they be true Christians The very remembrance of this that the Sauiour of the world was conceiued and borne of a woman should sweeten their feares and sorrowes about or after their conceptions or in the birth 2 In generall it may comfort all the godly to see in this conception a medicine for their originall sinne and all the euils that cleaue to their Nature for as it was shewed before to this end he was conceiued without sinne and sanctified in his Nature that thereby he might iustifie vs before God from the euils cleaue to our natures And thus of the first part of his Incarnation viz. his conception of the holy Ghost his birth of the Virgin Mary followes In which words of the Creed the thing affirmed is the birth of
Christ Now for the communication that passed betweene Christ and the Iewes the storie of it is recorded Ioh. 18. 4 5 6. And in the whole story I note three things First how willing Christ was to be apprehended Secondly how miraculously he shewed his diuine power vpon his enemies Thirdly how carefully he prouides for his Disciples His willingnesse to suffer appeares by those words that affirme that he knowing all things should come to him went forth and as it were offered himselfe by asking Whom seeke yee and by answering that it was He when they name him Euen the more he feared in the Garden at prayer the more he striues to shew vndauntednesse now yea to shew how great difference there is between affliction of spirit and outward distresses when the fit of the distresse of his Soule vnder Gods wrath for our sinne is for a while intermitted hee goeth out to seeke his Aduersaries that sought him as being most willing to take vp a crosse hee accounted so easie in comparison of what he had felt The demonstration of his diuine power vpon his enemies he thus shewed When he had answered that he was that Iesus of Nazareth whom they sought then all went backward and fell to the ground such amazement fell vpon the hearts of the stoutest of them They sought the Man Iesus but that God whose Name was I am out of the temple of his body giues that answer I am he with such impressions of his Diuinitie as strikes them to the ground like dead men And this he did for diuers reasons First to preserue the vndoubted testimony of his Diuinitie He that was shortly to be sacrificed as a Lambe now warres like a Lion for a season that at least the Christian world might know that it was God that did suffer for our sinnes Act. 20. 28. Secondly hereby his enemies are conuicted and left without excuse that will lay hands on him iniuriously that had first laid hands on them so iustly and made them know how able hee was to binde them ouer to eternall perdition Oh how incorrigible is the heart of a wicked man Here may a man behold men smitten to the ground by the hand of God and yet see them rise vp againe as desperately bent as before Yea here stood with these men and among them fell Iudas the Apostle the seruant of Christ and yet riseth againe still a Deuill a Traitor and a Standard-bearer of the Iewes malice who hauing the Deuill in his brest doth most impudently giue the signe of peace with his mouth Thirdly hereby he giues euident demonstration to all the world of the terror of his voice against wicked men at the last day Hee that can fright them thus when he is about to die being yet in the forme of a seruant on earth how will he be found then when he comes in his Kingdome to iudge them from heauen and shall shew himselfe in the forme of God as well as Man What tongue of man can expresse the terror of that voice at that day Goe yee cursed into euerlasting fire prepared for the Deuill and his Angels And impenitent men may ghesse at this by the power they haue felt in the voice of Christ in the preaching of the Gospell Another demonstration of his diuine power may it be reckoned that such as knew him should looke vpon him and not know him when hee asked them Whom seeke yee they doe not answer thee but Iesus of Nazareth yet Iudas was amongst them Thirdly his care of the safetie of his Disciples he shewed two waies First by going out alone to meet his Aduersaries lest in the tumult his Disciples should be seazed vpon Secondly by speaking to the armed men to take him and let them depart without inâ—ury Now the reason why he was so carefull of them was as the Euangelist notes that the word of Iesus might be fulfilled which he spake in his prayer to his Father Of those which thou hast giuen me I haue not lost one And lost they had beene in our sense if they had not beene preserued to do the worke they were elected to viz. to be witnesses of Christs Death and Resurrection throughout the world which worke might haue beene hindered by their apprehension Againe note how our Sauiour carries himselfe towards them Hee speakes to them as their Lord and King and therefore saith Let these depart which are words of authoritie coÌ„manding them to let the Apostles go which thing is the more cleare because they did let them go accordingly And thus of their comming to Christ The taking of him and binding of him and leading him away followes the story of it we finde in all the Euangelists Now the reasons why he suffered these things are to be considered He that giues libertie to Captiues was taken himselfe that hee might deliuer vs from captiuity vnder Satan by whom wee were detained and that his captiuitie might comfort the Martyrs that suffer for the Testimony of Iesus and might sanctifie their restraints and so he was bound that we might be freeed from the bonds of our sins and of the Deuill and euill examples and customes of the world in which we were fettered and that he might comfort such as are in bonds for righteousnesse sake He was vnciuilly led out of the Garden that so he might lead vs into the heauenly Paradise out of which we were cast Thus of what the Iewes did to him What was done by his Disciples is briefly noted and that was that they all forsooke him and fled so as he was forsaken on all hands And he suffered this desertion for diuers reasons First that so no iot of our redemption no not the least parcell of it might be ascribed to any other than to one Iesus alone Secondly that hereby he might satisfie Gods iustice for vs that had forsaken God and fell away from him by our sins Thirdly that this example might somewhat ease and comfort such as are left and forsaken by their friends in their distresse Fourthly the Scripture was herein fulfilled Smite the shepherd and the sheepe shall be scattered and Christs words came to passe All of you this night shall be offended in mee I omit here the resistance made by the Disciples especially by Peter and the discourse and behauiour of our Sauiour vpon it because that was no part of Christs Passion though it were something that fell out in the storie Hitherto of Christs Apprehension and so of the things that went before his Arraignment The things he suffered at his Arraignment follow and these may be referred to two heads The one is the things he suffered when he was brought bound before the Iudges or Rulers in the night when things were carried tumultuously and without any order The other containes the things he suffered when they would proceed iudicially with him and that was in the day time In the night he suffered three things First he was carried vp and downe bound from
that Iudas sinned and was damned and yet was an Apostle of Christ as well as Peter 3. We may hence learne what is necessarie to true repentance viz. First to get out from the society of wicked men a man cannot repent and yet remaine still by the High-Priests fire Secondly to bewaile our sinnes by true godly sorrow in secret without mourning for sin there can be no true repentance for sinne and therefore the afflicting of our soule for our sinnes is peremptorily required Ioel 2. 12. Iam. 4. And the sacrifices of God are a broken and contrite heart Psal 51. 4. Here are diuers things worthy the marking about the meanes of a mans conuersion For first hence we may learne that the Doctrine a man heares though it doe not presently worke vpon him yet the remembrance of it in after-times may be very powerfull to turne a mans heart to God as here Peter is turned by remembring what Iesus said vnto him though when he said it Peter made no good vse of it Againe wee may gather hence that God can awaken the conscience of a man by strange operations by very simple and vnlikely meanes as here the conscience of Peter is excited by the crowing of a Cocke but especially the heart of Peter is dissolued and grownd almost to powder with the very lookes of Christ Iesus looked backe vpon him and he went out and wept bitterly 5. Here is also matter of Consolation for penitent sinners may bence gather that great offences may be forgiuen if they be truly humbled If we weepe for our sinnes as Peter did we may be receiued to fauour as Peter was Besides our Sauiour that foretold his fall annexeth two admirable consolations First that he prayeth for the godly that their faith should not faile though they fall grieuously Secondly that how far soeuer the Deuill preuailes yet all his temptations shall be but like a winnowing God can tell how to draw light out of darknesse and to waste the maine heape of corruption euen from his working vpon mens hearts through the sight of their falls into some particular corruptions Luk. 22. 31 32. Lastly the example of the falls of godly men should teach vs to vse all meanes to strengthen one another that wee may be vpheld from falling especially such as haue fallen and are recouered should striue by all meanes to warne others and to helpe by all waies they can to preserue others When thou art conuerted strengthen thy brethren said our Sauiour to Peter Luk. 22. 32. Thus he was denied by Peter 3. He was ill intreated by them that kept him bound for as Saint Luke shewes chapter 22. they mocked him and smote him and when they had blindfolded him they stroke him on the face and asked him saying Prophecie vnto vs who it is that smote thee And many other things blasphemously spake they against him Here we may behold a lamentable spectacle of that disorder into which wretched men fall when they giue the reynes to their wicked malice and thinke they may doe it without punishment What wofull indignities are these these base Iewes offer to our blessed Sauiour They blindfold and buffet that face which their godly Forefathers and Prophets so longed to behold euen that face that was fairer than the children of men And what was of more authoritie than the sacred Prophecying of Iesus who spake as neuer man spake and confirmed it by miracles and yet see how this base vulgar scornes his Prophecying They that before persecuted the Prophets of the Lord now blaspheme and deride the Lord of the Prophets Thus it is still with vs in places where the wicked multitude dare oppose the Messengers of Christ with opinion they may doe it without punishment When Magistrates are wicked haters of goodnesse these things fall out amongst the multitude There are two signes of a childe of God The personall loue of the Lord Iesus 1 Pet. 1. 8. and the high estimation of the word of Christ Now on the contrary there cannot be more palpable signes of a wicked or reprobate heart than to loath Christ and despise Prophecying Againe note another madnesse and folly in these beasts They thinke they can hoodwinke Christ What can their base couering hide the eies of the Son of God that had so often made them know that he could see into their very hearts Will God be blindfolded Thus foolish are wicked men and this mad folly is not out of the hearts of such men amongst vs that thinke they haue the skill still to hoodwinke God that he should not see their hypocrisie and know their secret corruptions But some one may say it was wonder Christ would endure such meane vsage I answer we must looke higher than the wickednesse of these men Christ as our surety suffers all this that he might make expiation for our sinnes that had lost the face or image of God and that he might deliuer vs from those contumelies might iustly follow vs for our sinnes and withall might leaue vs an example of patience if we suffer meane vsage from the men of this world and the rather because we see in the Text what interpretation was made of this dealing of theirs it is reckoned as blasphemy against God And thus of the things done in the Night tumultuously Now followes the things he suffered in the Day when they proceed to Iudgement for in the morning early they bring forth Iesus to be indited and heare Iudgement and that both in the Ecclesiasticall and in the Ciuill Court But before I open the particulars our hearts should make a stand and thinke of the generall with amazement at the worke was done that day There was neuer such a dreadfull sight to be seene in any age of the world for on that day the Sonne of God the King of Heauen and Earth stood at the barre of mortall creatures was indited and condemned of sinfull men and had many grieuous things laid to his charge Oh in what Labyrinths are our dead hearts sleeping that so prodigious a thing as this cannot waken vs to vnspeakable sense and wonder But let vs consider the reasons of his Passion in this kinde in generall 1. Our Sauiour would not die in a tumult or secretly but came solemnely to his triall in both Courts that so his innocency might be fully cleared and the wicked enuie and malice of the High Priests and the Iewes might be made manifest 2. He stood there as surety for vs that were obnox ous to the sentence of the eternall Iudge and had deserued by our sinnes to bee indited and condemned to eternall perdition 3. He was indited and condemned on earth that he might free vs from the furie of Gods iudgement that we might neuer appeare before Gods Tribunall to be arraigned for our sinnes but only to heare iudgement for our absolution and entrance into the possession of that euerlasting kingdome And therefore the Vse of this should be for singular comfort to
became the Christ the Lords annointed King to carry himselfe Kings need not seeke protection or defence for themselues by words against the false accusations of their subiects 2. Hereby hee shewes his magnanimitie in contemning death If he had answered hee might seeme to doe it to preuent the sentence of death He that seekes not life feares not death He that saues all men betrayes his owne safetie that he might purchase our saluation 3. By his Silence hee satisfies Gods iustice for the sinnes of our words 4. He is silent on earth that he might merit to speake for vs in heauen by making intercession freely for vs at the right hand of God and that we might haue free accesse to God for our prayers in pleading for our liues through his merit 5. Hee hath thereby left vs an example to teach vs to beare false accusations patiently and imports that our innocencie shall not need defence when wicked men are vnreasonable He may well be silent that needs not defence Let them be eager to make Apologies that feare to be found guiltie the cause is the better that is not defended and yet is proued 6. Hereby he proues himselfe to be the Messias promised because he was as a sheepe dumbe before his Shearers according to the prophecie Esay 53. 7. And as he was silent in these accusations that touched his life so afterwards when they accused him for making himselfe the Sonne of God Ioh. 19. 7. he would giue no answer to Pilate that being much afraid asked him whence he was vers 8 9. both because Pilate was vncapable of the doctrine of the Trinitie and because there was no time to reueale his Deitie but rather to suffer and die according to his Humanitie Thus of our Sauiours examination Now follow the courses the Iudge tooke to auoid putting of him to death and so to saue his life and so in the story we shall finde that Pilate vsed foure policies to saue Christ or at least to put off the businesse from himselfe The first was that he perswades the Iewes to take him themselues and iudge him by their owne law Ioh. 18. 31. but this policie succeeds not and that for two Reasons First the Iewes plead they had not power to put any man to death because the Romans had taken that iurisdiction into their owne hands In which answer of theirs we see their horrible wickednesse and impudencie that professe to haue resolued vpon his death and to tell the Iudge so before the cause be opened and yet the prouidence of God was in this thing God had sent him to die for the people and by the people his death is called for with importunitie Secondly the Text saith That this was done that the saying of Iesus might be fulfilled signifying what death he should die for he had said that he should be deliuered vp into the hands of the Gentiles to be crucified and therefore this policie must be disappointed whence we may note that the Counsell and word of God concerning the sufferings of his people cannot be altered It shall not be with vs according to the will of men but Gods Counsell shall stand which should make vs with the more patience to beare what may befall vs seeing if God doe it it will be good for vs and no aduersaries can haue their wills of vs further than their plots and practises doe serue to accomplish Gods secret will The second policie vsed by Pilate was that he took occasion from the report that Christ was a Galilean to send him to Herod to be tried before him Luke 23. 6 7 c. This Herod was he that cut off Iohn Baptists head and was called to distinguish him from other Herods Herod Antipas Pilate though he dealt herein politickly yet he deales vniustly for he ought to haue defended the innocencie of our Sauiour and deliuered him from the hands of his violent and vnreasonable aduersaries and not send him to another In the Story of Christs appearing before Herod obserue 1. The disposition of Herod and how he stood affected towards our Sauiour the Text saith He was glad of his comming and had long desired to see him and hoped to see him work some miracle before him Luke 23. 8. There is a great difference betweene godly men and wicked men though they both meet in this that they desire Christ or to see Christ A wicked man desires more the miracles of Christ than his word A godly man especially desires to heare the voice of Christ My sheepe heare my voice saith our Sauiour Herod had beene so searched by the ministery of Iohn that he durst not aduenture to heare any effectuall ministerie afterwards He hath no desire to haue Christ to instruct him in the great mysteries of the kingdome of Heauen or to shew him how he might saue his soule To desire Christ for carnall ends as pleasure glory profit or the like is but an vnregenerat humour To desire Christ for his owne sake or for his word sake or for the holinesse we desire to get from him is proper only to the godly 2. The behauiour of our Sauiour who would not yeeld to worke any miracle before Herod because he knew Herod would abuse the power of God to make sport of such great works to feed his owne vanitie and besides our Sauiour constantly applies himselfe to the businesse he came about He knew then that was not a time of exercising his power but of suffering Secondly though Herod questioned with him in many words yet he answered him nothing Which he did first to abate the pride and vanity of Herod thereby intimating how little he esteemed his worldly greatnesse and how much he contemned his leuitie and vanitie of minde Secondly he would not cast Pearle before Swine He knew he should doe no good by talking to him that was a man giuen to so much viciousnesse of life and voluptuousnesse Thirdly because he knew that he must receiue his sentence not from Herod a Iew but from Pilate a Romane and Genâ—â—ie and be condemned and put to death after the Romane manner viz. by crucifying 3. The things our Sauiour suffered and so first from the Iewes then from Herod The Iewes viz. the chiefe Priests and Scribes stood and vehemently accused him which our Sauiour endured and came to passe by Gods prouidence that so thereby the innocencie of Christ might be the more manifest which was easily discerned by Herod obseruing the violent and tumultuous proceedings of the Priests and it may be gathered from Pilats speech that Herod did finde no fault in him Luk. 23. 15. From Herod our Sauiour suffred two things First he was extremely mocked by Herod and his men of warre and then hee was sent backe to Pilate arraied in a gorgeous robe For the first we see how great men that are giuen to pleasure and worldly pompe entertaine Christ and religion It is no strange thing that religion should be scorned by voluptuous
noted And his words are words of salutation and words of commission In the salutation hee wisheth or rather commandeth peace to come vpon them they should haue much trouble in the world but in Christ they should haue peace And withall they might thence gather that as any men doe more further and dispatch the worke of Christ so they shall more abound in inward peace and quiet of heart and conscience and if we haue peace within we should not greatly care what troubles or difficulties we meet withall without The words of commission declare both the authoritie of their office in preaching to Iewes and Gentiles and the confirmation of the successe of their ministerie both by signe and by promise The dignitie of their office is great for as God sent Christ so Christ sends them on embassage to the world They doe no other worke than what God laid vpon his owne Sonne The signe that should confirme them was that Christ breathed on them and said Receiue the Holy Ghost And this might confirme them two waies viz. both in respect of themselues and in respect of their hearers In respect of themselues they need not feare the difficultie of the worke for their sufficiencie should be from the Holy Ghost The Spirit of Christ should qualifie them and inspire them to do all that was required of them In respect of their hearers they must take comfort for that God that made a creation of life in man by breathing vpon him could and would breath spirituall life into the dead world by their preaching The promise annexed to their commission is that whose soeuer sinnes according to the tenor of the couenant of grace in the Gospell they should publikely or priuately remit their pardon should be ratified in heauen and contrariwise whosoeuer should for their impenitencie and contumacie be by them bound ouer to the Iudgement of Christ according to the tenor of the couenant of works and according to the malediction pronounced against all such as despise the Gospell Christ would ratifie their act in the day of death and iudgement and for the present account of them as persons reiected of God Thus of the fiue Apparitions on the day of the resurrection In the rest of the 40. dayes we reade of six other Apparitions The first was the eighth day after the resurrection to the Apostles Thomas being present Ioh. 20. 24 c. Where I note only two things the occasion of this Apparition and the manner of it The occasion of it was the vnbeleefe of Thomas which was very grieuous as containing in it many faults viz. forgetfulnesse of the doctrine of Christ that had foretold his resurrection and wilfull blindnesse for though he be told by them as had seene the Lord that Christ was risen yet he professeth he will not beleeue and withall an insolent limiting of God that vnlesse he may see and feele the print of the nailes and speare he protesteth he will not beleeue Which as it sheweth what wickednesse may lodge in the hearts of good men so it exalteth the praise of the compassion and patience of Christ that will shew mercy in curing such Christians But yet obserue the iustice of Christ vpon such wayward Christians First he is kept a long time viz. eight dayes without comfort and besides he loseth that glorious doctrine was deliuered in the former Apparitions to the rest of the Apostles In the manner of the Apparition obserue both the circumstances and the words of Christ The circumstances are reported vers 26. and are the same with the former Apparition of purpose to helpe the faith of Thomas when hee should see it done as the Apostles had before told him The words of our Sauiour are directed either by way of salutation to all the Disciples or by speciall appellation to Thomas in the salutation he wisheth them peace as he did before to shew them that in this world in doing their worke it was enough for them if they could possesse a heart and conscience within that was at peace though in all outward things they finde trouble In the words to Thomas I obserue what our Sauiour said and the effect in Thomas and our Sauiours reply In his first words to shew that he knew all things and heard euery word Thomas had said in his absence he cals to him to do according to the words of his own wilfull limitation but withall giues him a lash for his vnbeleefe vers 27. It is the portion of wayward Christians euen when God doth most comfort them to meet with secret ierks from God and withall they may see that though men would forget their wilfulnesse yet Christ remembers it And as appeares by the reply afterwards when they reforme and doe their best yet their comfort is mixed with their dispraise The effect in Thomas was an excellent confession excelling the most confessions had beene made before expressing more than was in question and much tendernesse of heart both in beleeuing in Christ and resoluing to be ruled by him when he said with such words My Lord and my God Which shewes how Christ can glorifie his power in making weake Christians sometimes to expresse more life of faith and knowledge than stronger Christians In the reply our Sauiour commends that faith most that resteth least vpon sense and feeling The second Apparition was to seuen of the Disciples as they went to fishing Ioh. 21. 1 c. Where the things I would obserue either concerne the time of this Apparition or the persons to whom or are taken from the substance of the Storie it selfe About the time I may take occasion to cleare a doubt which is this The Disciples were commanded immediatly after the resurrection by a message sent them by the women from Christ that they should meet him on a Mountaine in Galile Matth. 28. 10. 16. Now it appeares by the time of this and the former Apparition that they tarry many daies in Ierusalem The answer is that they were bound to tarry in Ierusalem eight daies because of the Passeouer and it seemes they were now going into that place in Galile Now for the persons to whom he appeares they were seuen of them of different conditions Peter and Thomas had fallen shamefully Nathaniel was no Apostle but yet a man without guile the sonnes of Zebedee had beleeued after they had seene the Lord two other Disciples are not named and toward all these in a different respect is the loue of Christ shewed Christ will manifest himselfe not only to constant Christians but to such as haue fallen and repented nor only to Apostles but to priuate Christians not only to knowne and eminent Disciples but to such as we know not Now for the substance of the Storie the things I shall obserue for the letter of it either concerne the estate of godly men in outward things or the demonstration of the Diuinitie of Christ About the estate of godly men I note three things First that
such as are deare vnto God and sometimes of great place in the Church may befor a time exposed to great wants in outward things As here the Apostles that were called to be conquerors and commanders of the world are faine to goe a fishing to get them meat to sustaine their liues Secondly that men may take great paines in a lawfull calling and yet many times get little or nothing as here they are a fishing all night and can catch nothing Thirdly that great wants and disappointments in the ordinarie meanes of life doe sometimes forerume extraordinarie supplies from God They that can catch no fish in the Sea finde fish broyling on the Land The Diuinitie of Christ was demonstrated three waies by all which they might plainly see he had lost none of his power by death First that by his direction they catch a great draught of fish that could themselues catch nothing Secondly that the net was not broken though it dragged great fishes to the number of an hundred fiftie three The third was that on the shore was miraculously prouided a fire with fish broyling on it Thus of the literall sense of the Storie It is very probable that our Sauiour that tooke occasion when he first called his Disciples from their fishing to instruct them about their office in being fishers of men did likewise intend by this manifestation of himselfe to them now they were fishing againe to giue them first instructions from what fell out then concerning their mysticall fishing which they were to goe about within a little time after and so the comparison holds in many things The Disciples are the Ministers of the Gospell the ship is the Church the world is the Sea the fishes are the people of the world where the Gospell is the casting of the Net is the preaching of the Gospell the shore is heauen or that estate into which we are brought by the power of the word in outward profession Now about this fishing we may be instructed in many things from this Storie as 1. That the proper end of the labours of Ministers is to catch soules 2. That there is difference of gifts and qualities in Ministers as there was in these Disciples went a fishing 3. That the best place to fish in is the Sea and not small Riuers or Brookes The places to catch soules are those where there is the greatest multitude of people 4. That in the spirituall fishing we fish in the darke as they did in the night we cannot see where our nets fall or what hearts of our hearers our words fall vpon 5. That godly Ministers may take great paines and yet catch nothing as they fished all night and caught nothing 6. That Christ is present with his seruants in the worke or when they haue not successe though they discerne him not 7. That it is the speciall prouidence of Christ if any soules be caught and comes by his direction 8. That many of Gods deare seruants may take great paines and yet scarce get meat to keepe them Children haue yee any meat 9. That after long fruitlesnesse Christ may blesse the ministerie of his seruants to effectuall conuersion of soules but then vsually they must turne to the other side of the ship get them to other people 10. That sometimes God doth shew his power in giuing great successe to the ministerie of his seruants euen when it is not looked for but it is very rare as was the great draught of fishes 11. That a powerfull and succesfull ministerie is one of the most effectuall meanes to manifest and discouer Christ and his presence on earth 12. That godly Ministers that seeke Christ in their preaching may differ much in zeale and yet all meet in the end with Christ vpon the shore Peter leaps into the Sea which seemed a kinde of vnwarranted singularitie of Peter and yet he did not ill the other Disciples came slowly in a Boat to shore and yet are not blamed for want of loue to Christ 13. That it is great deale of businesse to get euen godly people to heauen as here the Disciples haue a great toile in it to drag the fishes after they haue caught them to bring them to shore 14. That the best fishing is to fish for great fish For though it be a blessed thing when the poore receiue the Gospell yet if we could catch the great ones of the world they would bring much more glory to God 15. That in places where many are caught by the preaching of the Gospell it is a wonder if the net be not broken that is if diuision and some rent in vnitie follow not It is the great power of Christ if it be otherwise but yet note it is not humble Christians the small fishes but either great men or such as are growne big with conceit of their gifts that breake the net Yea note that men may continue long in profession and yet breake the net in the end as great fishes doe that fall a bounsing when they come neere the shore In generall here is intimated that great concourse of hearers indangers the preaching the net payes for it the fish escape but yet wee see Christ can preuent all this when please him 16. The end of all this fishing is a sweet dinner with the Lord Iesus in heauen which sweet fellowship with Christ is beyond all similitude and therefore the Euangelist doth not striue to set out the dinner in many words The third Apparition was to the eleuen Disciples on a Mountaine in Galilee concerning which both S. Matthew chap. 28. 16 c. and S. Marke chap. 16. 14 c. make report Concerning which Apparition if both the Euangelists be compared together we may obserue 1. The place where Christ appoints his Disciples to meet him viz. a Mountaine as a place neare to heauen and further from worldly distractions and where he might more freely discourse with them 2. The condition of the Disciples when Christ comes to them he finds them as S. Marke saith sitting together and it is likely they sate so expecting the cōming of Christ to them being wearied with trauell to the place herein the Disciples are a fit resemblance of the condition of our assemblies what are we all when we meet in the house of God but poore disciples that sit here to watch when Iesus will appeare amongst vs we are desolate creatures cast out of the world that haue no happinesse but in the presence of Christ with vs. 3. The effect of the Apparition in the Disciples viz. some beleeued and worshipped him but some doubted Mat. 28. 17. The right faith in Christ and knowledge of him doth breed adoration and the worship of Christ And herein the inward manifestation of Christ to the hearts of true Christians differs from illusions in Hypocrites that in true reuelations of the presence of Christ the effect is a greater care of the worship of Christ and practise of all holy duties whereas illusions
make men more proud and carelesse of holy duties But how is it to be vnderstood that some doubted Interpreters are diuided in opinion Some say that they that doubted were other Disciples that had neuer seene Christ not the Eleuen that had so often seene him Some answer that this doubting is to be referred to some other time not to this Apprition S. Matthew for breuitie sake giuing a touch of what fell out in all the Apparitions And so some doubted must be expounded Some had doubted as Thomas for one But I thinke their opinion is the most probable that hold that none of the Disciples here doubted whether Christ were risen but that at the first they did not know whether he that appeared were Christ or not which was no new weaknesse in them for when he stood on the shoare at the sea of Tiberias it was a good while before any of them knew him 4. The words our Sauiour spake to them and those if the Euangelists be compared are 1. Words of vpbraiding or reprehension Hee vpbraided them for their vnbeleefe Mark 16. 14. and for their hardnesse of heart in not beleeuing them that had seene him after his Resurrection which hee doth most wisely and seasonably First it would doe them good to be humbled before they receiued so glorious a commission they might know it was not for any merit in them that they were so aduanced Secondly it might warne them to take heed of that sinne of vnbeleefe not only as that which was most hatefull to Christ but as that they would be often tempted to when they went about their worke by reason of the oppositions and troubles would befall them Thirdly most fitly doth he now tell them of their vnbeleefe that they might be the more compassionate and patient when they were to deale with the Nations about their vnbeleefe and not think it much if their report were at first reiected seeing they themselues had been so slow of heart to beleeue what was written In generall we may see here what comes of peruersenesse in any infirmitie We may perhaps heare Christ vpbraiding vs at such times when we looke for nothing but comfort and therefore let all men and women be warned to take heed of this sinne of way wardnesse and vnteachablenesse we may heare of it when we thinke Christ hath forgiuen and forgotten it 2. Words of declaration All power is giuen me both in heauen and earth About these words we may enquire both about the sense of them and about the end or vse of them For the sense had not he all power before and from eternitie as God Or if it be meant of a power communicated to the Humane Nature how is it that he had it not from his Incarnation The answer is that he speakes of a power he had both as God and man and such a power as he had not before because this is the power he obtaines as Redeemer of the world and the price was not laid downe actually till he had giuen himselfe as a Sacrifice for sinne and had humbled himselfe to the death euen the death of the Crosse Now he had purchased the inheritance of the Nations now he might lawfully send them to take possession for him and if he were resisted he might winne his owne by a spirituall conquest of this power is spoken Psal 2. 8. and 110. 1. Esay 49. 6 8 9. Dan. 7. 13 14. Phil. 2. 9 10. Now for the end or vse of this declaration of Christs patent or power it might serue for perpetuall vse both to the Apostles and all Teachers of the Gospell and to their hearers too To the Apostles this declaration was necessary because of the greatnesse of the things they were charged to proclaime to the world for he had need to haue a name aboue euery name that should in his name offer giue eternall life to the world and should challenge all the world to come vnder and doe homage to him and should send such a message in his doctrine as should subdue euery high thing and should lay all mankind as it were at his foot And though the conquest of the Nations might seeme an impossible worke yet they need not doubt to goe about it seeing they are sent from him that hath all power And the like comfort may all faithfull Ministers gather from hence against all the difficulties of their worke they serue him that hath all power And so in generall this is a doctrine of admirable comfort to all true Christians of any degree that will be perswaded to serue the Lord Iesus they cannot serue a better Master No master hath such power to preferre them He hath all power on earth but if he did it not here yet he hath all power in heauen they shall be sure of preferment in another world 3. Words of commandement and so his charge concernes either the doctrine they should teach or the signe by which they should confirme it viz. Baptisme As for their doctrine Saint Matthew saith Go teach all Nations Saint Marke saith Goe preach the Gospell to euery creature The obseruations are diuers that if many times God did not send the Gospell to vs we should perish before we would go and seeke it Secondly that preaching is the ordinary meanes to conquer the world to God Thirdly that all Nations need to be taught and euery creature of euery Nation They that thinke they can finde the way to heauen without teaching are certainly in the direct way to hell Fourthly that the principall worke for the highest Ministers in the Church to do is to preach the Gospell Fiftly that the doctrine of our Recōciliation with God in Iesus Christ is the principall doctrine to be taught or learned Sixtly that grace and mercy in Iesus Christ from God is offered to euery creature vpon condition of faith and repentance None is excepted Thus of their doctrine The signe by which they should confirme their doctrine was Baptisme which was added as Gods broad seale to assure vs the good things promised in the Gospell and in particular if they did beleeue as certainly as the water did wash away the filth of the body so should the bloud of Christ wash away the sins of their soules About the forme of Baptisme the Trinitie must be expresly mentioned it must be done in the name of the Trinitie both in respect of Authoritie to signifie that they were authorised to baptise by all the Trinitie and in respect of Confession that no saluation could be had without the beleefe of the Trinitie and especially in respect of fellowship with the Trinity as a fruit of faith and Baptisme for they had power to signifie to true Christians that in Baptisme they were married to the Trinitie and receiued into an euerlasting fellowship with the Father Son and holy Ghost As the wife at her mariage receiues the name of her husband so all Christian soules are transferred from the names of their owne
be an Hypocrite page 365 I. I Dols are false Gods page 165 Christ suffered at Ierusalem page 325 He was buried neere to Ierusalem for two causes page 435 Iesus whence this word comes page 214 Why Christ was called Iesus page 215 The word Iesus is a short Gospel page 216 That Iesus may be our Sauiour wee must doe three things Ibid. The saued by Iesus must shew it in seuen things page 217 Diuers men know not Iesus Ibid. Calling of the Iewes page 414 Christ suffered Ignominie and disgrace in three things page 323 Hee bore this for foure reasons Ibid. Ignorance no plea. page 488 Immutability of God See God Gift of Illumination page 540 Humility of Christs Incarnation page 318 He sustained Infirmities of all sorts for foure reasons page 322 Christs Innocency page 37â— 440 God can giue testimony to the Innocencie of his page 373 Insufficient Ministers page 487 Christs Intercession shadowed out in the Law page 484 Incarnation of Christ page 248 How one Person is Incarnate and not the other Ibid What Christ assumed in his Incarnation page 249 When he was Incarnate page 250 Why Christ was Incarnate page 251 Gods glory shineth in Christs Incarnation page 257 Christ makes a threefold Intercession for vs. page 248 His Incarnation teacheth vs diuers things page 258 It is comfortable to the godly Ibid. Doctrine of Christs Incarnation terrible page 259 Christ like vs in all Infirmities page 258 Day of Iudgement shall bee in the end of the wâ—rld page 505 Why it is deferred so long Ibid. The precise time of this Iudgement vnknowne and why page 506 Christ did not know the day and houre of it how it is meant page 507 Place where the Iudgement shall bee Ibid. Who shall be Iudged page 508 Signes of Christs comming to Iudgement page 513 Euents no signes page 112 Corruption of manners a signe of Christs comming to Iudgement how page 514 Preparation of the Iudge to Iudgement hath in it foure things page 416 Preparation of the Persons ' Iudged hath in it foure things Ibid. The world summoned to Iudgement Ibid. Wicked men shall be Iudged according to their workes page 519 Diuers obiections answered Ibid. Infants how Iudged page 520 By what lawmen shall be Iudged â—â—0 Doctrine of the last Iudgement terrible to the wicked page 532 Comfortable to the godly page 534 Iudas his treason six things obseruable in it page 327 Why it was necessary that Iudas should betray Christ page 329 Iudas sin Informes vs of diuers things Ibid. Iudas meant not to haue Christ killed probable page 330 Good Iudges must learne expedition page 360 Christ Iudged in a polyticall court for foure reasons page 362 Church-men must abide the Iudgement of lay Iudges page 363 Why Christ Iudged by Pilate page 362 Iudges no accusers page 363 Iudges must haue cleane hands page 377 Needfull to vnderstand Christs comming to Iudgement page 496 Seuen properties of this Iudgement Ib. Particular Iudgement page 498 Last Iudgement manifest Ibid. It is sudden Ibid. Christs Iudgement a righteous Iudgement page 499 It is an eternall Iudgement how page 500 Christ shall be the Iudge page 501 This is comfortable to the godly Ibid. Terrible vnto the wicked page 502 How Saints and Apostles Iudge the world page 501 Whence Christ shall come to Iudgement page 502 When the day of Iudgement shall bee diuers opinions Ibid. Memoriall of the Iust blessed page 440 Iustice of God See God K. KIngdome of Christ page 229 Kingdome of Christ not of this world page 365 Christ clothed in habit of a King in way of scorne page 379 Christs Kingdome scorned page 380 Iesus that King by an excellency page 400 Kingdome of Christ deliuered to God page 532. 490 That Christ is a King appeares by seuen things page 229 Christ excells all other Kings in thirteene things page 230 Lawes of Christs Kingdome page 232 Christ our King what we learne from hence page 234 Diuers kinds of Knowledge in Christ page 253 Knowledge of God See God L. PVrge out the old Leauen page 310 Christs Legacy page 422 Lightnings Gods arrowes page 171 Liue not to our selues page 417 Iewes cast Lots vpon Christs garments for fiue reasons page 393 Beleeue that Iesus is our Lord. page 240 Christ is our Lord by a fiuefold right page 241 Excellency of Christs Lordship in six respects page 241 This teacheth vs diuers things page 243 Seuen Rules for the seruing of this Lord. page 244 Diuers vses of this point page 245 A threefold act in Loue. page 64 M. OBey Magistrates in the Lord. page 243 Malice in the wicked cruell page 327 372 Man the Epitome of all Gods workes page 194 Man miserable in respect of the euill of punishment diuers waies page 205 Christ the Son of Man page 268 Man hath eight prerogatiues aboue the creatures page 199 Notorious Malefactors may repent and be saued page 405 Christ appeared to Mary Magdalene page 460 Christ Manifested three waies page 270 Whether Mary may be called the Mother of Christ. page 267 Matter of Christs Body page 261 The sanctification of that Matter Ibid. God not tyed to the vse of Meanes in what cases page 559 Religion is vaine without Mercy page 528 How Mercy better then piety page 526 Ministers corrupt page 329 How Ministers betray Christ page 333 Qualifying of Ministers page 539 Publique Miseries to bee bewailed page 385 Christs care for his Mother page 421 He calls her woman Ibid. Mortality and Immortality in the same person page 256 Merit of workes confuted page 487 Meteors in the ayre page 169 Fiery Meteors page 170 Watery Meteors page 174 What vse God puts them to Ibid. N. Christs Natiuity HE was Borne three waies page 269 Bethlem the place of his Natiuity page 270 Time of his Natiuity Ibid. Christ borne poore why page 271 Borne of a Virgin why Ibid. Christ a first borne how page 272 Signes about the time of his Natiuity page 272 Three things haue relation to Christs Natiuity page 269 Diuers effects of Christs Natiuity page 271 Son of God tooke the Nature of Man page 248 He tooke it into vnion with his diuine Nature page 258 Mans estate by Nature hath need of mending page 205 No worke of Nature to beleeue in Christ page 207 Christ fastned to the Crosse with Nailes for foure reasons page 390 To destroy Niniuey a conditionall will in God page 108 O. CHrists Obedi nâ—e to his Father in death page 421 Auoid Occasions that leads to sinne page 353 Christs threefold Office page 226 Originall sinne page 204 A threefold Opposition page 120 P. PApists sin against Christs prophecie page 226 A twofold Paradice page 411 Paradice a Type of the glory of heauen page 412 Our life a continuall Passeouer page 310 Christ the true Passeouer page 428 Why Christ suffered at the Passeouer page 325 How Passion is in God page 107 Passions of two sorts Ibid. Christs primitiue Passion page 315 Extended to both Natures Ibid.