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
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
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
in stonie places where there is a little earth mingled withall whereas he that beleeues aright and so will hold out hath the naturall stoninesse of his heart dissolued by the word and is so affected with it for the present that he receiues it so as it tarrieth in him and growes in him and he brings forth the sound fruit of Reformation of life and his seede abideth in him it cannot vtterly be destroyed but Faith in him is like the tree of life that will euery yeere bring new fruit Whereas in Nature the corne that is sowne after one haruest is destroyed in respect of that particular graine that was sowen Nor may any say that he cannot know whether he shall hereafter keepe his Faith he can iudge of his Faith what it is now for if he get a sound Faith it will keepe and besides he beleeues with perseuerance that doth resolue for euer to rest in that Faith simply for the euidence worth and vse of the doctrine beleeued for he that hath but a temporary faith as he doth receiue doctrine but for certaine aduantages or carnall ends so can he not get his heart at that very time to a resolution to cleaue eternally to that doctrine of Gods grace 9. It is not yet innough to resolue to keepe the faith and to preserue the doctrine but we must looke to it that we lay it vp in a cleane place which is a pure Conscience 1 Tim. 3. 9. and that we keepe it there cleane from the mixtures of mens deuises being curious in the businesses of our faith to let in no priuate interpretations but to resolue to beleeue onely as Gods word doth bid vs beleeue we must take heede and not admit carelesly any interpretations of the Articles of our faith that any sort of men will bring to vs but we must still haue an eye to Gods word to see all expounded by the word 2 Pet. 1. 20. 19. 16. we must receiue nothing here no not in the least part of the apparrelling of these truths which is not agreeable to some patterne in the booke of God Lastly we must beleeue these Articles but not all with one kinde of faith for some of these things we beleeue in that is place our trust and confidence and all hope of happinesse in them so we beleeue in God and in Iesus Christ and in the holy Ghost but other things wee doe not beleeue in but beleeue as the properties and priuiledges of the Church as wee may discerne by the difference of speaking in the Creed Wee say I beleeue in God but doe not say I beleeue in the holy Church c. The vse may be first for information we may hence gather that there are but few sound Christians in any place there are but few that beleeue their Creed obseruing all the duties and conditions required in beliefe and consequently but few that receiue the benefit of the Gospell or that shall be saued This will appeare if a Tryall could bee made euen in the places that are most populous and abound most with Christians in name For if all the sorts of men bee cast out that haue not a faith agreeable to this doctrine there will bee but a few left as for instance 1. Cast out all such worldly minded people as haue not at all regarded their Creed or the Doctrine contained in it vndoubtedly some such there are who scarce learned their Creed at all and liue so without God in the world as they neuer regarded Religion at all with their hearts 2. Cast out all such as vnderstand not their Creed many can say the words who yet neuer were instructed concerning the meaning and haue not any competent measure of knowledge concerning the sense of the Articles Now it is impossible these should be true beleeuers 3. Cast out such as know perhaps the meaning but assent not to the doctrine They cannot tell whether these things bee true or no nor how to approue them and is there not in all places diuers men that are of this humour are there not men that will be of any Religion That are temporizers 4. Cast out such as beleeue that all the doctrines be true but it is by such a saith as the diuells haue for the diuells beleeue the doctrines to be true but so as they hate it and the teaching of it and all such as thriue in knowledge and profession of it Are there not multitudes of people with vs that discouer this kinde of diuellish quality doe they not from their hearts loath preaching doe they not from their hearts hate such as are the best beleeuers doe they not readily and spitefully speake euill of such as feare God in euery place these cannot be right that beleeue loathing 5. Cast out such as beleeue with a dead faith that is such as finde no manner of feare nor vertue nor operation in these doctrines but can take in a great deale of the literall knowledge of these truthes and yet it hath no power to worke vpon their hearts These haue not so much faith as the diuells haue for they beleeue and tremble that is they are afrighted and extreamely amazed at the thought of the fulfilling and accomplishment of these truthes considering their owne misery Whereas multitudes of Christians heare of beliefe and talke of these things and are not a whit moued either with feare or sorrowe 6. Cast out such as haue but a temporarie faith And in them consider first what they haue in their faith and then by what things it may be manifest that their faith is insufficient for the first these men are not altogether without faith they haue knowledge of the meaning of the doctrine of the Gospell they assent to it and are assured it is the truth and can proue it and they hate not the doctrine but rather like it and loue it And besides their beliefe of these things worketh much vpon them for they heare the Word with Ioy Mat. 13. yea and are moued and perswaded to reforme their liues and by it escape much filthinesse which is in others and was in themselues 2. Pet. 2. 20. and they do ioyne themselues to and keepe company openly with such as feare God as Iudas and Demas did with the Apostles and doe spend much time in reading the Scriptures and good books and may be forward to reproue or punish vice and wickednesse in other men as Iehu was and yet all this notwithstanding their faith is vaine which will appeare to their consciences if they consider these things in them 1. That they beleeue not with application to themselues They lay not hold on these things by a particular faith They place not their happinesse in the perswasion of their interest in these truthes 2. That they are not reformed in theâ— beloued or gainefull sinnes there bee some sinnes they know by themselues which they desire not to leaue and therefore neuer repented of them Iudas would not leaue his couetousnesse
the eye and the eye receiues it not but as it is like to the light so it is with the minde of man and the knowledge of God 6. Aboue all other knowledges in Religion in the doctrine of God he must remember the Apostles Rule to bee wise to Sobriety and take heede of curiosity and that in two respects first that he deuoutly beleeue what he findes said of God in Scripture without prying or sifting of things by the iudgement of his owne Reason God would be beleeued on not iudged or examined secondly that he inquire not after things which are not reuealed but rest in the descriptions of God made in his Word The Sunne must bee seene as it can be seene and so much light must bee taken as can bee had with looking downewards lest if wee looke for more light by gazing on the body of the Sunne our eyes bee not onely dazeled but our sight swallowed vp and lost so is it in the knowledge of God It strengthens and increaseth the sight of the minde if we looke vpon the beames of the euerlasting Sunne as they shine in his word or workes but if we will needs be searching higher after his Maiesty take heede lest wee be swallowed vp of his glory Prouerbs 25. 27. 7. And lastly hee must looke to it that his head bee not distracted with worldly cares this knowledge requires a minde seperated from the world at least from the intruding and violent and distresfull cares about the world and things thereof 1. Cor. 7. 31 32 35. Hitherto of the excellencie difficultie meanes and measure of the knowledge of God together with the Rules to bee obserued for the attaining of the Knowledge of God Three things remaine to be opened and throughly considered of 1. What God is or the praises of Gods Nature 2. What it is to beleeue in God 3. The Vses of all For the right conceiuing of the glorious frame of the praises of God we may safely and must carefully proceede in this order 1. Wee must cast out of our mindes all likenesses of any creature in heauen or earth God hath flatly prohibited all Images of God and all terestriall likenesses to be set vp of him in our Churches houses or hearts Commandement 2. Wee must not therefore conceiue that God is like any thing that sense can set before vs in heauen or earth 2. We must in the next place take heede that we be not insnared by the misconceiuing of certaine relatiue attributes giuen to God in the Scriptures Many things are said of God in Scripture by way of signe not by way of Image or likenesse which wee must so thinke of as to vnderstand what they signifie but not to fashion in our hearts the resemblances which the words import for instance 1. Some things are attributed to God Ironically not properly as when the Prophet ascribes deceit vnto God Ier. 4. 10. He speaketh the words of the false Prophets ironically not his owne words with indignation alledging what they said which if it were true God should deceiue the people 2. Some things are giuen to God Metonimically as when God is said to be our strength and fortitude Psal 18. 2. Our strength and valour is not God but he is said to bee so by effect because he worketh it in vs so hee is said to bee our song because he is the subiect of our song Exodus 15. 2. He is called the hope of Israel because it is hee in whom Israel ought to hope Ier. 14. 8. so he is called our life Deut. 30. 19 20. because he giues preserues and prolonges our life 3. Some things are giuen to God Metaphorically when the things spoken of are onely found in the creature and giuen to God by way of signification only or some kinde of comparison some of these Metaphores are borrowed from men some from other creatures 1. From men as when the parts members senses affections actions or adiuncts of man are ascribed to God as for instance God is said to haue a soule Esay 1 14. which onely notes his nature in a speciall manner of Conception so members are giuen to God as his face to signifie his fauour eyes to signifie his obseruing of things Eares to note his regarde of the prayers of his people Hands to note his particular prouidence or working Armes to note his power c. so senses are giuen to him as memorie forgetfulnesse seeing hearing c. which are onely spoken for our capacity so are the affections of Ioy Anger Hatred Sorrow Repentance Ielousie c. which onely signifie after an high manner some glory of Gods nature which but by such comparisons is inexplicable to vs so are the Actions of Numbering speaking hiding his face tempting lifting vp his hands descending going vp on high walking with men striking arising laughing visiting c. so are the Adiuncts of greatnesse time clothing bookes charrets c. which things are not in God in the letter but in the sense and signification 2. From other Creatures as when wings are attributed to him as he is said to be the Sunne Light a Horne of our Saluation Buckler consuming fire 4. Some things are giuen to God Synechdochically as when the Sonne is called the Father of Eternity Esay 9. 6. the Father and holy Ghost are not excluded When the holy Ghost is called seauen spirits being but one spirit onely to note the variety and perfection of his working Reuel 1. 4. Thus of the two Rules for the distinct and safe informing of our selues concerning God 3. Wee must take heede also that wee bee not deceiued about the formes in which God appeared in the Old or New Testament for these formes were sanctified for the present to the vse of the beholders to assure the presence of God or for signification but when they were withdrawne they were no longer to be thought on as any formes of conceiuing of God and therefore he forbids all likenesses These things being auoided we must then approach with feare and reuerence to consider of such things as are attributed to God in Scripture properly For the cleere vnderstanding of the doctrine of Gods Nature as it is properly described in Scripture wee must consider both of the properties of his Nature and of the substance of it First of the Properties because these are next vnto vs as I may say or are easiest to be discerned The glorious properties of God may bee cast into two rankes or heads for some of them are such properties as are some way in the creatures by way of Resemblance certaine sparkles or dropps are in vs vpon which is printed a kinde of Image or likenesse of God in those things such are the life knowledg holinesse and glory of God some of them are such properties in God as are not so much as by any likenesse to bee found in any creature in heauen or earth such are his infinite greatnesse eternitie Immutabilitie and allsufficiencie The first
they haue all one Nature and are one sort of creatures but God is one none of these waies but in number And yet to say God is one in number is not enough vnlesse we adde absolutely one for Peter the Apostle is one man though there be many other men but hee is not a man so as there is none but he whereas God is not Vnus onely but he is Vnicus also he is one and but one That there is but one God these Scriptures shew Deut. 4 35. 39. 6. 4. 32. 39. 1. Cor. 8. 4. Concerning therefore meate sacrificed vnto Idols we know that an Idol is nothing in the world and that there is none other God but one The Vses follow 1. Heereby is condemned the horrible Idolatry of the Nations in bringing in that Poluthritis or multitude of Gods for as the former doctrine that God is a Spirit doth condemne Image-mongers that resemble him that is incorporeall by outward and bodily shapes so doth this of the Vnity of his essence shew the lamentable Idolatry of the Gentiles and giues vs all cause from our hearts to blesse God that hath rescued our vnderstandings from those fearefull blasphemies and misconceiuings of Pagans and Heretickes vnto the onely acknowledgement of one true God 2. If God be God onely many Christians that beleeue not many Gods in opinion are yet in a fearefull case for setting vp Gods of their owne making they suffer miserable shipwrack by dashing vpon the glory of the one only true God Thus sinne they that make their bellies or their pleasures or their riches their God 3. It should teach vs with all possible reuerence to adore him whom alone all creatures are bound to serue and honour who hath no partner in his supreame soueraignty Psal 86. 9. 10. 4. If God be alone it should teach vs to loue him and trust in him alone seeing it is he onely that claimes this honour and homage from the creature and there is none like him in praises or that can helpe vs in miserie or bring vs to the best good Deut. 6. 4. 5. Marke 12. 29. 30. Esay 37. 16. Deut. 32. 37. 38. 39. 1. Sam. 2. 2. 3. 5. Hence we may be informed that wee neede but one Mediator seeing there is but one God 1. Tim. 2. 5. Lastly the Apostle Ephes 4. 3. 6. concludes from hence that therefore wee should liue in peace one with another and by no meanes breake the Vnity of spirit because wee haue all but one God Hitherto of the doctrine of the Nature of God Of Beleeuing I entreated before onely wee must know that these words I beleeue must be applied vnto each word and Article of the Creed and so we must heere consider what it is in particular to beleeue in God and what euery Christian should meane when he saith I beleeue in God It is to bee noted by the way that he doth not say I beleeue God but in God The ordinary distinction of beleeuing is not impertinent It is one thing to beleeue that God is Credere Deum or to beleeue God Credere Deo and another thing to beleeue in God Credere in Deum for to beleeue in God is first to know God as hee hath reuealed himselfe in his Word and so to conceiue of God according to the former doctrine of his Nature secondly to bee perswaded That that God is my God and thirdly to put all my trust in him and to rest vpon him alone for all happinesse Of the knowledge of Gods Nature before And of the work of faith in beleeuing God to be my God before This beleeuing in God heere exprest vrgeth principally vpon vs the third thing and that is that wee must imploy our faith in a daily relying vpon God and confident affiance and trust in his goodnesse and mercy towards vs. Now there are diuers Reasons profitable for vs to thinke much vpon which may not onely proue the point but frame in vs a spirituall confidence in God Wee may with all safety and confidence rest vpon God alone and his fauour and promises 1. Because he hath bound himselfe by his word and promises to be so good to vs and hath confirmed his promise by oath and by seale 2. Because he is of such power to doe vs good 3. Because he is of so good a Nature and it agrees so well to his disposition to performe his promises 4. Because God is so well pleased with our trust in his mercy Nahum 1. 7. 5. Because God can be so fearefully reuenged vpon our vnbeliefe 6. Because there hath bin such an vninersall experience of Gods care for all that euer trusted in God Who euer trusted vpon GOD and was destroyed or disappointed Is it required of vs that wee should beliue in God then these vses will follow 1. It shewes the difference in the relation of our faith as it lookes vpon men and vpon God Wee beliue men as the Apostle Paul and our Teachers but we doe not belieue in Paul or in our Teachers but in God alone 2. It shewes the follie of wicked men in pursuing the godly as if there were hope that they might driue them to such exigents that there should be no helpe for them for they trust in God and therefore can neuer be driuen beyond all refuge I trust in God saith Dauid how say ye then that I should flie hence as a bird beaten from his rest Psalme 11. 1. 3. It shewes what vse we should make of our insufficiencie to conceiue of God fully when our minds are beaten back from beholding his full glorie yet our faith will catch hold so as to make vs trust in him though we cannot fully comprehend him If we cannot receiue him by contemplation yet we may by belieuing 4. In as much as to belieue in God is the verie entrance into the Creede and the foundation of all the rest It she wes that many that are Christians in name are not indeed true Belieuers because they doe not belieue in God that is they doe not trust in him For it is manifest that these sorts of Christians that follow do not belieue in God 1. Such as liue in Ignorance without the meanes or the gift of the knowledge of God as the Apostle sayth How should they belieue in him of whom they haue not heard Rom. 10. 14. 2. Such as trust in their Wealth Friends Beauty Gifts Skill Strength Reuenewes Hopes or Sinnes The mis-placing of their trust shewes they belieue not in God 3. Such as make no Conscience to vse ill meanes to get out of distresse or to obtain their desires such as are resorting to Wizaâ—ds lying deceit vsurie oppression dissimulation or the like For he that belieueth will not make haste Esa 28. 16. Lastly all godly men should striue so to professe in words as also by their practice to proue it that they do indeed belieue in God and rest vpon him 1. By resting in the praise and
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
earth but to assume Earth when he tooke our nature and that too considered as the earth was vnder malediction for the first Adams sinne and exprest in that sentence Thou art earth and to earth thou shalt returne and that other The earth is cursed for thy sake thorns and briers shall it bring forth And that he descended both in respect of his body and soule and of both of them together In respect of his body as Adam made of the earth so was Christ borne of a Virgin who had her originall from the earth and the earth is vsually said to be the common mother of vs all and his soule descended into this earth when it was vnited to his most sacred body In both soule and body in his Incarnation he descended into the earth euen the earth as it was accursed both in respect of infirmitie and in respect of mortality The infirmities of our Nature which he tooke both in soule and in body what were they but so many thornes and briers to afflict and seratch and paine his most blessed Nature I meane by his infirmities such as were without sinne such as came from sinne but did not tend to sin such were in his soule sorrow and feare and in his body thirst hunger pouertie And besides our Infirmities he tooke our Nature as it was Mortall and so descended into that Infernum the Fathers call Infernum mortalitatis for though he died not so soone as hee was borne yet he liued alwaies vnder the sentence of death A prisoner in the Goale when he is condemned all the time he liues is reckoned but as a dead man So was Christ Now the Scripture seemes clearely to acknowledge the descension of Christ into the earth of mortalitie and infirmitie as when he descended to take vpon him the forme of a seruant Phil. 2. 7. So it is by some Interpreters conceiued to be meant Rom. 10. 7. and Ephes 4. 9. though it is not doubted but these places haue a further meaning Thus of the first sense as Hades signifies the earth and the rather because some Diuines make it a rule that Christ is neuer said to descend any whither but into Hell or Hades 2. Christ may be said to descend into Hades when by death he went among the dead both in his body and soule He descended when he went downe among the dead And thus he descended not only into the Infernum mortalitatis but into the Infernum mortis also Thus according to the Psalme he was free among the dead and this was the greater abasement because hee was detained so long among the dead kept downe as a Prisoner in the graue in respect of his body He descended then when he suffered the state of the dead both in body and soule I say his abasement was very great in this condition because both his friends thought all was lost in him Luke 24. 21. Marke 16. 10. and his enemies insulted ouer him as conquered and called him Deceiuer Matth. 27. 62 c. Luke 23. 43. See what God saith Dan. 9. 26. And death held him downe as his prisoner Rom. 6. 9. So as it was with him as Iob 17. 12 13. But yet it is true he was glorious in this estate both in that his soule was in Paradise and his body inioyed incorruption But yet all this was secret and not knowne to men therefore some Diuines call this a kinde of middle state betweene humiliation and exaltation because it was partly glorious and partly ignomious And his detention in the graue answerâ— fitly to the order of the Articles For as Resurrection answers to his death and crucifying so A scension answers to his going into the graue and Session at the right hand of God answers to his continuance in the graue 3. Christ may be said to descend into Hell in respect of efficacie because though neither soule nor body went into the Hell of the damned locally yet the vertue of what he suffered in soule and body penetrated into Hell it selfe This was an operatiue descension The merit and vertue of his Passion descended euen amongst the damned Angels to spoile them of their power and confirme them in the horror of their estates and to signifie the deliuerance of the Elect out of their hands 4. These words He descended into Hell may be taken as an effectuall Epitome and repetition of all his Passion described before with a generall intimation of the vnexpressablenesse of the things he suffered for our sinnes as if they that inserted the words into the Creed would say he suffered all things that might concerne our Redemption which were so many and so grieuous as the heart of man is not able to reckon them or to finde the bottome of them for when he came to suffer for vs he desended into a very Abissus or bottomlesse pit of misery not to bee sounded by any mortall heart This sense is taken too by some Diuines as the most proper sense of the words in this place And for mine owne part with submission to information of better iudgements if one particular sense must be taken to I best like this Thus of his descension in respect of the whole Man In respect of his body our Sauiour descended into Hades or Sheol when he descended into the graue and so it is the same in sense with his buriall and this interpretation is not to be slighted for first I haue quoted many places of Scripture before where the Translators themselues render the words by the terme of the graue So Iacob descended into Hell when he went downe into the graue Gen. 42. 38. And besides Athanasius in his Creed which is one of the most ancient that haue this Article in leaues out Buried and puts in He descended into Hell as if he signified thereby that he tooke that to be the meaning of the Article And Ruffinus saith in his Exposition of the Creed that the sense of these words seemes to be the same with the other word Buried Thirdly in respect of his soule our Sauiour may be said to descend into Hell in two senses First in that hee abased himselfe so farre as to let his soule to be in that condition which our soules are in betweene the time of our death and our resurrection which was a great abasement though the soule suffered no paine for his very soule herein endures the common condition of all mens soules in death though the soule die not in respect of the substance yet in a generall sense euery change from that being wee haue for the present is a kinde of death because it makes a not being of that which was before or makes something not to be which had a being before What is mutabilitie but a kinde of death which while it changeth any thing into another fashion that ceaseth to be what it was and beginneth to be what it was not Thus in the soule of Christ there was not only a change but a
naturall condition to a glorious fruition of the name of God and therefore in the Originall the Preposition rendered in hath the force of into as well as in Baptise them into the name of the Father Sonne and Holy Ghost 4. Words of consolation and so he comforts them by two arguments the one taken from the successe of their doctrine and the other from his own perpetuall presence with them The argument from the successe of their doctrine is recorded by Saint Marke and that is two-fold the one ordinary the other extraordinary The ordinary successe is either in the good or in the bad In the good so many as will beleeue and are baptised and will obserue all that Christ commands them which is to be supplied out of Saint Matthew they shall be as certainly saued in heauen as they are taught on earth And contrariwise such as will not beleeue and receiue their doctrine Christ wil reuenge it vpon them with the damnation of their soules nor shall their Baptisme helpe them if they will not beleeue and obey Mark 16. 16. The extraordinary successe should be in the signes should follow such as beleeue which are reckoned Mar. 16. 17 18. and these are attributed to all beleeuers though they were to be done but by some only because the end of those miracles was to glorifie the doctrine beleeued on by all Nor did these signes last vnto all times but onely in the first times of the Church for the more effectual confirmation of that doctrine which could not be demonstrated by naturall arguments Nor did euery beleeuer that shewed some of them shew all of them some spake with new tongues that yet could not heale the sicke for there were diuersities of gifts and operations and yet all from one Spirit 1 Cor. 12. 4 5. The second argument of consolation is taken from his perpetuall presence with them to the end of the world which must be vnderstood of his spirituall presence and must be extended to all the godly especially Ministers seeing the Apostles could not liue themselues to the end of the world Thus of the third Apparition after the day of the Resurrection We reade of the appearing of our Sauiour at three other times besides these as to more than fiue hundred brethren together 1 Cor. 15. 6. and to Iames the Apostle alone 1 Cor. 15. 6. And then lastly vpon the day of his Ascension he appeared to the Apostles on Mount Oliuet not far from Bethania Act. 1. 12. Of these three I haue nothing to say for concerning two of them we reade nothing in Scripture but the bare mention of them and for the last it belongs to the Article of his Ascension And thus of the Apparitions of Christ after his Resurrection The last part of my Diuision that concernes the Resurrection is about the fruit of the Resurrection or the good that comes to vs by our Sauiours rising from the dead and so 1. The Resurrection of our Sauiour serues exceedingly to confirme our faith and to assure vs that he was the Sonne of God Rom. 1. 4. and the promised Messias that could thus miraculously raise himselfe from the dead Ioh. 10. 17 18. and 2. 19. to 23. Matth. 12. 39 40. 2. The Resurrection of Christ assures vs of our Iustification from our sinnes Rom. 4. 25. The Father by deliuering Christ to death did actually condemne our sinnes in his flesh as our surety Rom. 8. 3. So by letting him out of the prison of the graue in his Resurrection he did actually absolue and acquit him from the obligation in which he was bound and so in discharging him doth acknowledge payment and satisfaction and so we are discharged too If he had not risen we had been still in our sinnes 1 Cor. 15. 17 18. Rom. 8. 34. Phil. 3. 8 9 10. 3. The Resurrection of Christ is the cause of a two-fold resurrection in vs. The first Resurrection is of the soule from the death of sinne to the life of grace Eph. 2. 4 5. Col. 2. 12 13. Rom. 6. 4 5. and this flowes from his Resurrection The second is of the body out of the graue which is to be accomplished at the last Iudgement of which the Resurrection of Christ is both the cause and the pledge 1 Cor 15. 20 21 22. Rom. 8. 11. 1 Thess 4. 14. And a taste of this Christ gaue in the resurrection of diuers Saints that appeared to many in Ierusalem immediately vpon his Resurrection Matth. 27. 52 53. 4. The Resurrection of Christ begets in vs a liuely hope of a most glorious inheritance in heauen As the Apostle shewes 1 Pet. 1. 3 4. and Rom. 5. 10. where we shall for euer triumph with him in the victory ouer Death and the Graue and Hell Hosea 13. 14. 1 Cor. 15. 54 c. 5. It warrants and effects our persâ—uerance in life for he rose to life to die no more neither in himselfe nor in the spirituall life of his members as the Apostle reasons Rom. 6. 9 10. Now the reason of all this is because Christ sustained our person and rose againe as well as died in our stead He died and rose againe as a publike person and a root of a new mankinde and besides the same Spirit that raised Iesus Christ from the dead is in vs to worke all those things intended by his Resurrection Rom. 8. 11. The vse of this Article may be diuers 1. By way of Information and so it proues the Diuinitie of Christ the Apostle sayes he was mightily declared to be the Sonne of God by the Resurrection from the dead He that could ouercome so great Enemies as Sin Death the Graue and Hell and had power of himselfe to take vp his life must needs be God and so Saint Paul applies the words of the second Psalme Thou art my Sonne this day haue I begotten thee to the Resurrection of Christ which is true in respect of the manifestation of his Diuinitie Rom. 1. 4. Act. 13. 33. 2. By way of Instruction and so first Saint Paul 2 Tim. 2. 8. chargeth vs in a speciall manner to remember this Article and to lay fast hold vpon it for Iewes and Pagans can beleeue that Iesus died but a Christian must goe further to beleeue that he was raised from the dead Secondly wee should learne from Christs Resurrection to rise to newnesse of life A Christian should be ashamed to lye dead in the graues of sinne when his Sauiour is risen from the dead Nay if we be ingrafted into Christ aright wee are risen with him and are aliue from the dead and shew it by a spirituall liuelinesse in all parts of a renewed conuersation and therefore if thou wouldest haue comfort that thou art a true Christian thou must shew it by liuing in a new conuersation and by awaking from spirituall slumbring and securitie and standing vp from the dead Eph. 5. 14. If there be life in the Head there is life in all the