of Creede in English I take it arose frō the abuse of the first word in Latine Credo Where on theyr beades they were inioyned to say so many Auemaries Paternosters and Credoes wheron this was called creed Which is a Latine word and doth signifie as much to say I belieue my creede that is that which I doe belieue whereof vvee shall haue better cause to speake by and by So then the creede is that which one by direction of the word of God doth and ought to belieue The parties are the Apostles whose it is said to be The Apostles are those twelue sent out by GOD into all the world to preach the Gospell Some thinke it is called theirs as beeing in matter and forme penned by them by diuine inspiration after the holy Ghost came vppon them before they departed from Ierusalem to preach the Gospell So as some set downe what euery Apostle did set downe This is not so for then it were Canonicall Scripture which it is not for the Romanists themselues graunt it to be but tradition Others think that it is said to be the Apostles as consonant to theyr doctrine as an abstract abridgement thereof So is it though this be not all for I iudge that this name is added to put a difference betweene other formes of creeds vsed in the church as the Nicene I belieue in one God Athanasius Whosoeuer will be saued Now for difference this is called the Apostles as of their doctrine Now touching this title some questions may be asked 1 Que. What authoritie is this Creede of diuine or humane or how bindeth it Aun It is diuine for matter though not for forme for the Apostles did not pen it And therefore so far bindeth as it is agreeable to the Scriptures And therefore when a thing is saide to be as true as the Creede it is onely for the matter 2 Que. Whether all things to be knowne necessarily to saluation are contained heerein Aun I thinke they may be said to be implied though not expressed And if God reueale and giue meanes of knowledge of no more these may suffice otherwise not Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these Aun vvee must distinguish betweene articles of the foundation and others Articles of the foundation beleeued may suffice when others are not reuealed Againe we must consider for articles or doctrines not of the foundation whether they be cleerely reuealed or not if they be not they shall not preiudice Againe whether wee erre of simplicitie or wilfulnesse vvilfull error damneth simple doth not in things not of the foundation Things of the foundation I call faith and repentance most necessary 4 Que. Are we bound to sunder them into twelue Aun No. Remember that as God reuealeth man must belieue This for the title the contents follow from the beginning to the end These contents haue the profession the assent Profession in all to the particle Amen Assent in the word Amen In the profession is the manner and matter The manner is I beleeue The matter the rest Wherof before we can as we should speake of any some generall rules are to be remembred for all 1 We must build our faith in euery of these points vpon the written word of GOD not onely the wordes of this Creede and therefore Acts 24 14 Luke 24 44 must vnderstand all according to the scriptures 2 Euery one must make it for himselfe Iob 19 25 Gala 2 20 Iohn 20 28. 3 To euery clause in heart this I belieue must be adioyned though it be not expressed in word 4 Wee must labour more and more to grow in fuller assurance of euery parcell Mar 9 24 Luke 17 5. 5 Our life must be aunswerable to the profession of faith Iames 2 18. Therefore saith Irenaeus to belieue Lib 4 14. is to doe as God will 6 Though wee cannot dissolue all doubts Lib. 15 de trinitate capit 2 wee must not shrinke from the profession First belieue after you shall more and more vnderstand Faith seeketh saith S. Augustine vnderstanding sindeth out 7 The Creede is no prayer Hetherto the generall rules the manner of profession foloweth I belieue Whereof wee may consider feuerally in it selfe and ioyntly with the matter following And first wee must consider the groundes of scriptures whereof in this point to belieue and personally I belieue wee may note these heads 1 Commaundements to belieue Iohn 20 27. 2 Promises made to belieuers Mar. 9 23. 3 Rebuking of vnbeliefe Math 6 30 Math 8 26 Math 14 31. 4 Commendation of parties for their beliefe sake Math 8 10 Math 15 28. Whereupon men are often noted by this in the New testament that they are belieuers 5 The meanes appointed by God to worke increase true faith the worde and Sacraments and euen the vvhole ministerie The same meanes are for personalitie as I may call it First therefore this I belieue is that I haue beliefe Beliefe is sometime put for a thing which I doe belieue sometimes for a gift whereby I doe belieue For a thing which I doe belieue as 1 Tim 1 19 Iude 3 So is it not barely to be taken heere For a gift whereby I doe beleeue Mark 9 23. So is it taken heere and thus doe I say I belieue as Philip 1 19. Now for the better vnderstanding of this manner of profession wee must consider 1 what parties haue faith 2 where faith is in such parties as haue it 3 vvhereabout faith is hestowed as about her proper matter 4 vvhat be the parts thereof 5 vvhat properties it hath 6 lastly how it is wrought The parties who haue faith are reasonable 1 God who is said to be faithful in keeping his promise This to belieue is to belieue a promise 2 Creatures 1 Angels 2 Men. In mankinde infants haue not faith So as deuils haue a kind of faith Neuerthelesse there is difference of Angels and deuils faith and mens Angels faith is in God the Creator legall no other then Adams was Mens faith must be likewise in the Redeemer Angels are not properly said to be redeemed but rather confirmed by Christ as some Diuines hold Deuils faith is onely of the truth and power of God in generall out of themselues For the second point faith is said to be in the hart Rom. 10.9 10. Acts 8 37. Ephe. 3 17. Now so is it said to be in the hart as to be conueied into the whole man especially into the chiefe powers of the soule Whereof the one is the minde the other is the will In both which I doe iudge that this faith is All agree for the minde some doubt for the will which may thus be prooued First because it is said to be in the hart which implieth the whole soule Secondly for that faith knitteth to God Thirdly fayth and hope differ not I take it in place hope is an affection This is
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
most certaine that euery one who belieueth must doe it with his hart Yea with all his hart The proper matter which faith regardeth is the vvhole word of God as God reuealeth it And therefore before the word was written fayth was bounde to belieue diuine visions dreames and speciall promises of Gods speciall power whence did arise faith to worke wonders vvhen there is no such speciall promise that faith ceaseth Since the word is written it is tied to that in the right meaning of it and to that onely The parts of faith are knowledge and application For knowledge the scripture is plentifull Whereuppon faith is sometimes called wisedome vnderstanding c. This knowledge is perceiuing of that which I doe belieue And hath two parts notice and assent Notice is the perceiuing of the meaning of the thing Which can neuer heere in this life be full in vs and is not to be vnderstood as some precisely speake of knowing to be by causes To this notice is required alwaies 1 Some direction warrant of scripture 2 Meaning of the words and matter belieued 3 Discerning truth frō falshood Ioh 10 4 14 16 1 Cor 2 14 Phil 1 10 Heb 5 14. Whereupon foloweth a light to try and examine things by 4 Abilitie to increase therein by the right vse of former knowledge 5 To be able to teach others that which our selues know Assent is perswasion of the certaintie of the truth of the former euery way whereof wee haue notice Iohn 21 24. 2 Pet 1 16 17. 2 Tim 1 12. This is called Plerophorie or full assurance that the contradictory is false in assurance whereof a belieuer wil suffer any thing rather then to deny Whereupon faith alwaies striueth against doubting Of these two alone ariseth that which is called historicall fayth that is a belieuing of the history of the Bible Application is whereby the belieuer is perswaded that the thing belieued belongeth to him in euery poynt as it is knowne and assented vnto This is the hardest in tentations and is most assailed by the deuill by the Papists First therefore let vs prooue this The Papistes so mislike application in fayth in generall as that they denie that application is in iustifying faith Bellar de iustificat lib. 1.30 Insomuch as he sayth eleuen articles of the Creede belong onely to credultie that is willingnesse to belieue not to affiance Wee prooue it thus 1 Where particuler mercies are promised there must be particuler faith But to diuers in scriptures are particuler promises Abraham Math 9 2. Luke 7 48 c therefore They aunswere to the minor these parties were extraordinary and had indeed speciall reuelation We aunswer that as true as Christes word was to them so is his Spirit now vnto his children so as they ought not to distrust it Neither doth Paule speake Rom 8 38 39 more of himselfe then of vs That Gods Spirit witnesseth with ours it is euident Rom. 8 16. Gala 4 6. 2 Cor 1 21 22. Ephe 1 13 Ioh 1 2 27. 2 In all faith there is as it were a syllogisme made whereof the minor is with application 3 Particuler persons are rebuked for infidelitie 4 Practises of particular parties Thomas Iohn 20 28 Dauid c. The Fathers are large heere Qui de Deo non praesumit veniam non animaduertit plus peccato suo posse Dei clementiam August Whosoeuer doth not presume of pardon from GOD doth not consider that the mercy of God can do more then his sin Patot quia non aliter quam Thomas confessus est cum diceret domine mi Deus mi nos quoque confiteri vult Deus Cyrill in 12. Iohn It is manifest because no otherwise then Thomas confessed when he said my Lorde my God God will haue vs also to confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso ad Rom. He said not to God but to my God euen as the Prophets also doe making him who is common peculiar vnto themselues Qui omnium Deus meus specialiter Hieron who is God of all mine in speciall Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones Tertullian noteth that the heathen termed the positions of Christian beliefe presumptions as the Papists charge vs. So therefore is faith with application as euery branch to saluation hath it Heereof are these degrees 1 Approbation whereby one is perswaded of the woorth of the doctrine to be belieued 2 Expedition whereby one desireth it aboue any thing 3 Apprehension whereby one hauing once holde of it will neuer let it goe 4 Oblectation whereby one resteth and stayeth himselfe on the thing belieued 5 Expectation looking for the benefit thereof This with the former is the faith of Gods elect sometimes by the learned called iustifiying or sauing fayth The properties of faith may easily be perceiued euen by that faith is said to be in the hart 1 It will professe or confesse it selfe when occasion serueth Rom 10 9 2 Cor 4 13. We must be ready heereunto But heere a question or two may be demaunded 1 Que. How far is a partie bound alwaies to make profession of his faith Aun Profession may be said to be in deed or words In deedes when wee leade a life according to the doctrine of faith This kinde of profession must alwaies be and euerie where In word when wee giue out what we hold and belieue And this may be considered in matters that are of the foundation of saluation or accessary and not of the foundation In such things as are not of the foundation wee must remember 1 order to doe that after things of the foundation 2 our calling to deale in such matters as if we be preachers 3 to take the fit season for hearers For such things as are of the foundation 1 Wee must neuer deny any of them 2 When we are called vpon by lawfull authorie we must professe our faith Heere some exception may be if it be before scoffers Christ held his peace 3 VVee must speake so as men may perceiue our meanings we must not affect doubtfull speeches 4 Though we be not demaunded if our silence should be very hurtfull or our profession profitable we must make profession A second question whether it be lawfull to compell to make profession Aun Wee must distinguish the parties towards whom compulsion is vsed For if they be such as neuer had knowledge nor made profession of the truth they must not be compelled first but taught Why then are Papists punished Aun Some are punished for theyr treasons others for theyr refusing to be taught If they haue made profession and stande not to it they must be compelled None must be suffered to professe a false doctrine vnpunished or vnnoted Two diuers religions are not to be permitted by one soueraigne authoritie How far may a Soueraigne proceede in punishing for not professing the faith Hee must make lawes for the keeping of the Catholique faith any teaching idolatry wilfully hee ought to punish
wrought by the holy Ghost in the hart of a partie regenerate whereby hee or shee taketh knowledge of the doctrine of saluation is perswaded it is true and that it belongeth to him or herselfe and wholely relieth there-upon First that it is a gift appeareth Eph 2 8 not of nature for all haue it not Neither is it a common or base gift but most excellent better then gold as before in this chapter It is from God for so is euery good and perfect gift I am 1 17 and so of God as from the whole Trinitie from the father From Christ for so the Apostles prayed to him to increase their faith and the man in Marke 9 14 Helpe my vnbeliefe Therefore is it not an easie matter to haue it wrought in vs. The holy Ghost worketh it Not without the other persons as before but rather to implie the other two persons from the which the holy Ghost proceedeth But it is ascribed to the holy Ghost to shew that no creature nor all together can worke it The spirit worketh it powerfully though secretly no man can perceiue how Ioh 3 8. And not without meanes of the word and Sacraments No partie hath faith but the regenerate so Ioh 1 12 13. And yet not to euery regenerate but such as are of discretion and haue knowledge without the which no faith can be Besides this faith is in hart that is the soule to wit the minde will so is it Rom 10 9 and Act 8 37. This draweth all others parts and powers after That which faith regardeth is truth to saluation this truth is the word of God To wit the body of Canonicall Scriptures as far as it is reuealed vnto vs and more particularlie that truth which is concerning Christ For as men make much of some Iewell yet is it especially for some workmanship or stone in it so doe all beleeuers like of all truth diuine but especially of Christ Beyond all this faith taketh knowledge of the doctrine of saluation I meane not such knowledge as the Philosophers speake of by causes without all ignorance which is able subtillie to dispute and dissolue all doubtes but that which hath for all that light and vnderstanding Hence it is that knowledge is often in scripture for beliefe This knowledge we speake of is first notice that there is a truth to be beleeued Secondly it alwayes hath some ground of scripture Thirdly it vnderstandeth the meaning of that ground Fourthly it can distinguish betweene truth and falshood Againe faith is perswaded that that which it beleeueth is true Hence is it called the ground of things hoped for Heb 11 1. So as that by the euidence men can not doe but as that directeth Act 4 20. Nay Paule could be contented in assurance thereof to die so did they Heb 11 37 38.39 So will the Saints of God alwayes doe die rather then denie the truth of God Lastly faith applieth all sauing truth vnto it selfe that is that which it knoweth in generall it is perswaded is true in speciall and in the partie where faith is So Thomas called Christ my Lord my God Paule saith Christ loued him and haue himselfe for him So Dauid my God my God c. This application is the opening of the hart to attend vnto the truth Act 16 14. When the mind iudgeth all to be true in it selfe and the will maketh much of them in it selfe wisely therefore was the Creed so framed as that euery one must professe I beleeue Abraham particularly beleeued so saith Saint Paule is euery man iustified Rom 4. Christ compareth himselfe to bread Ioh 6 so as if he be not applied he is not ours This made the word vnprofitable to the ancient Iewes because it was not imped with faith Heb 4 2 that is application Besides how commeth that neere coniunctiō betweene Christ and vs he to be the head we the members he the stocke we the branches he the foundation we the building not by application true it is God taketh hold of vs so doe we of God that it is hand in hand So as nothing can separate Rom 8 38 Iob and others Of or to this application there be some speciall workes of the soule necessarie The first is approbation of that which we applie for vnlesse we like it we will not apprehend it like it we doe when we iudge our selues happie if we could get it wretched while we want it looke Philip 3 8 9 10 verse The second is expetition or desire thereof To this belongeth the hungering and thristing mentioned in the scriptures Zacheus climed into a tree but to see Christ with his eyes The third is apprehension whereby so soone as grace approcheth we lay hold of it presently not letting it goe as the lame held Peter and Ioh Act 3 11 and the Canaanitish women would not giue ouer Christ in the Gospell The fourth is oblectation or delight whereby we make this grace apprehended our cheefe treasure comforting our selues therein more then in all other Lastly faith relieth it selfe vpon all sauing doctrine Thus much for the setting out the nature of faith some other things may serue also heereunto And first we must know that Though sundrie times faith and feeling goe together yet are they seuerall in nature feeling is a fruit of faith But is not alwayes with faith Feeling I call a manifest worke vpon the affectiōs wherby one hath experience in himself of that which he beleeueth Secondly a man may haue faith though he doe not know that he hath it as a sleeping man life and a drunken man reason Thirdly all haue not faith in the same measure some more some lesse the least is faith Fourthly the greatest faith in any of the Saints hath sometimes beene shaken as in Abraham Paule Dauid Which God of purpose doth to make vs wholely hang vpon him that we should not be secure but haue exercise of our giftes Fiftly in the greatest shaking of fayth it is faith for all that that doth vphold and perceiueth the want of faith as a party hauing a light on his head and forgetting where it is seeketh the light by the light Or as in an ecclipse the light remaining in the Moone bewrayeth the light shadowed So is it in one who hath dimme sight hee perceiueth by the dimme sight he hath that he cannot see cleerly By all this wee may somewhat see what faith is now the Apostle requireth the practise heereof Some learned men thinke that fayth once giuen alwaies continueth in presence though not practise But I thinke it continueth in both so as that it is not onely present but alwaies working closely I confesse as life in sleep or Apoplexie or some such For Paule saith that fayth is one of those gifts which doe continue 1 Cor 13 13. Besides all the former the Apostle speaking in generall trust yee meaneth that euery one should for theyr parts so doe as at the table those onely are refreshed who
perswaded that if we die wee die to the Lord. Rom 14 8. That is should die in the Lord that is pleasing him by faith in Christ and in good conscience As also should know that euen in death God careth for vs. His owne Sonne died yet did he not neglect him The third particuler is Buried Scriptures for which are Esay 53 9. 2 A type therof was in Ionas Math 12 39 40. 3 It was presignified by the woman Mar 14 3 Math 26 12. 4 The story wherof we may see Iohn 19 in the latter end 5 Yea this was so cleere as that there was an order of knighthood of the Sepulcher so as at this day the Turke maketh a great commodity for letting trauailers to goe in and see the Sepulcher The meaning is euident that Christes body was bestowed apart from humane societie as other dead bodies were wont to be serued And this was not onely 1 To witnesse that he was truly dead but that the victory might be the greater in Christes resurrectiō 2 That he might be abased to the lowest 3 And to fulfill the type in Ionas The things the scripture teacheth vnder this article which we professe are 1 A sure confirmation of Christes death in that hee was buried 2 That all belieuers are buried with Christ by Baptisme as Rom 6 4. Col 2 12. that is as buriall declareth many things vsually of bodies buried the like should be in our sinnes Christes body indeed saw no corruption but was powerfully preserued other bodies though doe feele some corruption beeing buried For 1 They are for euer remoued from humane societie in this world so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome the like should be of our owne sinnes in our eyes 3 By little and little they spend and consume away so should our sinnes 4 They waxe out of memory and are quite forgotten so must our sinnes as that we haue no liking remembrance of them 3 To teach vs that wee should not much respect buriall in our selues or neglect it for our friends in comly sort The fourth and last particular for abasement is Descended into hell whereof before I speake as of the other I thinke good to admonish to preuent misinterpreting and misreporting 1 Whereas all learned men are not of one mind touching the meaning of this article I professe that my selfe doe hold wish my hearers to hold in this point as the church of England holdeth and belieueth and that I if I seeme to any in speaking of this article to erre will submit my selfe to the iudgement of them who can and ought to iudge that very willingly vppon reason out of the scriptures vvill change my mind and mind not to cast a snare vppon any but wish them to try that which I speake 2 I thinke that the not knowing of the true and proper meaning of this article shall not hinder ones saluation who belieueth the whole scriptures and the doctrine thereof denieth not the words of this article but willingly submitteth himselfe to be instructed in the truth They therefore who agree in other matters of faith necessarie to saluation differing in this breake charitie are too blame As likewise such as charge men to deny their Creede if they hold not the same meaning of this article with them though they hold the words 3 I iudge that our Church of England hath not synodichally by publique authoritie set downe what should be taken to be the proper meaning of this article Priuate men haue their priuate opinions good they may be but not to bind the whole church The reasons to induce me thus to thinke are these 1 Our booke of articles agreed vpon 1562 setteth down onely the words of the article of purpose as it seemeth leaueth out somewhat that was in that article in King Edwards time 2 A very learned and reuerend Bishop of this land writeth that he was forced to promise that he would openly deliuer which he thought was the likeliest and safest sence as well of this article c. Which he would neuer haue written if he had thought our whole Church had agreed in one meaning Neither indeed the matter beeing ouer-ruled by the word ought he There is a saying when a law is made he who will be wiser then the law is a foole The same learned man sayeth that he hath not so full and faire warrant for the meaning of this article as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this learned men may examine Besides he addeth that he was aduised and requested by men of greater place then he will name to put the effect of that which he had deliuered in writing That the learned might iudge of the doctrine Whereby it appeareth that this learned Bishop and the other of greater place then he will name meant that learned men should iudge whether he hath throughly written of these matters and trying they might keepe that which is good Obiect There is a Catechisme set out by publique authority expounding this article Aun I know not whether the Catechisme be tolerated to be taught young children or enioyned to all as the doctrine of our Church Besides I allow of the meaning in that Catechisme as Doctor Whitaker hath done it into Greeke 4 Though Ruffinus write that this article is not in the Creede of the Romaine Church nor is in the Churches of the East and though Augustine Tom. 9 in his exposition vpon the Creede to the Catechized leaue it out and it be not in the Nicene Creede and Erasmus write that he thinketh it was put into the Creede about the time of Thomas Aquinas yet I hold it is not to be left out for that other auncient Fathers haue mention of it as I take it Ignatius Epiphanius Athanasius c. 5 Many things by some being written about this article I meane only for edifying of the simple to speake as plainly as I can of it and not to goe out into by discourses 6 I thinke it not good to note any mans person but being by an ordinarie course of preaching brought to speake heereof to be faithfull as God hath giuen to shew the meaning heereof and to prepare for what can come against The meaning is not all a-like to all men Opinions touching the meaning of it are manifestly false probably true Manifestly false are two the first of such who thinke that Christes humaine soule after the separation from the body went downe to the hell of the damned to suffer the paines of hell Against these disputeth Hillarius 16. de Trinitate The second is of the Papists who thinke that he went downe to Limbus patrum the vpper Region or suburbs of hell to take vp to heauen the soules of the godly which they imagined to rest there till Christes resurrection Both these are so grosse that they need not to be confuted
for that Gods presence shall then appeare who though hee come in fauour yet striketh great terror as to Elias It was cōmonly thought if one saw God that he should die Gene 16 13 Gene 32 30 and Iudg 13 23. But when hee shall come in iustice what terrors must there needes be Thinke but of trowanting schollers or slothfull seruants looking for a seuere Maister or of guiltie prisoners for an vpright Iudge and then tell mee how great mens feare may be of God For that none but haue some reliques of sinnes God beeing infinitely iust Now this must needs be increased by the thinking how God hath cast the Angels into hell and others but also in that the euent of this iudgement shall be for euer One shall be personally called out his owne thoughts his accusers his conscience witnesse against him feare his executioner Now when one shall see the brightnesse of Gods maiestie on the one part and the vglinesse of lothsome deuils on the other side how may not this trouble as Cyrill well obserueth Not to appeare heere is impossible to appeare may seeme to be intollerable For whatsoeuer may trouble will appeare If it were but feare to the mind it were much It will be sights to the eyes hearing to the eares noysome sents of brimstone to the smell finally it shal afflict the whole man Besides the trouble that will arise vnto vs at others troubles increaseth when we shall heare the horrible scrichings of others see their miserable shifts in perplexitie this cannot but astonish When all this shall be on a suddaine how much more will it amaze Neuer were wee in any terrible tempest of thunder and lightning Looke to the Israelites Exod 19 16 Habac 3 2. Thinke of the false terror at Oxford at London what will true doe Especially when Christ himselfe in whom all our comfort is is Reue 19 12. And the manner as is Luke 21. The end is to iudge This is sometimes put for gouerning in generall heere it signifieth two workes of iudgment 1 Laying open all things 2 Giuing sentence vpon all things The laying open is whereby all things may be perceiued not onely of God but euen of our selues as likewise I take it to others by our owne confession This laying open of all things is by the booke of conscience Apoc 20 11 12. And heere euery secret thing whatsoeuer shall be discouered Ecclesias 12 14. The sentence giuing is whereby to euery one shall be awarded whereto he may and must stand The proceeding shal be according to the deeds to teach what faith to trust vnto namely that which worketh by loue This sentence shall neuer bee reuersed Looke Math 25 46. The persons to be iudged quick and dead that is all and euery one Though now their bodies are consumed 1 The Scripture by this article teacheth vs to be setled against all Atheists and scoffers in full perswasion of this article 2 Pet. 3. 2 That since the Iudge shall come from heauen we may before send thither our harts to meete him in the meane while thence to looke for him Phil. 3 20. 3 Sithence Christ Iesus shall be Iudge beleeuers should haue great comfort so as they might wish for that day and vnbeleeuers cannot choose but be affrighted in that he cōmeth to iudge in whom they will not beleeue 4 And seeing one that is he shall iudge vs all we must not iudge or condemne one another 1 Except we haue a calling thereto 2 Not rashly 3 Not to determine peremptorily of their small estate 5 The suddainnes should make vs presently to be ready and not put off from day to day 6 Of the gloriousnes and terriblenes must we make vse 1 To our selues not quite to be out of hope but rather of good courage in Christ As also to labour to be found in peace 2 Pet. 3 14. So may we be if wee be in Christ and haue truly turned to God 2 Pet. 3 14. If we keepe a good conscience Act 24 16. Psal 125. If we be often thinking of this day and preparing against it 2 Towards others must we make vse as Paul Act 24 26 but especially 2 Cor. 5 11. 7 For that all things shall be layed open wee must take heede of secret sinnes Ecclesi 12 14. Eph 5 12 13 and euen of small As also to make much of a good conscience 8 And seeing the sentence shall be according to works labour for working faith 9 The sentence not being to be reuersed should make vs carefull that in death we might be cleared For as death findeth so shall iudgement Thus farre of the second person now followeth of the third Quest Is not that which is before being beleeued sufficient to saluation especially seeing that the Scripture oftwhere sayth that beleeuing in Christ we shall be saued Aun The former is not enough this misterie of the Trinitie reuealed must be beleeued And where it is said beleeuing in Christ suffiseth that is not meant to bar other doctrines but to shew that beleeuing in Christ is most necessarie which indeede is neuer without beleeuing in Father holy Ghost for that none can say that Iesus is Christ but by the holy Ghost Obiect Some are said Act 19. not to haue heard whether there be an holy Ghost Aun That is vnderstood of the gifts of the holy Ghost Zonaras writeth in his 3 Tome that this article was not put into this Creede till the time of Macedonius the heretique This heritique denied about the yeere of Christ 364 the Godhead of the holy Ghost against whom the first Constantinopolitane counsell was gathered and condemned him It may be doubted whether Zonaras write true for that it is in the Nicaene Creede and in that of Athanasius Sure it is that the Scripture teacheth it and till more question was made of it it was not so cleare as others Where-vpon Gregory Nazianzen in an Epistle writeth to Basil thus Teach vs how farre we should in disputing about the Diuinitie of the holy Ghost and what words we should vse and how warily we are to behaue our selues Erasmus was blamed by some for his boldnes this way in saying that the Scripture did not call the holy Ghost God But if it were as Zonaras writeth surely these words of the Creede were not ioyned together by the Apostles though the doctrine be Apostolical Que. Doth not the placing of this article put some inequality betweene the persons Aun No it is onely for orders sake besides seeing the personall being of the holy Ghost is of the Father and Sonne and the full manifestation thereof after Father and Sonne therefore is it named after The grounds of Scripture for it are Gen. 1 2. Where the holy Ghost is said to doe like an Hen to cherish and warme the creatures and as it were to put life into them as to Chickens which no creature can doe 2 The forme of Baptisme doth manifestly proue this Math. 28 25 we are not baptized
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of
to see more and more by their successe that in part their calling was extraordinarie Neuerthelesse they were made elders by their ordinarie Bishops and they being elders ordained others successiuelie The learned know that Bishop and elder so called in the scriptures differ not much so as that way they had warrant enough Lastly the approbation of the Church and successe sufficiently sheweth the lawfulnes of their comming reforming This sending is mentioned as being that which will afford courage to any in his place His name Iohn of a word which signifieth to shew fauor and grace Now he was thus called because God bestowed him vppon his parents in their old age as a speciall grace fauour and for that he should be a chiefe Preacher of grace This name was fore-told Luk 1 13. giuen Luk 1 60.63 One Iohn writ this Gospell and is called he whom Iesus loued this mentioned heere is not he Another is the Baptist who came preaching and baptising this is Iohn that is the Baptist Now sithence the spirit of God noteth names let vs know he looketh to greater matters 2 and let vs not be secure euen in the least 3 besides when we haue occasion to giue names let vs appoint such as may put vs in mind of some good Verse 7 Thus farre for the party witnessing Now followeth the thing witnessed and the office of the party verse 7 and others following The which is set downe simply or by comparison simply in the seauenth verse by comparison in the other The simple setting out of the office sheweth the cheefe poynt thereof To witnes which is made knowen by his readinesse in that he came by that whereof he witnessed of the light by the end that all might beleeue by him Iohns readinesse appeareth in that it is sayd he came without delay after he was furnished with giftes and warranted by calling So must euery one of vs after enabling by giftes called of God not defer God was angrie with Moses for excusing he punished Ionas for starting aside if any discouragements should haue preuailed they might with Iohn but he brake thorough all Hee witnessed To witnesse is to shew some-what of anie thing Iohn shewed 1 the truth Iohn 10 41 2 He made things more cleere as witnesses should he pointed to the Lambe of God It may be obiected Iohn 5 33 34 as though Christ refused his witnesse Aunsw Christ speaketh there as not needing himseffe Iohns testimonie Christ himselfe was of sufficient credit alone But heere it is said Iohn came to witnesse for the Church which had neede and to make things cleere to it which it could not easily perceiue Mark then how carefull the Lord is for his Church that though himselfe neede none yet will vse men for their own benefit so as that if we should not profit thereby we should be too too forgetfull of our owne good 2 And that we had neede to haue things made easie as well as those to whom Iohn came Quest How did Iohn witnesse by word worke writing some or all Aun Onely by word he did no miracle Iohn 10 41 yet hee was an extraordinary man and his ministerie verie strange Whereby we may perceiue our aduersaries haue smal reason to require them of Luther Zuinglius c more then of Iohn Wee teach the same doctrine that Iohn and Christ did and haue the same miracles which hee did for confirmation So as that himselfe should be a monster who should now looke for miracles which often the wicked hypocrites haue doone Christ was cōtent with one Iohns witnes How vnexcusable should we be not belieuing so many Prophets Apostles Martyrs Teachers c Iohn bare witnesse of the light The light before mentioned is called the Word Al the Ministery is to spread abroad this light All hearing should be to be enlightned heerin The end that all c shortly it is that there should be beliefe To belieue is a word that cannot be vnderstood without respect to another Somewhat must one belieue It is heere to be vnder-stoode as Iohn witnessed so as the meaning is that they might belieue that which Iohn witnessed 1 Iohn did witnesse that he was God 2 made man 3 taking away the sinnes of the world 4 they had withall a setled purpose to belieue whatsoeuer more should be reuealed touching this light else had they not sufficiently belieued Now belieuing in it selfe is to take knowledge of the thing that I belieue what it is and what the meaning of it is 2 To be perswaded that that which I belieue is true worthy to be respected euen to my good whereuppon I will indure any thing rather then shrinke from it 3 To apply it particularly vnto my selfe Now this end was intended by God and Iohn and effected And it is made knowne by the parties whom it concerneth and the instrument thereof The parties are all The Scripture vseth to say all of some saith Theophilact So doth it heere all that is sundry sorts not all and euery particuler Thus sometimes it signifieth the greater part sometime the better and may be discerned by the place where it is Heere it is the best such as are ordained to saluation for those are the best part of the world so as that these all are such who are appointed to saluation and life euerlasting none other Indeede diuers haue outward meanes but neuer with intent on Gods part to haue them blessed For he will haue some hardned and not belieue in his euerlasting decree though they continue in vnbeliefe by theyr owne sinne So as that it is not true that God in his euerlasting counsaile would haue euery particuler man in the world saued Indeed such generall speeches are vsed 1 to teach vs that we should not giue definitiue sentence of any to say such a one is a reprobate that onely is in God 2 That when we heare or reade the Word to speake so at large our selues euery one should particularly applie vnto our selues 3 VVhen we find our selues to beleeue we should not lift vp our selues in conceit aboue others God is no other to vs then to others He is all in his mercy Thus much for the parties Now followeth the instrument by him that is by Iohn who was the meane or occasion of their beleeuing so 1 Cor 3 5. Paule and Apollo are sayd to be the Ministers by whom the Corinthians beleeued So God ordeineth that mans ministerie should be the meanes of beleeuing So God blesseth it to occasion faith as euery where in the scriptures may appeare Marke then that of conscience we ought to attend to the ministerie of men That we may looke for a blessing in conscionably attending thereunto That howsoeuer men be occasions of beleeuing yet are they not the onely causes God must be sought vnto and blesse els all other is nothing Hetherto the setting downe of Iohn Baptistes office simply in it selfe Now foloweth the comparison with Christ in the
take to themselues Furthermore no time beeing limitted it noteth the present time so as if we deferre we hurt our selues Thus much for the vertue or action now followeth the quality perfectly perfectly commeth of perfect Perfect is that which hath all it should haue or vvhich wanteth nothing It is taken two waies accurately tolerably Accurate is when euery thing is so absolute that no exception can be taken so onely is GOD perfect and his workes in theyr kinde This perfection is not heer meant Tolerable perfection is that which it pleaseth GOD to accept of for Christ though there be some blemish This perfection hath First truth so as perfect faith must be true in the witnes of our owne hart and the presence of God Simon Magus and other hypocrites could counterfeit Secondly fulnesse fulnesse is in two things number degree Fulnesse for number is when the parts of fayth are perfect which are three whereof was spoken before And this fulnesse is meant heere Fulnesse in degree is when euery part is in the greatest measure which we must rather endeuour vnto then shall attaine in this life Thirdly constancie Thus much for the endeuour it selfe now followeth the application thereof trust on the grace Generall trust without application to grace in Christ is not sufficient Many haue as they say a good hope and trust but not knowing why or wherein they were as good not to trust as to trust to nothing Nay trusting to God himselfe vnlesse by Christ yeeldeth no comfort Neither without grace can a man conceiue the least hope of any good First seeing that wee must trust vpon grace as wee haue heard before particularly it appeareth That one may know his particuler beeing in grace Else would not Christ bid his reioyce that theyr names were written in the heauens The which Paule sheweth to be generall to all iustified by faith to haue peace with God ioy in the holy Ghost wherein is the kingdome of God whereto in this life wee enter Why should Paule bid vs prooue our selues whether we be in the faith if wee might not and should not endeuour to find our selues therein Now this must be vnderstood 1 of such as are called for till one be so hee cannot know himselfe so as that infants and such as haue not the vse of sanctified reason must heere be excepted 2 Againe one may be vnder a tentation and exercise of conscience wherby at the instant he shall be vnfit to iudge of the former 3 Beginning grace is not so easily perceiued as growne grace Secondly that seeing we must trust to grace it cannot be but sufficient Gods grace is as great as himselfe by the which beeing iustified we haue all with it Thus God aunswered Paule 2 Cor 1 29 in case of resisting temptations that his grace was sufficient as Paule did find it to be So as that we must ioyne no other thing for our repose Thirdly that grace is most certaine it is as constant as God himselfe resting vpon his nature his promise so as that trusting thereto we neuer shall or can be deceiued Hetherto hath been the doctrine the vse followeth and that manifold First to consider that seeing the Apostle requireth faith it is not a common or thing that is euery where then needed no exhortation to be made for the promise of it Nay Christ himselfe findeth want of faith euen in Israell Math 8 10. In so much as he is faine to say to his owne Disciples Luke 8 25. Where is your faith And elswhere Luke 17 6 noteth that they had not so much faith as was a graine of Mustard-seede in bignesse Neyther was this onely at that time when himselfe liued in the world but he sheweth it will be a hard thing to finde fayth vppon the earth when the sonne of man commeth Luke 18 8. And how can it be otherwise but charitie waxing colde Math 24 12. but iniquity must abound and that from the dried roote of faith whence charitie cannot spring Besides so many are the things that set against fayth as that if it were possible the very elect would be ouercome All this as it is true in generall so may euery one finde it by experience in himselfe How doth a small sinne quell fayth much more then the greater and viler So as that wee had all neede to remember Paules charge 2 Cor 13 5 to trie our selues whether we are in the faith or faith in vs. Secondly Peter wishing vs to trust perfectly and giueth vs to know that there is iust cause why we should so doe Gods commandement were sufficient Mar 11 22 Haue faith in God And Ioh 14 1 You beleeue in God that is the father beleeue in me the sonne Christ But besides this that we should beleeue is the end for the which scriptures were penned Ioh 20 31. Why sermons are preached For confirmation whereof Sacraments were ordained and are to be vsed Without faith it is impossible to please God Heb 11 6 and what soeuer is not of faith is sin Rom 14 23. Faith is the salt of the soule keeping it from corruption It enableth vs to doe things pleasing to God and without it is their no sanctification It maketh all your deedes done by it to please God It embracing Christ hath with him all things and first the fauour of God Gods fauour bringeth with it 1 reconciliation whereby God and wee are made friends we haue our sinnes forgiuen Christs righteousnesse counted vnto vs peace of conscience ioy in the holy Ghost boldnesse to make prayers with trust to be heard recouery of right to the creatures so as that in good conscience with prayer and thankes giueing we may vse them where as otherwise before God we are but as vsurpers 2 Perfection and defence whereby God keepeth vs safe and sound 3 Gouernment when Gods word and spirit continually ruleth vs. 4 That all things shall worke together for our good afflictions infirmities scandals whatsoeuer Now as our life without these cannot be but most wretched so with them is it most blessed so as faith which bringeth all these by getting of Christ only is diligently to be laboured for Thirdly it shal be profitable to know what meanes were the meetest to vse for attaining of faith True it is that God only giueth and worketh it but not without some other things which in so great a matter as faith is had not neede either to be small or few seeing no excellent thing is otherwise wrought And heere we speake not of the first seede of faith for that God alone giueth without any worke of ours but of the groweth and increase thereof which though God giue it is not while we are idle 1 It shall be good to marke when any sensible motion of Gods Spirit stirreth our harts to hearken to the Word to beleeue it in the commaundements and promises of it and in no case to defer to doe thereafter at the instant so is it Reuel 3 20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in els not In no case must such opportunities be forslowed nor the Spirit quenched 1 Thessa 5 19 but all deligence must be vsed for that these motions or stirrings are not 1 continuall 2 They are not alwayes very sensible and apparent and if we marke not well we may misse of them though they knocke they are like the first stirrings of the infant in the wombe faint and weake 3 A little thing will ouercome them These are many times ioyned with the sight and feeling of our sinnes which being directed by Gods spirit will turne vs to Christ so as alwayes any feeling of sin should driue vs to seeke to Christ by faith Thus can we neuer seeke but by instance of prayer 2 After this be alwayes about the word of God which is the word of faith where Gods free promises must cheefely be looked vnto 3 Then Gods fauours heertofore bestowed vpon vs must alwayes be renewed where if we find any of saluation let vs know that in all others God will be like vnto himselfe 4 Neuer giue ouer for some doubtings of faith But be striuing against them 5 Thanke God for the faith you haue Thanked-for grace will increase Fourthly in that we are wished to trust and no measure of faith is set downe neuer should we be discouraged though our faith be neuer so small if it be true for Christ doth not quench the smoking flaxe nor breake the brused reede Faith is little 1 when one hath no feeling of it in himselfe 2 When he is tossed much with doubtings 3 When many slipes fall out and in the same kind And yet this faith neuer so weake is true 1 If it neuer giue ouer nor yeeld to any assaults 2 If it endeauour to increase 3 If for the measure it be working and leaue not the party idle working is endeauour in the duties of godlinesse and priuate calling Fiftly euery one is to try his faith True faith is wrought by the Word counterfeit otherwise True faith seeth the misery of the partie by reason of sin where it is counterfeit faith neuer feeleth sinne to any purpose True faith appeareth in afflictions to make vs waite vpon God to be patient to comfort our selues in God in tentations to resist them In prosperitie that we still cleaue to God True faith knoweth the worth of it selfe and appriseth it selfe aboue all other things It desireth to increase and continue It would bring others to it It is the better by any thing that doth befall it FINIS