God From whēce it is easie to gather that Christ is the onely foundation of our faith which the holy Ghost hath ingrauen in our hearts And this is as it were the summe of the Christiā faith which commonly is called the Apostles Creede The exposition of the Apostles Creede Theoph. Let vs therefore speake of this confession of faith the whole whereof I desire thee to expound vnto me But before I come to the partes of it I will propound three things wherein I desire to be satisfied of thee proposition 1 First why it is called the Apostles Creede proposition 2 Secondly seeing the doctrine which is contained in it generally belongeth to all the faithfull why we say I do beleeue in God not we beleeue in God proposition 3 Thirdly what properly it is to beleeue in God Mat. The word Symbolum which in English sometimes we translate Creede in this place signifieth as it were the gathering together of many parts into one which terme doth not vnfitly agree to the confession of faith which we see is made of many articles Now it is called the Apostles Creede because it containeth as it were a brief summe of all the Apostolicall doctrine written in the bookes of the old and new Testament Theoph. Let vs come to the other point whereof I doubted why do we say rather I beleeue in God then we beleeue seeing this doctrine is generall and all Christians are bound to beleeue it Mat. That is for two causes cause 1 First because every man can giue testimonie of his owne faith but of another mans faith he cannot cause 2 Secondly to the end we should vnderstand that these articles were not written so much to teach vs as that by them we should be built vp to saluation otherwise they should profit vs no more then if a sicke man saw a medicine hauing vertue to driue away a maladie the working whereof he knew and yet did neglect to take it Now we professe that applying of it to our selues when euery of vs saith I beleeue Theoph. As farre as I perceiue there is no little likenesse betweene the sickenesse of the body and the sicknesse of the mind as also betweene the way of attayning the health of the one the health of the other Mat. Yea indeed there is great likenesse For as in the sicknesse of the body there be three degrees to the obtaining of health that is to say the 1 Knowledge of the sickenesse 2 The knowledge of the remedy 3 And the applying of it So also it fareth with our spirituall sicknesse sinne For whosoeuer knoweth that sicknesse is come to the first degree of health If he know the remedy which is Christ he is in the second But all this is to no purpose except the remedy by applied by faith Theoph. Let vs therefore come to the third What is it properly to beleeue in God Mat. To beleeue in God When we speake of God we say that we beleeue three manner of wayes belief 1 First to beleeue one God belief 2 Secondly to beleeue God belief 3 Thirdly to beleeue in God Wherof the first two degrees are they by the which at length we come to the third To beleeue one God is as much to say thou beleeuest that there is one God To beleeue God is to beleeue that God is true concerning his promises declared in his word To beleeue in God is according to those promises to put thy whole trust and hope in God which belongeth to the faithfull only who by true faith apply those promises to themselues Theoph. Thou doest then account them infidels that stand still in the first or second degree Mat. I do indeed for they beleeue no more then the deuils themselues do Theoph. Thou hast satisfied me we are therefore to come to the parts of the Creede Mat. The parts of the Creede They are foure 1 Of faith in God the Father 2 Of faith in his sonne Iesus Christ 3 Of faith in the holy Ghost 4 And concerning the Church Theoph. Why our faith is referred to each person by it selfe But why is our faith distinctly referred to euery person by it selfe seeing that it is one God in whom we beleeue Mat. That our faith may be the better strengthened which is then done when seuerally we perceiue what each person by his distinct propertie hath wrought in our saluation Our faith notwithstanding is referred to one God Theoph. How Mat. It is all one as if a man should say I put all my hope and trust in one God of whose loue I can not doubt For whereas he is distinguished into three persons euery one of them confirmeth in me the assurance of that loue For the Father hath both created me by his omnipotencie and doth also guide me by his mercifull prouidence The Sonne hath redeemed me by his death reconciled me to God the Father and euen now maketh intercession to him for me The holy Ghost by his diuine power hath sanctified me ioyned me with Christ his Church that with it I might be partaker of all his giftes vntill he bring me vnto eternall life The first part of the Apostles Creede which is of faith in God the Father Theoph. In this exposition of the Creede which thou hast euen now made there be some few things whereof I will aske thee I will keepe the order of the parts in propounding my questions Whether the Father onely created vs. I wil therfore begin with God the Father by whose gracious prouidence thou saidest that we are ruled question 1 First I demand therefore whether the Father onely created vs question 2 Secōdly why thou makest here mention of his mercifull prouidence whereof there is no one word in the Creede Now answer me to the first Mat. Those three persons for as much as they haue all one essence namely the Godhead and therfore are one God do nothing apart or a sunder one from the other Therfore both in our creation redemption and sanctification euery one of the persons wrought according to their distinct propertie Theoph. In those three diuine workes shew me this distinctly Mat. Psal 33. 6. Concerning the creation the Scripture doth teach vs that the Father made all things by his word that is to say by his Sonne and by his spirite Concerning our redemption the Father saith Christ so loued Iohn 3. 16. the world that he gaue his onely begotten Sonne to the death for our redēption which death the Sonne suffered by the power of the holy Ghost The same also Heb. 9. 14. so is to be vnderstood of our sanctification whereof the Father is as it were the beginning For Christ praying for the faithfull saith Father sanctifie them The matter of our sanctification is in the Sonne for he addeth Iohn 17. 17. 19. I sanctifie my selfe that they also may be sanctified And the holy Ghost is as it were a cōduit through the which that holinesse floweth
holy Scriptures teach vs concerning God Mat. Three heads or principall things whereby he is distinguished from all fayned Gods besides those which we do know by the naturall instinct giuen vs of God and by consideration of the creatures Namely that God is a spirituall essence eternall of infinit wisedome goodnesse and power Theoph. Rehearse the first of those there Mat. Of the Trinitie That in one diuine essence there be three distinct persons the Father the Sonne the holy Ghost The Father indeede is the beginning of the Godhead but yet in respect of the order of the persons For in the Godhead we may not seeke for any first or last The Sonne is the wisedome of the Father begotten of himselfe before the worlds The holy Ghost is the infinit power proceeding frō the Father and the Sonne Now these three persons are distinct one from the other not onely by those incommunicable properties which each of them hath by himselfe that none of the other can haue but also by the difference of their actions For the Scripture ascribeth to the Father the beginning of working to the Sonne wisedome counsell and to the holy Ghost vertue and power Notwithstanding they be alike in all things in respect of eternitie dignitie and power because there is one most vndiuided diuine essence common to them and so they are one God Howbeit so often as at one time there is mention of the Father and the Sonne together or of the holy Ghost the name of God is then peculiarly giuen to the Father as vnto the first person of the Deitie yet nothing is diminished of the Godhead of the Sonne or of the holy Ghost but the vnitie of the essence is kept and respect is had of the order of the persons Hence it is Ioh. 3. 16. that the Sonne is called the Sonne of God Gen. 1. 2. and the spirit is called the spirite of God But whensoeuer the name of God is put indefinitely the Sonne and the Spirite are no lesse noted by it then the Father as when the Scripture saith Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serue 1. Tim. 1. 17 To the king eternall immortall inuisible to God onely wise be honor glorie for euer and euer Theoph. Verily this doctrine is beyond all the reach and vnderstanding of man Mat. It is indeed and yet to be beleeued as that which God in his word hath reuealed for our saluatiō which cannot stand without it Theoph. In what place of Scripture is this doctrine taught Mat. It may be gathered out of diuerse places but most easily it is declared by this of Iohn there be three 1. Ioh. 5. 7. which beare witnesse in heauen the Father the Word and the holy Spirit and these three are one When he saith three he noteth the distinction of the persons when he saith one he sheweth the vnity of the essence Theoph. What is the reason that the Sonne of God is called Word and the third person Spirit Mat. To the Sonne that name is attributed by a similitude For as speech is the declarer of the mind in men so by his Word doth God make himselfe knowne vnto vs Concerning the third person that also is called the Spirit by a likenesse taken from men to the ende we may vnderstand it to be as it were a breath comming out of the mouth of God not vanishing away but that which is his power spread ouer all things which notwithstanding alwayes abideth in him self The Prophet doth not darkly expresse either of the similitudes in these words By the word of the Lord were the heauens Psal 31. 6. made and by the breath of his mouth all the host of them Wherein he doth plainly teach that the Father by his eternall wisedome which is the Sonne and by his infinit power which is the holy Ghost did make all things Theoph. Hitherto enough of the Trinitie for the more deepely the sharpnesse of mans witstriueth to looke into it the more is it blunted with the greatnesse of that mysteric Now therefore declare the other head of the knowledge of God Mat. It teacheth that God did not only in six daies by his immeasurable power make all things but also that they are still preserued and gouerned by his wisedome and prouidence and that his hand is alwaies at worke insomuch as nothing of all that is done in heauen or earth commeth to passe by chance or by fortune For the Scripture witnesseth That the Lord sendeth thunders windes tēpests Psal 29. That he thundreth with his voice and saith to the snow be thou vpon the earth Iob. 37. 5. 6. That hee couereth the heauens with clouds and prepareth the raine for the earth Psal 147. 8. That he deuideth the sea when the waues thereof do roare Isa 51. 15. That he giueth meate vnto all flesh Psa 136. 25 That he maketh peace and createth euill Isa 45. 7. That he killeth and maketh aliue that he bringeth downe to the graue and bringeth vp againe 1 Sam. 2. 6. That he maketh the wound and bindeth it vp smiteth and maketh whole Iob. 5. 18. That he changeth times and seasons taketh away kings and setteth vp kings Dan. 2. 21. That he ordereth wars and appointeth the victory Psal 33. 16 That he throweth down and lifteth vp Psal 75. 8. That he directeth the steps of men Pro. 16. 9. That he guideth the answer of the tongue Pro. 16. 1. That he turneth the hearts of men at his pleasure Pro. 21. 1. Finally the prouidence of God leaueth no place for fortune For Salomon affirmeth Pro. 16. 33. that euen the whole disposition of the lot is of the Lord. It is plaine therefore that God ordereth all things but is not troubled with any thing Theoph. Now remaineth the third point of the knowledge of God Mat. That God is perfectly iust and perfectly mercifull For seeing he is of an infinit essence all his proprieties and vertues be also infinite for they be essentiall in him with whō saith Iames there is no change Iam. 1. 17. or shadow of turning That is to say that in God there is nothing subiect to increase change or lessening He doth therefore not only shew mercy but doth also declare his iustice punishing the offenders guiltie persons with deserued punishment For this cause when Moses had largely in these words commēded the mercy Exo. 34. 67. of God the Lord God mercifull and gratious slow to anger and abounding in goodnesse straight way after he addeth not making the wicked innocent CHAP. II. Of the knowledge of man who being a most miserable sinner is before God guiltie of eternall death Theophilus SEing God acquiteth not the guilty it is so far off that by the knowledge of him man is lifted vp into the hope of saluation that cleane contrariwise he perceiueth his
from Christ which is the head into vs that are his members Theoph. How cōmeth it to passe then that the Scripture ascribeth creation to the Father redemption to the Sonne and sanctification to the holy Ghost Mat. Why the Scripture ascribeth the creation to the Father It is in respect of our rudenesse because the worke of the Father is more manifest euident in the creation the worke of the Sonne in the redemption and the worke of the holy Ghost in the sanctification For Gen. 1. in the creation the Scripture setteth the Father before vs as some mightie king commanding In the redemption it setteth forth the Sonne Phil. 27. which manifested himselfe vnto men in the flesh wherein he suffered death for vs. In the sanctification it setteth forth the holy Ghost Tit. 3. 6. 1. Cor. 6. 19 Act 4 24. Rom. 4. 9. 1. Cor. 12. 3. which declareth his diuine vertue and power wherby he dwelleth in vs. Hence it is that the Father is called the creator the Sonne our Lord that is to say redeemer and the Spirit holy to the end we may vnderstād that we are sanctified of it Theoph. Wherfore sayest thou that when the Sonne is called our Lord it is all one as if a man did call him redeemer Mat. How Lord signifieth redeemer Because he hath gotten this Lordship by his redeeming of vs. For so hee hath deliuered vs from the tyranny of the Diuell and made vs subiect to his owne kingdome Theoph. I had thought the holy Ghost had therefore beene called holy to note the holinesse wherewith he is indued Mat. Why the holy Ghost is called holy Surely in that sense hee cannot bee called holy more then the Father or the Sonne who it is certaine are also holy But therefore hee is called holy in respect of the holinesse which he worketh in vs. Theoph. Touching the first part I require no more I come therefore to the other Wherefore thou makest mention of the gracious prouidence of GOD whereof this confession of our faith maketh no mention at all Mat. Of the prouidence of God toward the faithfull The prouidence of God is ioyned to the creation with so neare a band that of the one the other doth necessarily follow For it is altogether contrarie to the nature of God to neglect all thinges after hee had once made them especially when we speake of the elect for whose saluation hee gaue his onely begotten Sonne vnto death Howsoeuer therefore God do guide all things by his prouidence as it is before declared of vs yet after a speciall manner hee looketh vppon the faithfull to bee present in their necessitie and to deliuer them from dangers whom whosoeuer toucheth toucheth the apple of his owne eye Now all these Zach. 2. 8. things are plainly comprehended in the article which is of the faith in God the Father Theoph. Goe to therefore handle each point by it selfe Mat. I beleeue in God the Father When wee call God father it is first indeede in respect of Christ which is his onely begotten Son Notwithstanding from thence we gather that hee is a father to vs whō through him or for his sake he hath adopted and taken for his children Therefore the name of Father doth secretly containe in it the loue of God towards vs. Omnipotēt Hee is called omnipotent not so much that we should know that he is able to do whatsoeuer he will as because he not onely wisheth vs wel but also can do his owne pleasure so as nothing can keepe him from being present with vs. Mat. 19. 16 Maker of heauen and earth Finally he is saide to bee the maker of Heauen and Earth Act. 4. 24 not onely to teach vs that all things in heauen and earth were made by him but also to shew that hee hath all things vnder his hand to be a helpe vnto vs if neede be And that he doth so bridle the deuill and all our enemies that they cannot hurt vs. Therefore the faithfull do not in vaine put their trust in God but with Dauid may say Psal 18. 6. The Lord is with mee I will not feare what man can do vnto me Psal 23. 4 Although I should walk in the valley of the shadow of death I will feare none ill because thou art with me Theoph. But often times it falleth out that the faithfull are most cruelly handled by their enemies Math. Mat. 10. 30 That neuer commeth to passe but by the will of God without whom not one hayre can bee pluckt from vs. Whereupon it is that hee which loueth vs for hee is our Father and also is omnipotent doth not suffer them so much as that but to our good Theoph. Were it not more fit if wee sayd according to the common receiued opinion that these were only by the sufferance of God and not by his will Math. No man can seperate the sufferance of God from his will but hee doth manifest iniurie vnto God and taketh from vs a chiefe part of our comfort Theoph Why so Mat. Because by that meanes God should be made idle and al occasion of putting our trust in him should be taken away And indeede the state of the faithfull were most vnhappie if they lay open to the assaultes of raging Sathan and to the blouddy lust of the vngodly Iob. 1. 12. But the holy Scriptures teach vs far otherwise that the diuell could do nothing to Iob before he had obtained leaue of God Also that he could not enter Mat. 8. 31. into swine but when Christ bad him And that the wicked be in the hand of the Lord. Psa 17. 14. That Sennacherib the enemy of Gods people was a rod of Gods wrath Isai 10. 5. and the staffe of his hand Theoph. But how can it be that euill thinges should be done by the will and appointment of God and hee allow them not is not this altogether vnworthie of God Moreouer if that were true the wicked should be without fault seeing that when they doe euill they execute the will of God Mat. Although euill things can not bee done without the will and appointment of God yet hee neither willeth nor alloweth them so farre forth as they be euill but rather abhorreth them as cleane contrary to Psal 5. 5. his nature But the good which by his maruailous wisdome he bringeth out of those euils hee both willeth and alloweth Which may be seene in the verie death of Christ whom Peter affirmeth to haue beene deliuered Act. 1. 23. by the determinate counsell and foreknowledge of God out of the which hee brought the saluation of the world although he neither allowed the treason of Iudas nor the wicked enuy of the Iewes Hereuppon it is that notwithstanding the wicked do the will of God yet are they no whit the lesse guilty before him For they haue no purpose to do it Theoph. Therefore vnlesse