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
men offend 1. When they labour not to know their owne faith when they will not trie their estates and make it sure they haue Faith 2. When they seeke not helpe for the diseases and weaknesses of their Faith but being often assaulted with doubting are so sluggish as they will not seeke found resolution for their doubts 3. When they instruct not their Faith in the particulars of Gods treasures nor imploy it to a daily vnlocking of the riches contained in the Chists of Gods particular promises 4. When they esteeme not Faith but through vnthankfulnes smother the acknowledgement of Gods singular gift herein 5. When they wearie their faith with doubâ—full disputations and will not direct it to the studie of necessarie and glorious truthes 6. When they leade not out their Faith to traine it in the day of peace against the day of battell when they â—â—y not vp prouision against the euill day and doe not before hand instruct their Faith how to hold out when tryall commeth 7. When men beleeue not so heartily and with such full assurance as becomes the excellency of the doctrines of Faith 8. When Faith is kept idle and men doe not daily exercise their Faith about the successe and crosses of their callings and about the labour and workes of loue Lastly many Instructions necessarily depend vpon this doctrine of Faith for 1. Such as want Faith should bee effectually moued to vse all courses to get them a sound Faith and there are many things may moue men to beleeue and helpe to breede Faith as First men must effectually consider vpon Motiues vnto faith on Gods part and especially such as are taken from his mercy and goodnesse to thinke on it how good and gratious God is should make men beleeue his promises and receiue his grace offered and the rather if they seriously ponder vpon these things in Gods goodnesse First that it is free he stands not vpon desert he offers loue loue to his very enemies Rom. 5. 10. Secondly it is exceeding great able to forgiue all sinne and supply all wants Psal 36. 108. 5. Ephes â— 4. 1. Pet. 1. 3. Thirdly it is inuiting God doth offer his mercy hee sends abroad his Proclamations to offer pardon and fauour in the Gospell yea he beseecheth men to be reconciled 2 Cor. 5. 19. 20. Fourthly it is indefinite hee offers Mercy to all sorts of men to the World to euery creature Col. 3. 11. Ioh. 3. 16. Marke 16. 16. Fâ—fthly it is naturall It is not against his nature as it is for a couetous man to be bountifull Mercy pleaseth him Micha 7. 18. He was neuer angry with any for beleeuing but extreamely displeased with men for not beleeuing Iohn 3. 16. 17. Secondly men must carefully auoid all the lets of faith and marke what keepes them from beleeuing Whether it bee any beloued sinne or some venomous obiections or the cares of the world and the fond excuses that belong thereunto or carnall wisedome and selfe conceitednesse in hearing the Word or procrastination or corrupt opinions about the possibility or necessity of beleeuing or the like and in particular some Christians must bee warned of that strange impediment namely when men iudge themselues vnworthy of Eternall life and so put off the promises of God through vnbeliefe Thirdly men must attend vpon the meanes of begetting Faith they must compell vpon themselues the care thereof They must pray God to giue them the spirit of Faith and to helpe their vnbeliefe They must cry to God with teares for this thing Marke 9. 24. and withall they must attend to the Word of Faith which is the Gospel so waiting vpon the publike Ministerie as they studie the promises of God exactly and seeke resolution of their doubts and direction about Faith in priuate Thus concerning such as want Faith Secondly such as haue Faiâ—h must bee carefull to looke to these things 1. They must with all watchfulnesse keepe their Faith as they would keepe their liues prouiding that they may abide in the Faith to the end and neuer denie their first Faith 1. Tim. 1. 19. Acts 14. 22. 1. Tim. 5. 12. 2. They must be carefull to imploy their Faith both euery day by learning how to liue by Faith and in the times of tryall to see to it that they cast not away their confidence Yea he should striue to shew forth such a power of beleeuing in all the effects of it that his Faith may be spoken of through the World Gal. 2. 20. Heb. 10. 35. Rom. 1. Hitherto of the maine body of the doctrine of beleeuing with the Vses Before I passe from it It will bee profitable to answer certaine questions that may arise in mens mindes about beleeuing Quest. 1. Whether the Apostles would haue vs beleeue no more then is contained in the Creed seeing the Creed is called their Creed Answ All doctrines of Faith may be reduced some way to the Articles of Faith in the Creed as being either expressed or implyed there We are bound to beleeue all things written in the Prophets and Apostles bookes that is so farre as they are reuealed vnto vs. But the doctrines contained in the Creed are such as none may be ignorant of without danger of damnation simple Ignorance in other truthes is not damnable so as these things be rightly beleeued Quest. 2. How can Faith be said to be one Ephes 4. 5. seeing in the manner of setting downe the Creed euery Christian hath a Faith of his owne because he saith I beleeue Answ There is but one Faith in respect of the Obiect or thing beleeued which is especially the grace of God in Christ which was the particular Obiect of Faith from the beginning of the world since the fall But there are many Faiths or gifts of Faith in respect of the Subiect that is the persons beleeuing for so there are as many Faiths as there are beleeuers Quest. 3. Is euery Christian bound alwaies to make profession of his Faith Answ 1. We must alwaies make profession by our deedes that is we must alwaies liue as becommeth the doctrine of Faith 2. Wee must in our words neuer for any cause deny any doctrine of Faith 3. If we be called vpon by lawfull Authority wee must giue answer to euery man that asketh a Reason of our Faith 4. In other causes we are bound to make profession in words so farre as we haue calling and fitnesse to doe it to the glory of God Quest. 4. Whether all true beleeuers doe beleeue these Articles alike with the same measure of Faith Answ No for Faith is wrought in men by degrees and so some haue a weake Faith and some a strong Faith Faith is formed in the soule as the body is in the wombe for in framing the body in the wombe there is first the braines and heart and then the veines sinewes arteries and bones and then afterwards all is couered and filled
from the natures of all other things and therfore nothing can be found to liken God to it without singular iniurie Esay 40. 17. 4. God doth not now appeare to vs as hee did to the Fathers in the first Ages of the World 5. We are destitute of the helpe of Demonstration à priori as they call it in Schooles There was no essence before him nor any thing that might leaue the name or nature of a cause of his being 6. We are in and of our selues much more vnable to conceiue of God then we were at the first in our Creation by reason of our fall from God into sinne The light we had being put ouâ— and nothing left but sparkles these sparkles left breed more smoake in our mindes then either heate or light for 1. There is in vs naturally a world of Atheisticall conceits strange opinions about God as appeares not onely by the variety of strange Religions but also by that naturall Atheisme which euery man by occasion feeles in himselfe when he either doubts of God and thinkes things that bee altogether disagreeing and disproportionall to the Nature of God 2. A singular debility and impotencie to take in the doctrine of God especially with affection into our hearts 3. A slippery kinde of Leuity in our mindes that what we do receiue we loose and forget or else change into other conceites 4. An vnspeakeable kinde of sluggishnesse and vnwillingnesse to be at paines to study this doctrine 5. What knowledge of God doth come into our mindes for the most part we staine it miserably with villanous and filthy thoughts and desires 6. God hath reuealed to vs but onely his backe parts in this life wee cannot see him face to face Exod. 33. 7. The diuells vse all their methods to keepe men without the knowledge of God 8. The world distracts vs and deuoures vsually the time should be spent about the studie of God 9. God himselfe that he may be reuenged on the ingratitude of many men doth hide himselfe out of the way from them And it is necessary wee should take notice of this difficulty of the knowledge of God both to humble vs and to quicken vs to the more diligence and to make vs more thankefull if God be pleased in any measure to reueale himselfe to vs. For the third though it be thus extreame difficult to know God yet we must not dispaire of it as of a thing impossible for though the creature of it selfe cannot conceiue God yet God can reueale himselfe to the creature according to the the creatures capacity God that dwelt in the secrets of Eternity onely knowne and seene to himselfe since the Creation hath bin pleased to come out of his secret seate and by certaine meanes or degrees to make himselfe knowne to men as 1. By planting in the minde of man certaine naturall and common Notions and generall principles concerning God These were and are in euery man like little sparkles of light and fire fastened in mens mindes and such as by glimpse shew some little conceptions of God 2. By Apparition God was pleased in the first Ages of the world to appeaâ—e vnto men and by some certaine visible signes of his presence to acquaint himselfe with man 3. By the booke of the creature for by vnfolding before man in an open and â—â—sting shew the various formes and shapes of things which he made he by them did augment the light of the naturall sparkles and euidently confirme and proue his Diuinity Wisedome Power and Goodnesse to man Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God nor to so much as might saue his soule and bring him into happy fellowship with God God was pleased in the book of Scripture to extract out of the infinite depths of knowledges which were in his eternall minde a frame of descriptions and testimonies concerning himselfe and his will and this in his due time by degrees he gaue vnto the Church and is contained in the writings of the Prophets and Apostles 5. To make all these helpes more effectuall vnto the eternall blessednesse of the Elect he sent his owne Sonne who was the ingrauen forme of his Person and his perfect Image to take mans nature and to come and dwell amongst vs and through his humanity to make God as it were after a most glorious sort visible The God-head shining through his flesh as the Candle through the Lanthorne Ioh. 1. 14. 9. and in that nature hee did himselfe teach and instruct man coâ—cerning God Heb. 1. 1. 6. Hee hath made himselfe further knowne vnto certaine choice men by inspiration that is by a speciall inlightning and breathing of the holy Ghoâ—â— 7. He is daily discouered vnto his children by effects especially by his blessings and benefits and long-suffering and manifold goodnesse Exodus 34. and among these by the entertainement hee giues to the soules of his people in his house and by the â—oyes in his presence Yea so farre is the Lord pleased to reueale himselfe this way to his people that they are said not onely to see God but to behold his beautie Psal 27. 4. 63. 2. It is true the vnquiet heart of man is vexed because God is not visible to his eyes as if the knowing of God by colours were the only pleasing way of seeing him Thy bodily eyes cannot see God what then If thy eyes cannot discerne God is it any greater thing then that thy hands or feete cannot discerne other thing God is discerned by such Instruments as are capable of him But thou wilt say not onely thy eyes but thy reason cannot reach God so as to ease or please thy minde I answer that some things are infra rationem below reason and so are all things discernable by sense onely Some things are iuxta rationem agreeable and discernable by reason and so are a multitude of things in nature Some things are supra rationem aboue Reason and so are diuers things in the doctrine of God especially the Mysterie of the Trinity and the like Now though Reason will not reach heere yet God hath not left his children destitute but hath giuen them an instrument from heauen which is capable of these things and that is Faith And yet God hath not altogether abandoned the vse of senses in his children for the knowledge of him for they know God by sight in his creatures and by hearing in the word and by trusting in his blessings 1. Pet. 2. 3. That this point may bee yet more clearely vnderstood wee must consider the different waies how God is knowne by seuerall things first himselfe knowes himselfe with infinite perfection of absolute knowledge and so hee is knowne onely to himselfe secondly Christ man knowes him by vnion that is by vertue of his vnion with the diuine nature hee doth after a way vnspeakeable and vnimitable see and vnderstand the God-head thirdly the Angels and
rules which I will briefly put you in minde of 1 We must confesse our vnbeliefe and pray God to giue vs this Faith for Faith is the gift of God It is one step to beleeuing to see that we doe not beleeue 2 Seeing Faith comes by hearing the Word preached Rom. 10. 14. We must attend vpon that ordinance of God and waite for the comming downe of the Holy Ghost 3 We must striue in hearing with all our might to apply the things we heare as they may any way fit our case for in application is the very doore of Faith and that work especially by which we receiue Christ and the promises of grace 4 Wee must continually study the motiues to beleeuing for there are diuers things which being seriously thought on may raise vp a wonderfull desire of Faith and resolution to seeke it and striue for it with which desire if it be sincere and constant Faith vsually comes into the soule Now there are many things should fire vs to this desire of faith in Iesus 1 That it is the worke of God Ioh. â— 29 It is that aboue all things is required of a Christian that one thing necessary the summe and substance of our worke as wee are Christians yea that very thing that makes vs Christians for till we beleeue in Iesus we may be Christians in shew and in other mens accounts but we are not so indeed till we be in Christ which we cannot be but by beleeuing 2 That it is a thing that God aboue all things desires of vs which may appeare many waies 1. Because he commands vs to beleeue 1 Ioh. 3. 23. 2. Because he sends his Ambassadors to vs to inuite vs yea beseech vs in his name to beleeue to be reconciled 2 Cor. 5. 3. Because he binds himfelfe by Couenant to receiue vs if we beleeue Ioh. 3. 16. yea confirmes his Couenant not only by seales but by oath Heb. 6. 4. Because in the office of the Couenant God excepts against no man but he ought to thinke that all this grace is offered to him if he will receiue it and therfore he saith whosoeuer beleeueth and in another place chargeth his Embassadors to declare so much to euery creature Marke 16. 3. It is horrible dangerous for a man to liue without this Faith in Iesus for without it it is impossible to please God Heb 11. 6. and besides such as haue the meanes and are thus often called vpon may at length prouoke God so far as that he will deliuer them vp to a Spirit of slumber so as they cannot be able to beleeue but be left to that curse mentioned Iohn 12. 39. 40. to haue their eyes blinded and their hearts hardened that they should not see nor vnderstand any more but aboue all things it should fright men that God hath resolued they shall be damned that beleeue not in Iesus yea though they be worlds of men Mat. 16. Ioh. 3. vlt. 4. If we consider the wonderfull benefits we haue by beleeuing in Iesus Christ for he that beleeueth on him need neuer be ashamed of his condition Rom. 10. 11. for 1. We get presently out of darkenesse assoone as wee so beleeue Christ comes as a light into our hearts Iohn 12. 44. 46. 2. Though we may haue many troubles in the world yet in him we shall haue peace Iohn 16. 33. 3. Woe shall be to them that wrong vs and offend vs It were better a Mill-stone were hanged about their necks and they cast into the sea Mat. 18. 4. All our sinnes are forgiuen vs assoone as we beleeue in his name Acts 10. 48. Rom. 3. 25. 5. We thereby become all one with God the Father and Iesus Christ and the holy Ghost we are made one with the Trinity after a heauenly manner this is a dreadfull Mysterie Ioh. 17. 20. 21. for as Christ is one with the Father so are we one with Christ and so in him with the father as is explained in the same Chapter verse 22 23. 6. We may get as much of all sorts of blessings as our Faith can aske in his Name for the Father will denie vs nothing Iohn 16. 23. 24. 26. 27. It is the shame of beleeuers that they haue not tryed his promise they haue asked in a manner nothing of God all this while 7. Christ will be made maruellous in al them that beleeue at the day of Iudgement then shall our Faith be found vnto praise and honour and glory in that day of the Reuelation of Iesus Christ 2. Thes 1. 10. 1. Pet. 1. 7. 8. Wee shall not perish but haue euerlasting life Wee shall be as sure of it as if wee had it already Iohn 3. 16. 36. 6. 40. 47. Christ auoucheth it with an Asseueration wee shall not misse of it Thus much may suffice for this point of beleeuing in Christ if any be desirous to know whether they doe beleeue or not let them seriously examine themselues by the doctrine of the nature of Faith in Iesus before handled Onely I thought good to tell certaine of you that frequent this assemblie that you are not beleeuers in Iesus all your shewes notwithstanding In speciall I meane it of those of you that wilfully persist in your offensiue and strange apparell and fashioning your selues after this world I proue by two Arguments among many you are not true beleeuers first because you receiue honour one from another and seeke not the honour that comes from God Your continuall care is to feede your humour of greatnesse and to be accepted of the great ones and braue ones and vaine ones of the Cittie or Countrey Our Sauiour himselfe askes you how you can beleeue yea he determines it of such as so affect the honour of men that they cannot beleeue in him Ioh. 5. 44. secondly you will be reiected at the day of Iudgement as no beleeuers because our testimonie was not receiued ye are wiser then any seuen of vs that giue you reasons against your vaine attire you receiue the Testimonie of vaine men against our doctrine though you haue bin often and generally reproued in our doctrine though you haue bin often and generally reproued in our publique Ministeries in the presence of God yet by following your foolish vanities you still forsake your owne mercie 2. Thes 1. 10. Now I come to the particular opening of these Articles where first we are to consider of the Titles giuen to our Sauiour which are foure Iesus Christ the Sonne of God and our Lord. The first Title is his proper name the second and last expresse his Office and the third expresseth his Nature The Titles are both simple and Relatiue simple Titles are Iesus and Christ which shew what he is in himselfe the other two are Relatiue for in Relation to God hee is his onely begotten Sonne and in Relation to vs he is our Lord but this diuision must not bee too much pressed for it is not very exact though vsed
THE RVLE OF FAITH OR AN EXPOSITION OF the Apostles CREED so handled as it affordeth both Milke for Babes and strong meat for such as are at full age By that worthy seruant of Gods Church Master NICHOLAS BIFIELD late Minister of Gods Word at ISLEVVORTH and by him in his life time fully perfected and transcribed so much as is now published for the benefit of Gods Church by his Sonne ADONIRAM BIFIELD 1 PET. 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby LONDON Printed by G.M. for Philemon Stephens and Christopher Meredith and are to be sold at their shop at the golden Lion in Pauls Church-yard 1626. TO THE RIGHT VVORSHIPFVLL AND Religious Knight Sir THOMAS POSTHVMVS HOBY and to the honourable and vertuous Lady the Lady MARGARET his wife A. B. wisheth the increase of grace heere and the fruition of glory hereafter RIGHT WORSHIPFVLL THere are many waies to attaine to seeming honour heere vpon earth there is no way to attaine to true honour besides this of Piety and Vertue Godlinesse brings the best gaine the greatest honour vnto a Christian others may be more rich none are more honorable then they others may bee more esteemed of by the men of the world none haue more honour both with God and good men then they as Salomon saith The wise shall inherit glory but fooles dishonor though they be exalted this is the inheritance of the godly who is the onely Wise man So that I may now say with our Sauiour your Worships haue both chosen the better part which shall neuer be taken from you I hauing euer obserued it to haue been your greatest ambitions to be true Christians which alone makes you more excellent then your neighbours neither haue you made choise of Religion as many Hypocrites and Time-seruers doe making it a stalking horse a footstoole to the seat of preferment making choice of Religion for nothing else but onely for the aduancing of themselues and compassing of their owne priuate ends no your end and aime hath euer beene in all your seruices and imployments both to aduance the glory of God as also to further the peace and welfare of this Church and Common-Wealth wherin we liue and whereof God hath made your Worship a worthy member This indouldens me humbly to present this ensuing Treatise vnto you both which may be called the Rule of Faith the Symbole or Badge whereby a true Christian may be distinguished and knowne from all Iewes Turkes Atheists Papists Hereticks counterfeting Temporizers and false Professors the Doctrine of the Creed containing in it the substance of Christian Religion Taught by the Apostles Imbraced by the ancient Fathers and Sealed by the bloud of the Martyrs The exposition of which Creed so far as it was perfected by the Author I heere present vnto you both desiring that it may shelter it selfe vnder your protection many reasons inforcing me thereto first that honour and Singular Loue which you both haue shewed vnto those that Labour in the Word and Doctrine as you are patternes of Piety so are you Patrons of pious and godly men and of their labours secondly that loue and respect which you were pleased in particular to expresse vnto the Author of this Treatise my deare Father now with God which since his death you haue been pleased to continue both vnto the fruit of his Braine as also to the fruit of his body this imboldens me to commit this Posthumus to your protection thirdly that good esteeme which you haue euer had of this work manifested both when you were pleased to bee diligent hearers of it when it was preached so long as you were both resident in those parts as also by your earnest desire of the publishing of it for the benefit of Gods Church and I doubt not but that you will now fauorably receiue that which formerly you haue so highly esteemed so much desired lastly that speciall duty which I my selfe owe vnto you both for your extraordinary Loue and by me vndeserued fauours which you haue beene both pleased to shew vnto me since it pleased God to depriue me of the benefit of such a Father this my duty bindeth me with all humility and thankfulnesse to acknowledge them therefore doe I willingly take this oportunity humbly to present this ensuing Treatise vnto you both not doubting but that you will receiue it into your Patronage so that whilst you beleeue and countenance and defend the Truth The Truth shall make you free These things do and the God of Truth and Peace shall be with you now the God of all grace make you perfect confirme strengthen and establish you and blesse you with all spiritual blessings in heauenly things through Christ with temporal blessings here and with eternal blessings in his Kingdome Such shall be the dayly Prayers of Your Worships humbly deuoted ADONIRAM BIFIELD To the Christian Reader CHristian Reader it was the Authors purpose if God had spared him life so long to haue finished this Exposition vpon the Creed but man purposeth and God disposeth It pleased God to â—aish his course before he had finished this work yet God in his diuine prouidence hath so disposed of it as that you may finde the substance of those Articles which are not here perfected to be handled in some of his other labours vnto which briefly I referre you For the ninth Article concerning the holy Catholike Church the Communion of Saints I referre you to his Treatise called The Principles or the patterne of wholsome words Chap. 23. And whereas The Communion of Saints consists of two parts First The communion of the members with the head Secondly The communion of the members among themselues for the former read his Exposition vpon the Colossians Chap. 1. vers 18. pag. 121 122 123. for the latter reade his Exposition vpon the third of Peter ver 7. pag. 169. for this title Saints read his Exposition vpon the Colossians Chap. 1. ver 1. pag. 7 8 9. If you would be directed how to carry your selues in this communion amongst the Saints and towards the godly read his little Treatise called The Rules of a holy life Chap. 25. For the tenth Article The forgiuenesse of sinnes I referre you to his Booke of the Principles Chap. 24. as also to his Exposition vpon the Colossians Chap. 1. vers 14. pag. 108 109. Would you know what course to take to bee deliuered from your sins then I refer you to his little Treatise called The Doctrine of the beginning of Christ or The Catalogue of sinnes Chap. 2. pag. 14. For the eleuenth Article The resurrection of the body I referre you to his Booke of the Principles Chap. 26. For the last Article Euerlasting life I referre you to his Exposition vpon the third Chapter of Peter ver 7. where this is largely handled from pag. 141. to 163. The Author hath handled most of these things in diuers parts of this
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
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
and his comming to Iudgement Concerning the holy Ghost the Church hath retained and maintained that truth in all ages without any great opposition and therefore that Article is very barely set downe the greatest quarrells were raised either by Gentiles against the doctrine of God the Father or by Hereticks against the doctrine of Christ the Sonne which made faith speake out more distinctly in the doctrine of these two persons Thus of God Concerning the Church two things are to be noted Properties or Priuiledges Her properties are two holy and Catholique The goods or Priuiledges of the Church are either in this world or in the world to come In this world there is Communion of Saints and forgiuenesse of sinnes In another world faith sees and wonders at the Resurrection of the body and the life Euerlasting I Beleeue This word I beleeue is not a word onely of a Christian addressing himselfe to lay hold vpon these treasures contained in the Articles following but it is the word of a man making answer The question is suppressed but the Answer is expressed for as it is true that a true beleeuer is oft questioned so 't is as true that by his Creed he answers all that can be said to him for heere is contained that Answer of a good conscience spoken of 1. Pet. 3. 2â— This forme of answering came first in at Baptisme in the Primitiue Church for before the partie to be baptized was admitted vnto Baptisme hee was examined as the Eunuch was by Philip and did answer by making confession of his faith in this or the like forme Neither is this the answer of the Christian at the time of his Baptisme onely but all the daies of his life for if God aske him what he hath to doe to take his words into his mouth or what he makes among his seruants or if the diuell aske him why he liues not in his sinnes or contrariwise why he dispaires not or why he entertaines doctrines of which their can bee no Reason giuen or if the Lawe aske him what shift he can make with all his sins hauing broken euery Lawe and with all the curses due to him for his sinnes or if the world aske him why he liues so retiredly and keepes not companie with the men of the world and seekes not or admires not the pleasures of life or the honors and fauours of great men or the Riches of this world and why hee suffers so much disgrace and affliction which hee might auoid if hee would doe as other men doe to all or any of these or the like questions he still answers I beleeue in God c. Beliefe or Faith is diuersly accepted sometimes it is taken for fidelity or faithfulnesse or assent and this sense it hath among the Philosophers aswellas among the Diuines that are Christians but all the other senses following it hath onely among Christian Diuines And so it is taken sometimes for the doctrine of faith 1. Cor. 13. 13. Phil. 1. 27. sometimes for the profession of faith and so Simon Magus beleeued sometimes for the things beleeued 1. Tim. 1. 19. Iude 3. But most vsually for the gift by which we beleeue and so it is taken heere But what is it to beleeue these Articles 't is not to gesse at them that they are true or to conceiue some probable hope that they may be iustified nor is it to say them ouer nor is it onely to liue in such places where such doctrines are taught and defended but to beleeue must haue these six things distinctly in it for to beleeue is 1. To vnderstand the meaning and sense of these Articles this is so necessary as it is impossible wee should beleeue when wee know not what it is we beleeue yet this is the least thing in faith 2. It is to assent to all this doctrine that it is the Truth 3. 'T is to esteeme and like this doctrine aboue all other kindes of doctrine in the world which is contrary or different from it and accordingly to ioy in it and bee much affected with it 4. 'T is to professe it and openly to declare my selfe resolued to liue and die in the beliefe of this doctrine and so this profession hath in it two thinges first a Separation from such societies of men as receiue not this faith secondly Apologie for it so as to defend it and contend for it Phil. 1. 27. Iude 3. 5. 'T is yet more and that is to rest in the happinesse contained in this doctrine of the Creed as it containes all that excellent treasure which is sufficient for our eternall saluation and our chiâ—fe good 6. 'T is lastly to ioyne our selues to true beleeuers as to the only excellent people in the world with sincere affection to them and desire of fellowship with them for this is such a faith as workes by loue So that this beleeuing heere hath in it all the three faithes spoken of by Diuines for to vnderstand and assent is the worke of Historicall faith To esteeme and professe is the worke of temporarie faith To rest vpon this happinesse by Christ and to ioyne in hearty fellowship with the godly is the worke of iustifying faith Now because some of these things in beleeuing may bee found in reprobates as well as the Elect and that the heart of man is exceeding deceitfull in the point of faith and the diuell applied his temptations with all subtilty and power to deceiue men in their beleeuing therefore vnto these things which are comprehended within the nature of the beleeuing heer mentioned I adde the distinct consideration of such things as must bee found in the manner of our beleeuing wee must looke to it how we beleeue these Articles for we may be many waies deceiued for 1. We must beleeue them with the heart and not confesse them with the mouth onely Rom. 10. 10. and to beleeue them with our hearts is to beleeue them in deede not in shew to beleeue them voluntarily not vpon compulsion to beleeue them affectionately not coldely or dully our faith must be a liuely faith not a dead faith 2. We must beleeue them personally each one must haue his owne faith 'T is not inough to ioyne our selues to such men as doe beleeue them but euery one must get him a faith of his owne The Iust must liue by his owne saith Hab. 2. 5. and therefore we say I beleeue not they beleeue or we beleeue We say our Father when we pray because we may pray one for another but we say not we beleeue because we cannot beleeue one for another 3. We must beleeue explicitely not implicitely It was one principle in the Kingdome of Antichrist to the intent that the people might be kept in blindnesse to teach them that it was inough for them to beleeue as the Church beleeued without inquiring into particulars and therefore they tell a tale to this end how the diuell tempting a man and vrging him to tell how
he beleeued the man answered as the Church beleeued and the diuell asking him how the Church beleeued he answered as I doe and hereupon the diuell ranne away and was vanquished And it mâ—y well bee the diuell durst aske him no more questions for feare least he should get out of his Snare now that by these answers he had made it manifest he was fast in for hee that takes not in the doctrine of faith parâ—icularly takes it not in at all for as the Childe may starue though you set before it a whole loafe of bread or other prouision if you cut it not for him bit by bit so is it with vs in beleeuing To set the body of faith before vs and not teach vs how after it is diuided to take any part is to starue our soules To bee short then we must looke to it that we vnderstand and beleeue these Articles not in the whole lumpe onely but in the partes not by trusting to other mens iudgements but distinctly taking notice of each doctrine of faith our selues 4. We must beleeue all the Articles of the faith totally not in some parts onely faith is copulatiue heere we must beleeue all or none He cannot be sound in the faith that is corrupted in his iudgement about any these Articles faith that is a sound faith beleeues all that is written 5. We must beleeue with application It is not inough to beleeue that these doctrines are true or good but wee must beleeue that they belong to each of vs in particular or else we shall haue little profit or comfort by them What can it comfort vs to beleeue that these things are or that others shall haue the benefit of them if they belong not to vs Thus I must beleeue that I haue the benefit of Gods power or prouidence and of Christs Incarnation and Passion and exaltation and that I am a member of the Church and haue my parte in his priuiledges This is a maine thing to be attained for a reprobate may goe so farre to beleeue that these doctrines are true 6. We must beleeue with all Christian simplicity which should haue two things in it first wee must cast away all trust in our owne merits It is a compounded and corrupted faith that beleeues any of these things vpon the perswasion of his owne merits or deserts To beleeue aright and merit cannot stand together true faith casteth out merit For if they which are of the law inherit any of these treasures then faith is void and the promise and gift of Gods grace of none effect Rom. 4. 14. secondly we must beleeue so as we will giue glory to God though the things to bee beleeued bee neuer so vnlikely to carnall reason or be things absent and not yet giuen or things aboue our vnderstanding in the full glory of them our faith must not bee curious or vnquiet to binde God to giue vs a reason of his promises or actions Herein we must take heede that the Serpent beguile vs not nor seduce vs from the simplicity that is in Christ Iesus 2. Cor. 11. 3. Yea this is the glory and triumph of faith in these things without doubting to giue glory to God Our faith must bee the substance of things hoped for and the demonstration of things not seene Wee must beleeue eternall life though we must die and a blessed resurrection though we shall be rotten in the graue and that we are Iustified though sinne yet dwell in vs and that we are blessed though yet exposed to much miseries c. 7. We must beleeue with full assurance wee must not wauer or doubt but bee fully resolued and established in the perswasion of these things and our right in them Colos 2. 2. 1. Thes 1. 4. this we ought to labour for and this may bee had and therefore we should giue all diligence to get this full assurance of faith I grant that a lesse degree of faith may be true faith as shall bee shewed afterwards but yet this is that which we should striue for that we may effectually glorifie God by beleeuing 8. We must beleeue with perseuerance we must so giue entertainement to these sacred truthes now as that wee also meane to liue and die in this faith The faith that is temporarie will little auaile vs we must so prouide that our faith may last to the end And therefore the word is I do beleeue in the present time not I haue beleeued or I will beleeue to note that there must be no time wherein a Christian may truely say now I beleeue not Now that we may not be deceiued herein we must looke to three things First that we cast off all carnall ends in our profession of faith and looke to it that wee take not vp the profession of religion for sinister respects as many haue done for such ends as these to wit to get credit and the fauour of men or to make themselues capable of the preferment of this world or to shew their gifts or which is worse to couer secret wicked practises or open faults Secondly that we build not our Faith vpon wrong Causes or grounds such as are the respect of any mans person or opinion or the intising words of mens wisedome or the meere colours and probabilities of mens arguments but be sure we place our Faith vpon the Word of God Thirdly that we be not deceiued with the seeming effects of Faith but learne to distinguish betweene the force of the Word vpon our hearts when we are meerely as it were patients and the force of the Word working a habit or action in vs. I expresse my meaning thus Many a man liues in a place where the word is taught in the power and glory of it comes to heare without any care or purpose to regard or profit by it yet the truth in the deliuerie of it so shines in his heart that he is not only conuinced but for the time delighted and heares with great gladnesse as feeling his heart to be warmed with the doctrine he heares yet cares not for it when he is gone away nor makes any vse of it at all as being destitute of any gift by which he should receiue or apply the doctrine so that this heat in his heart did not arise from any habit in him receiuing the Word and making vse of it but onely from the forcible penetration of the doctrine As a stone that is heated by the beames of the Sunne that neither had heat in it selfe before nor keepes heat when the Sunne hath done shining but is a meere patient Now this hearer hath not so much as a temporarie Faith for he that hath the temporarie Faith hath a kinde of habit be gotten in him so as he doth receiue the doctrine and keepe it after a sort and from the force of it so kept doth bring forth some fruit and so the seede receiued into his heart is like grasse vpon the house top or seede sowen
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
nor Herod his lust nor Iehu his Idols c. 3. That they are apt to fall away from the liking they haue of Religion which they may finde in themselues when they are at the best if they examine themselues in these questions Whether for these things they would loose the fauour of their carnall friends and their credit in the world whether they would suffer for these things if times of persecution should come whether if they might haue their hearts desire in worldly or sinfull things they would not aband on the care of these things And they may finde it by this that if they fall out with any that are the chiefe for Religion in the places where they liue they meditate not onely a forsaking of such as they are fallen out withall but euen a relin quishing of their forwardnesse or care for profession of religion it selfe those that finde such corruption in their hearts had neede to take heede to their standing least they fall for though a timely reconciliation with men restore them to their former course of profession againe yet this tryall of their hearts may tell them that at length for such or the like occasions they will fall cleane away if they get not better footing in the Kingdome of God 4. That all this profession is vndertaken for carnall and corrupt ends as either to get credit with religious persons or to auoid the penall Lawes of Princes or to couer some vices they are prone to or guilty of or to aduantage their estates in worldly things or out of desire to excell others in gifts or the like 5. That the ioy which they feele is but a false ioy and vnsound which appeares both by the causes of it and by the effects By the causes for they ioy in hearing the Word for these or the like reasons because the doctrine is new or because it is handled with vnexpected learning or wit or because it fits their humors or affections or because it is doctrine that is generally comfortable and sets out the happinesse of such as are of their Religion or because the things spoken of are admirable in themselues or because the doctrine makes against such and such as he likes not And such as are the causes such are the effects For this ioy makes them more proude and carelesse and conceited and contemptuous many times of others Whereas the true ioy ariseth from the solid application of the things heard to himselfe and from the perswasion of his right vnto these comforts by and through Iesus Christ. And withall this ioy doth soften the heart as the dew from Heauen doth the ground and makes the true Christian more humble and mortified and more desirous to be rid of sinne and more to loue God and goodnes and godly men Now if all these sorts bee cast out it is easie to coniecture that few will remaine to bee reckoned for true beleeuers Secondly this doctrine of beleeuing should moue all sorts of men in the Visible Church to try and examine themselues whether they be in the faith or no 2. Cor. 13. 5. And to this end euery Christian may profitably imploy himselfe if in his examination he looke to foure things 1. He must be sure that he be not guilty of any of the things that be repugnant to faith There are some things so contrary to faith that where they are faith is not Such as are 1. Naturall infidelity whereby the heart is not onely void of the knowledge and beliefe of God and true Religion but also when the meanes of knowledge is offered hath habituall struglings and desires that there were neither God nor any bond of Religion 2. Carnall security when the soule is at rest and securely contemnes Gods Iustice in the threatnings against his sins 3. Resisting of the truth when men that daily heare the Word doe with hatred of the truth either oppose it outwardly or reiect it inwardly 4. Presumption and confidence in our owne strength works merits righteousnesse or worthinesse 5. A professed resolution against the assurance of faith when men bring in an Academicall doubting and perswade themselues that no man ordinarily can know or be assured of his Saluation 6. Notorious wickednes and prophanesse when men drowne themselues in lewd courses and follow their lusts without care or remorse 7. Apostacie when men fall away from the Religion they haue professed with a Totall disregarde of the knowne truth 8. A generall kinde of wauering in the doctrine of faith and continuall vnsetlednesse both of iudgement and affection 9. Desperation when a man rageth and is tormented with the horror of Gods Iustice without respect of Gods Glory or any hope or desire or prayer for Gods Mercie in Christ He therefore that would try whether hee haue a true beliefe or no must in the first place try whether none of these contraries of faith possesse not his soule for if they doe it is certaine he hath not faith 2. He must carefully separate and distinguish faith from such things as haue some kinde of likenesse or agreement with it and yet are not faith In his Tryall hee must take heede that he take not some other thing for faith such as are rash Credulity Hypocriticall profession Presumption opinion humane Knowledge experience or Hope For the first there is a light kinde of assent which men giue vnto doctrines in Religion without any knowledge of the warrant and proofe of them from Scripture whatsoeuer effects this Credulity haue yet is it not faith because that is euer grounded vpon the Word of God Nor may hee mistake an outward hypocriticall profession of the true Religion for faith Profession of Religion when it is destitute of the loue of God hatred of sinne trust in Christs merits charity to men and patience in afflictions doe no way commend a man to God much lesse is it true faith Thirdly many Christians entertaine Presumption insteede of faith They are resolued vpon it that God is their Father and Christ died for them and they are the children of God and true Christians and all this without any word of God rightly applyed Fourthly Opinion in matters of Religion may bee taken by some for faith but yet it is not for Opinion is naturall faith supernaturall and giuen of God Opinion is founded vpon humane testimonie faith vpon diuine Opinion is doubtfull and wauering faith is firme and certaine Fifthly nor may humane Knowledge be taken for faith for though they agree in this that they are both imployed about things true and such things as sense cannot reach to yet they differ manifestly faith is Gods gift and a light supernaturall but knowledge is a habit gotten by vs through the helpe of the sparkles of the light of nature and exercise and teaching for the comprehending of the things of faith there is daily neede of the inspiration and illumination and quickning of Gods spirit But the
things of knowledge may be attained by the force of mans owne wit and industry faith is grounded vpon the truth and power of God besides and aboue the strength of nature and the iudgement of the whole world Knowledge is grounded vpon naturall causes and principles to omit other differences Sixtly nor must that perswasion which ariseth from experience and the fulfilling of things be taken for true faith because faith laies hold vpon things before the euent also Heb. 11. 1. Nor lastly is faith and hope all one for faith sees Christ exhibited and present in the Word and Sacrament Hope lookes for him to be reuealed from Heauen Faith beleeues what God hath promised and Hope waites for performance faith is assured of eternall life and Hope expects it to be reuealed Faith is the foundation of Hope and Hope is the nurse of faith Thus he must cast out things that are onely like vnto faith but are not faith 3. When he hath thus cast out the contraries of faith and findes himselfe free from them and withall hath prouided that he is not deceiued with the things that haue a likenesse vnto faith and are not he must then in the third place looke to it that he take not a wrong faith for the right faith for there be many kindes of faith and one onely that is the faith that will iustifie vs before God and so the right faith is not 1. That politicall faith which is a vertue imployed about humane contracts and societies to beleeue aright is more then to bee faithfull in promises or to bee trustie in imployments or to bee iust in our dealings or to keepe our words to men 2. Among the faithes that are found onely in the Church it is not the Symbolicall faith that hath nothing in it but an outward auouching or professing of the true Religion 3. Nor is it contained in that faith called Historicall which hath nothing but the vnderstanding and assent vnto the word that it is true but wants application and life 4. Nor is it that temporary faith of which was intreated before but is such a beliefe as containes in it all the six things before mentioned 5. Nor is it that faith they call a Morall faith by which a man beleeues out of charity that other men are Gods Elect and true Christians Lastly when he hath freed his heart from the mistakings may arise from any of the former hee must then trie himselfe by the direct signes of a compleate and effectuall faith and these things which essentially belong to the true beleeuer and so a man may haue comfort that hee is a true beleeuer 1. If he can shew the warrant of his faith from the Testimonie of Gods Word in the Scriptures A man may then comfort himselfe that he is not deceiued in his faith when hee is able to proue these doctrines of faith by the euidence of Gods Word Acts 17. 10. 11. 2. If hee beleeue these Truthes also with Application to himselfe 3. If hee finde his heart so established that hee can resolue to suffer for his faith and can abide the Tryall of reproaches losses or any Persecution from the world and this hee can indure simply for the loue of God and the truth and not for carnall or corrupt ends Phil. 1. 2â— 4. If he finde in his heart and life the liuely fruites and effects of faith such as are 1. Solid and true ioy and comfort The true beleeuer carrieth his heauen about him when hee carrieth his Creed in his heart These doctrines are as a daily spring of reioycing vpon all occasions and these ioyes are glorious and vnspeakeable 1 Pet. 1. â— Phil. 1. 25. It is otherwise with the hypocrite and vnbeleeuer for he through vnbeliefe carrieth his hell about him And for want of this Sun-shine of comfort is daily and secretly afrighted and disquieted in himselfe Yea these very doctrines of faith many times torment his soule 2. A combat with the vnregenerate parte If these doctrines be rightly beleeued a man shall finde in himselfe that these truthes doe resist and fight against the corruptions of our owne nature euen the most secret euills of our hearts and will not rest till they haue mastered the flesh wiâ—h the lusts thereof or else they cause vnspeakeable sighes and groanes and sorrow after God for the presence and power of rebellious corruptions The true faith will by no meanes brook the polluted and euill disposition of the heart Acts 15. 9. 3. The liberty of the heart from that banishment and imprisonment in which it liued before without God so as now by the light and incouragement of these truthes the heart discernes Gods free grace in calling vs to his presence and is well perswaded of God and therefore daily with an holy boldnesse goeth vnto God in the vse of his ordinances by the direction and assistance of his spirit Ephes 3. 12. Rom. 5. 2. 8. 38. 2. Cor. 3. 4. Gal. 4. 6. 4. The life of the soule for true faith is the eye hand mouth tongue teeth stomack and heate of the soule by which Christ is receiued and digested and that daily by which food the soule liues for euer Romanes 1. 17. Hebrewes 10. 37. 5. Victorie ouer the world and worldly Relations and respects for he that truely belieues these things knowes no man after the flesh and can deny himselfe in his profits pleasures credit hopes or the like It ouercommeth both the trust in these things and the lusts after them and the temptations that arise from them 1. Ioh. 5. 4 6. Peace of conscience The right knowledge and beliefe of these doctrines breeds such an inward tranquility as passeth all vnderstanding of all men that haue not this beliefe Rom. 5. â— 7. Good workes euen all sorts of faire fruites Euen the fruites of loue towards God in the duties of Piety to God and loue towards men in the duties of Mercy and Righteousnesse This beliefe is the roote the workes of loue are the fruites of it And these workes it sets a man about with a desire and resolution to obey God in all things and that though it bee opposed by diuells or men Gal. 5. 6. The light of this faith giues a daily heate vnto Charity Iam. 3. 17. 8. Hope and expectation of the singular glory of God in the treasures of a better life Which hope hath such a power in the heart that the beleeuer is not ashamed of any thing can befall him for the profession of his faith Gal. 5. 5. Rom. 5. 3. Heb. 11. 13. 25 26 35. 36 37. 9. Confession of the glory of Gods Mercy and Power The beliefe of these things makes the dumbe man speake in the celebration of Gods praises The mercie of God is neuer seene nor magnified with any life till faith come into the heart because we haue belieued therefore we speake 2. Cor. 4. 13. 10. Contentation in all estates Phil.
4. 11. and thus Faith is tryed by the effects Finally men that haue faith may know it by the Testimonie of the holy Ghost in them He that beleeueth hath a witnesse in himselfe euen Gods spirit that daily incourageth him in the knowledge of his right in these Truthes 1. Ioh. 5. 10. Thus of the second vse Thirdly the doctrine of Faith to such as can by these signes finde it to be in them is exceeding comfortable such as haue a true faith should wonderfully reioyce in it and the rather if they consider 1. That Faith is a speciall gift of God bestowed of his free grace Iohn 6. 29. Rom. 12. 3. Ephes 2. 8. 2. That it is a gift that God bestowes onely vpon his Elect and therefore the right Faith is called the Faith of Gods Elect Tit. 1. 1. 3. That it is giuen to all the Elect at one time or other It is not giuen onely to Abraham or Dauid or the like Eminent men but is common to all sorts of true Christians Tit. 1. 4. 4. That it is a most precious gift A gift which doth wonderfully enrich a Christian and exalt him aboue all other men that haue not Faith as Reason makes vs to excell beasts so doth Faith make vs excell men And this will the more manifestly appeare if wee consider the singular effects of Faith The effects wrought by Faith haue bin either extraordinary in some men or ordinary in euery true beleeuer It hath done extraordinary things in some men as it hath carried some men to Heauen aliue without dying as Henoch Elias Heb. 11. 5. Some men that had it could haue remoued mountaines and did miraculously heale diseases and raise dead men but because these effects are ceased I passe from them and consider onely of the ordinary effects such as are wrought by it in euery beleeuer and these I call ordinary effects not to abase their singular glory but to distinguish them from the former effects Great are the things which Faith worketh either to the Christian himselfe or to others To himselfe it bringeth and procureth admirable things for 1. It Iustifies him Rom. 3. It makes him as righteous as euer Adam was It is accepted in stead of the righteousnesse of the Law Rom. 10. It cloathes a man with the righteousnesse of Iesus Christ 2. It ingraffs the Beleeuer into Iesus Christ It is the bond that tyes vs to Christ and in Christ to God by faith we are made members of his body 3. It procureth our adoption to be the sonnes of God and so makes vs greater persons then if we were borne of the greatest blouds amongst men Iohn 1. 12. 4. It brings Christ to dwell in our hearts by his spirit Eph. 3. 17. 5. It makes vs capable and assured to obtaine whatsoeuer we aske of God It obtaines many and matchlesse suits in Gods Court Mark 11. 24. Eph. 3. 12. Heb. 10. 22. 6. It makes our workes acceptable to God whereas without it our best workes were vnpleasing to God Heb. 11. 6. 7. It obtaineth the greatest and best reputation It breeds a good report Heb. 11. 39. 8. It is our life we liue by the faith of the sonne of God Gal. 2. 20. and it is our life partly as it establisheth vpon vs the assurance of a better life by applying and laying hold on the promises of God that concerne eternall life Iohn 3. 16. and partly as it feedeth vpon Iesus Christ the most soueraigne nourishment for our soules for by faith we eate his flesh and drinke his bloud Iohn 6. and partly as it maketh the meanes of naturall life to become blessed to vs for man liueth not by bread alone but by euery word that proceeds out of the mouth of God and besides it giueth vs interest to Gods promises that concerne the blessings of this life for in outward blessings it is to vs according to our faith And partly as by it wee are kept to Saluation 1 Pet. 1. 5. so as our faith will neuer leaue vs till we receiue the saluation of our soules 1 Pet. 1. 9. 9. It obtaineth many and great victories and triumphs in this world and this will the more euidently appeare if wee consider seriously how many things are opposed against the faith of euery Christian as the temptations of Sathan which sometimes are like fiery darts doubts and feares sense of daily sinnes the threatnings of the Law the many chastisements of God false doctrine of all sorts the dissentions of Teachers in the Christian Churches the perfidiousnesse of false brethren impuritie in sinne the prosperitie of the wicked the fewnesse of true beleeuers the contemptiblenesse of the Church in the world the falling away of many professors the scornes of the world the delay of the performance of Gods promises and such like and yet faith makes vs daily against all these more then Conquerors What shall I say All things are possible to him that beleeueth and Faith procureth more for vs then Reason can reach to Eph. 3. 19. 20. Besides these effects which it worketh for the happinesse of the beleeuer himselfe it worketh strange and great things for others for it bringeth his seede and posterity into couenant with God the beleeuing parents make their seede holy 1 Cor. 7. Gen. 17. and the prayers of the beleeuer procureth great and wonderfull things many times for others and besides many times it keepes of greeuous Iudgements which else would fall vpon wicked men in the places where the beleeuer liueth Lastly vnto all the former Consolations this may be added that the faith of the true beleeuer shall not faile but continue to the end The seede of faith will abide in him 1 Iohn 3. 9. Christ hath prayed that faith may not faile Luke 22. 23. Ephes 1. 13. 14. 2 Thes 1. 11. Phil. 1. 6. Rom. 11. 29. Thus of the Consolations As the doctrine of faith is exceeding comfortable vnto the true beleeuer so it imports extreame terror and miserie vnto all such as are destitute of true faith for the vnbeleeuer is no Christian for the Christians were called beleeuers to shew that then a man was a true Christian when he was a true beleeuer By the right beliefe of these Articles men hold their Christendome Besides till faith come into a mans heart hee is shut vp vnder the arrests of the Lawe and lyeth in a spirituall prison charged with all the breaches of Gods Law which are debts impossible for him to pay Gal. 3. 22. And further without Faith it is impossible he should please God and all he doth is sinne Heb. 11. 6. but which is most grieuous this vnbeliefe will be his eternall destruction for this is the condemnation of worlds of men that they beleeue not in the light but loue darknesse rather then light Iohn 3. 16. 17. 18. Marke 16. Yea there is matter also of humiliation vnto many true beleeuers for not looking better to their faith and so godly
with flesh vnto a iust proportion So is it in the soule for first there is wrought a small degree of sauing knowledge and spirituall desire after God in Christ and then flowes from thence the veines and sinewes that take hold of the promises of grace and lastly by degrees as our knowledge and experience increaseth the whole body of Faith growes after a compleate manner formed in vs when our hearts are filled with increase of sound and solid knowledges but because this point toucheth the spirituall free-hold of many godly Christians I would therefore beate it out more distinctly And so foure things are to be considered 1. How it may be knowne that Faith is weake 2. How weake Faith may be knowne to be a right Faith 3. How the beleeuer may be comforted that findes hee hath but a weake Faith 4. Admonition to him that is weake in the Faith not to rest in that condition for diuers reasons For the first a weake Faith is easily discerned by these signes and the like to them 1. By daily doubts of Gods fauour and feares least their estate be not right 2. By ignorance not onely in many ordinary truthes but in many of the promises of the Gospel Matthew 8. 26. 16. 8. 3. By the hastie and violent vnquietnesse of the heart in aduersitie euen in the daily and lesser crosses of life and by those sudden feares in time of danger notwithstanding Gods promise and the experience of Gods assistance and deliuerance and by the vnrest of the heart if there be not present helpe Iames 1. 5. 6. Mat. 14. 30. 31. Luke 18. 8. 4. By the daily cares of life about foode and rayment Mat. 6. 31. 5. Aptnesse to stagger and be carried about with the winde of contrary doctrine Ephes 4. 13. 6. Feare of death For the second a weake Faith may be discerned to be a true Faith by these signes 1. By the constant and earnest desire of Gods fauour in Christ Psal 10. 17. Mat. 5. 6. Reuel 21. 6. 2. By their griefe for their vnbeliefe and frequent complaint of it Marke 9. 24. 3. By their constant desire after the sincere milke of the Word 1. Pet. 2. 2. 4. By their feare to offend God in the least euill they know to be a sinne For the third the beleeuer may be comforted many waies though his Faith be but weake for 1. Christ hath promised that he will not breake the bâ—uised reede nor quench the smoaking flaxe Mat. 12. 20. 2. Weake Faith doth apply the mercy of God and the benefits of Christs death aswell as a strong Faith as a weake or paraliticke hand will receiue a gift aswell as a sound and sted die hand he that hath a weake sight though he see not so well as he that hath a persect sight yet he sees so much of the light of the Sunne as may serue his turne to walke safely Though an Infant cannot eate so much as a strong man yet he eates so much as preserues life and makes him grow 3. God hath receiued him that is weake in Faith Rom. 14. 13 4. The power of God is manifested in their weakenesse 2. Cor. 12. 9. Lastly the weake in Faith must be admonished to looke to their Faith and to labour for growth Though God accepts their weake Faith in the beginning of their conuersion yet he likes not the neglecting of Faith and continuing in ignorance and vnbeliefe Heb. 5. 12. Besides so long as they continue in weakenesse of Faith they keepe themselues without many and singular comforts Though weake Faith bee sufficient to Saluation yet it is not sufficient to consolation Hitherto of the Nature of Faith The ground of Faith were worthy to be considered for it is not inough to know that we must beleeue or what things are to be beleeued but vpon what ground or warrant wee doe beleeue it And so heere I might consider of the Word of God as the ground of Faith or originall of Faith for he that will euer prosper in beleeuing these Articles must be resolued of these things 1. That the things he beleeueth are warranted to him by the testimonie of God himselfe for no humane testimony of particular men or of the whole Church can be the ground of a mans Faith 2. That the bookes of the Prophets and Apostles are the very word of himselfe and so infallible 3. That the writings of the Prophets and Apostles are euery way perfect and doe containe all things necessary to be beleeued in the matter of his Religion 4. That he can see how each Article of his Faith is grounded vpon the Word of God 5. That he will cleaue vnto this Word of God all the daies of his life as the principall meanes of his direction and comfort and of his further increase in Faith and knowledge for his knowledge and Faith comes in but by degrees and in part and the truth is opposed by his owne reason corrupted and by the suggestions of the diuell and by almost infinite varieties of opinions against all which he resolues to cleaue to the Word of God as his perpetuall warrant But because this principle concerning the Word of God is not expressed in the Creed I will therefore forbeare the proofe and explication and illustration of these things which concerne the Word of God And I conceiue that this Head of the Word of God was left out in the Creed in the first Age of the Church for two reasons The one was because as then it was not questioned so much as the rest of the Articles But the other Reason is the most important and that is that these doctrines of the Creed though they be principles yet are of another sort then these doctrines that concerne the Original perfection or authority of the Scriptures for these principles are conclusions framed out of those principles concerning the Word and so containe a frame of doctrins which are built vpon the granting of the former or thus they are distinguished from them These are parts of Theologie whereas the Word of God is not a part but principiuÌ„ cognoscendi the foundation of Theologie The doctrines concerning the Scriptures are not properly Articles of Faith but grounds or the foundation of Faith Not things to bee beleeued so much as things by which we beleeue I Beleeue in God Psal 11. 1. HItherto of our duty in the first word I beleeue The doctrine to be beleeued followes and it concernes either God or the Church The doctrine that concernes God lookes vpon him either as Father or Sonne or holy Ghost In the first Person of the Trinity Faith sees and wonders at his Nature his Relation his Power and his Workes His Nature in the Word God his Relation in the word Father his Power in the word Almighty and his Workes in the words Creator of heauen and earth The first thing we are to studie to know and beleeue is God This is the first doctrine of the Creed
he keepes the court of his Maiesty Psal 84. 2. We must pray for the spirit of Reuelation to open the eyes of our vnderstanding Ephes 1. 19. 3. We must not be without an effectuall faith for if wee beleeue we shall see his glory Iohn 11. 40. 4. We must rest in these descriptions and praises of God and continue in his Word and be sure we change not his glory into that which is abhomination to him Psalme 106. 20. 5. We must be sure to repent of our sinnes and be truely turned to God 2. Cor. 3. 16 17 18. Thirdly all wicked men must needs bee in a wofull estate and that in three respects first because this glory is departed from them since the time sinne came into their hearts they haue failed of the glory of God they haue lost the glory of God in that they haue lost the Image of God Rom. 3. 23. secondly because their foolish hearts are so full of darkenesse that they cannot see the glory of God they want all that comfort and warmth ariseth from the view and contemplation of the Sunshine of Gods glory they cannot get so much as the benefit of a good conceit of God a vaile lyeth vpon their hearts 2. Cor. 3. Esay 26. 10. thirdly because the time will come when God will confound their hearts with the terror of his Iustice and the Maiesty of his glory when hee shall fight against them to destroy them Esay 2. 10. 19. Lastly this should bee a wonderfull consolation to Gods children and that in diuers respects 1. Because this God that is so blessed and full of Maiesty so adored by all creatures this God I say so glorious is their God they haue his fauour in a high degree and by couenant hath giuen himselfe to be theirs for euer 2. Because God hath called them to glory and will glorifie them with himselfe in the Kingdome of Heauen 2. Pet. 1. 3. Colos 3. 4. and in the meane time 1. God accounts his people in a manner all the glory he hath in earth Esay 46. vlt. 2. The Spirit of glory and of God resteth vpon them 1. Pet. 4. 14. 3. God accounts it a part of his glory to helpe them in all their afflictions and to forgiue them their sinnes And in these two things affliction and sinne lyeth all the discomfort of life in effect Psal 79. 9. and his glory shall be their Reareward to guard them from dangers Esay 58. 8. 4. Hee will keepe them by his power till hee present them faultlesse before the presence of his glory 1. Peter 1. 5. Iude 24. 5. He giues them such tastes of that great glory to come that it is a glory to them to thinke of and hope for that blessednesse to be reuealed vpon them Rom. 5. 2. Thus of the glory of God and so of the first sort of Attributes that is those Attributes which they call communicable which are so in God as some print or likenesse of them are in the creatures The Incommunicable Attributes follow and these are in God as they say in Schooles à Priori the other à Posteriori onely I haue handled the former first as most easie for vs to vnderstand but lest the tearmes of communicable Attributes should trouble the ignorant Reader hee must consider that when we say these Attributes are communicable wee doe not meane that they are communicable in respect of essence but in respect of Act effect or Vse As for instance the goodnesse of God is not communicated to good Angels or men but the effect of it which makes them good If God should communicate nothing there would be nothing at all and if he should communicate his owne essentialls hee should make as many Gods as hee produced things In short these Attributes are affirmed of God in the Abstract but of men or Angels in the Concret God is Goodnes Wisedome Iustice Men are onely good wise Iust The incommunicable Attributes are so in God as they can be found in no creature nor any likenesse of them And these are three viz. his infinite greatnesse his eternity and his immutability And these three as they are not found in any thing but God so are they as it were spread and powred out through all the Attributes of the first sort for God is Infinite Eternall and Immutable in Wisedome Holinesse Life and Glory And so these Proprieties are as it were the Adiuncts or proprieties of the other Attributes First then of the infinite greatnesse of God The infinite greatnesse of God is that essentiall propriety in God by which hee is signified to be of himselfe actually and simply beyond all bounds limits and measure and so his infinite greatnesse or immensiuenesse comprehends 1. His perfection of Nature 2. His Omnipresence or Vbiquity 3. His Incomprehensiblenesse For the first his perfection of Nature is such as admits no bounds nor limits nor measures because he is without composition of partes and because hee is all hee is in act not in power or possibility and because his goodnesse Iustice Wisedome c. is so great as nothing can be added to them to make them greater Iob 37. 16. Mat. 5. vlt. and the consideration heereof may 1. Informe vs and shew vs whence all good and perfect gifts come euen from this infinite greatnesse of perfection in God Iames 1. 17. 2. Humble vs what are we dust and ashes vile and loathsome creatures that wee should bee fauoured or accepted of God who is so infinite in the glory and goodnesse of his Nature euen the more perfect God is the more our imperfections might trouble vs and at the least make vs serue him with more feare and trembling 3. Teach vs we should follow the exactest patterne and none like God we should therefore bee followers of him that we may bee perfect as our heauenly Father is perfect Mat. 5. vlt. 4. Comfort vs and so especially in the hope of a better life how perfect and glorious shall we be in heauen when God shall be all in all in vs when that which is so perfect shall come into vs then all that is in part shall bee abolished 1. Cor 15. 28. For the second the Omnipresence of God is that vnmeasurablenesse of his Nature by which hee is wheresoeuer the creature is or any place is Psal 139. 8 9. Isay 66. 1. Ier. 23. 24. thus God fills all things and penetrateth into all things circumscribed or defined with no spaces of any places reaching to whatsoeuer either is or can be thought within or without the world And which is the more maruellous his whole essence is in the whole world and in euery part of it whole in this whole world and whole without the world shut in no where nor shut out any where containing all things and contained of nothing He may be truely said to be euery where and no where as he is contained of nothing Nor is hee thus present with all things onely by his
appellation of God 2. By liuing without care and therein being like little Children and this we do when we commit our soules and bodies and liues and children and states and all our waies vnto God 2. Tim. 1. 12. Psal 37. 3. When in Aduersitie wee runne to him for refuge and so make our moane to him that wee rest with patience and good perswasion that God will cause all to worke for the best to vs. It should much trouble vs if in soundnesse of practice we haue not learned this first lesson of belieuing in God Wee should be much displeased with our selues if our hearts be vnquiet and any way vnapt to rest and waite vpon God Psal 42. 12. and we should often beseech the Lord to helpe our vnbeliefe Hitherto of the Nature of God and of beleeuing in God The next thing Faith takes notice of is the Relations in the God-head and so God is the Father the Sonne and the holy Ghost for this terme God is to bee applied not onely to the Father which is the next word but to the Sonne and holy Ghost as followeth after in the Creed and therefore wee must reade with a Comma after this word God thus I beleeue in God the Father to reade without a Comma that is Hereticall for if we reade thus I beleeue in God the Father it would sound as if the Creed should say that the Father were God only not leauing the terme God to be carried to the Son and holy Ghost Before then I come to speake of the Father I must entreate of God as he is three Persons both Father Sonne and holy Ghost And this is one of the deepest and dreadfullest Mysteries in all Religion where I must proceed in this order first to proue the Trinity by Scriptures secondly to explicate the doctrine And thirdly to answer certaine obiections might arise in mens mindes about it Because these things about the Trinity are most wonderfull and aboue the reach of the creatures we must seeke testimonies to ground our consciences in the beliefe of them such as may be firme and euident It is a difficult thing to bring the heart of men solidly to assent to such secrets as these as are not onely beyond the sight but aboue the reason of men and the minde may easily vanish into wilde speculations if we be not well grounded with sure Euidence nor can wee haue light from the booke of Nature to informe vs for what any Heathen man hath spoken of an Eternall mind word and spirit they spake by tradition from the Hebrewes and vttered it perhaps in a false and corrupt sense T is the booke of Scripture must only informe our faith herein The proofes for the Trinity are gathered both out of the Old and New Testament and so they either prooue there were more Persons then One or else expresly that there were Three Persons That there are more Persons then One is prooued by the terme ELOHIM which is vttered in the plurall number as if it should sound Gods as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth Created is in the singular number to shew the vnitie of the Essence and ELOHIM in the plurall to shewe the Trinitie of the Persons so Gen. 1. 26. Let vs make man in our Likenesse Let vs shewes more Persons and likenes being in the singular number shewes vnitie of Essence And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting vpon the waters Iosh vlt. 19. Ye cannot serue the Lord because he is ELOHIM sancti holy Gods And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM and King euerlasting Hos 1. 7. I will saue them in the Lord their God Gen. 19. 24. The Lord reigned from the Lord fire and brimstone Exod. 23. 20. 21. The The Lord sends his Angell whose name is IEHOVAH Dan. 9. 19. Heare oh Lord our God for the Lords sake Psa 110. 1. The Lord said to my Lord sit thou at my right hand Ier. 32. 5. 9. 33. 15 16. The Lord shall raise vp a Branch whose name is THE LORD Now that there are three Persons and no more nor fewer is proued by places more obscure or more expresse The Trinitie hath beene obserued in such places as these Esay 6. 3. where the Angells say thrice Holy and so where IEHOVAH is three times repeated Numbers 6. 23. Esay 33. 22. But the most expresse places are in the New Testament A manifest reuelation of the Trinitie was in the Baptisme of Christ The Father speaking from heauen the Sonne standing in the Riuer the Holy Ghost descending like a Doue Matth. 3. 16. 17. and so in the Institution of Baptisme we are to be baptized in the name of the Father and of the Sonne and of the holy Ghost And Ioh. 14. 16. 17. I will aske the Father and he shall giue you another Comforter the Spirit of truth and the 1. Ioh. 5. 9. There are three in Heauen the Father the Word and the Spirit And the like euidence is in these places 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinitie we must be wise to sobriety because it is wholly secret rather to be belieued then to be demonstrated or described It is a doctrine may be apprehended but neuer comprehended no not by the light of grace nor fully and wholly by the light of glorie as being aboue the reach not onely of men but of Angells A mystery to be adored by humble faith and piety not to be searched without curious yea furious temerity For it is so admirable as Reason cannot expresse it and so singular that example cannot declare it to vs for the Images or Similitudes borrowed out of the booke of Nature may rather shew that the doctrine of the Trinitie doth not destroy Nature then giue vs any pattern which can sample out the thing it selfe and besides to erre here is the most dangerous of all errors For as nothing is sought with more difficulty or found with more profit so nothing can bee mistaken with more perill And therefore as a Father sayd well seeing wee cannot finde out what God is wee must take heed that wee thinke not that of him which he is not yet must wee not wholly neglect the doctrine because a necessitie lyes vpon vs to belieue and therefore though men and Angels haue cause to stand and wonder at this secret that God should beget a Sonne and that from that Father and Sonne should proceed that Spirit the Sanctifier yet because God will bee so acknowledged of vs wee must make vse of our faith to belieue what our reason cannot describe to vs. Three things then for our capacities are to be thought vppon The first concernes the Matter of this Mysterie The second the termes by which it is exprest and the third the answere of certaine Obiections might arise in our mindes For the first
doe things which hee cannot will or are contrary to his will Hee can doe many things more then he will but he cannot doe any thing which hee cannot will for his will is as infinite as his power nor can he doe any thing against his will or contrary to his owne purpose or decree Fourthly he cannot doe contradictories to make one and the selfe same thing to be and not to be at the same time to make a Creature finite and infinite in that wherein he is finite Fiftly he cannot doe things simply impossible I say simply impossible for many things are impossible to men and Angels which in their owne Nature are not impossible As it is impossible for vs to make a Cable to goe through the Eye of a Needle but it is not simply impossible in it selfe and therefore God can doe it God is therefore called omnipotent because he can doe all possible things Neither doe any of these things argue impotencie but doe rather establish his omnipotencie Gods power is not lessened because he cannot deceiue or dye c. for it were impotency if he could doe these For the last this also must be added that God onely is Almighty this glory belongs onely vnto him for the most powerfull creatures are finite and cannot doe a world of things and they receiued their power from God and are or may be letted or resisted in things they can doe and their power will cease if it be not renewed and confirmed by God Ier. 32. 18. 19. The consideration of Gods omnipotency may first teach vs diuers duties 1. To striue by all meanes to set out the praise of Gods wonderfull power and workes that hath done such great things in heauen and earth Psal 15. 2. 89. 11. 12. c. Reuel 4. 8. 2. To walke before him in all vprightnesse carefull in all things to please him and to auoid all sin considering what power he hath to doe vs good if we serue him or to destory vs body and soule if we liue in our sins Gen. 17. 1. Mat. 10. 28. 3. It should teach vs in all dangers and difficulties to beleeue in God and rest vpon him so as when we know his goodnesse or promise to vs though we see no meanes of deliuerance or performance of good things yet we must giue glory to Gods power and rest without wauering vpon God knowing that nothing is hard or impossible to him as Abraham beleeued God concerning his son Isaac Rom. 4. 18. and as Ieremie was commanded to trust God when God inioyned him to purchase a field at that time when he was to threaten the ineuitable captiuitie Ier. 32. 17. 27. c. So 1 Sam. 14. 6. 4. In the experience of all our weaknesses we should runne to God for power to support vs All might is in him and therefore whither should we runne for power but to him To him should wee lift vp our hearts for strength Esay 40. 28. 5. It should teach vs to be patient in affliction when it is vpon vs and to tremble at his grieuous iudgements when they are vpon other his dreadfull power when it is declared should make vs tremble and be silent and when his hand toucheth vs we should not struggle for it is in vaine what can we resist his power Psal 39. 10. Esay 30. 15. It is the Lord and therefore be quiet let him doe whatsoeuer he will 6. The consideration of his omnipotency should be often thought vpon when we come to pray vnto God for spirituall or temporall things Our Sauiour Christ in the Lords prayer gaue vs three staies or mighty pillars to hold vp our faith in praying to wit Gods kingdome and Gods power and Gods glory Mat. 6. 13. 7. Wee must hence be warned to take heed of despising weake Christians to reiect them as either past hope or void of grace or not likely to hold out because of their many frailties and ignorance for God can stablish them Rom. 14. 4. 8. The Apostle Paul vrgeth the consideration of Gods power as an argument to perswade to workes of mercy because God is able to inrich vs and to abound towards vs in all recompence both in spirituall and temporall things 2 Cor. 9. 8. 9. It should teach vs to beleeue the power of God in the Sacrament though the outward signes may make no great shew yet our faith should be built vpon the inward operation of God who will doe all that which either the signes signifie or the word promiseth Col. 2. 12. 10. It should make vs the more wonder at Gods goodnesse and loue shewed to his people in that sometimes he layeth chaines as it were vpon his power onely in fauour to them As for instance God cannot destroy Sodome till Lot be gone which yet is most easie for him to doe but for his loue to Lot Gen. 19. 22. so God loues his people that many a iudgement would fall vpon wicked men in the places where they liue yet cannot because of Gods affection to the godly Secondly this doctrine of Gods omnipotency reproues many men for sinning against the power of God Now men transgresse against the omnipotency of God diuers waies 1. Such as plead his power for the effecting of what is either contrary to his nature or will or simply impossible as many prophane persons doe that will needs beleeue that God can saue them though they liue in their sinnes quite contrary to his word And as the Papists doe about the Sacrament of the Lords Supper beleeuing that Christs body can be in many places at once and so in the Sacrament to be eaten locally and orally it being simply impossible for a body remaining a body to be in many places at once in the same manner and respect as it is also without word or promise of God and Scripture 2. Such as will not vse the lawsull meanes appointed vnto them either for preseruation or deliuerance reasoning most foolishly God can keepe me without meat therefore I will not eat or can deliuer me without meanes therefore I will vse none neuer considering that Gods Almightinesse is shewed by working in the Meanes as well as without and that God commands vs to make vse of his power by the meanes he hath ordained to worke by 3. Such as by fearefull Imprecations and Curses awaken Gods power to bring vpon them such fearefull things as they asked but did not expect as the Iewes that wished the bloud of Christ might be charged vpon them and their children 4. Such as dishonour Gods power by putting their trust in Creatures 5. Such as through vnbeliefe rest not vpon God but thinke it is impossible such and such blessings should be obtained or such dangers or euils auoided Gen. 18. 14. Esay 50. 2. Ier. 32. 24. 25. 27. 28. c. 6. Woe vnto the wicked that liue in their sinnes the Lord will plague them and none shall deliuer out of his hand or resist his wrath Deut. 32.
39. The iudgements God will bring vpon them cannot be auoided Esay 14. 25. 27. Lastly the consideration of Gods Almightinesse is wonderfull comfortable first to the godly and that many waies for first they neede not feare any wants for they haue a father that is almighty and besides they neede not feare any aduersaries for the gates of Hell shall not preuaile against them Mat. 16. 18. and they shall ouercome all aduersarie power because he is great that is on their side 1 Iohn 5. 4. though they should walke through the valley of the shaddow of death they neede feare no euill Psal 23. 4. and for spirituall enemies they neede not feare because God is able to keepe their soules which they haue committed to him 2 Tim. 1. 12. and we shall be kept by his power to saluation 1 Pet 1. 5. Againe it may be a great comfort to them in prayer because God is able to doe aboue all that they can aske or thinke Ephes 3. 20. 21. and further Gods power may settle them and establish their Faith and Ioy in those great workes of God propounded and promised in his word such as are the forgiuenesse of all sinnes the resurrection of their bodies and eternall life 1 Cor. 6. 14. Moreouer that God their father is Almighty may comfort them in this respect because then by his power they also may doe all things What is it a Christian cannot doe that hath the vse of Gods power Paul can want and he can abound c. by the power of Christ in him Phil. 4. 13. But that these comforts may bee effectuall wee must often pray that GOD would open our eyes to see the exceeding greatnesse of his power to them that belieue Ephes 1. 19. Secondly euen grieuous sinners may conceiue comfortable hope from this doctrine also I meane such as haue liued a long time vnder the power of strong corruptions such as are swearing whoredome drunkennesse and the like and therefore now feare that they can neuer be fit for the Kingdome of God These must remember Pauls argument for the Iewes that had liued so long vnder the power of vnbeliefe viz. God is able to ingraft them in againe Rom. 11. 23. so should they hope that they also may be conuerted and saued because God is able to restore euen them also if they be weary of their sinnes and would be rid of them And therefore they should goe to God as the Leaper did to Christ and say Lord if thou wilt thou canst make me cleane Mat. 8. 4. Maker of Heauen and Earth Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons the workes of God follow The works of God are of two sorts some Internall some externall The Internall workes are either personall or essentiall The personall workes of God internall are such as flow from each person in the Trinity according to the Characteristicall propriety of the person such workes were generation of the Sonne and proceeding of the Holy Ghost The Internall essentiall workes were the decrees of God which hee made in himselfe from all eternity concerning all things in the world especially concerning men and Angels these workes are common to all three persons as flowing from the essence of God Now of these workes the Creed makes no expresse mention because they are strong meat and aboue the capacity of weake Christians The externall workes of God are of foure sorts for they are either the workes of Creation by which hee maketh all things to be or workes of conseruation by which he maintaines the things hee hath made in their being or workes of Reparation by which in Christ he restores what was ruinated by sinne or workes of perfection by which hee brings all things to their appointed end and especially makes the Church fully blessed in a better world The workes of Creation are onely mentioned in this Article The workes of Reparation by Christ and of perfection are handled in the Articles following The workes of Creation are expressed in these words Maker of Heauen and Earth By Heauen and Earth vnderstanding the whole world and all the hosts of creatures that are in it Now concerning the making of the world foure things are to be considered 1 Who made the world 2 How it was made 3 Why it was made 4 When it was made For the first the Creation was a worke of the whole Trinity It is attributed here in the Creed to the Father because the Action of the Father was more manifest and euident as Redemption is attributed to the Sonne and Sanctification to the Holy Ghost But yet it is euident by diuers Scriptures that each Person did worke about the Creation for of the Father there is no question and of the Sonne it is expresly affirmed Colos 1. 16. Iohn 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and mouing vpon the first water we reade Gen. 1. 2. For the second God created all things 1 According to the Counsell of his owne will Ephes 1. 11. which hath diuers things in it for thereby is affirmed that he made all things 1 Most freely without compulsion or instigation from any other 2 According to the Idaea of all things in his owne minde for as the Carpenter first conceiues the frame in his head and then builds according to that Idaea in his minde so did God build the world according to the eternall patterne which was in Gods minde 3 According to his owne Decree there was nothing created which was not decreed and nothing decreed to bee which was not created according to the Decree 4 Most aduisedly hauing from all eternity consulted determined and foreseene all was to be made Secondly with a word only he had none to helpe him nor needed tooles or instruments as men doe to effect their workes Gen. 1. Psal 33. 9. Thirdly without labour or wearinesse Esay 40. 28. Fourthly of Nothing men cannot build without Materialls but God made the world of Nothing in respect of the first matter of all things Heb. 11. 3. for he made not the world of his owne essence nor of any other preexisting matter for though it be a saying that of nothing nothing can be made yet that is true in respect of vs not in respect of God and in respect of the order of Nature now not in respect of the beginning of Nature in the Creation And though it be true that some creatures were made of preexisting matter as mans body was made of the dust of the earth yet that preexisting matter was created of nothing Fifthly all good all things at first were made good not in appearance but in deed not in mans iudgement who might bee deceiued but in Gods he saw that all was good and so all creatures were good in respect of excellence distinction numbeâ— fashion and freedome from defects of faculties or power belonging to each creature in his kinde Sixtly not all on a sudden and at once but
naturall heart of man is extremely dull and carelesse of these Doctrines aboue all others 6. This is the condemnation of the world that they do not beleeue in Christ Iesus Ioh. 3. 18. Lastly it is euidently affirmed that faith in Christ is the gift of God Eph. 2. 8. Now this point is fit to be obserued partly to discouer the estates of multitudes of men that speake faire words of Iesus Christ when yet by nature it is certaine they loue not the Lord Iesus nor take any sound course to belieue in him and partly to awaken such as are desirous to get into the Kingdome of God that they may not trust to their naturall hearts or disposition but rather in a godly iealousie of the deceitfulnesse of their owne hearts to vse all diligence by resisting the sluggishnesse and cauils and deuices of their owne hearts by the power of God in his ordinances to striue to make their faith sure and fully established and thus much for this point The way how these Articles are to be receiued is by beleeuing in Iesus Christ for from the first part of the Creed we must borrow these words I beleeue and apply them to these Articles thus I beleeue in Iesus Christ c. That from the coherence and maine drift of all these Articles we must in generall take notice of this point That as wee beleeue in God so we must belieue in Iesus Christ marke it we must not only beleeue him or beleeue these Articles but wee must beleeue in him This is the Commandement of God himselfe that we should doe so 1 Ioh. 3. 23. and thus our Sauiour himselfe requires it that as wee beleeue in God so wee should beleeue in him also Ioh. 14. 1. Yea this is the substance of all that worke that God requires of a Christian in the new Testament this is to worke the worke of God euen to belieue in him whom he hath sent Ioh. 6. 29. for first the Father and the Sonne are one and therefore we must honour the Sonne with the same honour we giue the Father Ioh. 10. 30 5. 23. Secondly the foundation of all our happinesse since the fall lyeth vpon this he is our surety there being none that would vndertake for vs but he and it is he onely that makes both satisfaction and intercession for vs and takes the charge of vs and therefore we must rely vpon him Now for the explication of this point that we may know what this beleeuing in Christ hath in it I must consider of it two wayes First by shewing what beleeuing in Christ hath not or what that Faith doth reiect as vtterly opposite or repugnant to it Secondly what it hath in it distinctly both for the matter of beleeuing and the manner of beleeuing For the first the right beleeuing in Iesus doth cast out 1 All respects of false Christs Mat. 24. 2 All spirits of error and doctrine contrary to Christ 1 Ioh. 4. 1 2. For his sheepe doe heare his voice with knowledge of it from all others Ioh. 10. 3 The marke or signe of respect of affection to or dependance vpon Antichrist that beast Reuel 15. 2. and all communion with the seruants of the man of sinne 4 All trust vpon our owne merits and Iustification by the workers of the Law Gal. 2. 16. 5 All former euill courses of life for the Redeemer comes to none but such as turne from transgression in Iacob Esay 59. 20. and therefore repenting is annexed to beleeuing in the Gospell 6 The loue of and trust in earthly things for this faith makes vs account all the glory of the world but as drosse and dunge in comparison of Christ and his righteousnesse till we can forsake the world wee neuer soundly seeke Iesus Phil. 2. 8. For the second beleeuing in Iesus hath in it foure things 1 Perswasion or assent to these glorious truths that concerne Iesus and mans saluation in him as in particular 1 That hee came forth from GOD with commission to deale in this worke of the redemption of man Iohn 16. 30. 2 That he came in the flesh 1 Ioh. 4. 2. 5. 1. 3 That he is the very sonne of God Mat. 16. 1 Ioh. 5. 5. Ioh. 9. 35 36 38. Act. 8. 4 That he hath power enough to helpe vs Mat. 9. 28. 5 That there is no other name by which wee can bee saued Act. 4. 12. 6 That all the promises of God shall be fulfilled in him this is beleeuing the Gospell 1 Ioh. 5. 10. Thus of perswasion 2 It hath in it estimation of Christ as that that onely can be precious for vs 1 Pet. 2. 7. 3 It hath in it a relying vpon Christ for our Iustification Phil. 3. 8 9. and for our saluation Acts 4. 12. Eph. 2. 8. and for our preseruation in the meane time liuing by the faith of the Sonne of God Gal. 2. 20. and so there is a spirituall kind of confidence in the ordinances of Christ as they are his Commandements and as hee worketh in them by his power 1 Ioh. â— 23. 4 Yet further to beleeue in Christ is to haue Christ to receiue him into our soules thus the phrase of receiuing him of his liuing in vs of our hauing of the Sonne is vsed in diuers Scriptures Iohn 1. 12. Gal. 2. 20. 1 Iohn 5. 12. and thus for the matter of beleeuing Now for the fuller vnderstanding of this Doctrine of beleeuing in Christ it is necessary to consider of the manner how we must beleeue for 1 We must confesse the Lord Iesus with our mouthes wee must externally profesâ—e the Religion and seruice and Faith of Iesus we must outwardly testifie our Faith and not deny him before men this is one thing in the beleeuing mentioned in the Creed 2 That outward confession is not enough we must beleeue from our hearts and with our hearts Rom. 10. 10. 3 We must beleeue in our owne particular I beleeue and what we beleeue we must apply it to our selues that Christ was incarnate suffered and glorified for me in particular 4 We must beleeue in him and loue him though wee neuer yet saw him 1 Pet. 1. 9. 5 We must resolue to sticke to our beleeuing though wee suffer for it Phil. 1. 28 29. 6 We must perseuere in the Faith there must bee no time wherein the Christian may not say I doe beleeue in Iesus 7 This Faith must be layed vp in a pure conscience we must euer after we beleeue in Christ Iesus make conscience of all purity and sincerity of heart and life 1 Tim. 3. 9. Since all our happinesse lieth in this skill of beleeuing in Iesus wee must vse all meanes that wee may attaine to this faith that when the Sonne of man comes he may not finde vs without faith Now that we may attaine to this faith that is able to saue vs and by which only we can haue the benefit of this new Couenant wee must conscionably practise diuers
the food of our soules in the Word and Sacraments therefore we should spend our life as if it were a continuall Passeouer and so we must put away leauen euen the old leauen of such corruptions as we liued in and in particular the leauen of malice and keepe this feast in the vnleauened bread of sound sinceritie of life and truth in all holinesse without hypocrisie Thus of the third point The fourth point is why it was needfull that Iesus Christ the Sonne of God should suffer and for answer thereunto we must know that he did not suffer casually but by diuine prouidence so as nothing befell him in the least thing which was not seene to be necessarie for our redemption that God that doth all things by measure in afflicting his seruants doth much more exactly looke to the powring out and filling of the cup he did giue his owne Sonne so as not a drop could light into it without especiall reason and sound consideration Now there be many impulsiue causes or reasons giuen in Scripture why Christ must suffer as 1. That so the Scriptures might be fulfilled that foretold his sufferings Luke 24. 26 27. and therefore it is vsuall in the history of the Gospell when the particular sufferings of Christ are mentioned to say it was that such and such a Scripture might be fulfilled Let wicked men marke this point God is so iust of his wotd that he will not spare his owne Sonne but executeth euery Iudgement and misery which in his word hee foretold hee should suffer nor he did not release him from the least circumstance of any part of his Passion as the diuiding of his garments and casting Lots for his vesture c. and therefore how can it be possible that they that are so hatefull to God should escape any of those woes and curses denounced in Scripture Let Swearers Drunkards Adulterers Lyars Hypocrites and the like be afraid of this 2. That so he might leaue vs an ensample that we might walke in his steps The perfect practise of Patience was cleane worne out of the world so as a man could not see by any bodies practise how he should carry himselfe in affliction If we looke vpon Iob himselfe that was one of the best patternes amongst men yet we reade of strange impatience in Iob he was not dumbe but opened his mouth to speake strange and vnsauourie things Now that this hard lesson might be learned our Sauiour himselfe vndertakes to act it before our eyes that we might see it done to the life and so be made more willing and more able to learne to suffer They are deceiued that thinke that if godly persons suffer it is for their faults for if Christ himselfe come into the world he shall suffer from the world and true Christians are too faint-hearted that seeing the Prince and Captaine of their saluation consecrate through afflictions cannot yet be excited with magnanimitie and solide patience to endure the hardship of godlinesse 1 Pet. 2. 21. 3. That so he might deliuer vs from the bondage of the Ceremoniall Law Iohn 1. 17. Act. 11. and 15. Gal. 3. 13 14. 4. That so he might become a mercifull High-Priest and might know how to haue compassion on our infirmities and might attaine to a very feeling of our distresses and so be more fit to succour vs Heb. 2. 17 18. and 4. 15. which should afford vnto vs strong consolation in all grieuances of life it is a glory we giue to Christ when we by faith in our particular tryals doe rest vpon this goodnesse and fellow-feeling in our blessed Sauiour These causes are lesse principall but the principall reasons follow and so 5. He was to suffer that so he might reconcile vs to God or bring vs againe to God as the Apostles phrase is 1 Pet. 3. 18. which he did effect when in his sufferings he was made an expiation atonement and propitiation for our sins as our surety he was to make payment and satisfaction to God by suffering that malediction which we should haue borne God condemning our sins in his flesh Esay 53. 5. Rō 4. 25. and 3. 25. and 8 3. 1 Ioh. 2. 1 2. This end of his suffering appeares in this that scarce any mysterie was more frequently shadowed out in the Old Testamen for euery day the sacrifices did as it were force it into the mindes of men and this was it the Prophets so longed to see 1 Pet. 1. 11. 6. He was to suffer that so he might heale our diseases and kill and mortifie the vile humours and spirituall leprosies had infected our soules and liues which his Passion doth partly by way of argument as the meditation of his suffering doth giue vnto the godly cause to hate sin and with sorrow to put it away and partly and chiefly by a speciall vertue as a diuine plaister is deriued vnto our soules secretly by the ordinances of Christ as by the word of the Crosse which is the preaching of the Gospell and by both the Sacraments Baptisme the Lords Supper Rō 6. Mat. 26. ◠Cor. 1. 1 Pet. 2. 24. Ioh. 17. 17 19 which vertue is deriued vnto vs by these means by the Holy Ghost which he obtained of the Father for this end Gal. 3 13 14. 7. He was to suffer that he might purchase thereby eternall life for vs who were not only cast out of Paradice but shut out of Heauen and could neuer enter within the veile had we not beene sprinkled with his bloud Iohn 3. 14. Heb. 10. 19. Iohn 6. 51. and 12. 32 33. Heb. 2. 10. Ob. But how can the sufferings of one man be a sufficient satisfaction for the sins of so many men Sol. Though the man Christ suffered yet being also God the dignity of his person was such as it was of more price and value for him to suffer than if all the men and Angels in the world had suffered the same things and so we answer that obiection also that his sufferings were but for a time and his death but temporary and therefore how could that be equiualent to damnation eternall which all men deserued and were guilty I say it is answered by this that it is more for Christ to suffer a temporarie death than for all men to suffer eternall damnation Ob. 2. How can it stand with Gods iustice to punish the most righteous man that euer was and that for sinners sake seeing Tyrants will not doe so Answ Christ is not to be considered as a priuate person but as a publike surety for the Elect and so it is iust to require their debts at his hand that becomes surety for them The consideration of these principall ends of Christs sufferings may serue for great vse For first we may hence see cleerely how wicked the doctrine of the Church of Rome is that tels vs of satisfactions for mens sinnes to be made by the works partly of themselues and partly of Saints departed when the
whose it should be shewed that mâ—â— do not attaine the righteousnesse merits of Christ by â—â—eir owne deserts industry or skill but by lot that is â—â— the immediate gift of God Our portion amongst the Sâ—ints in light is by lot Coloss 1. 12. Concerning the derision he suffered it is obserued by the Euangelist Saint Matthew Chap. 27. 39 c. that they that went by wagged their heads at him vpbraiding him with the destruction of the Temple and the chiefe Priests and Scribes and Elders derided him many wayes and tempted him mocking at his Miracles and trust in God and the Theeues also that were crucified with him vpbraided him also the standers by mocked him about the very prayers hee offered vp to God peruerting his words wilfully as if he called to some creature to helpe him so that he was here on all hands despised as a worme and no man and all this he suffered 1. That from those often extreme contempts powred out vpon Christ at other times now we might be throughly made to know how hatefull our sinnes are to God especially the sinnes by which we and our first Parents haue despised or slighted God and dishonoured him and caused others to blaspheme his Name in that God doth so reuenge our Transgressions vpon his Sonne 2. That wee being deliuered from that eternall scorne and contempt which was due to vs might in this life inioy the comfort of a good name and in the life to come eternall glory before God and his Angels Christs ignominie did merit and procure our honour 3. That by his example wee might be comforted and by his silence and patience learne to despise the shame and scornes of sinfull men and not render reuiling for reuiling Heb. 12. 3. It may perhaps runne in mens mindes to wish that our Sauiour would haue done as they said seeing they promise to beleeue in him if he could saue himselfe from the Crosse But let men consider first that our Redemption had beene hindered if he had not died on the Crosse and besides being brought to that houre as our surety hee could not come downe till he had satisfied Gods iustice and further he had denied to worke Miracles in his life time when they and Herod defired him to doe it because they were an adulterous generation and cast off of God who was now loth to haue them conuert Esay 6. 10. Neither would they haue repented though they had had their desire and if Miracles would haue satisfied them he had done store of them in his life time and in that kinde he had saued himselfe from the hands of a multitude that intended to kill him as when they tooke vp stones in the Temple to stone him and it was more that he did to rise from the dead then to come downe from the Crosse and yet they did not beleeue him Againe in these reproches we may obserue that wicked men doe hate godly men for the very goodnesse that is in them and the true glory God hath stamped vpon them and the good they do They doe not vpbraid Christ for any euill no not for the euils they accused him of before for they themselues knew hee was innocent but for the good hee had done in sauing others and for his trust in God and for his prayers to God Further we may gather from hence that all persecutors are Atheists though they professe Religion for these men though learned and great men yet blaspheme God and deride him as if he had not power to saue him Moreouer we may obserue how malice and wickednesse had besotted the Priests and Scribes They alledge a place in the Psalmes viz. He trusted in God let him saue him now if he will haue him which words were there vttered in the name of the wicked enemies of God and yet these men so skilfull in the Old Testament haue not the braines to discerne that by their owne mouthes they haue condemned themselues Thus doth God in his iustice infatuate wicked men so that their owne mouthes doe betray them Lastly see how desperately wickednesse is set in the hearts of men the poore Theeues now ready to dye for their offences yet haue no loue of Iesus or the truth in him but ioyne with the Iewes in reuiling Christ. It seemes both the Theeues reuiled Christ when they first came vp vpon the Crosse which increaseth the wonder of the conuersion of one of them The third thing he suffered was grieuous torments both of soule and bodie And first for the torments of his bodie they must needs be great both in respect of what went before and what he then felt Before he had beene grieuously pained in that Agonie in the Garden when he sweat bloud and afterwards was tyed bound and carried away bound and was buffeted and beaten with rods and with extreme contumelie kept waking all night and then cruelly whipt crowned with thornes and beaten with a Reede and made to carry his Crosse on his shoulders and after all this to be so tortured with nailes in his hands and feet it must needs import a most grieuous torment he felt so as of him may be said what Dauid vttered My heart melted like wax my tongue cleaued to the roofe of my mouth and thou hast placed me in the dust of death Psal 22. 15 16. and this exceeding weaknesse and torment of body he suffered 1. That thereby he might satisfie for vs that had so often despised the power of God and his threatnings against our sins and in generall to pay for all the sinnes we had committed in the body 2. That thereby he might free vs free vs from eternall torments in our bodies and that he might make vs strong in his might so as to say The Lord is the strength of my life of whom shall I be afraid and through Christ I can doe all things 3. That hereby he might sanctifie the paines we feele in our bodies either from diseases or from the hands of violent men or persecutors and to teach vs with patience to beare our paines by faith looking vpon the torments such a Sauiour endured for vs and when we feele our bodies weakned by diseases we should by faith remember that our Sauiour was beyond all comparison made more weake in body for our sinnes That he suffered most grieuous distresse and anguish in his soule appeares by that lamentable voice My God my God why hast thou forsaken me By which words it appeares that he was not only tormented in conscience vnder our sinnes and Gods wrath but that he was also forsaken of God and forsaken he was in two respects First that God lest him in most vnutterable distresse and did for the time defer his deliuerance Secondly that God withdrew from his Humane Nature the consolation might support him suffering him to endure those torments we should haue endured for euer Ob. How could God forsake him seeing the Diuine Nature was vntted to the Humane
inseparably Sol. The Diuine Nature of the Sonne did not forsake the Nature assumed but secretly susteined it but yet so as the glory of that vnion was hidden for the present Nor doth the Humanitie of Christ complaine that the second Person in the Trinitie had forsaken him but that God the Father did forsake him Ob. God loued his Sonne with an eternall loue how could he then be so wroth with him Sol. God loued Christ with an eternall loue and yet as he was our surety he powred out vpon him the vials of his wrath deserued by our sinnes The Vse of these grieuous torments in soule and Gods forsaking of him may bee diuers 1. It may confute their opinion that say he suffered not in soule at all when the Scripture saith His soule was made an offering for sinne and these words cannot without great iniurie to Christ be thought to be vttered by Christ in respect of his bodily torments then not onely the Martyrs but the Theeues on the Crosse should beare their paine and death more patiently than he 2. It may make vs all afraid of sin when we seriously thinke on it how wroth God is with his owne Sonne to pursue him so that was but a surety to make him vtter this pittifull complaint Can men euer thinke that God can endure sinne in them that in the spirit heare Christ making this moane Now was the time that the whole Sacrifice was on fire and burning in the flame of Gods wrath 3. It may greatly comfort Gods seruants when they are in great distresse Christ was forsaken of God for a time that they might not be forsaken for euer and therefore wee should take heed of doubting of Gods care for vs Esay 40. 28 and 49. 15. and resolue vpon it that though he leaue vs for a time yet he will receiue vs with euerlasting mercy Esay 54. 7 8 10. Yea and withall it may bee some comfort to weake Christians that doe too much feare lest God will leaue them to thinke that this feare was in Christ 4. We may hence gather what is the wofull case of all impenitent sinners if it were such a griefe to Christ to be forsaken for a time what is their case that shall be forsaken for euer If God thus torment his owne Sonne that neuer knew sinne how can he spare them that haue beene transgressors from the wombe 5. We should hence learne to pitie poore Christians that are afflicted in conscience no torments of the body are like the trouble of the conscience which our Sauiour shewes here in his owne case And withall we may hence learne to iudge charitably of such as say they are damned or forsaken of God for we see it may be found in Gods deare children though it be true that in some men these words are the fruits of hellish despaire Lastly note in the words of Christ that he expresseth his faith in the middest of his conflict My God my God are words of hope as why hast thou forsaken me are words of feare Whence we should learne to esteeme assurance and to make vse of it as the only thing will be left to vs to hold by if great extremities come vpon vs. To know that God is our God if the chiefe support of our spirituall life The last thing which he suffred while he was aliue on the Crosse was the Thirst of which he said I thirst Ioh. 19. and this thirst of body he suffered First that the Scripture might be fulfilled that said In my thirst they gaue me vineger to drinke Psal 69. 22. Secondly that thereby he might merit the satisfying of our spirituall thirsts and the desires of our hearts In his thirst they gaue him vineger to drinke that thereby the same Scripture might be fulfilled which was mentioned before Ioh. 19. 28. Secondly that thereby hee might expiate for the tasting of the Iuice of the forbidden fruit and for all our sinfull pleasures Thirdly that we might be warned not to looke for better intertainment from the world but to be serued with sharpe and bitter potions for we must drinke of his cup Matth. 20. 23. Thus of the things our Sauiour suffered while he hanged aliue vpon the Crosse The glorious Testimonies giuen to Christ on the Crosse while hee was yet aliue follow and they were foure The first was in the Superscription was written ouer his head The second was in the darknesse was ouer the Earth The third was in the wonderfull conuersion of one of the Theeues The fourth was in the rending of the veile of the Temple For the first Pilate caused a Superscription to be written ouer his head in Latine Greeke and Hebrew in these words Iesus of Nazareth the King of the Iewes or rather as the originall sounds Iesus that Nazarene that King of the Iewes Ioh. 19. 19. This Superscription it is likely was written in a Table and hanged ouer our Sauiours head for it is not probable that so many words in so many Languages in great Characters that might be read of them that passed by could be grauen vpon the head of the Crosse As for Pilates meaning herein some Writers thinke that it was the custome for the ludges to set ouer the heads of them that died the cause of their death Yet we reade not of any such custome in Scripture nor of any Title set ouer the heads of the two Theeues It is very probable that Pilate meant in this Title both to vp-braid the Iewes and withall to saue himselfe from blame with Caesar and to shew how carefull he had beene of Caesars right But God intended by a speciall prouidence herein to giue testimonie to his Sonne which we may gather two wayes First by the consent of the Euangelists who all make mention of this Title which must needs import that they saw some mystery in iâ— Secondly by the very words for besides that they containe a most exact description of the substance of our faith in Iesus they are not the words of the Iewes accusation vpon which he was condemned but an expresse affirmation of his glory which is the more plaine because when the Priests gowled by the Title would haue it mended thus He said he was King of the Iewes yet Pilate would not alter it his hand being stayed by the power of God This Title then was giuen from God from aboue and is of Gods owne deuising and she was vs for the confirmation of our faith what God himselfe acknowledgeth and what he would haue vs make vse of in the meditation of the Passion of Christ Many things may be hence noted 1. That God acknowledgeth his Name vpon the Crosse to be Iesus that is a Sauiour of his people from their sins This name was giuen him by an Angell before hee was horne with this signification yea with an acknowledgement of his Diuinitie that he was Emmanuel God with vs Matth. 1. 22 23. And now on the Crosse did he fulfill what was
noted And his words are words of salutation and words of commission In the salutation hee wisheth or rather commandeth peace to come vpon them they should haue much trouble in the world but in Christ they should haue peace And withall they might thence gather that as any men doe more further and dispatch the worke of Christ so they shall more abound in inward peace and quiet of heart and conscience and if we haue peace within we should not greatly care what troubles or difficulties we meet withall without The words of commission declare both the authoritie of their office in preaching to Iewes and Gentiles and the confirmation of the successe of their ministerie both by signe and by promise The dignitie of their office is great for as God sent Christ so Christ sends them on embassage to the world They doe no other worke than what God laid vpon his owne Sonne The signe that should confirme them was that Christ breathed on them and said Receiue the Holy Ghost And this might confirme them two waies viz. both in respect of themselues and in respect of their hearers In respect of themselues they need not feare the difficultie of the worke for their sufficiencie should be from the Holy Ghost The Spirit of Christ should qualifie them and inspire them to do all that was required of them In respect of their hearers they must take comfort for that God that made a creation of life in man by breathing vpon him could and would breath spirituall life into the dead world by their preaching The promise annexed to their commission is that whose soeuer sinnes according to the tenor of the couenant of grace in the Gospell they should publikely or priuately remit their pardon should be ratified in heauen and contrariwise whosoeuer should for their impenitencie and contumacie be by them bound ouer to the Iudgement of Christ according to the tenor of the couenant of works and according to the malediction pronounced against all such as despise the Gospell Christ would ratifie their act in the day of death and iudgement and for the present account of them as persons reiected of God Thus of the fiue Apparitions on the day of the resurrection In the rest of the 40. dayes we reade of six other Apparitions The first was the eighth day after the resurrection to the Apostles Thomas being present Ioh. 20. 24 c. Where I note only two things the occasion of this Apparition and the manner of it The occasion of it was the vnbeleefe of Thomas which was very grieuous as containing in it many faults viz. forgetfulnesse of the doctrine of Christ that had foretold his resurrection and wilfull blindnesse for though he be told by them as had seene the Lord that Christ was risen yet he professeth he will not beleeue and withall an insolent limiting of God that vnlesse he may see and feele the print of the nailes and speare he protesteth he will not beleeue Which as it sheweth what wickednesse may lodge in the hearts of good men so it exalteth the praise of the compassion and patience of Christ that will shew mercy in curing such Christians But yet obserue the iustice of Christ vpon such wayward Christians First he is kept a long time viz. eight dayes without comfort and besides he loseth that glorious doctrine was deliuered in the former Apparitions to the rest of the Apostles In the manner of the Apparition obserue both the circumstances and the words of Christ The circumstances are reported vers 26. and are the same with the former Apparition of purpose to helpe the faith of Thomas when hee should see it done as the Apostles had before told him The words of our Sauiour are directed either by way of salutation to all the Disciples or by speciall appellation to Thomas in the salutation he wisheth them peace as he did before to shew them that in this world in doing their worke it was enough for them if they could possesse a heart and conscience within that was at peace though in all outward things they finde trouble In the words to Thomas I obserue what our Sauiour said and the effect in Thomas and our Sauiours reply In his first words to shew that he knew all things and heard euery word Thomas had said in his absence he cals to him to do according to the words of his own wilfull limitation but withall giues him a lash for his vnbeleefe vers 27. It is the portion of wayward Christians euen when God doth most comfort them to meet with secret ierks from God and withall they may see that though men would forget their wilfulnesse yet Christ remembers it And as appeares by the reply afterwards when they reforme and doe their best yet their comfort is mixed with their dispraise The effect in Thomas was an excellent confession excelling the most confessions had beene made before expressing more than was in question and much tendernesse of heart both in beleeuing in Christ and resoluing to be ruled by him when he said with such words My Lord and my God Which shewes how Christ can glorifie his power in making weake Christians sometimes to expresse more life of faith and knowledge than stronger Christians In the reply our Sauiour commends that faith most that resteth least vpon sense and feeling The second Apparition was to seuen of the Disciples as they went to fishing Ioh. 21. 1 c. Where the things I would obserue either concerne the time of this Apparition or the persons to whom or are taken from the substance of the Storie it selfe About the time I may take occasion to cleare a doubt which is this The Disciples were commanded immediatly after the resurrection by a message sent them by the women from Christ that they should meet him on a Mountaine in Galile Matth. 28. 10. 16. Now it appeares by the time of this and the former Apparition that they tarry many daies in Ierusalem The answer is that they were bound to tarry in Ierusalem eight daies because of the Passeouer and it seemes they were now going into that place in Galile Now for the persons to whom he appeares they were seuen of them of different conditions Peter and Thomas had fallen shamefully Nathaniel was no Apostle but yet a man without guile the sonnes of Zebedee had beleeued after they had seene the Lord two other Disciples are not named and toward all these in a different respect is the loue of Christ shewed Christ will manifest himselfe not only to constant Christians but to such as haue fallen and repented nor only to Apostles but to priuate Christians not only to knowne and eminent Disciples but to such as we know not Now for the substance of the Storie the things I shall obserue for the letter of it either concerne the estate of godly men in outward things or the demonstration of the Diuinitie of Christ About the estate of godly men I note three things First that
society that is in heauen that is to that family of adoption which is the house of our Father in heauen of which family and society Christ is the head Sixtly the witnesses were first Angels Act. 1. and that for diuers reasons for it was very fit to make vse of their testimony now that he was to shew the greatest worke of his diuine Maiesty seeing he had vsed them and their testimony and seruice at his Conception Natiuity Tentation Death and Resurrection and beside their testimony is vsed to appease the griefe of the Disciples for their separation from so meeke and louing a Lord and Master And further to reach them that though he be absent in body yet would protect his by his Spirit and by the ministery of his Angels The other sort of witnesses were the Disciples themselues This Article containing one great part of the mystery of godlinesse 1 Tim. 3. 16. it pleased our Sauiour to giue them first teachers of it assurance of it by the testimony of their senses that with the more liberty power they might vrge faith in their hearers seeing they brought them what they had not onely heard but seene and felt 1 Ioh. 1. 2. If any aske Why our Sauiour would not ascend in the sight of the whole Nation of the Iewes as well as in the sight of the Disciples I answer they were not worthy so much as once to see the Lord in his glory that had made no vse of his doctrine and miracles when he was amongst them in his estate of abasement And besides here by all the world is warned to take notice of it that the ordinary meanes to breed faith and saue their soules is the hearing of the Word and therefore doth our Sauiour of purpose withhold from men other waies of information The end of his Ascension were diuers 1. To fulfill the Type The high Priest once a yeare was to goe into the most holy place The most holy place was a type of heauen and the high Priest of Christ and his going into the most holy place shadowed out Christs Ascension and going into heauen Heb. 7. 26. and 6. 20. and 8. 4. 2. To shew that all things were fulfilled and accomplished by him which were written of him and that he had perfectly performed all that concord our reconciliation and the victory ouer our enemies and therefore his Ascension was a most glorious manifestation of his triumph and spirituall and heauenly glory after his most absolute victory and conquest 3. That hauing ouercome death hee might now enter vpon that glory which was prepared for him before the foundation of the world Ioh. 17. 5. for then was the singular glory of Christ made manifest when as Homo-deus or God-man hee entred into heauen which was a sight the Angels had neuer seene before whither may belong that of the Psalme Psal 24. 7. Open ye Princes your gates that the King of glory may enter in 4. That he might lead Captiuity captiue and before God and Angels exercise a perfect triumph ouer the spirits in the Aire that had assaulted him and whom hee had spoiled and now made to attend the Chariot of his triumph 5. That thereby he might shew that Angels and powers in heauen were also subiect to him 1 Pet. 3. 22. 6. That in heauen he might make intercession for vs with the Father Heb. 9. 24. 1 Ioh. 2. 1. Rom. 8. 34. which was shadowed out in the Law The high Priest went into the holy place alone and caried vpon his shoulders and brest the names of the Tribes in pretious stones but the people stood a great way off shut out in the vtter court of the Temple making their praiers there which were caried in by the high Priest sprinkled with blood So it is with vs wee are here in this world a great way off shut out of heauen here we make our moane and prayers with hearts lift vp to that heauenly Sanctuary and there doth Iesus cary our names on his breast and shoulders and presents himselfe for vs sprinkled with his owne blood to couer and make propitiation for our sinnes and imperfections 7. That he might open heauen for vs and make a way into the most holy place for vs which sinne had shut vp Heb. 10. 19. 20. Ezech. 44. 1 2 3. and so he saith he ascended that he might prepare a place for vs Ioh. 14. 2. 3. and 20. 20. 17. for by lifting vp our flesh into heauen therby as by a certaine pledge he being our head and wee his members we might haue assurance to ascend thither also in due time Eph. 2. 6. 8. That from thence he might send the holy Ghost the Comforter as a most diuine token of his loue to his Spouse the Church and by him might fill vs with vnutterable assistance and qualifie vs with diuers gifts Ioh. 16. 7. Psal 68. 19. Eph. 4. 10 11. 9. That our affections might not be misplaced on earth or on his bodily presence but might be drawne vp to heauen and the minding of heauenly things Col. 3. 1. The Vses follow and are 1 For information and so we should striue to be affected with the great glory of Christs triumph in ascending from earth to that glorious heauen in so glorious a manner But perhaps some one will say Elias ascended vp to heauen before and therefore it seemes this ascension of our Sauiour was no singular thing Answ There was great difference betweene the Ascension of Elias and this of our Sauiour for first he ascended by vertue of the merit of Christ which had couenanted with God to make satisfaction and so did open heauen from the beginning of the world But Christ ascended without the helpe of the merits of any other Secondly Elias went to heauen hauing not first tasted of death but Christ died and was buried and rose againe before his Ascension Thirdly Elias ascended by the helpe of Angels being not able to ascend by his owne power but Christ ascended by his owne power Fourthly Elias ascended into heauen but as a Citizen of heauen but Christ as Lord of heauen hauing a name aboue euery name Fiftly Elias went into heauen onely for himselfe Christ opened heauen for vs also 2 For consolation and so this Article ought to bee a fountaine of great consolation to vs if we consider especially the fruit and profit comes to vs by it which may bee partly gathered by that which hath beene declared before for first wee get heauen open for vs by it since the sinne of the first Adam heauen was shut against vs which was shadowed out by the Angell with a flaming Sword stopping the way into Paradise which was a type of heauen The first Adam shut heauen and the second opened it opened it I say for vs for Christ entred into heauen in our person to take possession for vs so as we doe actually possesse heauen in that our flesh is there and our head is there God
teach all that haue care of their owne soule 1. To examine themselues whether they haue the Holy Ghost or not 2 Cor. 13. 5. Rom. 8. 9. Now the Holy Ghost doth discouer himselfe to be in the heart of a man by these signes all or some of them As first by the combat it raiseth in the heart against the flesh Gal. 5. 17. if there be an internall worker within vs that doth constantly oppose and striue against the secret corruption that is in our nature without doubt it is the Holy Ghost Secondly by the taste and sauour it breeds in vs about spirituall things for if the Holy Ghost be in a man his taste for earthly things is marred and he hath a sensible taste of the things of the Spirit accounting nothing more sauourie than holy things such as are the Word Prayer Sacraments godly society and such like Rom. 8. 5. Thirdly by the victory ouer the power of sin If the Holy Ghost be in vs though we may haue sin yet we are freed from the law of sin our corruptions doe not rule and reigne as they were wont to doe Rom. 8. 2. The bodie is dead in respect of sin Rom. 8. 10. The Holy Ghost doth daily set vs a worke in killing of sin one after another as they arise Rom. 8. 13. and this is done by the duties of mortification thus we are washed in the teares of repentance by the Holy Ghost 1 Cor. 6. 11. and this signe is the more cleare when it reacheth not only to the deeds of the bodie but to the sins of the heart It is an infallible signe of the Holy Ghost if a man haue felt the circumcision of the heart that is if he haue voluntarily implied himselfe in the painfull resisting and cutting off of secret euill in the minde and affections Rom. 2. 29. Fourthly by that transformation is wrought in the hearing of the word 2 Cor. 3. vlt. when a man doth not only heare with admiration but findes himselfe perswaded and presently changed vnto that grace and holinesse is taught him by the word when he is sent home another man Fifthly by the loue of God in affliction It is a speciall worke of the sanctifying Spirit of God when a man can loue God and shew it by the fruits of it euen then when Gods hand is vpon him especially when crosses doe beset him and compasse him about for that is a worke altogether aboue nature This loue to God in aduersitie hee shewes by mourning for his spirituall absence by esteeming any token of his loue and fauour aboue all things in life by delighting himselfe in Gods house and presence by refusing sin for the respect he beares to God though it might bring him neuer so much pleasure or profit by his vexation for any dishonour done to God by his longing after Gods presence in glory and by his constant care to keepe Gods commandements Sixthly by the gift of prayer when a Christian is able in secret with affection and perswasion of God as his best refuge in heauen or earth to make his daily recourse to God vpon all occasions Rom. 8. 15. Thus of the first Vse 2. Such as finde they haue the Holy Ghost should be instructed to carry themselues as becommeth so great an honour done them and shew it especially three waies First by striuing to haue and keepe their soules and bodies cleane from sinne and to make the roomes of their heart as holy as they can for the entertainment of such a diuine guest as the Holy Ghost What a businesse would there be about cleansing and trimming of our houses if some great person were to come thither Secondly we should shew that we beleeue those things taught vs concerning the Holy Ghost by seeking to him vpon all occasions when we finde any need in any thing that belongs to any of those works of the Holy Ghost But especially we should striue not only to get those great works of the holy Ghost wrought in our hearts but also wee should endeauour to shew the power of the working of the holy Ghost in vs by those outward fruits of the holy Ghost more espicially those nine fruits mentioned Gal. 5. 22. it would make a Christian appeare to bee more excellent than any man if hee can soundly act those vertues there mentioned which hee may doe by the holy Ghost that is in him And it were very profitable if men would striue to act them and to lay this patterne still before them Now the things he should expresse are 1. Loue that is a louing behauiour towards the godly yea towards all men such a behauiour as is without hatred emulations enuyings censuring and the like workes of the flesh 2. Ioy that is such a behauiour as expresseth contentment and comfortablenesse both in our spirituall estate in relation to God and in our outward condition in the world 3. Peace that is such a behauiour as is quiet from medling with other mens businesse and is free from discord and contention or sedition or heresies the workes of the flesh mentioned before 4. Long suffering that is such a behauiour as can beare with the infirmites of those with whom hee conuerseth and that is not easily prouoked by slight iniuries but passeth by or pardoneth many a wrong 5. Gentlenesse which is when a man is easie to be spoken to in any businesse without sowrenesse or pride or frowardnesse and doth treat with others in a quiet and humble manner 6. Goodnesse that is such a behauiour as is full of good fruits of mercy when a Christian doth striue to become as helpfull and as profitable as possible he may to all sorts of people where he liueth 7. Faith that is fidelity when a man is iust in his words and promises that hee may bee trusted as safely as if men had his bonds or obligations and withall doth detest lying and deceit and all courses of fraud and guile 8. Meeknesse which consists in the suppressing of anger and inward perturbations which arise from frowardness and discontentment when a man can shew himselfe to be able to beare crosses or prouocations without passion or worldly distempers 9. Temperance which restraines our cares and proiects and excesse in minding or seeking the honours riches or pleasures of life and makes vse soberly of diet apparell recreations and the things wee doe possesse Thus of the second vse Thirdly all men should hence learne to make very high account of all true Christians and to haue them in very high honour because they haue the holy Ghost and vpon them hee hath wrought all those wonderfull workes spoken of before They should bee vsed as the Princes of God in all places where they come Pharaoh when hee would preferre Ioseph could say Where could wee finde such a man in whom is the Spirit of the high God Gen. 41. 38. Thus of the vses for instruction Lastly this Article should be very comfortable to the godly and that in
many respects as first that God should bee pleased to deale so wonderfull gratioufly with them as to vouchsafe to put his Spirit into them Secondly they may thence gather that God that hath giuen them his Spirit will blesse them in many other things besides If Obed Edoms house was blessed because the Arke was there how much more reason haue wee to hope that God will blesse vs now his Spirit abides with vs. Thirdly it should be a great comfort to a Christian against all his feares and doubts arising from his ignorance or insufficiency or infirmities for by the holy Ghost that is giuen to him he may hence gather he may doe all things in time which God would haue him to doe Lastly this Article must needs be comfortable when God hath promised to giue the Christian the holy Ghost to bee his comforter and to abide with him for euer The ninth Article The holy Catholike Church HItherto of the Articles of the Creed that concerne God euen all the three persons in the Trinity Now followes the second part of the Creed which comprehends the Articles that concerne the Church of God Amongst all things that are in the world faith admires onely God and the Church The Church I say as next to God in glory and true honour Now the Articles concerning the Church concerne either the properties or the priuiledges of the Church The properties of the Church are two viz. that shee is holy and Catholike the priuiledges of the Church are such â—s shee enioyes in this life or such as she shall haue in another world The priuiledges of the Church in this life are two Communion of Saints and Forgiuenesse of sinnes And in the world to come two more viz. Resurrection of the flesh and Euerlasting life First of the properties of the Church But before I come to consider of the particulars mentioned I must first explicate the Doctrine to bee beleeued concerning the Church in generall and so I would shew 1. What the Church is 2. The originall of the Church 3. The estate of the Church 4. The markes and notes by which the true Church may be discerned And then the generall vses of all When I enquire what the Church is I meane the true Church for the false Church is no Church properly as an ill Gramarian is no Gramarian properly Now to finde out what the Church is we must first consider of the acceptation of the word and then of the definition of the thing it selfe The word Ecclesia was a word in vse among the Athenians and came of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signified an assembly of Citizens that were called out from the multitude aâ— it were by name or in their rankes by the voice of the publike Crier to heare some speech or sentence of the Senate and was thence borrowed by the Apostles for their purposes by way of similitude The Church or assembly of Gods people being a company that came together not by chance or without order but by the voice of Gods Ministers as it were Criers called out of the Kingdome of Sathan to heare the doctrine of the Gospell reuealed from heauen The common people in common speech call the places set apart for the exercises of Religion Churches But so it is not taken here In Scripture the word hath diuers acceptations for sometimes it signified the assembly of the men of the world for their owne businesses and so that tumultuous Assembly of the Ephesians was called a Church Act. 20. 17. Sometime it signified the Assembly of the enemies of Gods people Psal 26. 5. this was the malignant Church Sometimes it signified the meeting of a few Christians in a family for religious priuate duties so there were Churches in godly mens houses Rom. 16. 5. Sometimes it signified a company of men in one Citie or Prouince that did outwardly professe the true religion 1 Cor. 11. 18. 22. and so vsually in the writings of Diuines the company throughout the world so professing is called the visible Church and in this sense there may bee hypocrits and scandalous Christians in the Church as well as godly men as the Parable of the Tares and the Draw-net shew But so it is not taken in the Creed for besides that this Church is holy as these wicked are not and enioyeth remission of sins which they doe not besides this I say we are said in the Creed to beleeue this Church to be which argues that in it selfe it is inuisible and knowne to God and cannot bee discerned by outward senses in the essentiall things of it Sometimes by the Church is meant the publike Officers in the Church that haue power of gouernment and censure as Matth. 18. 17. but in the strictest sense by the Church in the new Testament is signified the number of Gods Elect onely considered as they are effectually called by the Gospell and doe cleaue vnto Christ their head by a true and liuely faith Thus of the Etimologie of the word The definition of the Church followeth The Church here meant in the Creed is a company of men dwelling euery where effectually called ordinarily by the voice of Gods Criers from the misery and prophanesse of the world to the supernaturall dignitie of Gods children being vnited vnto Christ as their head by Faith and among then selues by loue as fellow-members In these words the generall nature of the Church is to bee considered and then the speciall difference of the Church from all other companies or professions or assemblies of men The generall nature is expressed in these words A company of men dwelling euery where where diuers things are to be noted 1. That it is a company not one man 2. That it is of men as the materiall cause not of other creatures for none but reasonable creatures are capable of Gods Image and so none but they can make a Church and among reasonable creatures I exclude Angels though they had a kinde of calling to that excellent estate they are in yet the Scripture speakes so sparingly of it that we cannot tell how to define it and therefore I meddle not with it and besides the Church is here considered as it is purchased by the blood of Christ which Angels were not neither are they tyed to the ministery of the Word as the Church in her calling is 3. I adde dwelling euery where to note that I define the Church that is Catholicke as the Creed calls it which tearms in the most euident sense agree to the Church now vnder the Gospell since the partition wall between Iewes and Gentiles was broken downe and yet in some sense it may agree to the Church from the beginining for euen in the time of the Iewish Church the Nations were not simply barred from fellowship with the Iewes and therefore we read of three sorts of people that belonged to the Iewish Church to wit the Iewes themselues and Proselites that is Gentiles that professed the Iewish
religion and were circumcised and withall religious or deuoute men that were Gentiles conuerted to the Iewish religion but were not circumcised such as were Cornelius and diuers others The speciall nature of the Church in which it differs from all other companies of men is exprest in the other wordes of the definition and so they shew vs three things 1. The efficient cause of the Church viz. her calling by the voice of Gods Cryer 2. The tearmes from which and to which she is called in the middle words of the definition 3. The foâ—me of the Church which consists in her vnion with Christ and communion with her selfe among the members of that company For the first when I say she is called ordinarily by the voice of Gods Cryers I intimate diuers things thereby 1. That the Preachers of the Gospell are as publike Criers to call men to heare what God hath to say to them like those Cryers in Athens of whom I spake before Matth. 3. Esay 48. 1. 2. That I consider not of the Church as she is elect of God till shee be called because many of the Elect for a great part of their liues may lie scattered about and hidden in the heapes of the men of this world 3. That the preaching of the Gospell is the meanes to make men actually of the Church and members of Christ and so to haue right to saluation The Gospell is the power of God to saluation Rom. 1. 16. and 10. 14. 4. I adde effectually called to exclude Hypocrites and carnall men that enioy the meanes but obey it not and to include the worke of the Holy Ghost making the hearts of the Elect to answer to Gods call and obey his voice for by the Spirit God speakes also internally to their hearts 5. I adde the Word ordinarily to shew that though God is pleased to binde men to the vse of the meanes yet he himselfe is not tied but can worke without the meanes and so it may giue vs occasion to informe our selues in diuers cases as first in the case of such as liue in places where the meanes is not nor can be had It is possible that God extraordinarily may worke conuersion in some men in such places which was the case of Cornelius liuing in Caesarea Act. 10. Secondly in the case of Infants who do belong to the Church by vertue of Gods Couenant though they liue not to receiue conuersion by the preaching of the Gospell for Christ saith of Infants Theirs is the kingdome of God Thirdly in the case of such as liue in Paganish and idolatrous places as in the times of the darknesse of Popery or in the case where men are by violence carried away and brought vp in idolatrous places God may haue a remnant amongst them that belong to his election and are in time truly called as in the daies of Elias in the kingdome of the ten Tribes vnder the reigne of Ahab Fourthly in the case of such as are borne deafe or become so before they are capable of receiuing the Gospell they being borne of godly parents may belong to the Church as Infants do I say God that knowes his owne from eternitie may euen amongst them by the supply of the Spirit make members of the Church Besides seeing the Holy Ghost doth not need speciall instruments to worke withall sometimes he may worke that by the eyes of the deafe which he doth by the eares of others for by their eyes he may powre in an eternall light into their mindes Lastly the case of such as are destitute of vnderstanding by nature or disease is very hard because they want reason and so are incapable of faith and if we say that the Holy Ghost may infuse an inward light then it is cleare they cease to be fooles or mad-men In this case therefore we must religiously and charitably suspend and leaue Gods worke to himselfe The termes from which and to which the Church is called follow in these words from the prophanenesse of the world to enioy the supernaturall dignitie of the children of God The terme from which Terminus à quo is from the prophanenesse of the world in which words three things may be noted First that the true members of the Church were in their estate of Nature as prophane as the people of the world liuing in sin and being the children of wrath as well as others which shew the exceeding riches of Gods grace and Christs loue to them that could respect them being so vile and sinfull Secondly that our first parents before the fall could not properly be said to be the Church because they neither were called from an estate of corruption nor did they then need Christ nor had that faith in Christ being perfect by creation and so not wanting a Sauiour whereas the Church is properly the Spouse of Christ Thirdly by these words all men in visible Churches may trie themselues for only they that are conuerted from prophanenesse are true members of the Church and so Hypocrites are excluded and open prophane persons and such as are only changed in their opinions and not in their practise 2 Pet. 1. 4. Terminus ad quem or the terme to which they are called is to the supernaturall dignity of the sons of God which words expresse the grace of Adoption which comprehends the substance of all that felicity we haue from God in Christ after calling Eph. 1. 4. but of the priuiledges of the Church afterwards The last words of the definition describes the forme of the Church the essentiall inward forme which is that vnion with Christ by faith they are really members of the Church that are vnited to Christ as their head by faith without this faith it is impossible to please God and faith comprehends all that which essentially God requires of vs to iustification and adoption Ioh. 3. 16. I adde their vnion one with another by loue because brotherly loue is an inseparable fruit of faith for faith worketh by loue Gal. 5. 6. and is such a Characteristicall signe of a true member of the Church that the Apostle saith thereby we know we are translated from death to life because we loue the brethren 1 Ioh. 3. 14. and the same Apostle seemes to make Loue a kinde of forme of the true Christian Eph. 1. 4. Thus of the definition of the Church The originall of the Church followes next to be considered and so I consider of the Church as she is the Church not as these men were in their estate of Nature for so her father was an Amorite and her mother an Hittite in as much as she was sinfully borne she was basely borne but that company that I call the Church were not the Church when they were in that estate of Nature The Church then as shee is the Spouse of Christ hath many things in her originall that are very glorious and much to be admired And that if we consider her originall in respect of decree
Creeds Ibid. The Word of God not handled in the Creed why page 41 Christs actiue obedience not mentioned in the Creed why page 303 Customes of the Country to bee obserued page 441 A fearefull example for such as curse page 377 D. DAmned in hell suffer 4. things page 530 Dangers of life sustained by Christ for diuers ends â—24 Darknesse vpon the whole earth how page 403 What this did signifie Ibid. Death of the godly more comfortable then the life of the wicked page 385 Death of Christ page 415 418 eight reasons of it page 416 Christ by his Death did abolish the power of death Ibid. How Christ frees vs from eternall Death seeing he suffred it not page 416 Christs Death teacheth vs seuen things page 417 Whether Christ Dyed in his humanity or diuinity page 419 The manner how Christ Dyed page 420 Death of Christ painfull Ibid. For whom he Dyed page 4â—4 When he Dyed page 426 The Dead Body of Christ not forsaken page 437 Death not to be feared page 417 Christ Derided for three reasons page 393 How God departs from men page 99 Christs Descension our ascension page 431 Diuell workes strange mischiefs from small beginnings page 330 Diuels companions of wicked men page 528 Diuel policy to make men suspect Christs Diuinity page 238 Diuels cannot take vs out of Christs hand page 239 Disciples Fishers of men page 466 Disciples drousinesse page 343 Christ preserues his Disciples safe from the Souldiers page 349 Diues message is sent to vs. page 531 What Doctrine is vnwholsome page 4 True Doctrine vnwholsome how Ibid. Dreames offoure sorts page 374 Dreame of Pilats Wife page 375 Dreames how wee may giue heede to them Ibid. E. AS Eagles we must flye to the dead Carcase page 418 Earth trembles at Christs death to signifie three things page 432 Earth six things admirable in the making thereof page 182 Seuen vses from hence page 183 In the Earth foure things admirable Earth-quakes how they come page 173 Ecclesiasticall courts corruption and iniustice in them page 358 Elect Gods goodnesse to them in foure things page 68 Enemies Christ prayes for them page 422 Essence of God page 110 Diuers Essences Ibid. Eternall how so called page 101 Eternity described by Boetius Ibid. Eternity of God described and explaned page 102 Difference between eternity and time page 102 Eternity of God proued by Scripture page 103 Doctrine of Gods Eternity should teach vs six things Ibid. Comfortable in fiue respects page 104 Euidence against wicked men at the last day page 522 Exaltation of Christ page 452 His diuine nature how Exalted page 452 His humane nature how Exalted page 453 The benefit that comes to vs by Christs Exaltation Ibid. F. FAith diuersly taken page 18 Profession of Faith hath in it two things Ibid. Implicite Faith a policy of Antichrist page 19 That we may not be deceiued about a temporary Faith we must looke to three things page 22 Effects of Faith differ in the true beleeuer and wicked man how Ibid. Paucity of such as haue true Faith appeares in six things page 24 How farre a temporary Faith goeth and wherein it is sufficient page 25 Tryall of a temporary Faith by diuers questions Ibid. Try whether we be in the Faith or no. page 27. Nine things repugnant to Faith Ib. Some things like Faith which are not page 28 Faith 5. kinds of it page 29 5. Signes of an effectuall Faith page 30 10. Effects of Faith Ibid. Assurance of Faith comfortable page 32 Extraordinary effects of Faith page 33 Faith procureth admirable things for our selues Ibid. For others page 34 Faith is our life in diuers respects Ibid. A christians Faith opposed in many things Ibid. Godly men offend about Faith in eight things page 35 Three meanes to breed Faith page 36 Le ts of Faith page 37 They that haue Faith must looke to two things Ibid. Faith wrought by degrees page 39 Foure things considered about a weake Faith Ibid. Signes of a weake Faith page 39 Signes of a true though weake Faith page 40 Comforts against weaknesse of Faith Ibid. Labour for growth in Faith Ibid. Ground of Faith the Word of God page 41 Concerning this ground we must resolue of fiue things Ibid. Faith of the godly shall neuer faile page 355 A right Faith in Christ breeds adoration and worship of Christ page 469 Faith and hope not in Christ page 254 Faithfull rest vpon God three wayes page 114 Father How attributed to God page 128 God a Father six wayes Ibid. God the Father of Christ proued and opened page 129 This teacheth vs three things page 131 It is comfortable in eight particulars page 132 God our Father foure wayes page 133 Hee is our Father by way of resemblance page 133 Faith lookes vpon God as Father in Christ page 134 Six signes of these who haue God to their Father Ibid. God is our Father this teacheth vs twelue things page 135 Acknowledge God as a Father page 134 Goe vnto him in all wants page 135 This is comfortable in diuers things page 136 God more then an ordinary Father page 137 Want of Feare of God the cause of all disorder 407 Christ layed downe infirmities of the Flesh but not the Flesh it selfe page 453 Fishing of the Disciples teach vs diuers things page 467 Wicked men Foolish page 356 Christ Forsaken in two respects page 396 Two obiections answered Ibid. Forsaken by all for soure reasons page 350 Fiuerules to be obserued in if we would prosper in the Fruitfulnesse of these outward things page 188 Cost in Funerals of Saints not vnlawfull page 440 Fowlâ—s of the ayre page 168 Gods care for them in Fiue things Ibid. What vses they serue for Ibid. They teach vs three things page 169 G. CHrist chose the Garden to begin his Passion in of purpose page 336 He was buried in a Garden why page 435 He put off his Garments before his sufferings for seuen reasons page 389 God Doctrine concerning God to be knowne for fiue reasons page 42 True knowledge of God hindred in six things page 44 We are vnable to conceiue of God for nine reasons page 46 God makes himselfe knowne seuen waies page 47 God is knowne diuers waies by seuerall things page 49 God knowne to man foure wayes Ibid He is described Ibid. Seuen rules for the attaining to the knowledge of God page 51 Three things to bee auoided in inquirong after the nature of God page 53 Many things spoken of God by way of likenesse page 55 Gods properties of two rankes Ibid. Foure things in Gods Nature matchlesse Ibid. Life of God admirable in three respects Ibid. This teacheth vs eight things page 56 Knowledge of God to bee admired in eight respects page 57 God the Fountaine of all wisdome page 58 Gods knowledge infinite Ibid. And most perfect as appeares in foure things page 59 God knowes all things at one view page 60 Consideration of Gods knowledge is vsefull page 61