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
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
had power to estate blessing vpon his Disciples and all true Christians for euer This blessing was the fruit of his Passion and Resurrection and belongs to all the godly to the worlds end and therefore he leaues his blessing on earth being now to ascend to heauen Vnto this blessed Father and Sauiour should we daily flie and seeke his blessing which is able to doe vs more good than all the blessings of men or Angels Thirdly that hee ascended visibly in the sight of his Disciples Act. 1. 9. and therefore he did not vanish and become inuisible in himselfe as the Vbiquitaries dreame Fourthly he made vse of the seruice of a cloud which receiued him as he departed and caried him vp as it were a Chariot and at length hid him from the eyes of his Disciples and thus he did to proue that it was he of whom it had been long before said Hee maketh his Clouds his Chariot Psal 104. 3. and withall to restraine curiosity he doth as it were draw a curtaine betweene his body and their eyes and betweene this mystery and our mindes that we should rest satisfied in beleeuing that hee did ascend and not busie our heads about vnprofitable and curious questions in things not reuealed And further it may be thereby was shadowed out the manner of our meeting with our Sauiour at the last day that as a cloud tooke him away so in the clouds should we meet him againe 1 Thes 4. 17. Thus of the second point The third question is When hee ascended and to that the answer is short viz. forty dayes after his resurrection why hee staied forty daies before he ascended was shewed before viz. that hee might instruct his Disciples about his Kingdome and withall to shew that the doctrine of the Gospell was not inferiour to the doctrine of the Law which Moses was in receiuing from the mouth of God forty daies in the Mount and as he was forty daies in the wildernesse meditating of his worke before he began to preach so is hee forty daies in preparing his Disciples before hee send them forth about that great Worke of the conuersion of the Nations The fourth question is From what place hee ascended and that is noted by the Euangelist S. Luk. Chap. 24. 50 Act. 1. 12. viz. that he went vp into heauen from off some part of the mount of Oliues that was neere the Towne of Bethania Now it is coniectured by Diuines that hee chose this place of purpose First that in the same place he might shew the proofe of his Diuinity and Glory in which before he had shewed the extreme proofe of his frailty and infirmity when in that place hee sweat blood strugling vnder the brunt of Gods fierce wrath and in that place hee began the declaration of his greatest glory where not long before hee had begun to feele suffer his greatest ignominie and paine Secondly this mountainish place serued somewhat to awake the affections of the godly to teach them to get as high as they can aboue the world and worldly occasions hasting after their blessed Sauiour that is gone vp to heauen before them Thirdly Bethania signifies the house of affliction and so by his ascending to the glory of heauen from that place he might leaue vs an assurance that a passage may be had yea vnto all the godly shall bee prepared to attaine vnto the ioyes of heauen euen through many tribulations we may ascend out of the house of sorrow bed of sicknesse vale of teares the land of captiuity vnto heauen as well as from Ierusalem a place of peace Yea such afflicted ones may much comfort themselues in the hope that Christ will take them to heauen out of these places of sorrow in his due time The fift question is Whither he ascended and the answer to that is in the Creed and the Scriptures before quoted into Heauen and Christ himselfe saith Hee went to his Father in heauen Ioh. 14. 12. and 20. 16. Heb. 9. 20. Now this heauen doth not signifie God himselfe or a heauenly conuersation or heauenly glory but by heauen is meant that place of eternall blessednesse which is without the corruptible world which is aboue all these moueable worldly heauens and to vs now liuing on earth is inuisible It is that place that Christ calls The house of his heauenly Father in which are many Mansions Ioh. 14. 12. and Solomon calls the place of Gods habitation the heauens Chron. 6. â—1 and the habitation of his holinesse in heauen 1 King 8. 31. Christ therefore is now in that highest heauen which must contain him til the times of the restoring of all things It is obiected that Christ ascended aboue all heauens Eph. 4. Answer It is true aboue all these visible heauens aboue the Aire and the coelestiall Orbes in which are the Sunne Moone and Starres and so went into that heauen called the third heauen which is the seat of the blessed It is further obiected if Christ ascended aboue all those worldly heauens then his body is in no place because Aristotle proues in his first booke of heauen that aboue all heauens is no place Answer It is false that aboue all heauens is no place for though there bee not such a place as Aristotle describes Physically yet there is a place for where there is a body there must needs be a space in which that body is contained according to that knowne saying Take away spaces from bodies they will be no where and if no where then they are not This space the Scripture calls a place But against Aristotle we oppose the expresse authority of Christ himselfe who affirmeth there are places in heauen Ioh. 14. 2 3. Now God would haue vs to know whither Christ ascended for three Reasons First that we might be certaine he remained still a true man euen in his glory in heauen Secondly that wee might know whither to conuert our thoughts and desires and where our hearts might finde Christ as Paul saith If yee be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God Col. 3. 1. wee cannot find Christ on earth wee must looke him in heauen Thirdly that we might know where wee shall dwell and reigne when wee dye Ioh. 14. 2. and 17. 24. Now in heauen Christ ascended to his Father as he saith Ioh. 14. 12. and 20. 17. not that hee could not finde his Father any where but in heauen for he is euery where but because God the Father doth in a singular manner manifest his glory and loue in the heauen of the blessed and in that heauen doth collect his fâ—mily and houshold that shall for euer abide with him And for this cause doth our Sauiour teach vs to pray Our Father which art in heauen not which art euery where though that be true that we might thereby be admonished that we doe not belong to the society of this world but vnto that
at the time of the Passeouer doth the Lambe of God passe out of this world Thus of the place and time The first thing we are to consider of that fell out before his Arraignment is the consultation of his Aduersaries which is recorded Matth. 26. 3 4. where obserue first what they did viz. they call a Counsell they doe not goe about the worke without aduice They gather a great assembly together to consult of the businesse They vnite their forces against Christ to let vs know that the authoritie of Councels is not infallible There haue beene Councels against Christ as well as for Christ and to teach Christian Rulers in Church and Common-wealth to lay their heads and hearts together how they may destroy Antichrist It is much to be lamented that Christians can no better agree together against Antichrist It is easier to get a Councell against Christ than against Antichrist Secondly note where they assemble viz. in the Hall of Caiaphas who was the man that before in another Councell had giuen his sentence for the killing of Christ and was the first that deliuered his opinion expresly for the death of Christ Ioh. 11. Thirdly consider who were of this wicked Councell viz. the chiefe Priests Scribes and Elders of the people euen the neerer men come to God by place and office the more desperately vile they are when they once fall to opposing the truth Christ had no enemies more malitious than the Priests and Scribes and therefore it is not safe to rest vpon men in the businesses of saluation Things are not therefore to be beleeued or done because they are graced with the authority of great men in Church or Common-wealth And it is not vnprofitable to note the causes of these mens proceedings against Christ First they enuied his glory and respect among the people which had so much eclipsed their glory then this Enuy begat the darknesse of affected Ignorance so as neither Scripture nor his teaching nor the often foyles he had giuen them nor his Miracles could conuince them Then their affected Ignorance begat hatted and loathing of the Truth and that hatred of the Truth made them fall into this mad and vnappeasable Rage and Malice against Christ which appeares by the last thing I note in their consultation which was the end why they assembled viz. to take him by subtletie and to kill him Note here that Malice in the enemies of Religion is very cruell Nothing but his bloud will satisfie them and they make no conscience to vse ill meanes to take him they professe to desire to take him by subtlety There is a world of wickednesse committed by such as sit in seats of Iustice and Iudgement and the Iudge of the world will haue it brought to light it shall bee knowne many times to their eternall shame amongst men I may adde one thing more about this consultation and that is about the time of it Now when they should haue beene preparing themselues for the Passeouer they are met here in a Councell to take Armes against the true Paschall Lambe and had it not beene for feare of the tumulting of the people they would haue as securely sought his destruction at that time as any other Quest But where was our Sauiour now Answ He was at Bethany and got himselfe of purpose out of the way that they might haue full scope to meet and consult about his death as knowing that his houre was come thereby declaring that he did willingly lay downe his life for vs. Thus of the consultation of his Aduersaries Concerning the Treason of Iudas diuers things are worthy the noting as 1. The parts of it and so his treason consisted of two deuillish practises The first was his compact with the Priests about betraying Christ of which reade Mat. 26. 14. c. The second was the villanous execution of the Treason according to that agreement of which reade Matth. 26. 47. c. where you shall finde that he betrayed him with a kisse 2. The qualitie of the Traytor He was a Minister a chosen Disciple of Christ yea preferred to the highest Calling in the Church viz. to bee an Apostle one of the Twelue that was called out of the rest of the Disciples and made one of Christs owne family and amongst the Twelue of some speciall reckoning for he was as it were the Steward and bare the Bagge 3. The cause of the Treason or what moued Iudas to this deuillish practise and that was his couetousnesse which is expressely noted by the Euangelist S. Iohn Chap. 12. 6. And his couetousnesse was the more vile and may be aggrauated against him diuers wayes As first because hee was an Apostle Couetousnesse is more hatefull in a Minister than in any other Secondly Because he would sell his Lord and Master at so meane a price that he should offer to sell the Lord of all things as if he had beene a vile bond-slaue and that he should reckon him to bee made for his owne priuate gaine that did vouchsafe to become a common price for the redeeming of all men was a grieuous offence but that hee should sell him for so meane a price as thirtie peeces of Siluer was extremely base Nay it was the more excessiuely vile that he vseth Christ worse than a Clowne would doe his hogge for if a country clowne were to sell his hogge hee would not leaue the price to the discretion of the buyers as Iudas did 4. The Patience of Christ towards the Traytor vsing so many wayes to warne him and reclaime him For first after the Treason began our Sauiour vouchsafeth to wash the very feer of the Traytor those feet that were ready to shed innocent bloud Ioh. 13. 2 5. Secondly He thence taketh occasion to say Yee are cleane but nâ—t all Ioh. 13. 10 11. Thirdly He comes nearer and by a prophecie tells them that one of them that did eat bread with him should file vp his heele against him vers 18. Fourthly-Heyet more plainly saith One of you shall betray mee not naming him Ioh. 13. 21. Fiftly To awaken him sieâ—hreatens him Woe vnto that man by whom the Sonne of Man is betrayed c. Mut. 26. 24. Sixtly When all this would not melt the heart of Iudas he falls into a grieuous Agony for very compassion and vexation at the sinne of Iudas so as be was troubled in Spirit as Saint Iohn shewes Chap. 13. 21. Seuenthly Though hee knew him to be a cursed Enemie and a Wolfe that wayted to prey vpon him though now in a sheepes skin yet he giues him a Sop He gaue vs a patterne how to practise that saying If thine enemie hunger feed him if he thirst giue him drinke 5. Why was it necessary Christ should be betrayd by Iudas Answ He suffered this betraying First that the Scripture might be fulfilled that had fore told this Treason Ioh. 13. 18. Secondly in abiding this Treason hee paid for our perfidiousnesse and ingratitude