of himselfe without any dependance The manner of subsisting is the furnishing of a thing with peculiar Relation including a Person Now then the Persons in the Trinity differ from the Essence onely in the manner of subsisting because the Essence subsists in one manner in the Father and in another in the Sonne c. They doe not differ in Essence for all of them haue the same but onely in the manner of the subsisting of the Essence in each Person In the Trinity there is another and another but not another thing there is another that is another Person there is not another thing that is not another Essence In Christ now there is another and another thing for his diuine Nature is one thing and his humane Nature is another thing and yet there is not alius that is another Person But it is otherwise in the Trinity The being of the Father is the being of the Sonne and the being of the holy Ghost but to be the Father is not to be the Sonne or the holy Ghost Thus the Persons differ from the Essence They differ one from another foure waies In order in personall proprieties in number and in operation First in order they differ for the Father is the first Person the Sonne the Second and the holy Ghost the Third This Priority must not not be mistaken for one Person is not before another in time or in dignity but onely in Nature or in order of Nature so as one Person depends vpon another As the Sun is before the beames of the Sun not in time but in order of Nature because the beames are from the Sun so in the Trinity the Son and holy Ghost are after the Father not in time but because they receiue the originall of their Persons from the Father Relatiues are together in time onely note that Nature heere signifies the manner of subsisting not of essence for in respect of Essence there is no priority in the Trinity Secondly they differ in personall Proprieties As the personall Proprietie of the Father is to be of himselfe in respect of his Person vnbegotten The personall Proprietie of the Son is Generation or to bee of the Father by begetting The personall Propriety of the holy Ghost is to bee of the Father and the Son by Spiration or proceeding and thus each Person differs from other by incommunicable Characters Thirdly they differ in number they are the same in number in respect of the Essence because one God is Father Son and holy Ghost and yet in respect of those Characters in the manner of subsisting each Person hath a subsisting by himselfe which in number is not the same with the other Persons The Father hath one manner of subsisting in number the Son another and the holy Ghost another Note that I say each Person hath his subsisting by himselfe not of himselfe Fourthly they differ in operation and so both in externall and internall operations In externall workes though in respect of the things wrought they are common to all three persons yet in respect of the manner of working there is distinction of the persons for the Father workes by the Son in the holy Ghost The Father worketh from none the Son from the Father and the holy Ghost from them both Gen. 19. 24. Iohn 5. 19. 30. 8. 28. 16. 13. There are two principles to be marked for the vnderstanding of this point The one is that the workes of the Deity that are outward are common to all three Persons The other is that looke what order there is of existing in the Trinity the same order there is in working as was said before the Father worketh by the Son in the holy Ghost Thus Creation Adoption Sanctification are the workes of the whole Trinity as the Scriptures proue that attribute Creation to the Father and to the Son and to the Spirit and so of the other workes all three Persons worke the same Apotelesma or worke but not all after the same manner as for instance in the worke of our Redemption the Father workes by sending the Son the Son by assuming our Nature the holy Ghost by sanctifying and forming the bodie of Christ out of the flesh of the Virgin c. so in the Creation the Father wils it the Son by the holy Ghost effects it But this is withal to be noted that as any outward worke hath more resemblance in any part of it to any person in the Trinity so it is more specially attributed to that Person so in the Creed and in the Scriptures too Creation is attributed to the Father who being of himselfe fitly giues being to the creatures Redemption is attributed to the Son who as he resembles his Fathers Image is fittest to represent vnto mankinde his mercy and being an eternall Word in the Fathers minde doth fitly by his Word tell vs his Fathers meaning Sanctification is attributed to the holy Ghost who as he is breathed as it were from the Father and the Son per modum voluntatis amoris so doth hee fitly by breathing or inspiration inlighten and sanctifie our wills and affections And as they differ in externall workes so doe they in internall for the Father onely begets a Sonne the Father and Son as it were breathes forth the holy Ghost And thus of the matter of the Doctrine of the Trinity the Termes follow to bee considered of These words Persons and Trinity Essence c. were taken vp in the Primitiue Church as the fittest words to expresse what they conceiued of these glorious Mysteries The speech of man in many things extreamely doth want words Wee say three Persons not as if thereby the mystery were vttered but that it may not be vtterly concealed for that which is of such ineffable eminencie cannot be expressed in such a word wee speake therefore of these things as the Father said not as wee ought but as wee can And againe the same Father saith It hath bin lawfull for vs for discourse and disputation sake to say three persons not because the Scripture saith so but because it doth not contradict it and a kinde of necessity brought the Ancient Church to inuent the words for when Heretikes would yeeld to the termes of Scripture and varied vpon the corrupt senses they put vpon the words the Ancients were driuen to inuent words which did expresse the true sense that thereby the Heretikes might be tryed whether they hold the right Faith or no which termes that before were promiscuously vsed in other learning being in the daies of the first Christian Churches made free in the Cittie of God haue euer since enioned their freedome and may not now be turned out without suspition of contentiousnesse selfe conceit and Schisme The sense is in Scriptures though the words be not there As the Scripture saith there be three in Heauen which are one which the Church adds the three are Persons and the one is essence It adds not to
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
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
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
wrought therefore he would signifie that the new world had a Paradise prepared as well as the old world had at first In this answer of Christ diuers errours are confuted as 1. Theirs that said that the soules of men after death did either sleepe or perish 2. Theirs that dreame that mens soules must goe into Purgatory for this Theese had been a great offender and had not performed the satisfactions they talke of and yet went to heauen presently 3. Theirs also that say the soules of the faithfull before Christs Ascension were not in heauen but in Limbo 4. Theirs that say the soule of Christ went downe into hell locally after his death Paradise is not Hell and into Paradise he went 5. Theirs that say that outward Baptisme with water is precisely necessary to saluation whereas this Theefe was not baptised and yet saued 6. Theirs that thinke heauen is had for mens merits euen for the deserts of their good workes that is false for as Adam was placed in Paradise by Gods free gift and Creation so are all the godly placed in heauen and therefore doth Christ liken it to Paradise Eternall life is the gift of God Rom. 6. 23. Thus of the Conuersion of the Theefe The fourth testimony giuen to Christ on the Crosse before he died was the miraculous rending of the Veile of the Temple from the top to the bottome and that this fell out before the death of Christ appeares by Saint Luke Chap. 23. 45. The Temple had three roomes in it the one more inward as it were our Chancell and into that roome came only the High Priest once a yeare and was called Sanctum Sanctorum The Holy of Holies and in that roome was the Arke and the Mercy Seat The next to that was the Holy place as it were the body of our Church and into this place came the Priests only to offer sacrifice for there was the Altar for burnt offring and the Altar of Incense and the Table of the Shew-bread Now without this was a third roome whither the People came to worship and was called the Court and Solomons Porch It is resembled by our Church porch but it was a very great roome able to receiue a multitude of people Now the Veile was that parted the Holy of Holies from the Holy place and was made of Blew and Purple and Skarlet and fine twined linnen of cunning worke hanged vpon foure pillars of Shittim wood ouer-layed with gold The most holy place was a type of Heauen and the holy place a type of the Church Militant on Earth as it consists only of Gods elect as a Nation of Priests offering holy sacrifices to God The outward Court was a type of the visible Church as it confists both of good and bad professing the true worship of God The rending of the Veile signified diuers things 1. That God did abhorre and despise the Temple of the Iewes and was departed from them with indignation and had reiected that Nation for their reiecting of Christ his Son and that he did dissolue all their priuiledges and staine their glory If the Iewes will forsake God he will forsake them and so will hee deale with all Nations where he hath dwelt if they despise his word and Gospell and will not walke worthy of his mercies shewed to them 2. That there was now an end of ceremoniall worship the rending of the Veile was the seale of the words of Christ saying It is finished Now that Christ had fulfilled all was shadowed by these ceremonies by the tearing of the Veile he signified that there was now no further vse of those rites 3. That now we haue accesse freely to goe to the Mercy-seat euen to the Throne of Grace with our suits and requests in the name of Christ Iohn 1. 51. Eph. 2. 18. Heb. 4 16. 4. That whereas heauen was shut for our sinnes now it is opened by Christ and we may enter in as the Apostle expresly shewes Heb. 10. 19 20. The passage into heauen is now set open Only we should looke to our assurance and sound sanctification as followes vers 22. Dead 1 THESS 5. 9 10. 9. For God hath not appointed vs vnto wrath but to obtaine saluation by the means of our Lord Iesus Christ 10. Which died for vs that whether we wake or sleepe we should liue together with him HItherto of the crucifying of Christ His death followes And concerning his death I shall first consider of the Proposition Reasons and Vse in generall and then consider of diuers particular things that concerne the explication of the doctrine and storie of his death That Christ died is abundantly testified by the Scriptures 1 Cor. 15. 3. Now the reasons why it was necessarie that Christ should die are these 1. To satisfie the iustice of God for our sinnes The wages of sinne is death Rom. 6. 23. Christ therefore taking vpon him the similitude of sinfull flesh as our surety God condemned sinne in his flesh by inflicting death vpon him and so satisfied his iustice Obiect But can the death of one man satisfie so as to be accepted for the death of many men Sol. The death of one bare or meere man cannot bot the death of him that is the Sonne of God both God and man is of infinite price and so an infinite satisfaction Act. 20. 28. 2. In respect of the truth of God God had said The day thou eatest thereof dying thou shale die Gen. 2. 17. which presently fell vpon Adam in respect of spirituall death and in time inuaded his body and seazed vpon the bodies of his posteritie Now Christ comming in the first Adams stead must suffer what God had threatned and beare that punishment he had appointed 3. For the fulfilling of the types and prophecies of Scripture the Sacrifices were slaine and Esay had said He must be as a sheepe led to the slaughter Esay 53. 7. and Christ himselfe had foretold his owne death and buriall diuers times 4. For the ratifying of the New Testament and the confirming of his last Will wherein he grants by vertue of the new couenant with God all those Legacies that comprehend the spirituall and eternall felicitie of the Church This will is not of force without the death of the Testator Heb. 9. 15 16 17. 5. That he might abolish the power and kingdome of death and so deliuer vs from eternall death and from the authoritie of the Deuill who had power to inflict death vpon vs Rō 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But seeing eternal death was due to vs for our sins how could Christ deliuer vs from it seeing he suffered not eternall death Or how did he suffer al was due to our sins seeing he suffered not eternall death Answ Death in it self is the wages of sin growes eternal only because men or deuils that suffer it cānot ouercome it performe sufficient satisfaction in a shorter time Now Christ in a short time
spirituall and eternall rest from sinne and labour Quest 3. Why was the Sepulchre so fenced and sealed Answ That so the glory of Christs resutrection might the better appeare in that all their power and care could not hinder it and besides God hereby catcheth them in the works of their owne hands for by these meanes their owne Souldiers are made witnesses against themselues of the truth of the resurrection of Christ Quest. 4. But what was the reason that the bodie of Christ did not putrifie Answ Christ was without sinne and so his bodie could not corrupt and as for our sinnes he had made expiation for them on the Crosse besides this was so that the Scripture might be fulfilled that said Thou wilt not suffer thy holy one to see corruption Psal 16. 10. Thirdly our Sauiour foretold vs thereby that one day our bodies should be as his was viz. after the resurrection they should be incorruptible for euer The Vses of the whole doctrine of the buriall of Christ may be 1. For consolation for by the casting of the body of Christ into the graue wee know that Gods anger is pacified and our sinnes are expiated for as the tempest was laied and stilled when Ionas was cast out of the ship into the Sea so when Christ was cast from among the liuing into the graue among the dead all the tempests of Gods wrath conceiued against vs were quieted and fully stilled and pacified Besides Christs buriall may greatly comfort vs against our buriall His bodie hath sanctified and perfumed our graues 2. For instruction and so the speciall Vse should be to teach vs to striue to be buried with Christ in respect of our sinnes Col. 2. 12. Rom. 6. 4. and this we may the rather hope to attaine because there is a vertue flowing from the buriall of Christ able to produce this spirituall buriall of sinne in vs. Now there be foure things in which our sinnes should be like a dead body in the graue First dead bodies are for euer remoued out of the society of men so should our sinnes be abandoned from vs. Secondly dead bodies in the graue vse to spend and confume away by little and little so should our sins Thirdly dead bodies vse to grow loathsome more and more so should our sinnes Fourthly dead bodies waxe out of memorie and are quite forgotten so should our sinnes in respect of any delight we should take in remembring them He descended into Hell COncerning this Article of Christs descension into Hell I propound three things to be considered of 1. The Originall of it 2. The Authoritie of it 3. The sense and meaning of it with the Vse For the first these words He descended into Hell were not in the most ancient Creeds Learned men giue instance both in the Creeds that haue them not in as also of most ancient Expositors that vndertooke to expound the Apostles Creed and yet makes no mention of this Article at all Amandus Polanus saith they are not in the Nicene Creed nor in the Creed of the Councell at Sardis nor in the Creed of the first Councell at Constantinople nor in the first Toletan Councell nor in the Creed of the Councell of Ephesus nor in the Creeds of the sixt and the eleuenth Toletan Councells nor in the Creeds of the Councels of Wormes and Franckford nor in diuers other Creeds And besides it is obserued that neither Clement the first nor Iernaeus nor Tertullian nor Iustine Martyr nor Origen nor Augustine though they expound the Creed yet make any mention of this Article and Ruffinus that doth receiue the words yet saith that they are not in the Creed of the Romane Church nor amongst the Churches of the East For the second though these words haue not beene found to be acknowledged in the first Churches yet because for many ages they haue beene receiued with an vniuersall consent of all Christian Churches and are acknowledged by many of the ancient Fathers and Councels and are receiued by the Church of England and by all sorts of Diuines in our Church therefore it were great impudencie for any man to reiect these words or question their authoritie either for the truth or vse of them onely for the interpretation of the words the learned know that the Diuines of no one age since they came into the Creed did fully agree about the proper meaning of them and as I conceiue the Church of England hath neuer made any interpretation of them in any Nationall Synode or Conuocation that might declare which sense our Church hath taken to And therefore men must be aduised and take heed of rash censuring of the opinions of Diuines in our Church that deliuer their consciences in this Article though there bee difference about the sense amongst them and weake Christians must know that it is possible for a Christian to be saued that beleeues the word of God and the rest of the Articles of the Creed though he neuer come to know infallibly what is the proper sense of this Article Now for the sense of the words of this Article if the opinions of Diuines be gathered together some of them will be found apparantly false some of them verisimilies things that be like Truth some of them are manifestly true And lastly there is a sense is not onely a truth but the proper truth of this place if we could finde it out Now for an introduction it will not be vnprofitable to take notice of the diuers acceptations of the Originall words rendered here Hell The Hebrew word is Sheol and the Greeke word Hades Now the Kings Translators of the Bible doe not render the words all alike in euery place As for the word Hades in the new Testament they translate it the most places Hell Yet in one place I finde it translated the Graue viz. 1. Cor. 15. 55. So for the word Sheol in the old Testament vsually they translate it Hell Yet in diuers places they call it the Pit as Iob 17. 16. and likewise in sundrie places they call it the Graue and it cannot well be otherwise rendered as Gen. 42. 38. and 37. 35. 1 King 2. 6. Psal 49 15. and 6. 5. Esay 38. 18. Now Christ may be said to descend into Hell either in respect of the wholeman or in respect of the body only or in respect of the soule only In respect of the whole Man it is true that he descended into Hell in foure Respects 1. In respect of Incarnation when our Sauiour descended from heauen to take our Nature in a large sense he may be said then to descend into Hades For the ancient Grecians whence the word Hades comes vnderstood by Hades the Earth and many of the ancient Fathers call the earth Infernum or Hell for they make a distinction of Hell and say One is superiour and that is the Earth and another is inferiour and that is the Hell of the damned Nor did Christ descend only to be vpon
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy
9. That when he doth come it will be so suddenly as thou shalt not haue time to make thy selfe ready or to mend thy course Matth. 25. 6 10 11 12. 1 Thess 5. 2 3. Matth. 24. 39. 10. That God will be Iudge himselfe 11. That it will be a finall sentence there can be no reuocation or appeale 12. That Gods proceedings in his iustice will be then all cleared they shall haue nothing to obiect and his iustice will the more appeare both by the equity of his dealing They haue had their dayes of sinning and therefore reason he should haue his day of Iudging and by the consideration of his patience that hath deferred this last iudgement for such a wonderfull while and besides God will then discouer a world of offences in euery wicked man that are not now knowne to others and finally God will then open the secrets of his counsell and bring forth exquisite reasons for his decrees and prouidence and iudgement which are now like a great deepe to vs. Lastly it must needs be most terrible to them if their hearts can apprehend now the horror of their summons by the sound of the last Trumpe and their publike shame before all the world and especially their eternall separation from God and all good things and that infinite torment they must for euer be in with the Deuill and his angels But yet vnto them this doctrine hath another vse that is more comfortable and that is that God yet giues them warning to repent and if the Terror of this day can now make them to repent their soules shall be saued in that day Act. 17. 31. else they are most wofully vndone for euer And on the other side it may be a doctrine of wonderf u confort to all the godly and the rather if they consider 1. That they haue iudged themselues already and therefore haue Gods promise they shall not be condemned at that day 1 Cor. 11. 31 32. 2. That God hath iudged them already they haue indured their paine already in this world God will account the afflictions of this life sufficient vnto them 1 Pet. 4 17. 3. That they are alreadie perfectly iustified and absolued from all their sins Rom. 3. 24 25. and 8. 33. 4. That they haue Christ to be their Iudge for there are many comforts in that point They need not be afraid of his sentence because hee hath beene their aduocate all this while and hath pleaded for them at the barre of Iustice 1 Ioh. 2. 1 2. and he is their brother their husband their head and all things else in relation which imports dearenesse Reade but the Booke of Canticles and consider whether he that giues such wonderfull louing and familiar termes of affection to his Church can euer be brought to pronounce a terrible sentence vpon her And besides hath he not in Scripture left many promises that assure vs of our happinesse at that day And further who can reade the story of the Passion of Christ and thinke that he will euer speake terrible things to them for whom he suffered so grieuous things on earth Was he not himselfe iudged for them on earth that they might be absolued from heauen Lastly he hath left vs the seale of the Spirit of promise euen his owne Spirit in our hearts as an earnest of our most glorious and finall Redemption at that day and besides that priuie seale of his Spirit how often hath hee set to his broad seale in the Sacraments from time to time And therefore they may be all assured that there Christ will be made maruellous in that day in all them that beleeue to their euerlasting honour and praise and glory Thirdly the doctrine of the last Iudgement should serue also for instruction and so 1. It should strike a constant feare of God into our hearts and of his dreadfull iustice and maiestie Reuel 14. 7. 2. It should make vs very patient vnder any wrongs or oppressions of the wicked men of the world especially when men suffer trouble for Christs sake and the Gospels for we shall be sure to see a perfect recompence vpon our aduersaries at that day if they repent not 2 Thess 1. 5 6 7. Iam. 5. 6 7. Phil. 4. 5. 3. It should teach euery Christian to be temperate and reserued in the case of censure and iudging of others 1 Cor. 4. 5. and 5. 12. Rom. 14. 10 11 12. But especially it should maruellously fire the hearts of Gods children to all possible care and conscience to expresse all manner of holinesse and good works in all parts of their conuersation and to auoid all things that may offend Tit. 2. 12 13. 2 Pet. 3. 11 14. 1 Cor. 15. 5 8. The eighth Article I beleeue in the Holy Ghost 1 IOHN 5. 7. For there are three which beare record in heauen the Father the Word and the Holy Ghost and these three are one HItherto of the Articles of the Creed that concerne the Father and the Son Now followeth the Article that concernes the third Person in the Trinity in those words I beleeue in the Holy Ghost Ghost is an old English word and signifieth Spirit and this Title of the Holy Spirit is giuen to the third Person in Trinity in a speciall manner The word Spirit by way of cause and the word Holy by way of effect He is a spirit not only in nature so the Father and Son are a Spirit but because hee proceeds from the Father and the Son by way of spiration or breathing on the other side he is called holy not only in respect of Nature for so Father and some are holy but by effect because hee makes the Church holy Now to beleeue in the holy Ghost is not only to beleeue that there is a holy Ghost but to relie vpon him for sanctification and saluation and all happinesse to beleeue the holy Ghost to say true when he speaketh or to beleeue what is written of him will not serue turne vnlesse wee beleeue in him The reason why there is but one Article about the Holy Ghost is because the doctrine concerning him hath not beene so much opposed as the doctrine concerning Christ or the Father vnlesse wee take in the Articles that follow and place them vnder this head of the Holy Ghost which may be done thus The third part of the Creed concernes the Holy Ghost and his speciall operation which is sanctification which is declared partly by the obiect which is the Church and partly by the effect which is communion of Saints which communion is enioyed in three things viz. Forgiuenesse of sinnes Resurrection of the body and life euerlasting Before I come to open the full meaning of the words of this Article I obserue from the generall consideration of them with the coherence these things 1. That the Holy Ghost is God as well as the Father and the Sonne because we must beleeue in him as well as in the Father and the Sonne which
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
vs in diuers things page 192 Wicked men likened to Beasts page 193 Gods seruants must learne of Beasts page 194 Beast hurt without the Campe fore signified Israâ—l page 382 How Christ is Begotten page 237 How the Father did Beget the Sonne shewed by way of negation in seuen things page 129 Gods Begetting of Christ informes vs of two things page 130 A threefold manner of Being of things page 120 A two fold Beginning page 103 I Beleeue the Christians answer all his life page 17 Truely to Beleeue the Articles hath in it six things page 18 Beleeue aboue reason page 409 Beleeue in Christ page 209 Right Beleeuing in Christ casts out six things page 309 It hath in it foure things Ibid. Beliefe of our saluation in Christ hath in it six things Ibid. How we must Beleeue in Christ. page 210 Foure Rules for the attaining this right Beliefe page 211 Foure motiues to this duty Ibid. Eight benefits that come to vs by Beleeuing in Christ page 212 What it is to beleeue in God page 113 Three sorts of men doe not Beleeue in God page 114 Tenne things in the manner of Beleeuing these Articles page 19 Christian simplicity in Beleeuing must haue two things in it page 21 Questions about Beleeuing answered page 38 Christ Betrayed many waies page 333 Christ abased at his Birth for three Reasons â—18 Bishops of Rome oppose Christs Kingdome page 358 What it is to Blesse page 479 Christs Bloud shed vpon the Crosse for seuen reasons page 391 Body of man excells all other Bodily creatures in fiue things page 195 Gods Workemanship to make a Body Ibid. Christs Body needes no embalming page 441 Why it did not putrifie page 442 Fiue Books opened at the last day page 521 Not a Bone of Christ broken page 428 Creatures in Bondage how page 531 Christs Buriall He was Buried for seuen reasons page 434 Place where he was Buried page 435 Christ Buried by whom page 436 By rich men why Ibid. Manner of Christs Buriall page 439 He was wrapped in fine linnen page 440 C. TWo signes of a Childe of God page 356 Christ the signification of it page 218 Christ doth two things for vs. page 320 Christ carried from Annas to Caiphas page 351 The indignities the Iewes offer to Christ page 355 Christ indited and condemned for three reasons page 357 Christ charged with three things page 364 Christ falsely accused Ibid. Christ a King page 365 Christ stripped of his clothes why page 381 Christ slaine from the beginning in seuen respects page 426 Christ a sweet Sauiour page 440 Christ suffered strange indignities and scornes for two reasons page 380 Christ lifted vp vpon the Crosse for three reasons page 391 Why Christ did not saue himselfe from the Crosse page 394 Christ first humbled then exalted page 302 Christ did absolutely fulfill the whole Law for three reasons page 103 Christs conception declared by an Angel why page 259 Christ conceiued of the holy Ghost page 260 An Obiection answered Ibid. Two things done by the holy Ghost in this conception page 261 Christ conceiued without sinne page 262 Diuers Obiections answered Ibid. How Nature proceeds in the conception page 263 The manner of Christs conception page 265 Why Christ was so conceiued page 266 When the Virgin conceiued Ibid. Effects of Christs conception Ibid. Christs conception a medicine against originall sinne page 269 Christ Crucified The place where he was Crucified page 382 Crucified without Ierusalem for foure reasons page 382 Christ Carried his Crosse for two reasons page 384 Christ Crucified for foure reasons page 387 Christ Crucified becomes a sacrifice page 388 Christ crucified with his hands spred abroad for two reasons page 391 Christ lifted vp vpon the Crosse for three reasons Ibid. Christ crucified in the midst of theeues for foure reasons page 392 Christ tooke a true body page 267 Christs call at the last day page 533 Difference of being in Christ page 267 Christians like Ezekiels bones page 477 Christians resemble sheepe in foure things page 518 Distinction of true Christians page 438 Coniunction betweene Christ Christians page 526 Christians highly to be esteemed page 553 Church The originall of the Church page 429. 561 Church diuersly taken in scripture page 556 Definition of it page 557 The generall nature of it Ibid. How the Church from the beginning is called Catholike page 558 From what the Church is called page 560 To what it is called page 561 Members of the Church written in the Booke of life page 562 Church borne of God Ibid. Christ the Head of the Church Ibid. Churchmen most malicious against Christ page 358 Computation of the Romans page 440 God communicates himselfe vnto the creature three waies page 257 Christ condemned that we might bee saued page 378 A true Conuert cannot abide sin page 406 A true Conuert loues Christ better then his old acquaintance page 407 Euil Conscience what it doth page 347 377 Cost in Christs seruice page 439 Couetousnesse the cause of Iudas sinne aggrauated page 328 Beware of Couetousnesse page 331 Couetousnesse defined Ibid. Couetous heart not without the Diuell in it Ibid. Couetousnesse foure signes of it page 332 Couetous care vaine in diuers respects Ibid. Couetousnesse 4. vile effects of it page 333 Counsell of God cannot be altered page 368 Testimony of Counsels no infallible markes of truth page 359 Counsels against Christ as well as for him page 226 Sentence of condemnation at the last day page 527 Creation CreatioÌ„ a work of the whole trinity page 145 How all-things were created page 169 Created in six dayes why page 146 Creation the end of it Gods glory page 147 Gods power manifested in the Creation Ibid. Gods goodnesse appeares in the Creation page 148 Gods wisdom appears in the CreatioÌ„ Ib. A curious question about the Creation answered Ibid. Creation teacheth eight things page 149. Giue God the glory of our Creation page 200. Wee should answer the end of our Creation page 201 Doctrine of the Creation terrible to wicked men page 150 Comfortable to the godly page 150,202 Creation of new Heauens page 531 Creatures set at liberty at the last day page 532 Creatures how they discerne things page 59 How God knowes them page 60 Creed The Analysis of the whole Creed page 16 What the Creed is page 3 Why the Creed is called a patterne page 5 Creed called a little Bible Ibid. What respect wee should haue to this Creed page 6 Twelue reasons for it Ibid. Doctrine of the Creed Catholike page 7 No Science hath such a subiect as the Creed page 6 Creed food for all sorts of Christians page 9 Creed the character of the Church Ib. Creed a touchstone to try all religions by Ibid. How called the Apostles Creed page 11 Creed not collected by the Apostles Ib. Gathered out of Apostoticall writings page 12 Creed came not in all at once page 13 When it was finished page 14 Why called the Apostles Creed Ibid. Diuers