To relie upon God thus represented and believed as able and promising eternal life unto sinful man upon fairest terms 3. To profess this our faith God is the efficient cause by his Spirit of this faith he is the object his word is the rule 3. This faith we Protestants do profess this faith they of Rome do profess and both agree not only in the words but for the most part in the sense of this Creed as appears by the exposition thereof given in their Trent Catechism This is not so to be understood as though there were no errours in that except in these three particulars For besides the many truths delivered in that part of the Catechism there are several errours intermixt though none of them so gross as these three 1. In the manner of Christs birth 2. In the division of Hell into several parts 3. In the visible Headship of their Roman Pontif over the universal Church Though none of these have any ground in Scripture or in the writings of purest Antiquity are no ways necessary or conducing to Sanctification and Salvation and are more like Fancies and Fables then any solid truth yet we must be condemned as Innovators Hereticks Schismaticks as having no hope of salvation till reconciled to their Church and having no existence of a Church before Luther this is their charity but this is our comfort God will be Judge and they as well as we must be judged and they cannot prove that by our publick Doctrine we have added any new Article to the Ancient Catholick Apostolick Faith nor rejected any matter of doctrine or practice which is necessary or effectually conducing to salvation 4. Though this form of confession be generally received amongst us yet we find in it two additions not expressed in many former Creeds 1. Is the descent of Christ into Hell 2. Concerning the holy Catholick Church the Communion of Saints Concerning the first its doubted 1. When it was added to this confession 2. What the sense and genuine meaning of it is 1. We find it not in many of the ancienâ— and Apostolical forms of confession not in the Nicene or Ephesiene or Constantinopolitan Creed nor yet in the Roman Therefore Ruffinus in his exposition of this Creed confesseth that this article of Christs descent into Hell is not found either in the Roman or Oriential Creeds Besides some inform us that it is not found in genuine Copies of Athanasius his form therefore some say that it was brought in by a Synod held at Aquileia 2. As for the sense it s much controverted For some will have the words to signifie no more then that he was buryed others that Christ suffered in his soul the pains of Hell others that he passed into the estate and place of the dead others that in his soul he passed locally and substantially into Hell to preach unto the spirits and souls there imprisoned Thus Lib. 6. Ruffinus in his exposition thus Stromat Clemens Alexandrinus thus the first Reformers wko in the time of Edward 6th composed the Articles of Subscription for which they out of Clemens Alexandr alledged the Text 1 Pet. 3. 18 19. yet that explication was omitted in after-times when the Articles were reduced to the humber of 39. as now they are without any addition to the words of the Creed for the words of the Article are only these As Christ dyed for us and was buryed so also is it to be believed that he went down into hell The second addition is concerning the holy Catholick Church the Communion of Saints For though there is no Creed but implies that there a number of people who being called do believe and are partakers of the benefits of Christs Redemption yet in many ancient forms we find no mention of these words Yet the sense of them is plain and the matter clearly expressed in Scripture The occasion of the inserting of them might be the Schism of the Donatists or some others like them who confined the Church to themselves at Cartenna in Africk and like many in our days refused Communion with any other Christian but of their own party Whereas the Article according to the Scriptures signifies that the Church since this commission in my Text was put in execution by the Apostles going into all Nations and reducing many unto Christ became universal And these reduced are all of them Saints and though they be many living at a distance without any interview or converse civil one with another yet they are but one Body Society Corporation under Christ their Head and have spiritual communion one with another in the same Faith Sacraments and Spirit This is against not only the Jew but the Schismatical Donatist and also Rome it self as confining the term Catholick to her own party and engrossing the priviledges of the universal Church as though they did only belong to her who is but a little part or particle of the same Chap. 5. Shewing how in this Doctrine of our Saviour we have the abridgment of the Scripture Sect. 1. THe second proposition in the Mandate was That Christ commanded the Apostles to teach all Nations after the explication whereof I did enlarge and undertook to manifest four things 1. That the Doctrine to be taught was our Saviours Creed 2. That it was the ground of all the Apostolical and ancient Creeds 3. That the Creed commonly called the Apostles is agreeable to this Doctrine 4. That it is the abridgment of the holy Scriptures This undertaking in respect of the first three things according to my poor ability I have performed It remains I make good the fourth and last which is to make it evident that it is the abridgment of the holy Scriptures To this end I will 1. Acquaint you with the principal subject and parts of the Scripture according to the method of the Creed 2. Teach you how to refer the several parts of the Scripture to those parts 3. Reduce the whole to the form of a confession 1. The principal subject of the Scriptures is God and therefore they are called the word of God in writing not only because in them God speaks to man and hath revealed his mind but also because they speak of God So that he is not only the efficient but the Subject of the same This most excellent subject is represented in this Book of Books 1. As he is in himself from everlasting to everlasting 2. As he is the univesal and supreme effiecient of all things out of himself 1. As in himself he is represented as only one most perfect glorious substance whâ— always acting upon himself and contemplating himself produceth a word which perfectly and fully represents himself and his own infinite and eternal goodness unto himself and so is infinitely and eternally enamoured delighted and satiated with himself For the Scriptures tell us that he doth know and love himself from all eternity and is infinitely and eternally blessed in himself Sect. 2. As he
pardonable the belief in this blood-shed and accepted obtains actual remission For God was so just that he would not pardon any sin without effusion of this blood and yet so merciful that for an inconsideration of the same believed on by guilty man on Earth and pleaded by Christ in heaven he will fully and for ever pardon sin and justifie the guilty 3. The Testament is the Covenant which is so called because in some respect it 's like a Testament which is confirmed and made effectual by the death of the Testatour so the Covenant being grounded upon the death of Christ whereby he became mediatour of the same is confirmed by the blood and death of Christ and is made eternally effectual It 's called the New Testament or Covenant to distinguish it from the Old which was also confirmed with blood Exod. 24. And is a Covenant not of works and strict justice but of faith and Gods mercy and it s said to be the New Covenant in this blood because confirmed by this blood and to be the New Covenant in this blood and the blood of the New Covenant are the same For both signifie the Confirmation of it by Christs Blood 4. We have the Cup that is the Wine contained in the Cup which signifies the Blood of Christ shed for the Remission of sins and puts us in mind of Christs Death and Blood shed and it s given and taken to confirm the Covenant renewed between God and the Communicant 5. The Communicants are commanded to drink of this Cup in remembrance of Christs Blood shed for the remission of sin And by this command they are bound to drink and also to drink it in remembrance of Christ that so by faith they may receive Christ into their hearts for their spiritual life and comfort In this part we have as before in the former the Redemption the Covenant the fealing of the Covenant The Redemption was signified before by the bread broken and given and here by the Wine in the Cup poured out for both signifie but one and the same death and sacrifice of Redemption The Covenant as formerly hath a promise of remission of sins and a precept commanding to take and drink of the Cup in remembrance of his death And this remembrance presupposing knowledge and faith with sense of our sins is practical and effectual to stir up to love and thankfulness in an high degree For how can we remember and seriously consider the greatest love of our Saviour unto us his enemies his cruel sufferings for us and the incomparable blessings merited thereby and not be made sensible of our sins relie upon his sufferings love our enemies and be for ever thankful to our God! 3. The sealing of the Covenant in this part is like unto the former And here it 's to be observed that the Covenant is sealed and confirmed in this Sacrament two several times that God may more fully assure man that as by his Minister he gives both Bread and wine so certainly he will give Christ and all his benefits and continue constant in his Covenant and as certainly as he receives bread and eats it wine and drinks it in remembrance of Christ so certainly he shall receive remission of sins and eternal life by Christ. And by the Celebration of this Sacrament doth more deeply engage himself to God for to continue faithful in his Covenant unto the end Sect 9. Before I conclude this Doctrine of the Eucharist I will add some observations upon the same For 1. As Christ in Baptism contracted all Purifications Cleansings and Lustrations in the Law so in this he abridged all the Ilastical and Eucharistical sacrifices with their Meat-offerings Drink-offerings and sacrificial Feasts 2. The Author institutor and first efficient cause of this Sacrament is Christ the Son of God our Saviour 3. The subject and principal matter thereof is the death of Christ and the benefits procured thereby 4. The form is the use of the Elements with the words according to the first institution 5. The end is the continued remembrance of the sacrifice of Christ upon which depends our eternal salvation 6. This is one of the Laws of Christ which we are bound to observe till his coming to judgment as appears by these words Do this in remembrance of me 7. The dispensation of it belongs to the Minister of the Gospel for he that must baptize must administer the Eucharist and he that dispenseth the one must dispense the other Sacrament 8. The reason why this Sacrament is administred in two several Elements is more fully and distinctly to represent the death of Christ to signifie the plenty of food God hath prepared for our souls and the more strongly to confirm the Covenant 9. It 's to be celebrated not only once but often and is to be continued in the Church unto the worlds end 10. In it we have many points of Christian Doctrine concerning mans sin Gods love the Redemption the Covenant and therein of Gods promises mans duty as Repentance and Faith the benefits wereceive thereby and the Confirmation of the Covenant 11. In it we have many parts of Gods worship imployed as confession of sin profession of faith prayer charity thanksgiving and the whole Celebration of it is a piece of Divine Service 12. By receiving of this Sacrament we profess our Christianity our continuance in the Christian faith and in the Communion with the holy Catholick Church and the Renunciation of all other Religions 13. By the Doctrine of this Sacrament and the tenor of Christs commission we understand something of Church Discipline For as no man before he by the profession of his faith and promise of obedience manifest himself to be a Disciple can be baptized so no man except he appear to be baptized continue in the Christian faith keep Christs Commandments may be admitted to this Table neither may one grosly ignorant before he be instructed or guilty of scandal before he signifie his repentance and be absolved be received as a guest of this heavenly Feast They also who do neglect it when they are invited and have opportunity are unworthy Therefore besides the power which God gives unto the Minister it is fit that in every Church there should be some order established and some trusted with power to judge what persons are fit and worthy and who are not 14. No man can have benefit by this Sacrament but such as are truly penitent and believing of whom God can only judge and the Minister doing his duty according to his best judgment and the appearance of such as desire to communicate must refer all such as he admits to the judgment of God who alone knows the hearts of men And here it s to be noted that such as are habitually penitent and believing may so come unto the Sacrament as that they may offend God because not actually prepared at such a time Sect. 10. The last work to be done for to close up
our Saviour Jesus Christ and do his Commandments and never suffer our Baptism to be brought as a witness against us in the great day of our final Trial and Account 2. Let us consider the nature and qualities of these Commandments for there are no penal Statutes imposed by an arbitrary Power intending to oppress us and undo us There is no injustice can be charged upon them they are no ways defective but perfect every way in respect of the end for which they were given they are holy just and good Laws of Equity Wisdom and given out of dearest love directing us to Heaven and everlasting happiness and in keeping them there is great content Nothing is so grievous to Gods Saints as to transgress them and to keep them is the joy and delight of their hearts 3. The reward which Christ doth promise is excellent and far greater than man could expect or hope for rich prizes high preferments glorious rewards work strangely upon the hearts of mortal men and cause them to venture life and limb and many times Soul and all yet if any man could gain the Kingdom of the World and all the Glory thereof yet this is nothing to the reward of this obedience the least work of obedience shall be rewarded a cup of cold water shall not be forgotten and this reward is certain most certain as depending upon the promise of an Almighty Lord who can do what he will and will do what he hath promised and the time will not be long before it shall be rendred and received For he that shall come will come and will not tarry and it shall be eternal and eternally enjoyed and let all those who are obedient rejoyce and be exceeding glad for great is their reward in Heaven 4. Yet if reward should not move us so much yet love should even constrain us and we should have no power to resist it Christ loved us and gave himself for us and greater love greater gifts there cannot be Therefore let us consider whose commandments these are which we must observe Are they not the commands of Christ our dearest Saviour who hath redeemed us with his precious blood is the propitiation for our sins and pleads his blood for us in Heaven and shall he love us so much and shall not we love him again O let us love him love him so much as nothing more and if we love him we will keep his Commandments and the more we love him the more obedient we shall be to the laying down of our liveâ— Though we love him much yet he loveâ— us more and though we should perform the obedience of Angels yet we canno◠〈◊〉 him seeing therefore that we ha 〈…〉 so solemnly engaged our selves by our Baptism to this obedience the Laws are so just and tending effectually to our eternal good the reward which God hath promised is so glorious and it is our Saviour who loved us so much who commands us therefore let us be obedient in all things to the end and let this be our great business Sect. 4. The second part of the Proposition is concerning the Ministers duty which is to teach the persons baptized to do whatsoever Christ hath commanded them In this we must consider 1. The persons teaching 2. The persons to be taught 3. The act and work of teaching 4. The matter to be taught or the heads of the Doctrine First The persons teaching are first the Apostles and after them their successors whose duty is not only to disciple the Nations and baptize them but also to inform them of the Laws of Christ for they must not only begin the work of Grace but must go on and finish they must not only lay the foundation but build on and consummate the work The business of Pastors and Teachers is not only to bring men to the amity of Faith but to perfection in Christ. Seconly The persons to be taught are such as having professed their Faith and premised obedience were baptized already and so admitted into the Church The former teaching respected them as out of the Church and tended to prepare them for Baptism and Admission This latter considers them as in the Church and tends to the further edification The end of the former was regeneration and conversion and the end of the latter is spiritual nutrition and confirmation For the subject of this teaching are such as as had promised but as yet not performed obedience such as were but babes and children whose condition required a tender and continual care in their teachers And though they know some of the Commandments by a general and imperfect knowledge yet they had not so clear and distinct knowledge of many of them in particular and did need not only instruction but exhortation 3. Therefore this teaching was not a bare instruction for to inform their understandding but also exhortation to stir them up diligently constantly and zealously to observe the Commandments made known unto them and besides with exhortation sometimes must be some admonition and reproof with directions in particular cases First knowledge was necessary for how can they obey when they know not the particular commands to be obey'd and to what purpose is knowledge though never so clear and distinct if they do them not When our Saviour had given his Apostles a commandment and improved it by his own example he adds If you know these things blessed are ye if ye do them 13. 17. So that it 's plain that the end of this teaching is the doing and observation of Christ's Commandments and therefore as they must represent them clearly to their understanding so they must press the obedience upon the strongest motives and let them know that though their knowledge should be sufficient and they should have perfect directions yet without the continual supply of God's Grace they will not be able to perform any thing and from all this we may observe that profession and knowledge will not be sufficient to Salvation This is the reason why the Apostles do labour so much not only to confirm their Disciples and Conâ—â—rts but also exhort them to obedience profession and practice must go hand in hand and never part assunder profession and knowledge without obedience is but hypocrisie an outward form and shadow of Christianity without the soul and power but where obedience accompanies profession it will be an evidence of the sincerity of their Faith and of their happy condition that they are passed from death to life 4. The principal thing in this Proposition is the matter of this teaching and that is the observation of all Christ's Commandments The matter of the former Doctrine was Truths to be believed and professed the matter of this latter is Commandments to be known and obeyed 2. These Commandments must not be the Traditions Superstitions and inventions of men nor the Laws and Edicts of Temporal Princes but they must be the Commandments of Christ. 3. They must be all the
MAGNA CHARTA Ecclesiae Universalis THE Grand Charter Issued out and Granted by JESUS CHRIST FOR THE Plantation of the Christian Faith In all NATIONS Registred and Enrolled Mat. 28. 18 19 20. Chosen for the subject of the ensuing Discourse By GEORGE LAWSON Rector of More in the County of Salop. The Second Edition Corrected LONDON Printed by T. M. for Jeremiah Lawson And are to be sold by Tho. Newborough at the Star in St. Paul's Church-Yard 1686. IMPRIMATUR Caroulus Alston R. P. D. Hen. Episc. Lond. Ã Sacris Martii 22. 1685 6 THE PREFACE THough it be no ways needful to usher in this little Treatise with a Preface or Epistle yet I will premise a few things concerning the occasion matter method use and end thereof When I considered the multitudes amongst us who profess their Faith in Christ own the name of Christian and seem to glory in that title and yet are ignorant not only of the original and ground of Christianity but of the very first Principles and Rudiments of Religion and also highly guilty of the breach of that Covenant whereby they solemnly in the sight of men and Angels bound themselves to be loyal and obedient unto Christ their Saviour I thought it might be a service acceptable to God and profitable unto the Church to mind them of their sin and give them some directions with an exhortation to amend betimes that so they may avert Gods judgments and escape the wrath to come therefore I took occasion to single out this Text compose this brief Treatise submit it to the judgment of the Church and upon approbation make it publick And first I bring the Reader into the sacred Arches where the Monuments of eternal saving truth are kept and shew him the very place where the grand Charter of our profession is enroled for we find it in the words of our blessed Saviour related by the Evangelist St. Mat. ch 28. v. 18 19 20. Where we have a commission issued out from Christ to his Apostles and Successors and the same grounded upon a far higher Patent whereby all power in heaven and earth is derived immediately from his heavenly Father and given unto him And seeing as Tertullian observes we receive our Christian Religion and Faith from the Apostles the Apostles from Christ and Christ from God it must needs be from heaven and here we should take special notice of and admire the excellent wisdom of Christ our Lord and Saviour as far above all the wisdom of men and Angels who could in so few words and in such excellent order contract so many high mysteries and matters of greatest weight and concernment for here ' in a very narrow compass we may find the Credenda all the Articles of our Faith and the Agenda all the commands of Christ Here we have the original Creed and perfect form of Confession which was the ground of all the ancient and Apostolical Creeds here we have the sum and substance of all that excellent Doctrine which is dispersed here and there through all the Books of Moses the Prophets Evangelists and Apostles Here we have the institution of sacred Orders for the dispensation of Word and Sacraments and the application of the benefits of Redemption Here we have the institution of Baptism with a certain form of words the Eucharist and Prayer as parts of Divine Worship are to be reckon'd amongst the commandments of Christ So that here is a Rule of Faith of Obedience of Worship and something of Discipline implied All these things I make clear then proceed to say something of that form of Confession we call The Apostles Creed and of the principal points of Scripture in order to the same teach the Reader how to refer the several parts and passages of Scripture unto the general heads of the Creed and reduce the matters of Faith into a form of a larger Confession This I conceived a ready way to understand the publick Catechism so much despised by many to improve our knowledge of the Word of God and of the particulars of that Faith which by our Baptism we are bound to hold and profess unto the end After this I go on to the Agenda the Commandments of Christ and shew how they are in several parts of Scripture contracted how all are performed in Love give a more full explication of the moral Law which is to be understood Evangelically as including Repentance and Faith in Christ and then bring them into the form of a Vow that so we may have a more explicite knowledge of the last part of our promise made to God in Baptism be more sensible of our obligation and more careful of performance and obedience formerly urged upon most effectual reasons Amongst the Agenda I reckon the Sacraments and Prayer and after I have declared the nature end and use of the Sacraments from the Institution I single out that Prayer of Prayers the pattern of all our Devotions which is commonly called the Lords Prayer and having explained it in all the parts I reduce the particulars into a larger form of Prayer The former makes it clear how comprehensive and methodical it is as being a wonderful abridgment of all Scripture Prayers the latter teacheth us how to reduce all the parts of our publick Prayers unto the heads thereof and to enlarge upon them in our private Devotions Something 's in my Theopolitica are here repeated yet they are but few and are here improved handled there more largely here more briefly there in one manner here in another and for another use and immediate end Here I single out a certain Text and confine my self unto it and fit it to the capacity of the common sort and weaker Christians for whom it was principally intended I further conceived that many who will not meddle with a greater Volume may yet buy a lesser Book or Manual such as this is and read it through Now if after these and many other helps we continue ignorant or if not ignorant yet impenitent we shall render our selves highly guilty of Rebellion against Christ's Power of Disobedience to his Commands and of perfidious violation of the Covenant of God but if we diligently use the means and exercise the power God hath given us and pray continually for Grace there is comfort and hope of mercy for here we have a promise That Christ will be present with the Church unto the end and assist us with his blessed Spirit to whom with the Father and the Son be given all Glory Honour Praise and Thanks for ever and ever Amen Matthew 28. 18 19 20. And came and spake unto them saying All power is given unto me in Heaven and in Earth Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you annd loe I am with you alway even unto the end of the
the cause of our own eternal misery 4. If the benefit be so great and so redounds to us that we have a great part and share in it then our obligation to thankfulness is very great If we knew our own unworthiness and our woful condition the greatness of the benefit would more clearly appear and stir us up to thankfulness Therefore le ts consider these things more seriously and acknowledge the benefit with all humble thankfulness use the means of grace vouchsafed unto us and receive Christ upon those gracious terms he is offered unto us Shall God come so near to us and shall not we come near to him Shall he seek us first and we not seek him this were a grievous sin and the highest degree of ingratitude I must needs tell you that to receive a message of eternal peace from heaven and not acknowledge so great a mercy to enjoy the means of conversion and not use them to have Christ offered and resist him are the greatest sins deserve the greatest punishments make salvation impossible and damnation unavoidable Chap. 4. Of teaching all Nations and of teaching in general and the Matter to be taught and of Christian confession Sect. 1. The Second Proposition is this 1. Christ commanded the Apostles to teach all Nations AS they must go to all Nations so they must teach them except they go they cannot teach therefore this going as was formerly observed is subordinate to this work of teaching without which the former is in vain And as they were bound to the former so they were to this latter much more and the persons to whom they must go the same they must teach But for the better understanding of this Proposition we must enquire 1. What this teaching is 2. What 's the matter to be taught 1. Teaching is a communicating our knowledge to others and this done by certain outward signs and expressions which God hath appointed for that end For he hath given us the gift of speech and writing to signifie our mind unto others To teach in St. Mathew and St. Mark is to Preach which seems to be somewhat more But both imply that they were endued with certain and sufficient knowledge of such things as they must make known unto the Nations of the World and as their knowledge was certain so Christ had promised the Spirit for to guide them infallibly in their teaching and preaching whether by word or writing And there was a special reason why Christ should thus direct them for their doctrine must be the rule of Faith and practise unto the whole Church not only for a time but till time shall be no more But to teach in this place seems to be teaching with success so as to cause the persons taught to learn that is to receive their Doctrine understand it approve it be convinced of the truth of it and be converted by it so far as to be made Christians Therefore some have thought fit to turn the place thus Go and Disciple all Nations and the Persian translator so understands it For he makes this work to be a reducing of the whole World to the Religion and Faith of Jesus Christ. It s true that their Doctrine had not this success with all persons to whom it was sent For some opposed and blasphemed it some heard it and neglected it to some it was foolishness to others very offensive and a scandal but by vertue of the spirit it was to many the power of God unto Salvation This is teaching which must be not only private but publick they must Preach Preachers anciently were called amongst the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers from Heaven and also publick Officers imployed by their Soveraigns to signifie their Will and Pleasure unto their sujects Their work was to go into all parts of their Dominions and solemnly with a loud voice and sometimes with sound of Trumpet to publish their Edicts and let their subjects know their Princes mind But it its very likely the Evangelists took the expression out of the Old Testament and therein did allude to the Proclaiming of the year of Jubilee as may appear from the Prophet Esay 61. 1 2. where the word is used In respect of this act the Apostles might be truly denominated Messengers Cryers Publick Officers yet sent from Heaven and not from Earth From God and not from Men. They were eminent Officers of Christs kingdom Their works was to Proclaim and publish his Laws promise peace perswade men to Repentance and Faith and so make them Subjects unto their blessed Saviour and Redeemer This teaching both for the matter and mannor was extraordinary wonderful and plainly Divine was accompanied with the blessed spirit and wrought wonderfully upon the hearts of men and had rare effects and proved the mighty power of God unto Salvation This will be more evident from the 2. Thing which is the matter commanded to be taught which according to St. Mark is in one word the Gospel Mark 16. 15 16. Go ye unto all the World and preach the Gospel unto every creature He that believeth and is baptized shall be saved but he that believeth not shall be damned The matter therefore in general is the Gospel in particular the Doctrine of Christ Faith Baptism and Salvation of Unbelief and Damnation According to Luke Luke 16. 46 47. its concerning Christs suffering Resurrection Repentance Faith Remission of sins In this Evangelist its the Doctrine of God the Father who made heaven and earth and so loved sinful man that he gave his only begotten Son for his salvation concerning Jesus Christ who was incarnate suffered died rose again for our Resurrection concerning the Holy Ghost by the word converting us making us capable of remission and sanctifying us to Eternal Life Sect. 2. Thus we understand what teaching and preaching is 2. What the Doctrine to be taught Now I will take the liberty to enlarge and manifest 1. That this is our Saviours Creed 2. That its the ground of the Ancient and Apostolical Creed 3. That that which is called the Apostles Creed is agreeable unto this of our Saviour 4. That it is the abridgement of the Scriptures 1. This is our Saviours Creed delivered in these words unto his Apostles as the substance of the Doctrine which they must teach and a form of Faith to be professed by all such as by Baptism are to be solemnly admitted into the number of his Disciples Not that he had not often and more at large taught the same as we may read in his Sermons and conferences related by the Evangelists I will instance in one passage of his discourse with Nicodâ—mus The words are these 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life This Text begins with God and ends with everlasting life as many confessions do And therein we may observe 1. God the Father who created the
Earth are effected was always in the Church to sanctifie the same and prepare it for eternal Glory and when Christ was set at the right hand of God came down upon the Apostles in the likeness of fiery cloven Tongues gave them power to speak in all Languages enlightned them gave them full and perfect knowledge of the Gospel endued them with all gifts and power requisite for the laying of the foundation of the Christian Religion the plantation of the Church in all Nations and did direct them in the dispensation of the Gospel that both by word and writing they might publish and declare it infallibly By this doctrine accompanied with the power of this Spirit and convey'd to the hearts of men both Jews and Gentiles were called converted sanctified and made up the body of the universal Church which is the number of all believers in all Nations a community of Saints Militant first on Earth and then Triumphant in Heaven These are the best society in the world have the greatest priviledges are the Children of God the Members of Christ the Temples of the Holy Ghost the Candidates of Heaven the Heroes of Eternal Glory baptized by one Spirit into one body and by Baptism admitted Subjects of an everlasting Kingdom Those tho' dispersed through several parts of the world and mixed with counterfeit Christians and profane persons are justified regenerated reconciled the adopted Sons of God have a title unto eternal Life the earnest of the Spirit and the first fruits of glory are guarded by Angels beloved of God enemies to Sin Satan and the World tempted often sometimes wounded and foiled yet sin reigns not in them and in the end they attain a full and final victory They suffer Persecution and bear the Cross with patience deny themselves are constant in the Covenant nothing can separate them from the love of God all things work together for their good they increase in heavenly Virtues abound in good works rejoyce in the hope of Glory watch and pray and with sighs and groans wait for the adoption which is the redemption of the body When they depart this world they commend their spirits into their Fathers hands who sends his Angels to receive them they are with Christ and secure of the resurrection unto eternal bliss rest from their labours and their works follow them when the number of these is finished Christ will come down from Heaven in the Glory of the Father with all the holy Angels and shall descend with a shout with the voice of the Arch-Angel and the Trump of God Then all the dead shall rise the living shall be changed and made immortal all shall be summoned appear be judged the righteous shall be justified for ever receive the glorious reward of an everlasting Kingdom be admitted into God's presence behold his glory be filled with eternal joy and made fully and for ever happy such as know not God or obeyed not the Gospel being unbelievers and unrighteous shall be sentenced to everlasting Fire prepared for the Devil and his Angels shall be cast out of God's presence imprisoned in Hell where the worm never dieth and the fire is never quenched and shall there be tormented in soul and body continually and of their extreme misery there shall be no end These things I believe to be most certainly true and as reveal'd from Heaven confirm'd by many signs and wonders and the rare effects of this Doctrine in the conversion and consolation of many souls This Faith of my heart I profess with my mouth and according to this belief and profession I rely for everlasting life upon God the Father who loved me and the Son who gave himself for me and the Holy Ghost who sanctifies and comforts me Sect. 8. After this enlargement I return again unto the Proposition That Christ commanded the Apostles to teach or disciple all Nations and thence infer some practical conclusions in a few words and so conclude this Chapter 1. If Apostles and so all Ministers of the Gospel who take the charge of souls upon them be subject to Christ's power and bound by this command then it is their duty to teach to teach this Doctrine to teach all this Doctrine they must teach this and none other because it is the only converting saving comforting truth if they teach other it will be either unprofitable or which is worse pernicious though they teach this and yet conceal some part thereof and declare not the whole counsel of God though it may be good so far as they make use of it yet it will be insufficient and never reach the end for which it was revealed from Heaven for it 's the Gospel the whole Gospel that is the power of God unto Salvation yet it must not be taught confusedly but as it was delivered by our Saviour in a certain and exact method so it must in the same manner be dispensed by the Man of God who must not only be perspicuous that his Doctrine may be understood but also methodical that it may be remembred therefore if we will manifest our love to Christ be faithful to our trust pity poor Souls redeemeâ— by the precious blood of Christ make â— good account at the last receive a Crowâ— of Glory when the great Shepherd shalâ— appear and escape that fearful Woe anâ— Judgment which shall fall upon such as a 〈…〉 guilty of the blood of other men let â—â— teach teach this Doctrine and teach 〈…〉 thus and in this manner as Christ's Command requires and directs 2. If this be our duty then the people whom we teach are bound to receive this all this Doctrine and thus as it is taught and if ever they will be converted unto God comforted by the Spirit attain unto eternal life and not be adjudged to eternal Fire for Ignorance or Disobedience to the Gospel let them hear this Doctrine attentively learn the whole counsel of God lay it up in their hearts remember it obey it and make it the joy and delight of their hearts and the subject of their constant Meditations let them reject all other Doctrine which shall not be agreeable to this our Saviour's Creed 3. It 's a matter of perpetual Thanksgiving and it 's our Duty to acknowledge God's wonderful mercy in this respect and give all Glory and Praise unto his Name in that he hath so well provided for our Salvation For he hath not only sent his onely Son from Heaven to redeem us by his precious Blood raised him from the dead and given him all Power in Heaven and Earth but Christ having received this Power gives Commission and Command to the Apostles and their Sucâ—â—â—â—ors to teach all saving Truth hath contracted it in so few words reduced it unto so clear a method endued them with the knowledge of it bound them to teach it to all Nations in their own Language fit it for the meanest capacities raise up a continual supply of faithful Ministers to instruct
World loving sinful man 2. His only begotten Son given to redeem us 3. The Holy Ghost regenerating us and working Faith in us that by faith we may escape eternal death and attain eternal life For this is the true and genuine sense of these words we read of many forms of faith and confession some called Apostolical related by many of the Ancients and of the Nicene Ephesine Constantinopolitan Roman Athanasian and others yet this is before them all above them all the ground of them all immediately divine delivered by Christ himself recorded in holy Scipture and therefore no unwritten Tradition In this respect Tertullian might well say that the Apostles had the rule of Faith from Christ and Christ from God For from whom he received his power from him he received this Doctrine which he commands his Apostles to teach and all Nations to believe Sect. 3. This is the ground of the ancient and Apostolical Creed delivered by the Apostles to the Churches which they planted as by several of the first Primitive Writers we are informed For they for matter and method agree with this and in both are conformable unto it The matter of them all is God the Father and the Son and the Holy Ghost and the method is to begin with the Father go on with the Son and end with the Holy Ghost though not in express terms yet by consequence By which it appears they took their rise from these words 1. They begin with God the Father and under this part bring in that first great work of Creation 2. They proceed to the Son the eternal word of the Father who was made flesh and redeemed mankind created righteous and holy and faln in Adam 3. They speak of the Holy Ghost who as Tertullian expresseth it is Sanctificator fidei by whom Christ was conceived the Prophets inspired the Church comforted Divers of them conclude with the final judgment wherein Christ shall render to all such as being sanctified by the spirit do believe eternal rewards to the devil and wicked men eternal punishments where we must observe 1. That creation extends to all things for God created heaven and earth and all things therein 2. Redemption reacheth only man for Christ redeemed not the Angels nor any other creature but sinful mankind 3. Sanctification is confined to the Church and the Elect people of God So that the Spirit sanctifies not all men but the Church Christ reedeems man but not all creatures God the Father createth all things and all persons The first part of the Creed concerning one God is against all Atheists and Heathen Idolaters The second concerning the Son Jesus Christ is against all Mahumetans and Unbelieving Jews The third concerning the Holy Ghost is against all Pelagians enimies of grace and counterfeit Christians And here it is to be noted that the mystery of God the Father and the Son and the Holy Ghost was never so clearly and distinctly made manifest as it was when the Father out of Love gave his only begotten Son and sent him into the World and when the Son and eternal word was made flesh and redeemed man and when the holy Ghost descended in the likeness of a Dove and rested upon our Saviour Jesus Christ and came upon the Apostles and sanctified believers Sect. 4. After it hath been manifested that in this Doctrine concerning God the Father and the Son and the Holy Ghost 1. We have Christs own Creed and 2. That this was the ground of the ancient Apostolical Creeds and Confessions it remains 3. that I say something of that which is commonly called the Apostles Creed which we find in Ruffinus with an Exposition and which is used in the Catechisms and Liturgies of the Roman and reformed Churches In this we may observe 1. That for the principal matter and method its grounded upon our Saviours Creed and exactly agrees with the ancient and primitive Confessions For therein we have three principal parts the 1. Concerning God the Father and the work of Creation of the world the 2. concerning God the Son and the work of Redemption of man the 3. concerning God the Holy Ghost and sanctification of the Church and the Elect people of God This appears by that brief contraction of it in our publick Catechism which is a prime peice in this particular of antiquity and gives great light how to understand the confession and implies that it was grounded upon our Saviours Creed 2. To understand this Creed the better we must observe 1. The object 2. The act of man about this object 1. The object is God the Father Son and Holy Ghost considered 1. In himself 2. In his works which are 1. Creation 2. Providence Providence where of there are two parts 1. Preservation 2. Ordination 1. General of all 2. Special of man especially as faln Of this special providence there be two principal branches Redemption Application Concerning the Redeemer two things are to be observable 1. Who he is 2. What 's his work 1. He is Jesus Christ who for person is the only Son of God for Natures God and man and as man he was conceived by the Holy Ghost and born of the Virgin Mary for Offices he is King Priest and Prophet 2. His work is that which we call Redemption whereof two parts His Humiliation His Exaltation His humiliation in that he taking upon him the form of a servant suffered under Pontious Pilate was Crucified dead and buryed descended into Hell His Exaltation in his Resurrection His Exaltation in his Ascension His Exaltation in his Session at the right hand of God His Exaltation in his Comming to Judgement The application of this Redemption hath three things considerable 1. The principal cause which is the holy Ghost by the word working Faith in us 2. The subject to which this application is made which is the holy Catholick Church the Communion of Saints which is the number of believers 3. The effects of this Redemption applyed Which are 1. Forgiveness of sins 2. Resurrection of the body 3. Life everlasting And here it s to be noted 1. That by the humiliation of Christ and especially the death and sacrifice of himself upom the Cross these effects and blessings were merited and in consideration of the same were promised 2. That God as loving us Redeeming us by Christ and applying this Redemption by his Spirit is the fountain and cause of salvation and eternal happiness 3. That God the Father Son and Holy Ghost as considered in himself and in his works of Creation Redemption and Sanctification is the principal object of the acts of this saving faith 2. As these things are the object of our Faith and the Credenda so the act is to believe To believe is 1. To be certainly perswaded of the truth of these things as revealed by God and certainly known to be so For the ground of a divine infallible faith must be a divine Testimony known certainly to be divine 2.