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
Saints in heauen know him by vision they see God face to face that is they haue a perfect knowledge of Gods Nature according to their condition in heauen and doe behold him in some most glorious representation of his presence fourthly to men on earth hee is knowne by reuelation and so after a different manner to diuers men As to some holy men by Inspiration to all godly men by Christ to all men in the Church by the Scriptures and to all men in the world by the creatures and Reason The fourth point it remaines to consider how farre forth God may be knowne by these all or any of them I answer first more generally and then more particularly In generall if we thinke of the full knowledge of God the Trinity is then onely knowne to God himselfe and Christ man God hath a Name that is secret and wonderfull this can bee knowne by no creature by his Name reuealed he may be knowne so as we remember that in this world he appeares to whom he will and as he will and not as he is The most men conceiue wonderfull little of Gods Nature The diuers formes of things in the world are beames as it were of the diuinity but yet they shew rather that he is then what he is or whence they are rather then what he is Distinctly to consider of it we must note that God is knowne in this life 1. But in his backe parts 2. But according to our modell or capacity God hath extracted so much out of the Ocean of the infinite knowledge which concernes his nature as may bee taken in by our vnderstandings 3. This that may be attained to for that part which is set out by words is exprest not by words that tell what God is directly but by such words as being in vse amongst men might leade vs to some happie manner of discerning concerning God 4. The neerest knowledge wee haue is by effect as it is either described in Scripture or wrought in prouidence and so what God is in himselfe himselfe onely knowes but what hee is to vs that in some measure hee makes vs know his glorious Nature is onely knowne to himselfe Wee see the Sunne not as it is in it selfe but as it inlightneth we look not vp vpon the body of the Sunne but vpon the beames of it that shine vpon the hill or vpon the wall or the like so is it in the knowledge of God our natures cannot looke vpon his nature but we discerne him by the shining of his working and by the beames of his presence The difference also of the descriptions that haue bin of God are to be thought on for there hath bin a Philosophicall consideration of God and a Theologicall The Philosophicall was had among the Gentiles by the wisest of them The Theologicall hath onely bin had in the Church The one looked vpon God onely by the light of Nature and experience and the other lookes vpon God by the light of Scripture and Faith But that Philosophicall Light was extreamely deficient and farre short of the Ecclesiasticall Light for besides that the wisest of the Philosophers had much adoe to seperate the true GOD from the many Gods worshipped by the Nations they were altogether blinde in the Mysterie of the Trinity and ignorant altogether of the highest praises of God viz. his mercies vnto man in Iesus Christ yea there was scarce any Attribute of God that was rightly knowne with any life without the Pale of the Church Now that knowledge that is to be had of God may be gathered three waies by Negation Eminencie or Causation By Negation when wee denie vnto God whatsoeuer is of imperfection in the Creature and so wee denie death measure Mutation c. and say that God is Immortall immense immutable c. By eminencie when we giue vnto God in the highest degree what we finde to bee good in the creature and so wee say he is most holy most wise most iust c. By Causation we may finde out God by reasoning from the things hee hath done The last thing to be considered of is the Rules to be obserued by vs for the attaining of the knowledge of God for All meanes will be ineffectuall to vs if we be not rightly prepared and disposed we neede a Religious minde in all knowledges that concerne our happinesse but especially when any thing is spoken or thought concerning God because all words are insufficient to tell vs easily and fully what God is Commandement 3. Hee therfore that would reach to the comprehending of the knowledge of God must bee sure to keepe these Rules 1. Hee must cleanse and purge and scoure his heart from the filth and drosse of false opinions and strange and Atheisticall conceits concerning God yea hee must wholly empty himselfe of all opinion concerning his owne sufficiencie to conceiue of God of himselfe for if it bee true of other knowledges in Religion that a man must become a foole that he may be wise 1 Cor. 3. 18. it is much more true in this doctrine concerning God 2. He must then addresse himselfe to Gods Word and resolue to learne from thence how to conceiue of God God is not to be accounted of by others assertions but to be measured by his owne words We shall neuer learne what hee is by asking what others say of him but must heere what hee saith of himselfe for God is not knowne without God as one saith Of God wee must learne whatsoeuer of God wee would vnderstand 3. He must resolue to spare no paines that is requisite for this studie hee must imploy himselfe with great diligence to drinke in his knowledge for God will appeare onely to studious mindes 4. A heart full of desires is requisite to these conceptions The desire of the soule must be after God Esay 26. 8 9. He must be sought with a mans whole heart Psal 119. 10. else the minde will wander extreamely And because wee want that admiration and delight wee should haue in this doctrine therefore wee must iudge our selues for our deserts and labour by prayer to forme these desires in vs Especially when in hearing or reading any thing concerning God we finde our hearts begin to be affected we must striue to nourish and inflame these desires or delights or Rauishments for then God is neere for vsually a fire goeth before him as the Psalmist speaketh aswell when hee comes into our hearts as when he comes into the world 5. He must be a godly man for the pure in heart onely see God Mat. 5. 7. and without Holinesse it is impossible to see God Heb. 12. 14. This knowledge requires holinesse else of all doctrines it proues the dullest discourse and disputation doth not comprehend God but holinesse as one saith and the Reason is because there must bee some assimilation or likenesse betweene our mindes and the knowledge of God for as no parte of the bodie receiues the light but
and therefore couetousnesse is called the loue of money by a Periphrasis 1 Tim. 6. 10. 2 A second signe of couerousnesse or immoderate care is when the minde is so taken vp about earthly things that it can not attend to Gods word or his ordinances Psalm 119. 36. Matth. 13. Ezech. 33. 31. and therefore the couetous cannot brooke Gods Sabbath and desires greatly to haue it ouer Amos 8. 3. A third signe is when men will vse ill meanes to compasse gaine as when men will vse lying flatterie oppression vsurie false weights and measures or any other wayes of fraud and crueltie Pro. 28. 16. 1 Thess 4. 6. 4. Fourthly when men giue sparingly or grudgingly or slackly to charitable vses I adde that this care is vaine and that in diuers respects For first he that loueth filuer shall not be satisfied with siluer and besides after all his trauell his earthly riches will perish while he lookes on or if they doe continue he must not continue with them for as he came forth of his mothers belly so shall he returne naked to goe as he came he shall carry away nothing of all his labour in all points as he came so shall he goe and then what profit hath he that hath trauelled for the winde I say inclining the soule to take in the lowest degree of couetousnesse for some haue their hearts and eyes and hands and tongues all exercised in it 2 Pâ—â— 2. 14. Now others are only secretly drawne with it and infected with the daily inclinations to it I adde for his owne priuate good to note the end of couetousnesse for if he sought these things only for Gods glory or the good of the Church it were to be allowed The last thing in the definition is to the singular detriment of the soule for many are the vile effects of couetousnesse First it infatuates a man and makes him without vnderstanding Esay 56. 11. Prou. 28. 16. Secondly it leaues a man in continuall danger to erre from the faith 1 Tim. 6. 10. Thirdly it is the root of all euill it drawes a man to many a sinne as we see here in Iudas and seldome is couetousnesse mentioned in the Scripture but some vile sinne or other is ioyned with it Fourthly it angreth and vexeth God exceedingly especially when men are exercised in it Esay 57. 17. Ezech. 22. 13. Ier. 6. 13. besides temporall iudgements it causeth the damnation of the soule in hell Ephes 5. 5 6. and therefore it should not be so much as named amongst Christians Ephes 5. 3. And as couetousnesse ought to be auoided by all men so especially by Ministers Couetousnesse in them is very abominable and pernicious the Prophet cals such Ministers greedy dogs Esay 56. 11. Againe this lamentable example of Iudas should make men abhorre the sinne of betraying Christ Many men detest the fact of Iudas and yet commit it or the like themselues for Christ is betrayed many wayes as when his truth and honour is denied before men and men dare not shew their faith or puritie before others so also when men professe true religion and yet denie the power of it and liue wickedly and cause the aduersaries of Christ to blaspheme this is to deliuer Christ to be accused arraigned and condemned of euill Iudges Againe when for reward a man will betray the truth by bearing false witnesse for to betray the truth is to betray God who is Truth and so when men violate brotherly loue they betray God who is Loue. Ministers also betray Christ with Iudas when they betray the flocks of Christ and following their owne ambition or gaine leaue their flocks to the Wolfe to be daily deuoured and besides staruing them for want of fodder or wholsome food And such Iudasses are they that will sell Religion and their owne soules to get vnlawsull gaine by lying and swearing and false commodities and weights c. or will breake Gods Sabbaths to follow their gaine yea in some respects they are worse than Iudas for he was neuer a Traitor but once and then it was to get thirty peeces of siluer but a great number of men amongst vs will sell Christ and their owne soules for one peece of siluer and doe make a practise of it they doe it daily Againe let all men take heed of grosse sinnes or any extraordinary causes of corruption for strange punishments will follow such workers of iniquitie The fearfull iudgement of God vpon this poore creature may affright the Sodomites Effeminate the cursed Swearers and Blasphemers the damned Drunkards and Atheists the hellish Traitors and Hereticks of our time Further wee see that all godly Christians in this world had need to looke well to themselues this world is full of treacherie and falshood and dissimulation We see Christs familie was not without a Iudas in it and there are few sorts of men or priuate families of any note but there is one Iudas or other there It is and will be still true A mans enemies are they of his owne house Sometimes the very wife that lieth in a mans bosome proues false and treacherous sometimes to a mans state sometimes to a mans reputation and oft times to his soule and Religion Mich. 7. 5 6 7. The vsuall complements of the world proue but as Iudas his kisse Lastly such as suffer for the ingratitude or perfidiousnesse of others should comfort themselues in this part of the Passion of Christ they may the more patiently abide it seeing Christ himselfe was so vsed and by such a one as Iudas was Thus of the Treason of Iudas The apprehension of our Sauiour followes and there we are to consider two things First What Christ did Then What was done to him For the first the Euangelists with great care record what our Sauiour did now that the time was come that he must be apprehended and brought to his last Passion and so they shew how he prepared himselfe for these sufferings immediately before he was to be apprehended and so they report fiue things that he did 1. He made a Feast to his Disciples he chose to suffer at the time of the great Passeouer that thereby he might confirme the hearts of the Disciples and shew how little he feared death and how willing he was to obey the Commandement of his Father by being obedient to the death 2. He made his will and last Testament and therein he appoints a solemne assembly to bee yearely and oft in the yeare obserued in commemoration of his Passion by all that loue him to the worlds end and further grants a generall pardon of all sinnes to all that shall worthily partake of that solemnitie at all times till his comming againe and besides bequeathes vnto godly Christians all the merits and benefits of his Passion and all the good things contained in Gods Couenant made with the Church in Christ and all this is comprehended in the institution of his last Supper 3. He tooke his leaue
doctrine but saith nothing of his Disciples and yet he might haue answered that one of them betrayed him and another denied him and the rest ranne away from him To teach vs that no extremity befalling our selues should make vs discouer the weaknesses of others to the Enemies of Religion when it may any way doe hurt to the honour of the profession of Religion And againe we may learne to be patient vnder the aspersion of Schisme not to be vnquiet at it Our Sauiour was examined about his Disciples vpon pretence that he had made a Schisme in the Church by admitting so many followers and such concourse of people to heare him with intimation that he might intend sedition in the State Now to all this he giues no answer but rests satisfied as knowing that the consciences of his aduersaries were perswaded otherwise of him 2. When he answers about his doctrine it is in generall and sparingly to teach vs wisdome in euil times and to learne how to bridle our tongues when we speake before men in authority especially if they be enemies to Religion 3. From his answer about his doctrine the Hearers of godly Teachers may learne one profitable lesson namely to marke the doctrine of their Teachers and to grow so cunning in it that they may be able to defend their Teachers and the Truth Christ referred himselfe to his Hearers Iohn 18. 19 20. 4. What admirable patience was that in Iesus Christ when he was smitten by the High Priests seruant to speake to him so coolely saying If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Iohn 18. 23. He deales like a wise and patient Physitian if he haue a patient that is madde he doth not rage if his madde patient should strike at him but rather quietly will striue to pacifie the fury of the madde man or else binde him So doth our sweet Physitian of our soules they are spiritually madde that will strike Iesus their spirituall Physitian or offer indignities to such as come in his name Let vs all learne patience of our blessed Sauiour 5. We should from the consideration of all this vniust proceeding with our Sauiour be stirred vp from our hearts to praise God for the publique peace wee enioy in preaching and hearing the Gospell We little know what we should suffer if we should fall into the hands of vnreasonable men whether in the Ecclesiastical or Ciuil Courts but if at any time without our fault we should haue experience of corruption and enuious and malitious proceedings against vs for our consciences sake wee should comfort our selues by the remembrance of these things that befell our blessed Sauiour Before I leaue this part of his Passion one question may be asked and that is why our Sauiour held his peace when the false witnesses gaue euidence against him yea he held his peace though the High Priest vrged him to speak to the accusation of the witnesses Now for answer to this question we may conceiue that our Sauiour was silent for these Reasons 1. Because he knew that he came thither to suffer not to defend himself as being sent thither to suffer by God himself 2. Because he knew he should be condemned though he did cleare himselfe of their accusation 3. That by his patience and silence he might intimate the vanitie of their accusation and the falsenesse of it 4. That the Scripture might be fulfilled that said He was as asheepe dumbe before his shearer Esay 53. 7. 5. That so he might pay for our shiftings and excuses 6. That he might thereby acknowledge our sin-guiltinesse as suretie he stood there for men that were iustly accused of God and therefore as one confessing a fault he forbears to defend or excuse himselfe 7. That hee might by his example teach vs to bee silent in euill times when truth will not take place Thus of the Arraignment of our Sauiour in the Ecclesiasticall Court Now followes the things he suffered in the Ciuill Court before Pontius Pilate And here first in generall we may consider the reasons why Christ would be iudged in the Politicall Court of Iustice and he did it 1. That his innocence might be made more publike which fell out as appeares by the story in many things 2. That so he might be sentēced to die by the ordinary Iudge for the Iewes had not power to put any man to death 3. That so it might appeare that the Gentiles had interest in his death as well as the Iewes and therefore the Gentiles lay their hands vpon the head of this Sacrifice 4. That the crueltie and vnequall dealing of the Chiefe Priests and their counsell might be more manifest when it should appeare that the Politicall Iudge shall vse Christ with more respect than they did And thus it often comes to passe still in the case of his Ministers and seruants Quest But why must he be iudged by Pilate a Gentile a Deputie of the Roman Caesar Answ Euen that was not without speciall cause For first Christ seemes to say himselfe that God had giuen that power to Pilate to put Christ to death Ioh. 19. 10 11. Secondly it hath beene noted before that by this circumstance it appeared that the Scepter was now departed from Iudah and therefore Iesus was that Shiloh that should come And here by the way they of the Church of Rome might learne that Church-men must abide the iudgement of Lay Iudges yea though they be of a false religion Christ yeelded himselfe to be iudged by Pilate and therefore it is a tricke of Antichrist to refuse it Now in the Arraignment of our Sauiour before Pilate we are to consider two things 1. His Accusation 2. The proceedings of the Iudge About his Accusation three things may be noted 1. By whom he was accused viz. By the Chiefe Priests and Elders and Scribes and Pharisies They that were erewhile his Iudges are now become his accusers Saint Matthew notes they did it of enuy Matth. 27. 18. Surely enuy is very cruell and very base It is a cruell thing to pursue a man to the death for no other cause but because he is better beloued of God or man than themselues And it was most base for these great men to turne accusers at the Barre of the Ciuill Iudge and to doe it in their owne persons 2. Where he was accused viz. at the doore of the Common Hall Iohn 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death yet are very strict about Ceremonies They would not enter into the Common Hall lest they should be defiled and so be made vnfit to celebrate the Passeouer And why would the Hall defile them but because it was the seat of a Gentile Oh vile hypocrisie will the house defile them and yet the presence of the man do them no hurt It is a most hateful thing to be an Hypocrite and an Hypocrite he
22. 15. 20. All ciuill honest men that rest only in being free from outward grosse crimes these shall come to iudgement for their want of the power of Religion Matth. 5. 19. and for all their idle words Matth. 12. and for all their euill thoughts for God will trie the heart and reines Lastly all the godly must come to iudgement too but not to the iudgement of condemnation as was shewed before wee must all appeare wee as well as other men 2 Cor. 5. 10. This point should greatly terrifie all impenitent sinners seeing no man can escape the iudgement of God multitude will not helpe them nor can there be any help from worldly meanes God hath his booke in which are written the names of all to whom he gaue life and therefore none shall be forgotten and therefore this should be a warning to inforce euery man to repent in time lest God surprize him at vnawares and carry him away in an houre he thinks not of and then as Death leaues him Iudgement will finde him And besides this very point should greatly stirre vp the desire of all that loue the appearing of Christ to wait for and long for this great Assise Men generally long to be at such Assises where many persons are to be tried and where they shall haue great causes examined and iudged especially if there be any great man to be arraigned How them should we desire that day when all men shall be iudged and the causes of so many great men of the earth shall then be openly heard c. Thus of the Sixth point The Seuenth Question concernes the signes of the comming of Christ and these are of two sorts for they are either signes that goe before and prognosticate and foretell of his comming or else are such as are ioyned with the instant of his comming Before I reckon the Signes that goe before I must giue the Reader warning of certaine euents that are by some Diuines reckoned for signes which I take vnder correction of the better learned to bee no signes at all of the last Iudgment it is easie for vs when wee take things vpon trust somtimes to mistake As first some make the preaching of the Gospell to all Nations to be a signe and such a one as is yet to be performed whereas it is cleare by that of the Apostle Col. 1. 6. that that promise was accomplished in the Apostles daies For all Nations in that text Matth. 24. 14. stand opposed to the countrey of the Iewes that whereas in former times and then the Gospell was onely preached to Iewes the time should come and that shortly that it should be preached all the world ouer that is in many other Countryes There is no necessity to vnderstand it so that euery particular Nation in the world should haue the Gospell preached to them or if it were it must not be meant of any one time but successiuely at one time or other Againe some make the security of the world which our Sauiour likens to the security of the old world Matth. 24. to be a signe whereas that is spoken of by way of complaint of the carelesnesse of men that would not awaken no not when his comming was neer at hand for otherwaies the world is alwaies secure and wicked men are alwaies so minded and therefore it cannot bee a signe that hath no distinction in it Againe some make that a signe that when Christ comes he shall not finde faith vpon earth Luk. 18. which place is not meant of his second comming but of his comming to auenge the quarrell of his Elect that suffer in all ages And the want of faith he complaines of is not to be vnderstood simply but in that respect which hee intends in the Parable before and so his meaning is that thâ—â—e are few of the very elect themselues that haue so much faith as to persist in praier to resolue to ouercome God by importunity and not to be discouraged though God seeme not to heare their praiers and put off a great while before he deliuer them Againe some make the persecutions mentioned Mat. 24. 9. and the warres and other plagues mentioned vers 6. and the decay of loue in many vers 12. and the rising of false Prophets and false Christs vers 24. to bee all seuerall signes whereas these were accomplished before or about the time of the finall destruction of Ierusalem as is plaine in the text for hee speakes not of the signes of his comming till the 29 vers and besides it is said they shall be accomplished before that generation passe vers 34. The signes which do properly prognosticate and giue warning to the world of the comming of Christ are so described in Scripture as they serue successiuely one after another to giue warning in euery age of the Church and therefore the signes began to discouer themselues in the very age of the Apostles and so downwards and will so be ordered as euery age yet to come shall haue their speciall warnings to prouide for that day and so I take the proper signes to be in number eight The first is the signes of certaine Antichrists that is speciall false and hereticall teachers professing the Christian religion which should teach doctrine that depriued the soules of men of the benefit of redemption by Christ and these Antichrists were but fore-runners of the great Antichrist This Saint Iohn makes a signe and this signe was accomplished or began to be so while yet S. Iohn was aliue 1 Ioh. 2. 18. The second signe is giuen by S. Paul 2 Thes 2. 3 4. and that is a generall Apostasie of men in the visible Church from the soundnesse of religion and this was accomplished vnder Arrius and the many ages of the Papacy The third signe is the reuealing and discouering of Antichrist and the making of it knowne who was that great Antichrist 2 Thes 2. 4. and this was done by Gods two witnesses that is by a few choise Instruments that God raised vp in the very times of this Apostasie to preach and teach that the Pope was Antichrist and this was done in seuerall ages of that Apostasie The fourth signe is the preaching againe of the euerlasting Gospel and the publike profession of reformed religion Rev. 14. 6. 7. and 15. 1 2 3. and this began in the age next before vs that now liue in the ministery of Luther Zwinglius and diuers other The fift signe is the fall of Babylon not onely in respect of the consumption of the body of it which hath been a doing by the word of Gods seruants now this 100. yeares but also in respect of the destruction of the seat of that Whore of Babylon the Pope and the dissoluing of his visible gouernment 2 Thes 2. Rev. 18. and 14. 8. This in the latter part of it is yet to come and will bee accomplished at a time appointed in the day that is called The day of the great Battell
bodies bee here our prayers and all the parts of Gods worship should sauour of this knowledge Phil. â— 20. Colos 3. 1. 2. 5. By a voluntary forsaking or contemning of the profits and pleasures of this world being content to finde here but the entertainement of Pilgrims and strangers euen such as are farre from their owne home Heb. 11. 13 14. 6. By inuincible Patience in bearing all the assaults of life here not wearied with afflictions considering this eternall weight of glory in heauen not dismayed with any terror of Sathan nor perplexed with any scornes of the world seeing the time will shortly come wee shall bee deliuered from all these things and possesse an inheritance that is vndefiled and immortall in heauen and the lesse should we be troubled about the dissolution of our bodies or rather wee should desire to get out of this earthly Tabernacle that wee might come to dwell in that heauenly building 2. Corinthians 5 1. 2. 7. By our diligent labour to carry our Treasures to lay them vp in heauen that is our best house and the onely sâ—fe place where neither Rust no Moth can corrupt nor theeues breake through and steale What we haue in heauen is safe kept by the power of God What we haue on earth is vncertaine and therefore our greatest care should be to send as many prayers and good workes to heauen as accounting it the best treasure and the wisest course so to imploy our selues Mat 6. 20. Thus of the Heauen of Heauens Before we leaue that inuisible world we must intreat of the Angels which are the Hoste of the Lord in that vpper world That the Lord did a most glorious worke when hee made the Angels may appeare many waies 1. By the names and Titles giuen them They are called spirits Starres of the Morning Sonnes of God Principalities and Powers Thrones and Dominions Seraphim and Cherubim yea Gods all which shew they were wonderfully made and of great excellencie 2. By the substance he made them to be for the substance of Angels is not corporeall and therefore purer then any bodies in Heauen and Earth and so pure as no senses can discerne them for though God onely be simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immateriall yet Angels are Immateriall in respect of any Physicall composition for they consist not of matter and forme as other Creatures doe but haue onely that kinde of composition which they call Metaphysicall for they are compounded of essence or act and power 3 By the place where he sets them when he had made them for he seated them in heauenly places Ephes 3. 10. hee made them to liue about himselfe in the Chamber of his presence alwaies before his face They were Creatures made of purpose to liue in the Court of the King of Kings 4 By the numbers he made of them Daniel said hee saw thousand thousands of Angels and an hundred times ten thousand thousand Daniel 7. 10. Heb. 12. 22. It is said there is an innumerable company of Angels Hee meanes they are more then man can number not more then God can number and the number is the more to bee admired because the Angels doe not marry and so are not increased by propagation 5 By the manner of their being and working in respect of time and place for Angels are in place definitiuely not circumscriptiuely as they say in Schooles that is they are so in place that wholly they are there they cannot bee said to be in another place but yet while they are there it cannot be told by any creature what roome they take vp or how much place they fill for length bredth or height or depth and so for time they doe not worke in a moment as God doth but yet in respect of vs they worke strange things in an vnperceiueable time and to shadow that out they are described to haue wings not that they haue but by way of signification or resemblance 6 By the gifts with which God endowed them when hee made them I will instance in their knowledge and power for knowledge it must needes be great in Angels for besides the knowledge they had naturally by Creation they know strange things by reuelation from God and by experience gather many things from the course of things in the world or their causes in nature and the manifold wisdome of God is made knowne to Angels by the preaching of the Gospell which they see into with wonderfull ability though men be so dull and blockish in hearing 1 Cor. 11. 10. Ephes 5. 10. Iohn 8. 44. Daniel 8. 16. 9. 22. adde to all these wayes their supernaturall knowledge of God by which they are inabled to stand for euer without falling from God Great also is the power of Angels especially in working vpon bodily creatures One Angell could kill almost all Senacheribs Army in a night by an Angell was Peter fetched out of prison Acts 12. 7 8. and Philip carried from place to place Acts 8. 39. and the Sodomits smitten blinde Gen. 19. and the Host of the Syrians frighted with a noise they made 2 Kings 6. 28. and without doubt they can doe strange things about the soules of men They haue appeared to men in their dreames and as euill angels can tempt men internally so may good Angels incourage and counsell godly men though they discerne not who raiseth those comforts or counsels onely Miracles of themselues they cannot doe nor can they know the thoughts of the heart of man of themselues 7 By the language in which God hath made them able to treat one with another or with man or God for it is cleare they vse not any fleshly or corporall language in as much as they haue not bodies and so no tongues but they speake one to another by a spirituall and heauenly language without any audible sound or vocall speech or noife I say after an vnutterable manner angellically they insinuate instill and communicate one to another or to the vnderstanding of men what they will The deliuering of the sense of the minde by voice is an inferiour kinde of meanes because it agrees onely to bodies such Spirits as are onely mindes and haue no bodies can conuerse one with another without sound of words in their owne vnderstandings as in a most cleere Looking-glasse shewing what they will one to another Before I come to the vse of this part certaine questions men might aske about Angels are to be resolued as Quest 1. When were Angels created Answ It cannot be certainly gathered but it is probable they were created the first day when the Heauen of Heauens was created and thence are called the Angels of Heauen Moses speakes nothing of the Creation of Angels because that is not a knowledge that properly belongs to vs for if the Theology for Angels were written we should neede another Bible The Creation and gouernment of Angels conteining as great variety of matter as doth the Religion of mankinde Quest
2. What are the offices of Angels or what vses did God make them for Answ Angels serue for many vses They are Apparitors or seruants about God ready to receiue Commandements from him and they worship God by lauding and praising him in Heauen Psal 104. 4. 148. 2. Esay 6. 3. Luke 2. 14. Reuel 4. 8 9. 5. 13. and they are appointed as speciall attendants about CHRIST as the MESSIAH Mat. 4. 11. and they serue also as ministring spirits to keepe and attend vpon the Elect men Heb. 1. 14. and manifold are the seruices which Angels doe for men both in life and death In life they defend and keepe them as a strong guard about them Psal 34. 91. and plague their enemies 2 King 19. 35. besides the vnknowne seruice they doe about the soules of the godly by counselling or comforting them And in death they are about them and carry their soules to Heauen as they did Lazarus his soule and in the end of the world they will gather all the Elect from the foure winds of Heauen and bring them to Christ Quest 3. But why doe you not intreat of Deuills here also Answ There were no Deuills by creation GOD made them not as Deuills and therefore it belongs not to the Doctrine of Creation to speake of the euill angels because that belongs to the Doctrine of the fall of the reasonable Creatures Quest 4. But hath euery particular man a good Angell and a bad Answ It is probable that euery Elect man hath a good Angell as may be gathered Mat. 18. 10. Acts 12. 15. but yet God is not so tyed but that he sends them extraordinarily more Angels many times to helpe or attend vpon it may be one man Psal 34. 8. As for euill angels we reade that sometimes one Angell hath vexed one man Iob. 1. 12. sometimes one Angell hath haunted diuers men 2 Chron. 18. 21. sometimes many Angels haue haunted one man Luke 8. 30. But that euery man should haue a bad angell assigned him of God is no where to be found in Scripture The consideration of this Doctrine of the making of the Angels in such a nature and for such ends as before should serue for diuers vses 1 It should informe vs concerning the wonderfull loue of God to vs that hath made such excellent creatures to do vs such admirable seruice as to attend vpon vs and keepe vs Heb. 1. 14. 2 It should breed in vs a great longing after the world to come where wee shall not onely enioy the knowledge of and fellowship with such glorious Creatures but shall be made our selues in glory as the Angels in Heauen 3 It should teach vs diuers things as first not to worship Angels for they were all created by God God made the Angels and therefore worship is due to him and not to them that are but our fellow seruants Colos 1. 16. Reuel 19. Secondly we should therfore carry our selues orderly in all places especially in the Church because of the Angels who are about vs and marke what we doe 1 Cor. 11. 10. Thirdly we should therefore be patient and of good hope and full of faith in all afflictions arising from the oppositions of men or temptations of Satan as being satisfied with this comfort that they are more that are with vs then can be against vs and if our eyes were opened wee might see so much as was shewed to the seruant of Elisha 2 Kings 6. 16. Hitherto of the Heauen of the blessed and the Hoste thereof the Angels and so of the world that is now inuisible to vs we next come downe to consider of this visible world this world I say which is in our view or may bee seene and before I come to speake of the other two Heauens I would briefly consider of Gods glory in the generall in the making of this visible world not so much for the matter of the creatures or their naturall formes or properties or their next causes which belongs properly to the Philosophers but for such things as concerne their first cause which is God or their end which is Gods glory or their vse which is rather spirituall then corporall in demonstrating vnto the soule of man the praises of God The maker of this visible world was GOD as well as of that inuisible world as is manifestly proued Genesis 1. at large The end of making a world of bodies as well as of spirits was not the punishment of spirituall substances for their sinning against God as Origen dreamed but the setting out of Gods glory in shewing his wisdome goodnesse and power Psal 19. Rom. 1. and the furnishing of man for his happy being That our hearts may be affected with wondering at this great world which God hath made we may profitably consider of it either by thinking what it is like or by serious pondering what it is indeed This great world is like a great Garden throughly furnished euery creature being as a pleasant flower exquisitely ranked in most comely order the onely weedes that grow in this Garden are wicked men as it may be likened to a great Booke in which God hath written glorious things that concerne the praise of his goodnesse wisdome and power Euery creature is as it were a distinct lease of that Booke and the properties and vses of these creatures are as it were the seuerall lines and letters of that leafe and the more admirable because it is a Booke the writing whereof is indelible and the vses whereof are vniuersall the Booke so opened that all men in all parts of the world may see and read Againe this visible world may be likened to a great and faire house most exquisitely buil and contriued into seuerall roomes and euery roome richly furnished the Heauens are the Roofe the Earth the floore and the Elements the seuerall roomes and the hosts of creatures in each of them the rich furniture and this house is the more admirable for vs because it is a house that euery man dwels in out of this house no man can be put it is kept at the charge of the Land-lord and the Tenants pay no rent But to leaue similitudes there are in the generall consideration of this visible world diuers things may bee briefly touched which we ought to wonder at and to glorifie God for his making of things so as 1 The apt disposition of euery creature in his owne place which place is so fit as a fitter cannot bee inuented if the Starres were fixed in the Earth or the Trees in Heauen how disproportionable and vncomely would it be 2 The exactnesse of the Cteatures in their working in keeping their times and seasons how punctually doth the Sunne dispatch his race in 24. houres and so the Moone in her seasons the Plants keepe their seasons of the yeere for bearing fruit and the Starres for shining as they haue receiued commandement and order from their great Commander