of Creede in English I take it arose frō the abuse of the first word in Latine Credo Where on theyr beades they were inioyned to say so many Auemaries Paternosters and Credoes wheron this was called creed Which is a Latine word and doth signifie as much to say I belieue my creede that is that which I doe belieue whereof vvee shall haue better cause to speake by and by So then the creede is that which one by direction of the word of God doth and ought to belieue The parties are the Apostles whose it is said to be The Apostles are those twelue sent out by GOD into all the world to preach the Gospell Some thinke it is called theirs as beeing in matter and forme penned by them by diuine inspiration after the holy Ghost came vppon them before they departed from Ierusalem to preach the Gospell So as some set downe what euery Apostle did set downe This is not so for then it were Canonicall Scripture which it is not for the Romanists themselues graunt it to be but tradition Others think that it is said to be the Apostles as consonant to theyr doctrine as an abstract abridgement thereof So is it though this be not all for I iudge that this name is added to put a difference betweene other formes of creeds vsed in the church as the Nicene I belieue in one God Athanasius Whosoeuer will be saued Now for difference this is called the Apostles as of their doctrine Now touching this title some questions may be asked 1 Que. What authoritie is this Creede of diuine or humane or how bindeth it Aun It is diuine for matter though not for forme for the Apostles did not pen it And therefore so far bindeth as it is agreeable to the Scriptures And therefore when a thing is saide to be as true as the Creede it is onely for the matter 2 Que. Whether all things to be knowne necessarily to saluation are contained heerein Aun I thinke they may be said to be implied though not expressed And if God reueale and giue meanes of knowledge of no more these may suffice otherwise not Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these Aun vvee must distinguish betweene articles of the foundation and others Articles of the foundation beleeued may suffice when others are not reuealed Againe we must consider for articles or doctrines not of the foundation whether they be cleerely reuealed or not if they be not they shall not preiudice Againe whether wee erre of simplicitie or wilfulnesse vvilfull error damneth simple doth not in things not of the foundation Things of the foundation I call faith and repentance most necessary 4 Que. Are we bound to sunder them into twelue Aun No. Remember that as God reuealeth man must belieue This for the title the contents follow from the beginning to the end These contents haue the profession the assent Profession in all to the particle Amen Assent in the word Amen In the profession is the manner and matter The manner is I beleeue The matter the rest Wherof before we can as we should speake of any some generall rules are to be remembred for all 1 We must build our faith in euery of these points vpon the written word of GOD not onely the wordes of this Creede and therefore Acts 24 14 Luke 24 44 must vnderstand all according to the scriptures 2 Euery one must make it for himselfe Iob 19 25 Gala 2 20 Iohn 20 28. 3 To euery clause in heart this I belieue must be adioyned though it be not expressed in word 4 Wee must labour more and more to grow in fuller assurance of euery parcell Mar 9 24 Luke 17 5. 5 Our life must be aunswerable to the profession of faith Iames 2 18. Therefore saith Irenaeus to belieue Lib 4 14. is to doe as God will 6 Though wee cannot dissolue all doubts Lib. 15 de trinitate capit 2 wee must not shrinke from the profession First belieue after you shall more and more vnderstand Faith seeketh saith S. Augustine vnderstanding sindeth out 7 The Creede is no prayer Hetherto the generall rules the manner of profession foloweth I belieue Whereof wee may consider feuerally in it selfe and ioyntly with the matter following And first wee must consider the groundes of scriptures whereof in this point to belieue and personally I belieue wee may note these heads 1 Commaundements to belieue Iohn 20 27. 2 Promises made to belieuers Mar. 9 23. 3 Rebuking of vnbeliefe Math 6 30 Math 8 26 Math 14 31. 4 Commendation of parties for their beliefe sake Math 8 10 Math 15 28. Whereupon men are often noted by this in the New testament that they are belieuers 5 The meanes appointed by God to worke increase true faith the worde and Sacraments and euen the vvhole ministerie The same meanes are for personalitie as I may call it First therefore this I belieue is that I haue beliefe Beliefe is sometime put for a thing which I doe belieue sometimes for a gift whereby I doe belieue For a thing which I doe belieue as 1 Tim 1 19 Iude 3 So is it not barely to be taken heere For a gift whereby I doe beleeue Mark 9 23. So is it taken heere and thus doe I say I belieue as Philip 1 19. Now for the better vnderstanding of this manner of profession wee must consider 1 what parties haue faith 2 where faith is in such parties as haue it 3 vvhereabout faith is hestowed as about her proper matter 4 vvhat be the parts thereof 5 vvhat properties it hath 6 lastly how it is wrought The parties who haue faith are reasonable 1 God who is said to be faithful in keeping his promise This to belieue is to belieue a promise 2 Creatures 1 Angels 2 Men. In mankinde infants haue not faith So as deuils haue a kind of faith Neuerthelesse there is difference of Angels and deuils faith and mens Angels faith is in God the Creator legall no other then Adams was Mens faith must be likewise in the Redeemer Angels are not properly said to be redeemed but rather confirmed by Christ as some Diuines hold Deuils faith is onely of the truth and power of God in generall out of themselues For the second point faith is said to be in the hart Rom. 10.9 10. Acts 8 37. Ephe. 3 17. Now so is it said to be in the hart as to be conueied into the whole man especially into the chiefe powers of the soule Whereof the one is the minde the other is the will In both which I doe iudge that this faith is All agree for the minde some doubt for the will which may thus be prooued First because it is said to be in the hart which implieth the whole soule Secondly for that faith knitteth to God Thirdly fayth and hope differ not I take it in place hope is an affection This is
into that but wherein we beleeue 3 That prayer 2 Cor. 13 13. doth manifestly proue the same 4 Ad Reuel 1 4. and Act 5 3 4. 5 The contempt of the holy Ghost is noted for a greeuous sinne Heb 10 29. 6 The sinne against the holy Ghost vnpardonable 7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare as that he thinketh that Plato knew it The meaning wil appeare from the words knowne wherin is repeated the profession and that wherein the profession is to beleeue The profession and the meaning of it looke at the first It is heere repeated for the long setting downe of the doctrine touching Christ as to imply that it is to be repeated to euery article particulerly That in which the profession sayeth I doe beleeue is the holie Ghost Ghost is an old English word and is the same with spirit so ghostly Father counsaile for spirituall A spirit is a substance not hauing body And is creating created Creating is heere meant this is God and infinite Vsed of God it sometimes signifieth essentially personally Essentially Iohn 4 24. God is a spirit Personally in this place and else where Que. Why is the third person in speciall called spirit Aun Not onely for that it hath the common nature of God but for that the being of it is as inspired or breathed this in another word is called proceeding Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father God the Son Holy is free from sinne And is eyther made holy making holy This holy Ghost is not onely holy but maketh holy Que. Doth not the Father and Sonne make holy Aun Yes Iohn 17 17 19 but by the holy Ghost The contents of this article aunswereth to this question What beleeuest thou of the holy Ghost I beleeue in the holy Ghost The things which the Scripture teacheth to beleeue touching the holy Ghost are either of himselfe or of his works Of himselfe it teacheth to beleeue three points 1 That the holy Ghost is God This may appeare for that he is called Iehoua compare Esa 6 9 with Act 28 25. And Ier. 31 31 with the couenant in Baptisme He is called God 1 Cor. 3 16. 1 Cor. 6 19 20. 1 Cor. 12 6 11. He is euery where Psal 139 7. He knoweth all things Iohn 14 26. He is almighty Math. 12 28. He createth and gouerneth all things Gene. 1 2. Psalme 104 3. He is adored 2 That the holy Ghost is a distinct person from the Father This may appeare Math. 3 16 Math. 28 23. 2 Cor 13 13. 3. That the holy Ghost is of the same substance and dignity with God the Father Thus farre the things which the Scripture teacheth to beleeue of the holy Ghost himselfe now follow those which are touching his works and heerein that I beleeue I ought 1 to haue some works 2 to discerne them That I ought to haue some works it appeareth for that I cannot call the Lord Iesus without the spirit and if I haue not the spirit of Christ I am none of Christes These works can neuer wholely be left The works I ought to haue in me being of yeeres of discretion and hauing meanes are to saluation 1 Sauing knowledge of the wil of God 2 Beleeuing the promises of God in Iesus 3 Regeneration or sanctification to obedience of the whole Law and word of God 4 Leading into all truth 5 Spiritual groweth encrease Discerne we are commanded to try the spirits 1 Ioh. 4 1. Discerning teacheth first 1 Whence these graces come by meanes of the word Athanasius saith Wheresoeuer the spirit is he is by the word of Sacraments prayer company conference 2 How they are discerned from counterfait That wee shall finde for that the spirit sauing draweth all to the word 2 Driueth to Christ stirreth vp to sanctification not onely restraineth 3 Howe they are to be cherished namely by the same meanes they were bred Hitherto hath beene the doctrine to be beleeued concerning God now followeth that which is concerning the Church to the end of the Creede Well saith S. Augustine the right order of confession did require that after the Trinity should be ioyned the Church as an house for the dweller Gods Temple for himselfe the Citty for the first founder Now all that is said and to be held of the Church is as it is in it selfe or in the gifts bestowed vpon it In it selfe the Church is holy Catholique But first must the reading be cleared There is a word to be repeated the verbe I beleeue Of this we shal heere neede to repeate nothing Quest It may be enquired whether the word in be not also to be repeated Aun No the best coppies haue it not in so much as the Catechisme of the counsell of Trent refuseth it 2 The Church is a creature may not be trusted in 3 Whomsoeuer we trust in we may pray vnto so must we not to the Church Obict The people are said to haue beleeued in Moses Aun Vnproperly They beleeued that word which Moses deliuered them from God the word was Gods word Onely that which we are said to beleeue must be considered that is the Church with the marks thereof Now according to the course to be held let vs consider some Scriptures where-vpon this doctrine touching the Church resteth And indeede for the prouing of this article most of the Scriptures serue as likewise the chiefest works of God God had his Church in counsaile from before the creation of the world Eph 1 4. This is the seede of the woman Gen. 3 15. Christ without this Church is as it were maymed it being his body he the head Ephe. 1 22. Ephe. 5 23. Otherwise cannot the couenant of God be which is made to the Church And to omit further proofe experience doth manifestly shew that there is such a thing Besides that the Church is holy it is as cleare as the former Ephe 5 2 27. The Saints haue washed their garments in the blood of the Lambe God doth so commaund Without holines none shall see God Heb. 12 14. It is also Catholique Apoca 5 9 10. Heb. 12 22. Eph. 3 15. The meaning heereof wil arise from the right knowledge of the words and those 1 seuerally 2 ioyntly Church euery way is not taken alike In common speech the common people take it for a building for holy vses so is it the same with temple It is not so to be vnderstoode heere Sometimes it is taken more generally and ciuilly for any assembly as Acts 19 39 40 so must it not be taken heere Lastly it is taken specially and in the scriptures for the whole company of men and Angels predestinate chosen called iustified sanctified and in their time to be glorified Angels from the first men after death It hath the name in Greeke and Latine of calling out and seuering from others being indeede Gods chosen and select company The name in English I
wrought by the holy Ghost in the hart of a partie regenerate whereby hee or shee taketh knowledge of the doctrine of saluation is perswaded it is true and that it belongeth to him or herselfe and wholely relieth there-upon First that it is a gift appeareth Eph 2 8 not of nature for all haue it not Neither is it a common or base gift but most excellent better then gold as before in this chapter It is from God for so is euery good and perfect gift I am 1 17 and so of God as from the whole Trinitie from the father From Christ for so the Apostles prayed to him to increase their faith and the man in Marke 9 14 Helpe my vnbeliefe Therefore is it not an easie matter to haue it wrought in vs. The holy Ghost worketh it Not without the other persons as before but rather to implie the other two persons from the which the holy Ghost proceedeth But it is ascribed to the holy Ghost to shew that no creature nor all together can worke it The spirit worketh it powerfully though secretly no man can perceiue how Ioh 3 8. And not without meanes of the word and Sacraments No partie hath faith but the regenerate so Ioh 1 12 13. And yet not to euery regenerate but such as are of discretion and haue knowledge without the which no faith can be Besides this faith is in hart that is the soule to wit the minde will so is it Rom 10 9 and Act 8 37. This draweth all others parts and powers after That which faith regardeth is truth to saluation this truth is the word of God To wit the body of Canonicall Scriptures as far as it is reuealed vnto vs and more particularlie that truth which is concerning Christ For as men make much of some Iewell yet is it especially for some workmanship or stone in it so doe all beleeuers like of all truth diuine but especially of Christ Beyond all this faith taketh knowledge of the doctrine of saluation I meane not such knowledge as the Philosophers speake of by causes without all ignorance which is able subtillie to dispute and dissolue all doubtes but that which hath for all that light and vnderstanding Hence it is that knowledge is often in scripture for beliefe This knowledge we speake of is first notice that there is a truth to be beleeued Secondly it alwayes hath some ground of scripture Thirdly it vnderstandeth the meaning of that ground Fourthly it can distinguish betweene truth and falshood Againe faith is perswaded that that which it beleeueth is true Hence is it called the ground of things hoped for Heb 11 1. So as that by the euidence men can not doe but as that directeth Act 4 20. Nay Paule could be contented in assurance thereof to die so did they Heb 11 37 38.39 So will the Saints of God alwayes doe die rather then denie the truth of God Lastly faith applieth all sauing truth vnto it selfe that is that which it knoweth in generall it is perswaded is true in speciall and in the partie where faith is So Thomas called Christ my Lord my God Paule saith Christ loued him and haue himselfe for him So Dauid my God my God c. This application is the opening of the hart to attend vnto the truth Act 16 14. When the mind iudgeth all to be true in it selfe and the will maketh much of them in it selfe wisely therefore was the Creed so framed as that euery one must professe I beleeue Abraham particularly beleeued so saith Saint Paule is euery man iustified Rom 4. Christ compareth himselfe to bread Ioh 6 so as if he be not applied he is not ours This made the word vnprofitable to the ancient Iewes because it was not imped with faith Heb 4 2 that is application Besides how commeth that neere coniunctiō betweene Christ and vs he to be the head we the members he the stocke we the branches he the foundation we the building not by application true it is God taketh hold of vs so doe we of God that it is hand in hand So as nothing can separate Rom 8 38 Iob and others Of or to this application there be some speciall workes of the soule necessarie The first is approbation of that which we applie for vnlesse we like it we will not apprehend it like it we doe when we iudge our selues happie if we could get it wretched while we want it looke Philip 3 8 9 10 verse The second is expetition or desire thereof To this belongeth the hungering and thristing mentioned in the scriptures Zacheus climed into a tree but to see Christ with his eyes The third is apprehension whereby so soone as grace approcheth we lay hold of it presently not letting it goe as the lame held Peter and Ioh Act 3 11 and the Canaanitish women would not giue ouer Christ in the Gospell The fourth is oblectation or delight whereby we make this grace apprehended our cheefe treasure comforting our selues therein more then in all other Lastly faith relieth it selfe vpon all sauing doctrine Thus much for the setting out the nature of faith some other things may serue also heereunto And first we must know that Though sundrie times faith and feeling goe together yet are they seuerall in nature feeling is a fruit of faith But is not alwayes with faith Feeling I call a manifest worke vpon the affectiōs wherby one hath experience in himself of that which he beleeueth Secondly a man may haue faith though he doe not know that he hath it as a sleeping man life and a drunken man reason Thirdly all haue not faith in the same measure some more some lesse the least is faith Fourthly the greatest faith in any of the Saints hath sometimes beene shaken as in Abraham Paule Dauid Which God of purpose doth to make vs wholely hang vpon him that we should not be secure but haue exercise of our giftes Fiftly in the greatest shaking of fayth it is faith for all that that doth vphold and perceiueth the want of faith as a party hauing a light on his head and forgetting where it is seeketh the light by the light Or as in an ecclipse the light remaining in the Moone bewrayeth the light shadowed So is it in one who hath dimme sight hee perceiueth by the dimme sight he hath that he cannot see cleerly By all this wee may somewhat see what faith is now the Apostle requireth the practise heereof Some learned men thinke that fayth once giuen alwaies continueth in presence though not practise But I thinke it continueth in both so as that it is not onely present but alwaies working closely I confesse as life in sleep or Apoplexie or some such For Paule saith that fayth is one of those gifts which doe continue 1 Cor 13 13. Besides all the former the Apostle speaking in generall trust yee meaneth that euery one should for theyr parts so doe as at the table those onely are refreshed who
knoweth So Luke 13 25. I knowe you not that is I acknowledge not you and so is it heere I acknowledge c. Now this indeed is the property of the children of God to make knowne their sinnes Dan 9 Paule Manasses c. In this acknowledging there is 1 Knowledge 1 That is perceiuing by the worde of God that the thing founde fault with is a sin all doe not presently yeelde heereto as Saule 2 That this sinne doth deserue euerlasting damnation 2 Application of the knowledge of the grieuousnesse of sinnes to our owne selues wherein especially consisteth acknowledging This is harder then the former Better may one in generall know sin then that himselfe in particuler hath committed it and yet this is necessarie For this end are priuate messages to Dauid Ahab Herod c. Nowe this application or acknowledging must haue sundrie properties 1 It must proceede from the hatred of sin Take heede of confessing sinnes in iesting or boasting it is as in a vomit casting out things enemies to the stomacke 2 With faith in the promises of mercie in Christ otherwise despaire will assault 3 From a setled iudgement no light opinion that our selues are sinners 4 According to the thinges wee are rebuked of by the Worde as it was with Dauid toward Nathan not taking exception against his charge 5 Franke not by compulsion but of our owne accord 6 Without excuse or lessening our fault nay rather with exaggerating 7 VVithout delay presently 8 VVithout opinion of desert for acknowledging sake Thus much of the manner nowe followeth the helping cause which is the beeing of his sin euer before him this made him the rather to confesse because his sinne was alwaies before the eyes of his minde conscience neyther could he find ease till by confession he had set them aside Of this cause we may see the Kinde Propertie of it Beeing before or in his eyes Euer Sin is before one 1 When one who hath sinned calleth his owne sinne to minde and of purpose searcheth his hart to that end to humble himselfe 2 When the conscience keepeth recorde against a mans will and so checketh him 3 VVhen God in mercie the partie not thinking of it vseth some meanes as Nathan to Dauid Elias to Ahab to make them for euer after to thinke therof All which I take it are meant heere This euer is with limitation from the committing of sin and taking true knowledge thereof in his owne hart by meanes sent of God So as that no maruaile if sometimes Gods children haue not their sinnes in their eyes They must pray to haue their eyes opened Let vs besides consider 1 Howe necessarie this mercie of God is to pricke our harts to true conuersion else shall wee not see our sinnes 2 The force of sinne once knowne it will neuer leaue checking the conscience till it be throughly taken away 3 And that if we will be like the children of God vvee must often call our sinnes to minde and exercise our selues thereabout not seeke to forget them or driue them out of our mind Hetherto is the manner the persons follow first confessing I Dauid a King who had done this matter secretlie that few knew of it whom no mans lawe could make mee to doe as I doe and might seeme to shame my selfe in that I doe I for all that doe confesse my sinnes It is cleere then 1 That Kings and the greatest in the world ought to confesse their sins 2 Though they might without being detected conceale it 3 And that the quiet of their conscience should more be regarded then all their honour and reputation especially in comparison with the glorie of GOD. The second to whom confession is made that verse 4. Now this person is God not a Priest to whom though in some cases we may confesse 1 If we haue scandalized or wronged him 2 If we endeuour to cōfort him by reckning our faults and Gods mercies 3 Or if we desire comfort from him 4 Or desire him to pray for vs. Not 1 vvith conceit that hee hath power to forgiue our sinnes 2 Or with iudging that we ought to be acknown of euerie particuler 3 Neither with opinion that heereby wee deserue anic thing 4 Or are willing to haue penance enioyed to make satisfaction To God confession is to be made 1 For the comaundement sake 2 Because all sinnes are most against him 3 He taketh knowledge of all sinnes 4 Hee is able to forgiue them 5 He promiseth so to doe 6 And he hath so done to Dauid 2 Sam 12 13 and others The partie is God who is set out heere partly by Repetition Singularitie Repetition in these words Against thee thee onely which manner of speech bewrayeth an earnest affection of the hart as not beeing able to containe it selfe great indignation against himselfe so as that he seeth hee hath broken the Law of God procured his displeasure and yet perswasion of fauour otherwise he durst not thus be acknowne So as that all confession should be earnest and in faith besides the properties we had before The singularitie of this partie followeth in that it is said Against thee thee onely which all doe not expounde alike Some against thee who onely knowest what I haue done Who sinne is verie headlong suddenly frō thoughts it wil come to outward act 3 That none but should withstand euen inward corruptions Atheisme prophanenesse vnbeleefe hypocrisie c. Now followeth the forme In thine eyes O God God properly hath no eyes but parts of the body are sayd in the scripture to be in God for their workes sake As because the eye is an instrument of knowledge therefore it is put for knowledge so as that the Prophets meaning is that God iudgeth this to be sinne in whose eyes it is God iudgeth that to be sin which is against his will written and reuealed 1 Learne then that all men sin God looking on Sin is in his eyes 1 So as that all sinners ought to be afraid when they sinne 2 The godly ought to be verie warie 3 And to knowe that as sinnes committed are in his eyes so are good deedes that the conscience of his knowledge ought to support men in their good dealing against all hard censures of the world 2 And that God is verie long suffering who seeing so manie sinnes for all that spareth them 3 And that Dauid cōsidering this had wonderful griefe which we well may examine by 2 Cor 7 11 forward Where are sundrie workes of this godly griefe set downe The first whereof is care that is mature and conuenient diligence to correct his fault and to take away the scandall to the which is thwart and contrarie when a man not well vnderstanding his sinne can confesse but deferreth to redresse it The second the Interpreters call cleering in the originall it is a speech of defence for a mans selfe whereby one may be iustly excused Now this is when a man confesseth his
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
with death Whether may a Prince suffer the Ambassadour of a forraigne Prince to vse his conscience Aun I thinke he may because he hath no authority ouer him not being his soueraigne but none of his owne subiects must be permitted to communicate with him in false worship 2 The second property is that faith is explicit not onlie to beleeue as the Church beleeueth but to say what wee beleeue why we beleeue what we meane by that which we say we beleeue 3 The third that it is liuely and formed No true faith is dead Charity is not the forme of faith 4 The fourth it can neuer be lost if it be rooted and confirmed 5 The fift according to the doctrine it belieueth it must be taken diuersly and therefore it is sometimes to belieue sometimes to belieue in Faith is wrought effectually by the holy Ghost instrumentally by the word Hetherto haue we spoken of the manner of this profession in generall and seuerally in it selfe now followeth that we consider it with application to euery branch following First therefore as euery one of discretion must belieue so must they in God so the rest following secondly from the hart thirdly according to diuine truth written Fourthly we must know grounds of scripture for euery one vnderstand the meaning thereof perceiue the difference from others be able to teach them to others apply them to our selues Fiftly professe them in due time expresse them lastly our faith must be liuely And thus much for the manner of profession the doctrine and matter professed foloweth beginning at in God and so on to life euerlasting The matter hath two parts 1 of God 2 of the Church Of God to I belieue the holy Catholique c. exclusiuely of the Church in the rest This of God is essentially and generally or personall particularly Of God essentially in name or attributes Name in God In attributes Almightie Maker of heauen and earth That beliefe is to be in God looke the commaundement 1 Tim 6 17. Promise Iere 31 33 Heb 8 10. Vnbeliefe or not belieuing noted Rom 11 30. punished Psalm 78 22. Beleefe in this kind commended Iohn 14 1. Neither is this onely true in generall but also in speciall and particuler so Exod 3 6. So God promiseth Gene 17 2 no more to Abraham then others Rom 4. For Abraham is father of the faithful Thus did Daniel 6 23 Paule Acts 27 25. Dauid Psalm 22 1. Now this in God hath to be considered the meaning of God then what is this in him God must be vnderstood as in the scriptures The scriptures set out God as he is towards his creatures in generall or toward his Church in speciall Towards his creatures That 1 God is 2 God is one 3 God is a Spirit infinite 4 God is present euery where 5 God knoweth all things 6 God can doe all things 7 Loueth mankind 8 Is most iust 9 Is most certaine and sure of his word Toward his Church as he maketh couenant The forme of the couenant is I will be theyr GOD they shall be my people This forme in generall is set downe Ierem 31. In particuler Gene 17 2. In this couenant is a promise and commaundement Promise on Gods part that he will be our God as Gen 17 1 Gene 1 11 where are promised all things to happinesse full and for euer So as if we tell him of our losse hee will restore it of out sicknes he is phisitian of death he is our rayser In particuler God promiseth 1 To teach vs all things necessarily to be knowne of vs They shall be taught of God Looke Esay 30 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs. 6 To be happines and all that hart can thinke to vs. The commaundement is that they shall be my people that is that wee should belieue all these and doe duties thereafter This is God then doe wee belieue in him when wee professe that we belieue all the former of God to our owne behoofe and doe all duties aunswerable thereunto as God is in generall and speciall towards his Church Memorandum that this article professeth the first commaundement 1 First therefore euery one disavoweth all Atheisme 2 Belieueth in God as the scriptures reueale 3 Acknowledge but one God 4 Who knoweth whatsoeuer they doe 5 Is present to them 6 True of his promise made Whereby they seeke vnto him rest in his iudgment of them are perswaded that all thinges shall worke for theyr good heere and that GOD shall be full and for euer happinesse vnto them so as they make him theyr portion aboue all other things Thus farre touching GOD by Name nowe follow the attributes Ob. The Father is first named therfore should it be first opened Aun So might it Neuerthelesse seeing that attributes are of the essence and Father is a person and essence for easie teaching should goe first therefore we may without offence not blaming the order of the Creede speake first of the attributes These rules must be remembred of them 1 Though heere they be ioyned with the Father that is but for orders sake they belong likewise to the Sonne and holy Ghost and so must be remembred 2 There are more belonging to God and to be belieued in God then these Looke Exod 34 6. The attributes heere are two Almighty and maker of heauen and earth Que Why are these named and no more Aun These are named 1 as beeing very well knowne euen to some of the heathen Giue mee saith S. Augustine a Pagan a worshipper of many Idols a seruaunt of deuils who saith not that God is almightie Plato could see that the world was made 2 These put a manifest difference betweene the true and false god God himselfe by his power proueth himself to be the true God So doth Elias cōuince the people 1 Kin 18 24 34 38 and for making the world looke Iere 10 11 and Augustine Let any make a world and he shall be God 3 These are of speciall vse for fayth and life Que Is there any thing in the order that these are heere named Aun The creation prooueth the almightines of God There are heere no more then these named for shortnesse sake and memory Now for the grounds of this article 1 Consider the generall promise 2 Cor 6 18. More specially applied Exod 6 3. To Abraham Gene 17 1. 2 Where the almighty is prayed vnto there must be faith he is prayed vnto Gene 28 3 Gene 43 14. 3 The practise of Gods children was thus to belieue in the almighty Paul 2 Cor 6 18 the three men Dan 3 17. 4 Vnbeliefe in this kinde is punished in Zachary Luk 1 20 in the Prince 2 Kings 7 17 in Benhadaes seruaunts 1 Kings 20 28. That God is almighty it needeth not to be proued yet to satisfie such as are ignorant this may serue Namely the consideration of the sundry mighty works of God
generall particuler He is the God of hostes In this article wee may consider the meaning and the duties which we professe The meaning may easily appeare in the name Almightie which is who hath all might Might in God is whereby hee is of power and can doe things This might and power is absolute or actuall Absolute power in God is whereby hee can doe more then he will as Math 3 9 to raise vp of stones children to Abraham To giue Christ more then legions of angels which he would not Actuall power is that whereby God doth what hee will Quest Whether of the two powers is meant heere Aun Wee must belieue both Neuerthelesse actuall is that which more neerly concerneth vs wherein wee can haue comfort in Of this it is said Psalm 115 3 And hee spake the word and they were made God is said to be thus Almightie 1 Dooing whatsoeuer he will and heere Gods omnipotencie is not in doing sinne Sin hee willeth not Againe sin is of weakenes not of strength 2 Hindering what he willeth Obiect Why doth he not then hinder sin Aun Because he is not bound so to doe 2 for that hee can bring out of sinne good 3 Dooing all things with ease hee but willeth and they are 4 Causing all power where it is euen making weake strong c. Thus farre for the meaning the duties remaine which we doe professe 1 Neuer to presume of the Almighty power of God for vs vnlesse wee know his will to that end For though our faith beleeueth he can doe more then he will yet we neuer can reape comfort of his power disioyned from his will So as Romaine Catholiques not prouing Gods will for transubstantiation say nothing to purpose Or loose professors resting on Gods power as able to conuert them and not vsing meanes doe but beguile themselues 2 Neuer to doubt but whatsoeuer God will shall surely come to passe promised threatned generally particulerly Obiect May one then neglect meanes Aunswer No. They serue for Gods Almightines to worke by in deede in the most vsuall we may easily perceaue Gods power 3 To renounce all trust in creatures 4 To trust wholy in God 2. Cor. 1 9.2 Cor. 12 9. Eph. 6 10. 5 To be strong in faith Rom. 4 21. 6 To be assured of the performance of our prayers 7 To haue contentation in God 2 Cor. 9 7. Heb. 13 5. For indeede God so promiseth to be to vs. Gen. 15 1. 8 In what estate so euer we be to reioyce in God Psal 46 Iob 22 25 26. Thus much for the former attribute the latter followeth Maker of heauen and earth In speaking whereof we may consider it ioyned with the rest and in it selfe As it is ioyned with the rest first why at all it is set down Aun I take it against the poyson of Marcions heresie who thought it not meete to beleeue in God the maker of the world vvhereas the scriptures though teach so to beleeue It is set in this order after the former as a proofe thereof For the maker of heauen and earth cannot choose but be Almighty In it selfe marke three things the grounds of scripture the meaning the things professed The grounds of scriptures are 1 Gods making of himselfe thus knowne Hier. 10 11. Esa 45 7. Esa 66 2 Acts. 7 50. He is so prayed vnto Act 4 24. So beleeued in Psal 124 8. So professed Ier. 32 17. By this name and title praised Psal 136 5 6. So as S. Augustine saith Let any creature that you will come and make a world and I will say it is God Thus is God preached to be beleeued in Act 17 23.24 Act 14 15. This for the grounds of scripture The meaning will appeare by the words where the cause is ioyned with the effect The cause Maker the effect heauen and earth Maker in the scriptures is properly called Creator Creator is who did create Create is to make of nothing 1 This God did 2 By his commaundement 3 Not all things together but in sixe dayes 4 When time began so as there are not yet 6000. yeeres since the world began 5 So as that he ruleth and gouerneth otherwise then Athiests thinke God ruleth and gouerneth for euer Gods ruling or gouerning is his prouidence Prouidence is either generall or speciall Generall prouidence is whereby all things ioyntly are ruled such there is Particuler is whereby euery seuerall is ruled especially most choisely man As to the lighting of a sparrowe vpon the ground to the number of our haires O thou omnipotent saith S. Augustine who rulest all as one and one as if he were alone The effect is Heauen and earth Where by a manner of speech when that which containeth is put for the contained all things are meant all being contained in heauen and earth Heauen is all from the face of the earth vpward There are three heauens ayrie starrie glorious The ayrie heauen is from the face of the earth to the lowest part of the sphere of the Moone Wherein are fowles meteors as winde raine snow haile thunder lightning The starry is from the Moone vpward as farre as motion goeth Wherein are the starres fixed or planets the diuers motions the influences The glorious heauen is aboue all motion where the glorie of the Trinity doth most appeare There is the humane nature of Christ the soules of the elect departed this life the blessed Angels ministring These Angels were created They are ministring spyrits for the necessities of the Church The earth is put for the earth and water together from the face of it to the centre and middle In the water are fishes pearles in the earth are mettals diuers kinds of precious earth stones c on the earth are beasts and cattell but especially man All creatures haue some print or vestigium of God man hath Gods image 1 Now all these things are good Gen. 1 31. Obiect Some things are hurtfull to vs. Aun They are of very good vse being applied by God Quest Whence commeth euill Aun By the disobedience of the reasonable creatures to God Obiect God maketh euill Aun Of punishment not of fault 2 All these make but one world Quest What say you of the deuils Aun God made them at the first good spirits but they haue left their first beginning For their substance they are good not in their qualities This is the meaning the duties professed remaine They are of two sorts either in respect of the creation or prouidence In respect of the creation 1 That wee belieue that the world was ordained by the word c. Heb 11 3. 2 That seeing the creatures were made by GOD wee ought to meditate of them 3 By the creatures to rise more to the knowledge of God Psalm 19 1 Rom 1 25. 4 From the consideration of the creation to get increase of faith for perswasion of performance of our prayers Act. 4 24. 5 To praise God Psalm 136 5 6. 6 To consider of
Probably true are such as haue some probability of truth some more some lesse The first opinion is that Christ in his humaine soule after the parting of it from the body went to hell properly so called of the damned and there did tryumph Others there are which seeme to me to haue more probability of truth Of these some be only true others true fit and proper Only true as that which interpreteth this article by buried As also that which holdeth that Christes sufferings on the Crosse in his agonie are signified heere True and fit and proper as I take it yet to be examined by the word of God and doctrine taught in the Church of England is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement Christes being among the dead cannot by any that vnderstand Eis adou be denied This abasement is signified Esa 53 when it is said he was oppressed and in Dan. 9 26. In so much as victory is ascribed to Ades 1. Cor. 15 55. We take not to tell what Christ did which the Scripture maketh not mention of This opinion hath distinction of matter from the former articles as being a degree lower hath order as being in time after hath proprietie of words as no learned man can denie The things the word of God teacheth vs to professe frō hence are 1 The wretchednes of sinne to make reconciliation wherfore Christ was so abased 2 The loue of God the Father and Christ to vs that for our sakes he was humbled so low 3 Not to despaire how low so euer we be brought considering our Sauiour Christ in this article Hitherto Christes former estate Hitherto Christes abasement his aduauncement followeth which is noted Luk 24 46 that so it ought to be This is whereby Christ is lifted aboue all creatures Quest Can the Godhead receaue glory Aun No not of addition but of manifestation His humaine nature was freed from all weakenesses His soule from ignorance and griefe His body was immortall nimble and glorious c. This aduauncement is in foure degrees The first is the third day he arose from the dead Scriptures for the which are 1 Prophesie Psal 16 10. 2 Type in Ionas Math. 12 40. 3 Fore-telling by Christ darkly Iohn 2 19 20 21 22 and Math 17 9. 4 Christ manifestly speaketh of it Mark 8 31 32. 5 The euent doth confirme in all the Euangelists 6 Yea an Angell witnesseth it Mark 16 6. 7 Christ himselfe sheweth it was requisite Luk 24 46. 8 Peter treateth at large of it Act 2. 9 So doth Paul 1 Cor. 15 14 17. 10 In so much as Mathias was chosen a witnes thereof Acts 1 22. 11 To this gaue the Apostles witnes Acts 4 33. 12 The Iewes themselues could not denie it Math. 28 11 12 13. 13 Iustin Martyr chargeth Tryphon with the same And this article is the more to be held for that Pagans may beleeue Christ to be dead onely Christians beleeue he rose Obiect Thomas doubted Aun That was that we should not doubt as well obserueth Leo. The meaning followeth But first the words of the Creed and Math. 12.40 must be reconciled In Mathew the words are vsed by Synecdoche as Augustine obserueth And three implyeth not three full but three beginning Sure it is that Christ was not three nights in the graue There is therefore a Synecdoche In the words of the Creede is the time the thing Time the third day Thing arose from the dead Day to speake properly is 24 houres space heere it is taken for part thereof The third day is from the buriall He was buried on that we call Friday before the Sunne setting and rose on Sonday morning at or before the Sunne rising The Iewes counted their day from euening to euening so as the light on the day we call Friday was part of their former day so as Christ was one whole day in the graue part of two The day Christ rose on was the first day of creation of the world now called Reuel 1 10. the Lords day not to be changed from religious vses Rose that is his body rose the Godhead could not the soule did not From the dead that is out of the graue So as that the body arose that is was quickned by the Godhead and that to fulfill the prophesies touching this as also to verifie the euerlastingnes of his kingdome and to shew himselfe a victorious tryumpher In this article the Scripture teacheth 1 That Christ is God Rom 1 4. 2 That we are iustified from our sinnes Rom 4 25 Cor 1 15 17 Rom 8 34 Cor 1 15 55. 3 That we must rise from sin to newnesse of life Rom 6 4 Phil 3 10. 4 That we should set our affections on things aloft Colo 3 1. 5 Our head beeing risen that we should rise Christ is the first fruits The second degree is He ascended into heauen 1 For this are scriptures Psalm 68 18. 2 A forerunning example in Elias 2 Kings 2 11. 3 Signified by Christ aloofe of Iohn 6 62 more plainly Iohn 14 19 and Iohn 16 16. 4 In so much as Iohn 16 7 Christ witnesseth it to be very expedient for that hee goeth before to prepare a place Iohn 14 2. 5 This as the time drew neerer Christ himselfe spake more plainly of as Iohn 20 17. 6 The fulfilling thereof wee may reade Mark 16 19 Luk 24 51. 7 So as the manner is not left out Acts 1 9. 8 The same doth Peter preach Act 2.33 34. And Paul writing stand vpon it Eph. 4 9 10. Noting it as a chiefe part of the misterie of godlines 1 Tim. 3 16. 9 Some take vpon thē to note the very particuler place as hauing some marke at this time so euident is it The meaning may appeare out of the words which implie a mouing to a place The mouing in the word ascended the place heauen For better knowing of ascended marke the signification of the word what ascended by what meanes and to what end Ascended signifieth lifted or mounted vp on high So as whereas Christ bodily before on the earth he doth no more so now Therefore is it said he was carried vp Luke 24 51 as Acts 1 9 and therefore is Tim 1 3 16 glory added The Godhead did not nor could ascend beeing euery where The manhood onely ascended wherby is implied an absence thereof Ob Christ saith I am with you to the end of the world An. To all creatures by his diuine essence power and prouidence to his children by mysticall headship gifts of the holy Ghost not bodily The Godhead caried vp the manhood He ascended 1 To shew Angels and powers subiect to him 1 Pet 3 22. 2 To giue gifts to his Church Ephe 4 16 Iohn 16 7. 3 To declare he had led captiuity captiue 4 To find eternall redemption Heb 9 12. 5 To prepare a place for vs Iohn 14 2. Therefore is hee called our forerunner Heb
word be It is vsed in respect 1 of man to man 2 Of man to God And that seuerally or ioyntly when GOD witnesseth to man or man to God or both to each other Heere I iudge it to be to be vnderstoode betweene God and man ioyntly and mutually whereby God witnesseth to man and man to God Now this ariseth from the compact or couenant which is betweene God and his people For so doe God and man couenant Looke Ier 31 31. God promising to take the people for his that is to fauour them euery way for things of this life and of that which is to come the people promising againe to acknowledge worship God according to his will This couenant he likewise maketh with particular men Gen. 17 7 10 so is God called the God of Abraham Isaac and Iacob Heere-vpon is that of the Ark of the testimonie Exod. 30 6 and Psal 122 4 as a witnes of this couenant and for that the tables of the couenant or witnesses of this couenant were in it Heb. 9 4. Act 7 44. So that the written law of God is the witnes or testimonie of the wil of God toward vs of our profession of our dutie towards him So when God had published his law the people professed whatsoeuer the Lord commaunded that would they doe Deut. 5 27. Where-vpon we are to take the proclamation of the law Exod. 20 not so much for the very couenant of saluation which is but one founded on Christ as for the articles or heads of the conuention agreement betweene God and man These things God requireth these things man will performe by himselfe or Christ Neither is this name of testimonies more to be vnderstoode of the whole body of the law then of euery branch and clause of it which witnesseth the former So as that these testimonies are mutuall declaring on Gods part not why he is our God but what he requireth of vs and on ours not why we are receaued for that is for Christ but what we desire to doe That God thus witnesseth it is cleare Deut. 4 45 these are the witnesses c. where the Geneuans note that is the articles and points of the couenant so Deut. 6 17 so Psal 19 8. That his people likewise doe witnes Reade Iosh 24 22. Deut. 5 27. Sundry vses arise from hence and first from the consideration of these testimonies 1 on Gods part to vs ward That 1 Our chiefe care should be to be in league with God which is to vs the fountaine of all good things and without the which we can neither looke for and shall be sure to find no good thing 2 So must we reade and heare the word as the articles which God requireth we should subscribe vnto and therefore had neede well to vnderstand them 3 It is a couenant of speciall account where are so many witnesses and articles and so many good things offered there-with 4 That God cannot but take knowledge of the violating of it and greeuously punish it 2 On our parts who are Gods people 1 Euery seruant of God taketh vpon him to obserue euerie clause of the Bible according to the wil of God 2 Euery sinner witnesseth against himselfe hee denieth his owne deede and agreement he had subscribed to the word of God and by sinning now seemeth to denie his owne hand 3 Where-vpon it needes must follow that their owne conscience condemneth them 4 Though these witnesses for a time be not brought yet certainly one day they shall when the bookes shall be opened Now foloweth the act or practise of keeping wherein are sundry things 1 Hauing the bookes of canonicall scripture in their best originall or translated copies 2 The true and proper vnderstanding of them 3 Keeping and defending them in their own meanings against all false doctrine whatsoeuer 4 Holding them in present memory 5 Some iudgement directing whereto euery one is to be applied 6 Continuall practise of them in life This is the third duty whereto ioyne the word blessed as before The fourth duty followeth And seeke him with their whole heart Wherein we are to consider the endeuour is seeking with the whole hart thing where about the endeuor is Iehoua First take knowledge of the thing which is in the word him That is as appeareth in the 1 ver Iehoua Iehoua may be confidered as he is in himselfe reuealeth himselfe to vs. As he is in himselfe we can neuer finde out which is the end of seeking and though we could yet would it helpe but little But as he sheweth himselfe to vs wee may in some sort finde and must search Looke Deut. 29 29. Ier. 9 24 so Exod. 34. Nowe GOD reuealeth himselfe to be a Creator and preseruer Redeemer and Sauiour God Creator preseruer euery man in some sort knoweth without much seeking so learne we Act 17 27. Rom. 1 20. Act 14 17. So as that neyther men nor deuils are ignorant of him in part who for all that doe not walke in his law Titus 1 16. Indeede it is necessary that thus wee should know God but it is not sufficient Heere the Prophet setteth out a peculiar state wherein is blessednes a man that knoweth the Creator may be wretched Dauid setteth downe a proper marke knowledge of the Creator is common So as that though to seeke God the Creator be required yet it will not suffice Therefore are we in the second sence to vnderstand Iehoua heere to wit as he hath bewrayed himselfe toward vs a Redeemer and Sauiour Wherein indeede is eternall life which if we seeke not we shall not finde heauen Him did the wise men seeke him Mary and others Now in seeking of God our Redeemer and Sauiour sundry things are requisite 1 The truth of saluation and doctrine of the will God touching that so Ier 9 23 24. This consisteth in the articles of Christian faith the chiefest ground whereof is Christ and thorough knowledge of him 1 Cor. 2 2 Phil. 3 8 which truth then may be in some sort to be in vs when we can 1 Discerne wholesome doctrine from vnwholsome and vnsound Wholesome is that which nourisheth and feedeth to euerlasting life so is not all truth Christes sheepe therefore know his voyce 2 Haue grounds and texts of Scripture where-vpon we build whereto wee can haue recourse and not start from them 2 Is his fauour and reconciliation or bringing into grace againe with him Him therefore must we seeke reconciled and pacified Ier. 31 34. Who being angry is most mighty most iust Whom none can pacifie but Christ who is our peace and procureth vs full and certaine iustification Which we seeke when we 1 apprehend Christ 2 Apply Christ Of this it shall be good to consider the meanes duties The meanes in vs is onely faith wrought and maintayned by the holy spirit The duties are 1 Entrance to the throane of grace Heb. 4 16. Rom. 5 2 which is when being animated by the merit of