Expositions Upon Divers Parts of Scripture, Part 4

Expositions Upon Divers Parts of Scripture · Part 4

THE DOCTRINE OF FAITH.

Romans. 1, 16.

HEtherto hauehave we heard of preparation to grace and ſaluation: now followeth to conſider how grace & eſtate of ſaluation is wrought in a partie.

All which conſideration is in the meanes, or in the gifts of grace.

Meanes I call thoſe which are appointed by GOD, and bleſſed for the working of grace: gifts, the verie things wherein ſaluation doth conſiſt.

Now the meanes it the word of grace and ſaluation, ſo called Acts, 13, 26, as the deuill himſelfe confeſſeth. Acts, 16, 17, word of grace, Acts, 14, 3, ſo Acts, 20, 32, and that becauſe it is the miniſtery of the Spirit, 2, Cor, 3, 8, that is, which conueieth the holy Spirit into one, and bringeth all grace.

This word is called by another name, vſually the Goſpell, ſo Acts 20, 24, the Goſpell of grace, word of the kingdome.

For the name we heard of it, in the entrance to the Harmony of the Euangeliſts.

This doctrine is all that truth in the Canonicall ſcriptures, touching ſaluation by Chriſt.

A ſumme and briefe of this doctrine, is that which is cō monly called the Apoſtles Creede. So ſaith S. Auguſtine, Ista verba quod audistis, per diuinas ſcripturas ſparſa ſunt. &c. Theſe wordes which you hauehave heard, are ſtrawed all ouer the ſcriptures, but gathered together from thence, least the memorie of forgetfull parties ſhould faile, & that eueryevery man may hauehave what to ſay, and hold.

Wereuppon Marcellus in Epiphanius, repeating the Creede, faith he had it out of the diuine Scriptures.

In which ſence, S. Auguſtine calleth it the foundation of the Catholique faith: & S. Ambroſe, a key opening all the Scriptures.

In conſidering of this Creede, it ſhall be good to know p. 10the title, and the contents of it.

The title is, The Apostles Creede. Wherein is the kinde of the thing, and the parties whoſe it is ſaid to be.

The kind is, that it is a Creede. If we ſhould ſpeak to ſuch as vnderſtand Latine, it might not be vnfit to ſpeake of the Latine name, Symbolum. But heere it ſhall not need. OnelyOnly I thinke that diuers learned men are deceiued, who thinke that it is called ſymbolum, of part in a ſhot or reckoning, which diuers make vp. That (I take it) is ſymbola in the feminine gender, not ſymbolum.

This name 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 hauehave 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 eueryevery 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 onelyonly 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 giuegive meanes of knowledge of no more, theſe may ſuffice: otherwiſe not. Wee muſt belieue all that God will hauehave vsus.

3 Que. vvhether is it certaine damnation not to beleeue eueryevery 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 hauehave 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 p. 11generall rules are to be remembred for all.

1 We muſt build our faith in eueryevery of theſe points vponupon the written word of GOD, not onelyonly the wordes of this Creede, and therefore, Acts, 24, 14, Luke 24, 44, & muſt vnderſtand all according to the ſcriptures.

2 EueryEvery one muſt make it for himſelfe, Iob, 19, 25, Gala, 2, 20, Iohn, 20, 28.

3 To eueryevery 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 eueryevery 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 hauehave 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 hauehave faith: 2 where faith is in ſuch parties as hauehave 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 hauehave 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 hauehave not faith.

So as deuils hauehave 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 onelyonly 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.

p. 12Secondly, for that faith knitteth to God. Thirdly, fayth and hope differ not (I take it) in place, hope is an affection.

This is moſt certaine, that eueryevery one who belieueth, muſt doe it with his hart: Yea, with all his hart.

The proper matter which faith regardeth, is the vvhole word of God, as God reuealeth it. And therefore, before the word was written, fayth was bounde to belieue diuine viſions, dreames, and ſpeciall promiſes of Gods ſpeciall power, whence did ariſe faith to worke wonders, vvhen there is no ſuch ſpeciall promiſe, that faith ceaſeth.

Since the word is written, it is tied to that in the right meaning of it, and to that onelyonly.

The parts of faith, are knowledge, and application.

For knowledge, the ſcripture is plentifull.

Whereuppon, faith is ſometimes called wiſedome, vnderſtanding, &c.

This knowledge is perceiuing of that which I doe belieue.

And hath two parts, notice, and aſſent.

Notice is the perceiuing of the meaning of the thing. Which can neuer heere in this life be full in vsus, and is not to be vnderſtood, as ſome preciſely ſpeake, of knowing to be by cauſes.

To this notice is required alwaies: 1 Some direction & warrant of ſcripture.

2 Meaning of the words, and matter belieued.

3 Diſcerning truth frō falſhood. Ioh, 10, 4, 14, 16, 1, Cor, 2, 14, Phil, 1, 10, Heb, 5, 14.

Whereupon foloweth, a light to try and examine things by.

4 Abilitie to increaſe therein by the right vſe of former knowledge.

5 To be able to teach others that which our ſelues know.

Aſſent, is perſwaſion of the certaintie of the truth of the former eueryevery way, whereof wee hauehave notice. Iohn, 21, 24. 2, Pet, 1, 16, 17. 2, Tim, 1, 12.

This is called Plerophorie, or full aſſurance that the contradictory is falſe, in aſſurance whereof, a belieuer wil ſuffer any thing rather then to deny.

Whereupon faith alwaies ſtriueth againſt doubting.

Of theſe two alone, ariſeth that which is called hiſtoricall fayth, that is, a belieuing of the hiſtory of the Bible.

Application is, whereby the belieuer is perſwaded, that the thing belieued, belongeth to him, in eueryevery poynt as it is knowne and aſſented vntounto.

This is the hardeſt in tentations, and is moſt aſſailed, by the deuill, by the Papiſts.

Firſt therefore let vsus prooue this.

The Papiſtes ſo miſlike application in fayth in generall, as that they denie that application is in iuſtifying faith. Bellar: de iuſtificat: lib. 1.30. Inſomuch as he ſayth, eleuen articles of the Creede, belong onelyonly to credultie, that is, willingneſſe to belieue, not to affiance.

Wee prooue it thus: 1 Where particuler mercies are promiſed, there muſt be particuler faith.

But to diuers in ſcriptures are particuler promiſes, Abraham, Math, 9, 2. Luke, 7, 48, &c, therefore.

They aunſwere to the minor, theſe parties were extraordinary, and had indeed ſpeciall reuelation.

We aunſwer, that as true as Chriſtes word was to them, ſo is his Spirit now vntounto his children, ſo as they ought not to diſtruſt it. Neither doth Paule ſpeake, Rom, 8, 38, 39, more of himſelfe then of vsus

That Gods Spirit witneſſeth with ours, it is euident. Rom. 8, 16. Gala, 4, 6. 2, Cor, 1, 21, 22. Ephe, 1, 13, Ioh, 1, 2, 27.

2 In all faith, there is as it were a ſyllogiſme made, whereof the minor is with application.

3 Particuler perſons are rebuked for infidelitie.

4 Practiſes of particular parties, Thomas, Iohn, 20, 28, Dauid, &c.

The Fathers are large heere. Qui de Deo non praeſumit veniam, non animaduertit, plus peccato ſuo poſſe Dei clementiam. August: Whoſoeuer doth not preſume of pardon from GOD, doth not conſider that the mercy of God can do more then his ſin. p. 13Patot quia non aliter quam Thomas confeſſus est, cum diceret domine mi, Deus mi, nos quo que confiteri vult Deus. Cyrill in 12. Iohn.

It is manifest, becauſe no otherwiſe then Thomas confeſſed, when he ſaid, my Lorde, my God, God will hauehave vsus alſo to confeſſe.

foreign. Chryſo: ad Rom.

He ſaid not to God, but to my God, euen as the Prophets alſo doe, making him who is common, peculiar vntounto themſelues.

Qui omnium Deus, meus ſpecialiter. Hieron: who is God of all, mine in ſpeciall.

Tertullianus notat dogmata Christianae fidei Ethnicos appellaſſe praeſumptiones. Tertullian noteth, that the heathen termed the poſitions of Christian beliefe preſumptions: as the Papiſts charge vsus.

So therefore is faith with application, as eueryevery branch to ſaluation hath it.

Heereof are theſe degrees: 1 Approbation, whereby one is perſwaded of the woorth of the doctrine to be belieued.

2 Expedition, whereby one deſireth it aboue any thing.

3 Apprehenſion, whereby one hauing once holde of it, will neuer let it goe.

4 Oblectation, whereby one reſteth and ſtayeth himſelfe on the thing belieued.

5 Expectation, looking for the benefit thereof.

This with the former, is the faith of Gods elect, ſometimes by the learned called iuſtifiying, or ſauing fayth.

The properties of faith may eaſily be perceiued, euen by that faith is ſaid to be in the hart.

1 It will profeſſe or confeſſe it ſelfe when occaſion ſerueth. Rom: 10, 9, 2, Cor, 4, 13.

We muſt be ready heereunto.

But heere a queſtion or two may be demaunded, 1 Que. How far is a partie bound alwaies to make profeſſion of his faith?

Aun. Profeſſion may be ſaid to be in deed, or words.

In deedes, when wee leade a life according to the doctrine of faith. This kinde of profeſſion muſt alwaies be, and euerie where.

In word, when wee giuegive out what we hold and belieue. And this may be conſidered in matters that are of the foundation of ſaluation, or acceſſary, and not of the foundation.

In ſuch things as are not of the foundation, wee muſt remember, 1 order, to doe that after things of the foundation: 2 our calling, to deale in ſuch matters, as if we be preachers, 3 to take the fit ſeaſon for hearers.

For ſuch things as are of the foundation: 1 Wee muſt neuer deny any of them.

2 When we are called vponupon by lawfull authorie, we muſt profeſſe our faith.

Heere ſome exception may be, if it be before ſcoffers, Chriſt held his peace.

3 VVee muſt ſpeake ſo as men may perceiue our meanings, we muſt not affect doubtfull ſpeeches.

4 Though we be not demaunded, if our ſilence ſhould be very hurtfull, or our profeſſion profitable, we muſt make profeſſion.

A ſecond queſtion, whether it be lawfull to compell to make profeſſion?

Aun. Wee muſt diſtinguiſh the parties towards whom compulſion is vſed. For if they be ſuch as neuer had knowledge, nor made profeſſion of the truth, they muſt not be compelled firſt, but taught.

Why then are Papiſts puniſhed? Aun. Some are puniſhed for theyr treaſons, others for theyr refuſing to be taught.

If they hauehave made profeſſion, and ſtande not to it, they muſt be compelled. None muſt be ſuffered to profeſſe a falſe doctrine, vnpuniſhed, or vnnoted.

Two diuers religions, are not to be permitted by one ſoueraigne authoritie.

How far may a Soueraigne proceede in puniſhing, for p. 14not profeſſing the faith?

Hee muſt make lawes for the keeping of the Catholique faith, any teaching idolatry wilfully, hee ought to puniſh 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 hauehave we ſpoken of the manner of this profeſſion in generall, and ſeuerally in it ſelfe: now followeth that we conſider it with application, to eueryevery branch following.

Firſt therefore, as eueryevery 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 eueryevery 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 onelyonly 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 eueryevery 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 p. 15ſhall 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 vsus all things neceſſarily to be knowne of vsus: They ſhall be taught of God. Looke Eſay, 30, 21.

2 To maintaine and nouriſh vsus.

3 To defend vsus.

4 To gouerne vsus.

5 To deliuer vsus.

6 To be happines, and all that hart can thinke to vsus.

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 eueryevery 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 vntounto 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 vntounto 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, GiueGive 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 vntounto, there muſt be faith, he is prayed vntounto, Gene, 28, 3, Gene, 43, 14.

p. 163 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 giuegive 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 vsus, wherein wee can hauehave 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 vsus, 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 hauehave contentation in God. 2, Cor. 9, 7. Heb. 13, 5. For indeede God ſo promiſeth to be to vsus. 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.

p. 17In 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 vntounto, 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 eueryevery ſeuerall is ruled, eſpecially & moſt choiſely, man. As to the lighting of a ſparrowe vponupon 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 hauehave 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 vsus. 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 hauehave left their firſt beginning. For their ſubſtance they are good, not in their p. 18qualities.

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 our owne ſoule and body: Looke pſal, 139, 13, 14. and Iob, 10, 8, 9, 10, 11, 12.

Thus much for duties profeſſed in reſpect of the creation, duties in reſpect of prouidence follow.

1 That we acknowledge all things to be moſt wiſely ruled by God.

2 That he hath particular care of vsus.

3 That the Angels watch about vsus.

4 All the creatures ſhall worke for our good. Iob, 5, 22, 23.

5 Be contented with whatſoeuer God doth.

6 Vſe not the name of fortune, lucke, chaunce.

7 Tempt not God by neglect of meanes.

8 Remember, Iam, 4, 15.

Hetherto touching God eſſentially, now followeth of him perſonally.

Whatſoeuer is ſaid of God in generall in this Creede, or in the ſcriptures, is true of eueryevery perſon: the Father onelyonly is not Creator and almighty, but ſo likewiſe is the Sonne, and holy Ghoſt.

It may be obiected, that the Sonne doth nothing of him ſelfe.

Aun. True, not without the Father, but all with the Father. 2 Not in the ſence the Iewes conceiued of him, taking him for a bare man, ſo he doth nothing.

Que. Why are theſe aſcribed to the Father?

Aun. OnelyOnly for order.

Of God perſonally it is ſaid, that he is Father, Sonne, & holy Ghost. Firſt is Father.

Father is a name that cannot be vnderſtood without reſpect to child, or ſonne.

God is father of a ſonne who is GOD, or of ſonnes who are men.

To vnderſtand God the father, of a ſonne who is God, ſomewhat muſt be touched, concerning the miſterie of the Trinitie.

There is (as was ſaid before) but one God. There are 3. perſons, Father, Sonne, holy Ghoſt.

A perſon is a manner of beeing in the God-head, diſtinguiſhed by an incommunicable propertie.

The perſons be coequall, and coeternall.

The Father is of none.

The Sonne is begotten of the Father.

The holy Ghoſt proceedeth frō the Father and the Son. The Sonne may be conſidered, as not incarnate, and nowe incarnate. Not incarnate, he was called the Word, incarnat, the ſonne of man.

In reſpect of his perſon and manhood, hee is the Sonne of God.

To vnderſtand God the Father of ſonnes who are men, ſomewhat muſt be touched concerning the miſtery of our redemption and adoption.

Of mankinde, which might hauehave periſhed by the fall of Adam, it pleaſed God in Chriſt, to adopt and make ſome to be ſonnes vntounto himſelfe, Ephe: 1, 5, Iohn, 1, 12.

Que: It may be demaunded, whether wee muſt belieue in God the Father of Chriſt, or our father, or both?

Aun. Both. So ſaith Chriſt: your father, my father. Praying, himſelfe calleth father, and teacheth vsus ſo to pray: Our Father.

p. 19Let vsus then conſider the grounds of ſcriptures, the meaning of this article, and what we doe therein profeſſe.

But becauſe there be two branches implied, firſt conſider of the firſt, then of the latter.

And that wee ought to belieue in the father of our Lord Ieſus Chriſt, it appeareth, for that God himſelfe, maketh himſelfe knowne by that name. Math, 3, 17, Luke, 3, 22, Heb, 1, 5.

He is prayſed vnderunder that title, 2, Cor. 1, 3, Ephe, 1, 3. Chriſt promiſeth, Iohn, 14, 23. Is prayed vntounto, Ephe, 3, 14.

The meaning heereof is, that I acknowledge to belieue in that God, who is the Father of our Lord Ieſus Chriſt.

And heereby doe diſavow all Turkiſh, Iewiſh doctrine, which holdeth not the doctrine of the bleſſed Trinitie.

Now for belieuing in God who is my Father; God promiſeth himſelfe ſo to be, 2, Cor, 6, 18, Iere, 31, 1, more particularly, Exod, 4, 22, 23.

God commaundeth ſo to be called vponupon, Iere, 3, 19.

And findeth fault that any other ſhould be ſo called, Iere, 2, 27, Math, 23, 9.

Chriſt himſelfe applyeth this name. Math, 6, 8, 14, 15, 18, and that very particularly, Math, 6, 18.

Thus did the godly, Eſay 63, 162 So are we taught, Mat, 6, 6. Luke 11, 2.

I meane then, that I know the doctrine of adoption, & am perſwaded that it belongeth to me.

I know it, when I know whence I am redeemed, namelie from miſery, for whom I am adopted, namely for Chriſt, how I am aſſured heereof, to wit, by faith.

I profeſſe in this branch, 1 To make more account of this, that God is my father in Chriſt, then of all thinges in the world beſide.

2 To looke for all fauours from God, as a Father, beeing now made a ſonne of his.

The firſt fauour is Gods ſparing, as a father is wont to doe, Mala, 3, 17.

This is in 1 not imputing faults, 2 not inflicting puniſhments, 3 moderatly and gently chaſtiſing, 4 in taking in good worth the weakenes and vnperfectnes of our obedience.

Hence muſt needes ariſe great peace of conſcience, and ioy in the holy Ghoſt.

The ſecond is the Spirit of adoption, whereby wee crie Abba, father.

This Spirit, 1 hath boldnes to come into the preſence of God.

2 Ability or gift, to poure forth prayers and deſires and prayſes.

3 Perſwaſion, that al are heard and accepted of God.

The third is, his care to prouide things neceſſary for vsus, 2, Cor, 12, 14, Math, 6, 32, Pſal, 23,

From hence we hauehave that, 1 which is enough.

2 Where-with wee are contented, 3 That which God bleſſeth, as the womans oyle, the Iewes apparell.

The fourth is his defence of vsus.

Keeping vsus from euill.

Deliuering out of euill.

The fift, title to the creatures, which we loſt by the fall of Adam.

The ſixt, certainty of inheritance in heauen. All mens children are not heires, but Gods are, and fellow heires with Ieſus Chriſt.

3 I profeſſe to performe all duties to God, as a child to a father.

For there is no benefit, but requireth a duty.

All the duties which wee owe to God, or can performe, are honour. Exod, 20, 3, Mal, 1, 6.

This honour may be conſidered in reſpect of God, our ſelues, and others.

In reſpect of God, we ought,

1 To acknowledge this our being ſonnes, is meerely of grace.

2 To ſeeke to God in all our wants.

p. 203 To thanke him for all fauours, 4 To take all his inſtruction.

5 To obey his commaundements.

6 At his corrections to acknowledge our faults, and amend.

In reſpect of our ſelues, remember whence we came into this fauour, to carry our ſelues humbly, all the time of our liues.

In reſpect of others who are without, and hauehave not yet giuen their names to Chriſt, wee muſt doe nothing to the ſhaming of our houſe and father, but all things to his glorie:

Who are of the Church, all of vsus hauing one father, to be one to other brother and ſiſter.

Hitherto of the firſt perſon, the ſecond followeth to, I beleeue in the holy Ghost.

For the doctrine touching the ſecond perſon, wee may ſpeake of it ioyned with the former, and in it ſelfe.

It is ioyned with this word, and.

And, ſheweth that it goeth with the reſt, and in this order.

It goeth with the reſt, as may appeare eueryevery where in ſcripture, ſo as that it is not enough to beleeue in the former.

The order is, that it followeth the former, not for any vnworthines it hath in reſpect of the former, but for that ſomwhat muſt goe firſt, and the Father being the firſt in order, the doctrine touching him muſt be ſo, and againe the doctrine of Chriſt being cleerely manifeſted after that of the Father, it is not without iuſt cauſe ſet after it.

Thus much as it is ioyned with the former, as it is in it ſelfe, it is concerning Ieſus Christ, &c, more largely ſette downe then any other doctrine in the creede.

Whereby is declared vntounto vsus, that as we ſhould make account of all other ſo of this in more ſpeciall ſort. Hence it is, 1, Cor, 2, 2, Philip. 3 7, 8, 1, Cor, 16, 22.

In it ſelfe it is from this in Ieſus Christ, &c.

And ſetteth out the ſecond perſon by names or eſtates. The names are

ſimple.

relatiue.

Simple

Ieſus: this of perſon.

Christ: this of office.

Firſt, let vsus ſee the grounds of ſcripture for this.

1 He is ſo called by the Angell, Math, 1, 21,

2 So preached to be beleeued in, Act, 2, 36.

3 Being made the ſum of the Goſpel, 2, Cor. 11, 4,

4 So as God iuſtifieth him who is of the faith of Ieſus, Rom, 3, 26,

5 To which very end Paul ſpeaketh, Phil, 2, 10, 11,

6 Thus doth Chriſt himſelfe commaund, Ioh. 14, 1,

7 Paul and Silas particulerly ſpeake, Act, 16, 31,

8 He is in that name prayed vntounto.

This name Ieſus is a broken Hebrew word of Iehoſuang, thus written & pronounced in Greeke, for that the Greeke tongue hath no aſpiration in the middle of words.

This name hath in it (as Chriſoſtome ſaith) a 1000 treaſuries of good things, and is (as Bernard ſaith) honey in the mouth, muſicke in the eare, a ioyfull ſhowte in the heart.

In delight, wherein Genebrard obſerueth, that Paul vſeth it fiue hundreth times in his Epiſtles.

Yet for all that, we muſt take heede we doe not abuſe it.

1 To make it a word of wonder, as ſome doe, Ieſu.

2 To think it will driue away deuils.

3 To giuegive more reuerence to that name, then to other of God.

Obiect: But Paul, Phil, 2, 10,

Aun: The meaning is, that Ieſus is the true God, and that all creatures ſhould be ſubiect to him, as to the Father. Name is for perſon, bowing the knee, a bodily ceremonie, to expreſſe inward ſubiection.

4 Not to make it a name of ſect, or order, as thoſe hauehave done, who call themſelues of the ſocietie of Ieſus, or Ieſuits.

p. 21This Ieſus in Greeke is SOTER, 4 in verr.vvhichwhich cannot (as Tully ſaith) be expreſſed in one Latine word, who gaue or giueth health: and therefore the Latine Diuines, doe call him rather ſaluator, then ſeruator.

He is, who recouereth out of miſerable eſtate, ſetteth in happy, and keepeth therein.

The Angell giueth a reaſon of this Name, He ſhall ſaue his people from theyr ſinnes. That is, 1 from the fault of ſin.

This is Adams, imputed to vsus.

Ours, originall, actuall.

2 Puniſhment of ſinne. 3 Corruption of ſin. And indeede eueryevery way is Chriſt a Sauiour.

1 By reſcue, and recouery by ſtrong hand.

2 By raunſome. He gaue himſelfe for vsus.

3 He forgiueth our ſinnes.

4 He deſtroyeth ſin in vsus.

5 Hee fully recouereth vsus in the life to come, from all remainders of ſin, and calamities comming therefore.

And all this he doth alone, ſo as iuſtly he is our Ieſus and Sauiour.

We profeſſe then heereby, 1 To hauehave need of Ieſus by the feeling of our ſinnes.

2 That the Ieſus ſet out in ſcriptures, is our Ieſus alone. Acts, 4, 12.

Ob: Some are called Sauiours. Obadi: 21, 1, Tim, 4, 16.

Aun. Thoſe in Obadiah are bodily Sauiours. Timothie was a Miniſter of the doctrine of ſaluation.

3 That in all our neede we will runne to Ieſus.

4 That wee reioyce at the preaching of the doctrine of ſaluation by Ieſus.

5 That in heauen he will fully ſaue vsus from all croſſes and calamities.

Hetherto the name of perſon, that of office foloweth, Christ.

Conſider likewiſe the grounds of Scripture, the meaning, the things to be belieued and profeſſed.

1 It was thus prophecied by Moſes, Deut, 18, 15. repeated by Eſay, 61, 1, expounded by Peter. Act, 3, 22, applied by Chriſt, Luk, 4, 21,

2 God himſelfe dooth in ſome ſort commaund it, Eſa, 42, 6,

3 Conſider, 2, Cor, 5, 20.

4 Euen particulerly, Luk, 2, 26,

5 The Apoſtles preach thus, Act, 2, 36, Act, 8, 5. Act, 9, 20, and 24, 25,

6 God threatneth if we refuſe, Deut. 18, 15, 19,

7 Peter is highly cōmended for thus beleeuing, Math: 16, 17.

8 It was a common knowne thing among the Iewes, Ioh. 1, 41, and Ioh, 4, 25,

The meaning will appeare, 1 by conſidering where-with it is to be ioyned, 2 how it is to be reade, 3 what the ſignification of it is.

It is to be ioyned with Ieſus, not to be ſet alone. It is not enough to beleeue in Chriſt, we muſt beleeue in Chriſt Ieſus. The Iewes beleeue in a Chriſt after a ſort. Therefore are both ioyned, Act, 2, 36, Luk, 2, 26, 27.

It is to be reade not only and barely Christ, but the Christ, as if it had an article notificatiue.

Such an eſpeciall one looked the Iewes for, Ioh, 1, 41, and Ioh, 4, 25, Math, 16, 16, 17,

The ſignification appeareth by the right knowledge of the name.

Christ is a Greeke word, and ſignifieth anointed. It is as much as the Hebrew Meſſms.

This name by a part for the whole ſignifieth appointing to an office, whereof oyle or the oyntment was a ſigne, ſignifying that as many ſpices went to make that oyle, ſo manie graces ſhould be in the party anointed, which ſhould make him nimble to doe, and acceptable in the doing of his duty.

They were wont to anoynt Prophets, 1, King, 19, 16. Prieſts, Kings.

Thus is Chriſt heere to be vnderſtood: looke Act, 4, 27, p. 22and Acts, 10, 38, wherein wee may conſider his calling, his gifts, his office.

His calling is, whereby hee is of the whole Trinitie appointed and deſigned to his office. Eſa, 61, 1.

His gifts are, whereby he is enabled fully to do it. Theſe are the fulneſſe of the holy Ghoſt, Pſalm, 45, 7, Iohn, 1, 32. Acts, 10, 38.

The office is remaining, which is moſt properly and effectually in himſelfe.

And is

propheticall.

ſacerdotall.

princely.

Propheticall is, whereby he teacheth his, the whole will of God to ſaluation.

This office is ſaide to be his, for that himſelfe, firſt did it: ſendeth others ſo to doe.

Requireth that all their teaching ſhould be according to his.

He teacheth, foretelling: expounding, Law, Goſpell.

Hee expoundeth by

publiſhing.

making effectuall.

Sacerdotall or prieſtly, is whereby he is a Prieſt, properly ſo called, for his Church.

He was the laſt properly called Prieſt.

In his prieſthood, he maketh

reconciliation.

interceſſion.

In reſpect of his prieſtly office, he is our Mediatour. Princely or kingly, whereby as a King he is ouer his.

Gouerning the Church, 1 by giuing gifts: 2 by ruling by his word, and Spirit.

Keeping vnderunder the enemies, by taking away

their power.

themſelues.

Now of this Chriſt are wee called Chriſtians, partaking the ſame Spirit, dooing in ſome ſort the ſame things.

There is difference. Chriſt hath the Spirit and fulneſſe.

1 Of himſelfe: we hauehave that which we hauehave from him.

2 He hath it without meaſure: we hauehave our allowance.

3 He meriteth: ſo cannot we.

The things to be belieued, which we profeſſe, are

1 That Ieſus is the Chriſt.

2 That in him is all fulneſſe of the holy Ghoſt.

3 He onelyonly is the ſufficient teacher, and preacheth with power.

4 All fauour to be had, and kept with God, is by him.

5 Hee will procure all things for his Churches good.

6 We muſt hauehave the annointment, 1, Iohn, 2, 27.

Whereby we are to teach our ſelues, and others. To offer vp our ſelues a liuing, reaſonable, acceptable ſacrifice to God.

To keepe vnderunder all our rebellious affections, and motions. For we are ſaid to be a royall prieſthood.

Hetherto hauehave beene the ſimple names, in nature firſt: the relatiue, or to be vnderſtood with reference remaine: his onelyonly ſonne our Lord.

And heere the order is not amiſſe in relation to conſider him firſt toward GOD, afterward the creatures. And indeede firſt becommeth God, our Father, before we can ſo much as acknowledge him a Lord.

The former of theſe, is his onelyonly ſonne.

His, that is, of God the Father, as before.

The grounds of ſcripture are.

1 The witneſſe of God the Father, Pſalm, 2, 7, expounded by Paule, Acts, 13, 33. Heb, 1, 5.

2 The witneſſe of Ieſus, Iohn, 10, 36. For which the Iewes blamed him, Iohn, 10, 33.

3 Euen the deuill confeſſeth thus much, Math, 8, 29.

4 It is the very ſum of the Goſpell. Rom, 1, 3, 9. 2, Cor, 1, 19, Gala, 1, 16.

5 The end of the miniſtery, Ephe, 4, 13.

6 Iohn witneſſeth this, Iohn, 1, 34.

7 Who doth not thus belieue, is damned, Ioh, 3.36.

p. 238 Who doth beleeue, hath euerlaſting life, Ioh, 3, 36.

9 Chriſt himſelfe dooth propound it particularly to be belieued. Iohn, 9, 35.

10 The Eunuch belieuing this, is baptiſed, Acts, 8, 37.

11 For faith in this, Peter is ſo highly cōmeuded, Mat, 16, 16.

The meaning of this branch will appeare, if

1 Wee conſider, that it is to be ioyned with Ieſus Christ, Rom, 1, 3. Math, 16, 16, 2, Cor, 1, 19.

For wee muſt belieue in Ieſus the Chriſt, the ſonne of GOD.

2 If we conſider the contents, which are,

1 That he is the Sonne of God.

2 OnelyOnly begotten.

A Sonne is by

nature. So is this.

fauour.

This branch that he is a ſonne, implieth two things.

1 That he is God.

2 That he is a diſtinct perſon.

That Chriſt is God, many things may ſhew.

1 He is ſo called, Ioh, 1, 5, 20, Iohn, 20, 28, yea the verie name of Iehoua is aſcribed to him. Iere, 23, 6, as appeareth, 1, Cor, 1, 30, 1, Cor, 10, 9.

2 The properties belonging to God, are his

Eternitie. Eſay, 9, 6.

Omnipreſence, Math, 18, 20, and 28, 20.

Omniſcience.

Omnipotence. Philip, 3, 21.

3 Workes.

Creation, Colo: 1, 16, 17, Heb, 1, 2.

Forgiueneſſe of ſinnes.

Working of miracles.

Sending the Holy Ghoſt.

Beeing free from ſin, &c. Looke Rom, 1, 3.

4 Adoration proper to God.

It may be obiected, that Chriſt is a creature, becauſe he is called firſt begotten of creatures, Colo, 1, 19.

Aun: He is before all creatures, that is the meaning, to whom right ouer them doth belong.

And whereas, Gala, 4, 4, it is ſaide hee was made of a woman, it is meant according to his fleſh.

So are many places to be vnderſtood.

Neither is it true onelyonly that Chriſt is God, but it is requiſite that ſo he ſhould be.

1 Elſe he could not ſaue, Eſay, 43, 11.

2 Vnleſſe he were infinite, he could not beare the infinite wrath of God.

3 It increaſeth his merits. Otherwiſe he could hauehave but deſerued for himſelfe.

4 The ſcriptures did ſo foretell.

5 It was the beſt way to ſet out the louelove of God.

Thus for that Chriſt is God: now foloweth that hee is a diſtinct perſon from the Father, as may appeare, Math, 3, 16, 17, Math, 28, 19, 1, Iohn, 5, 7.

It followeth, onelyonly begotten. Iohn, 1, 14, and Iohn, 3, 18, 1, Iohn, 4, 9. Somewheres he is called firſt begotten. Aun. Looke a little before.

He is onelyonly begotten in reſpect of the Father & diuine nature, he is firſt begotten is reſpect of his mother, and humane nature.

This onelyonly begotten, implieth

begotten.

alone.

He is begotten of the Father, Pſal, 2, 7, Heb, 1, 5.

Obiect. God is not begotten, Chriſt is God. Therfore not begotten.

Aun: God is taken

eſſentially.

perſonally.

The perſon GOD the Father, begetteth the perſon the Sonne God. So is Chriſt God of himſelfe, Sonne of the Father, as Gregory of Valence, & Bellarmin confeſſe that Caluin truly thinketh.

p. 24Queſt. How is this Sonne begotten?

Aun. I cannot tell, and I would wiſh you not to ſeeke, adore this miſterie.

He hath the whole eſſence communicated to him.

Que. When was he begotten? An. Before all worlds.

He is alone.

Obiect: God hath other ſonnes.

Aun. By fauour, not nature.

This name implieth partaking all the eſſence, the whole louelove and counſell of God. Therefore is he ſaid to be in the Fathers boſome. Ioh. 1, 18.

Hitherto the meaning, the things profeſſed remaine.

1 That Chriſt in whom I beleeue, is true God, otherwiſe then the Iewes, who iudge him a man.

2 That Chriſt is a diſtinct perſon from the Father.

3 That God the Father loueth mee wonderfull well, Ioh, 3, 16.

4 That vnleſſe I beleeue in him, I ſhall be damned.

5 If I beleeue, I ſhall be ſafe, Ioh, 3, 36.

6 That God giuing his Sonne, will giuegive all things with him, Rom, 8, 32,

7 That all the good I hauehave, is by meanes of the Sonne of God.

The latter remaineth, our Lord. For the which are grounds of ſcripture.

1 Pſal. 110, 1, interpreted and applied by Chriſt, Math: 22, 43, 44, 45.

2 In this name doth Daniel pray, 9, 17.

3 Thus hath God ordained, Act, 2, 36,

4 So doe the Apoſtles eueryevery where write, 2, Cor, 4, 5,

5 To this end did God, Phil: 2, 9, 10, 11,

6 In ſo much as Paule highly preferreth this, Phil: 3, 8, and denounceth an horrible curſe to the contrary, 1, Cor. 16, 22.

7 In particular did apply this to themſelues, Dauid, Pſal. 110, 1. Mary, Ioh: 20, 13, Thomas, Ioh: 20, 28, Paul, Philip 3, 8.

The meaning we ſhall beſt vnderſtand, if we remember, that.

1 This muſt be ioyned with that which goeth before, and followeth.

In ſo much as Chriſt after an eſpeciall manner, is called the Lord.

2 Conſider the words in which the relation is, our Lord: Lord and our.

Lord in ſcripture is taken 3 wayes.

1 Eſſentially, ſo is it with Iehouah. As in the tranſlation of the old Teſtament.

2 Ciuilly for a name of reuerence. As Act, 16, 30, Lords or ſirs. And ſo it aunſwereth to Adonai.

3 Poſſeſſiuely, an owner, and ſo it aunſwereth to Baal. So doth Sara call Abraham Lord, and ſeruants their maiſters.

EueryEvery of theſe are true in Chriſt. Yet I thinke the laſt is chiefely meant, as he being the owner of vsus all.

Now Chriſt is ſo Lord, as the onelyonly, 1, Cor, 8, 6, Eph, 4, 5.

In ſo much, that whereas Suetonius obſerueth that Auguſtus refuſed the name of Lord, Oroſius noteth, that it was at the time when Chriſt was borne, that all Lordſhippe might be aſcribed vntounto him.

As eueryevery way, ſo alſo for that hee ruleth in the conſcience.

Obiect: The Father and holy Ghoſt is Lord.

Aun. True: but the Sonne is called for that all Lordſhip is committed to him to execute, and that he only doth it in the humaine nature.

As Chriſt is onelyonly Lord, ſo is he Lord of Lords, 1, Tim, 6, 15, Reuel: 17, 14,

He is ſaid to be our Lord: our who profeſſe this Creed.

True it is that he is Lord of al, but ſpecially of the church, For,

1 Being Lord of all, he is alſo of his Church, Pſal, 2.

2 He created vsus all of nothing.

3 Hee hath deliuered vsus all from the hands of our enemies.

p. 254 He hath payed the price for vsus, 1, Cor: 6, 20,

The thinges which heerein by direction of the ſcriptures we profeſſe, are,

1 That we hauehave the holy Ghoſt, 1, Cor, 12, 3.

2 Chriſt is Iehouah.

3 I muſt alwayes ſpeake, and think honourably of him.

4 That he being our onelyonly Lord, Peter is not, Mary is not our Lady.

5 That Chriſt onelyonly commaundeth the conſcience, 2, Cor: 1, 24, Iam: 4, 12,

6 I am not mine owne, nor any thing which I hauehave.

7 I muſt doe all things for the credit, profit, honour of my maiſter, and that cheerefully, and from the heart.

8 In that Chriſt is our Lord, if I thinke of fauours, they are for me and mine: if of duties, I and mine muſt performe them.

9 We muſt carrie the ſame minde one to other as fellow ſeruants, and of the ſame cloath.

10 I muſt not condemne my brother in indifferent things, he is an other mans ſeruant, Rom: 14, 4.

11 Lords ouer others, muſt remember that there is a Lord ouer them, and therefore they muſt not tyrannize ouer their inferiours, Eph: 6, 9.

12 Neither ſhould wee feare any Lords whatſoeuer, aboue this Lord.

Thus farre of the titles. It may be demaunded, whether there be nothing but theſe, beſides the eſtates, to be known of Chriſt.

Aun. Yes: but theſe are the moſt neceſſary and eaſie.

Now follow the eſtates, beginning at conception, and ſo forward, till I beleeue in the holy Ghost.

And heerein we may conſider, 1 the occaſion, 2, the diſtinction of the eſtates.

The occaſion whereby they beginne to be, and that is

conception.

birth.

For conception is the article, Conceiued by the holy Ghost.

The grounds whereof are, Luk, 1, 35, Math: 1, 20, Math: 1, 18, Rom: 1, 3, 4.

Obiect: It may be obiected, this article is not word for word in the ſcriptures.

Aun: It is in ſence manifeſtly enough, that is ſufficient.

The meaning of this article ſhall appeare.

1 By expounding, Luk, 1, 35, Where the Angell deliuereth this doctrine, and that by two ſpeeches.

The firſt, The holy Ghost ſhall come vponupon thee.

Where is mention of the worker and worke.

Worker, the holy Ghost, that is, the third perſon in Trinitie, whereof more heereafter.

The worke is comming vponupon the virgin, whereby are ſignified firſt, that this came from heauen, and was wrought by God extraordinarily.

Secondly, that it was in a moment wonderfully, wherevpon S. Auguſtine ſaith, O coniunction without filth, where ſpeech is the huſband, eare is the wife. Hee meaneth that as ſoone as the virgin had heard the Angels meſſage, and aſſented to it, that ſhe was conceaued.

The ſecond, The power of the most high ſhall ouer-ſhadow.

The power of the moſt high, is the holy Ghoſt, as before.

Ouer-ſhadowing implieth that this is a miſterie, and can not cleerely be ſeene into, ſo that the virgin her being as it were in a cloud, cannot tell how it is wrought. So as that we muſt not ſeeke curiouſly.

2 By opening the words of the Creede, which ſhewe what is done, conceiued, and by whom, of, or by the holie Ghost.

For vnderſtanding, that hee is ſaid to be conceiued, wee muſt know, 1 who is conceiued, 2 what it is to be conceiued, 3 wherefore it was neceſſary this conception ſhould be.

The party conceiued, is, Ieſus Christ his onelyonly Sonne our Lord.

1 So that it appeareth, that hee that was conceiued, is p. 26God, that he might ad merit to the ſufferings, Act, 20, 28.

Hence is he called Emanuel.

2 That he was the Sonne of God.

3 1 Becauſe it was meetes, as by the word all things were made, ſo to be renued: 2 the naturall ſonne of God might make adopted, 3 the beloued might bring into louelove: 4 the image of God might renue to Gods image.

5 In the word life is ſaid, Ioh: 1, 4, to be: 6 God the Father might ſet out his wonderfull louelove to man, in giuing his ſonne.

Obiect: The ſecond perſon hath the whole diuine eſſence, therefore the whole diuine eſſence was incarnate.

Aun. Hee was incarnate according to perſon, not eſſence.

Now followeth what it is to be conceiued.

Conceiued is of conception. Conception is a worke in the mother, whereby the young ſhee is with beginneth to be.

This, if wee ſpeake properly, is for the firſt beginning, but heere it ſignifieth, beſides faſhioning and forming. So is it, Math: 1, 20. For the holy Ghoſt did frame him in the wombe, as well as worke his conception.

Conceiued, then he is ſaide to be, when hee began to be man.

In this conception we may conſider the

parties.

properties.

The firſt part is faſhioning and framing the humane nature. This hath

body.

ſoule.

The holy Ghoſt made the body of Chriſt, of the ſanctified ſubſtance of the virgine, whereby it was free from ſinne.

This body, 1 was true.

2 Had infirmities, which came not of ſinne.

The ſoule was made of nothing in the wombe of the virgin, and perſon of the word.

The ſecond part is aſſumption, vvhereby the Sonne vouchſafed to take to him the manhood, and not angely.

The third is perſonall vnion.

Vnion is whereby diuers things are gathered into one.

Perſonall, when but one perſon, or being is made.

For better vnderſtanding, know that vnion is, 1 of perſons in nature, as the Trinitie in the diuine Eſſence: 2 of natures in one perſon, as in Chriſt: 3 of perſons and natures in will and affection, as diuers men.

The middlemoſt is heere meant. Whereby the vvord taketh the humaine nature into vnity of perſon.

From this vnion ariſeth a kinde of ſpeech, which they call communication of properties, when that which belongeth to one nature, is ſaid of the other, or of the whole perſon.

The properties of this conception are in this, and no other.

Firſt at the ſame inſtant was ioyned to the vvord, a reaſonable ſoule, and organicall body.

The ſoule in other conceptions commeth after the conception.

It is moſt probable that Chriſtes body at the firſt in the body was organicall, and not Embrye, though it might in time increaſe.

1 For the Word was being to mans fleſh. Mans fleſh is not where there is not a reaſonable ſoule, a reaſonable is not where there is not a formed body.

2 He was at the inſtant a perſon, therefore perfect.

3 It was not meete that the Author of all perfection ſhould be vnperfect.

Secondly, the humaine nature did not ſubſiſt, or had no being out of the Word.

Thirdly, the vnion of theſe two after conception, is vnſeparable.

Fourthly, in this vnion there is no confuſion or mixture of natures, properties, or actions.

Now followeth, wherefore it was neceſſary that this conception ſhould be.

1 That the fall of man might be repaired by man.

p. 272 That our Sauiour might die and fulfill the law.

3 That he might be our brother, Heb: 2, 11.

4 That he might be mercifull. Heb: 2, 17, 18.

5 That his pure conception, might excuſe our impure.

Queſt: It may be demaunded, when hee was conceaued?

Aun. Immediatly vponupon Maries ſpeech, Behold the handmaide of the Lord.

This was the 25 of March, one yeere ſooner then our Church of England: ſo as for 1601 ended, is 1602.

One might meruaile why this day was not called, the feaſt of the conception of Chriſt, but annunciation of Marie.

The day when this conception was, was (as ſome think) wedneſday.

Now followeth by whom, Of the holy Ghost.

Holy Ghost, the third perſon in Trinity.

The word of, in Greeke E K, ſignifieth effectiuely or materially.

Heere it ſignifieth effectiuely.

Well ſaith Damaſcene, The holy Ghost begetteth, not ſpermatically, but operatiuely: and Iuſtin Martyr, Not by companie, but power.

Obiect: If Chriſt were conceiued of the holy Ghoſt, then is the holy Ghoſt his father.

Aun. The Father giueth matter, ſo did not the holy Ghoſt.

Chriſt according to his manhood had no Father, according to his godhead had no mother.

Thus farre the meaning.

1 Wee profeſſe heereby to diſavowe all fond opinions touching the incarnation of Chriſt, of Marcion, Apollinaris, Neſtorius, Eutyches, Anabaptiſts.

2 We profeſſe that Chriſt is without ſinne.

3 That wee neede not be aſhamed of our conception, ſince Chriſt vouchſafed to be conceiued.

4 That women ſhould ſweeten their paines of conceiuing and bearing, in meditating of Chriſtes conception.

5 That Chriſtes pure conception, is to excuſe my impure.

6 That weakeneſſes naturall without ſinne, are no diſgrace, ſince Chriſt had them.

7 That wee ſhould come boldly to the throne of grace. Heb: 4, 15, 16. Looke Heb: 2, 14.

8 That as Chriſt tooke my nature, I ought to labour to partake the diuine nature in the qualities and holines thereof. 2, Pet: 1, 4.

Thus farre the conception, the birth followeth, Borne of the virgin Mary.

Firſt, conſider the grounds of this article.

1 Gen. 3, 15.

Obiect. But it may be ſaid, there is mentioned a woman, this place ſpeaketh of a virgin.

Aun. Woman is a name of ſexe, oppoſite to male, not to virgin.

So in the law, woman compriſeth maide or virgin. It is (S. Auguſtine ſaith) the property of the Hebrew tongue, to vſe Woman for female.

Paul to the Gal. 4, 4. ſo vſeth the word woman, Made of a Woman.

2 A ſecond place is, Eſa, 7. Avirgin ſhall conceiue.

Some Iewes take exception, & ſay, it is meant of a young woman.

The Hebrew is Gnalma, that ſignifieth one kept ſecret, and vntouched of man.

It is obſerued that it is but thrice in ſcriptures ioyned with He notificatiue, as Gen. 24. Exod. 2, and Eſa, 7, 14. Now as in the former, it ſignifieth a virgine, why ſhould it not heere?

Well hauehave the tranſlators ſaid, the virgin, as of one ſpeciall. Therefore the 72 Interpreters hauehave tranſlated it a virgin.

Againe, God heere ſhewing a ſtrange ſigne, would neuer tell of a young woman to hauehave a child, that were no newes.

p. 28Beſides, Luk, 1, 27, is manifeſt, and Math: 1, 23.

Wierus reporteth a ſtrange ſtory out of Sudas, if it be true.

The Fathers would ſhew it by likelyhoods from other things, as of Aarons rod budding, Adams being formed of earth.

Adrichomius telleth a ſtrange thing, if it be true, of flowers at the fountaine of Eliſaeus, hee ſaith, they are called Hiericho roſes, which ſhoote out on the day of the natiuity of Chriſt, and ſhut againe, in token of the birth of the virgin. One may beleeue this that will.

The meaning will appeare by the words, where we may conſider the thing mentioned, and the perſon.

The thing is, borne, perſon, virgin Mary.

Borne, ſheweth that after conception and perfection in due time, he was brought out into the world.

For the better knowing whereof, confider, where, when, how Chriſt was borne.

He was borne at Bethlehem, a ſmall village, laid in a manger.

When, In the fulneſſe of time, Gal: 4, 4, According to the propheſies of Daniel.

From the creation of the world the 3967.

Of Auguſtus raigne. 45.

After her conception nyne moneths, as Vſuardus and Adrichomius think: or as S. Auguſt: nyne moneths and ſixe dayes.

Some ſay he was borne on a Friday, when the firſt man was borne: And that at midnight. Theſe are vncerteine.

The manner how, as other children the Virgins wornbe opening.

For he tooke vponupon him all our weakeneſſes.

The virgin was purified.

Chriſt was preſented, as firſt opening the wombe. Luk: 2, 22.

Tertullian ſaith, who openeth the wombe, as he who openeth it when it was ſhut.

Origen, The mothers wombe was opened when ſhe was deliuered.

The perſon followeth by note, and firſt, that ſhe is a Virgin.

Virgin, is of virginitie.

Virginitie is vntainted chaſtitie in ſingle life, ſuch had Mary.

She was a virgin before her deliuery, in her deliuery, and after.

Obiect: But one may ſay vntill is vſed, Math. 1, 25, as if afterward Ioſeph knew her.

Aun. Vntill, doth not exclude for afterward, as when Chriſt ſaith: I am with you to the end of the world. And Paul, He ſhall raigne till he hath put downe all enemies. There is no deniall in either place for afterward.

Obiect: Againe, it may be obiected, that Chriſt hath brothers, as Math: 12, 47.

Aun. Some thinke they were Ioſephs children by a former wife, I iudge rather that they were Chriſtes kindred, by the mothers ſide.

Though Mary was, and continued a virgin, yet ſhe was no vowed virgin.

Shee was ſo a virgin as affianced, why was that will ſome body ſay?

Aun. I thinke, with purpoſe to hauehave maried, till God diſpoſed otherwiſe, then God turned it to ſpeciall vſe.

1 That Ioſeph being of the line of Dauid, of which Mary was, it might appeare by his genealogie, that Chriſt came of the line of Dauid.

For trybes did not marry out of their trybes, ſaue the Leuiticall onelyonly.

2 That Mary might be kept from danger of the Law.

3 That ſhe might hauehave an helpe and ſuccour.

4 Some thinke it was (but vnwarrantably) to beguile the deuill, that he ſhould not know that Chriſt was borne of a virgin.

5 To try the Iewes faith, whether they would beleeue p. 29aright, ſeeing there was thoughts, as though Ioſeph had beene his father.

Her proper name is Mary, the ſame that Miriam.

The things we profeſſe heereby are,

1 That wee diſavow any teaching that denieth the virginity of Mary.

2 That I am willing to beare any ſlaunders of the Iewes in this behalfe.

3 That God looketh on the low degree of his handmaid.

4 That the promiſe made touching the ſeede of Dauid, is performed.

5 That as Chriſt was borne of the virgin, ſo he ſhould be faſhioned in me.

6 That I contemne all worldly pompe, ſince my Sauiour was borne ſo meanely.

Thus farre of the occaſion or entrance into the eſtates, now followeth the diſtinction.

This is eyther of

abaſement.

aduauncement.

Marke the order, firſt is the abaſement, 1, Pet. 1, 11, Luk, 24, 26.

So is it with the members.

This eſtate of abaſement, is, whereby Chriſt is brought very low, euen in the eyes of the world.

And is ſet downe in this creede

ſummarily.

in branches.

Summarily in this, Suffered vnderunder Pontius Pylat.

The witneſſes of ſcripture for this whole are, Act: 4, 27. 1, Tim: 6, 13.

In parts are, and firſt for ſuffering.

This was fore-told. 1, Pet. 1, 11.

Prophecied, Eſa, 53, the whole chapter.

Fulfilled, as may appeare in the ſtory of the Goſpell.

Was meete it ſhould be ſo, Math: 16, 21, Mar. 8, 31. Mar: 9, 12, Luk, 24, 26.

So ſaith Peter, 3, 18, Act: 17, 3.

Yea, it is very behoouefull, ſo Heb. 2, 18.

So as indeede all ſhould take knowledge of, Act. 26, 23.

And for VnderUnder Pontius Pylat, reade Pſal: 2.

The people of the Iewes requeſted it might be ſo.

We may ſee it applied and fulfilled.

Yea, prophane ſtories are not mute in this.

The meaning will appeare, by knowing the branches, the firſt the thing, ſuffered, the other, the time, vnderunder Pontius Pylat.

For the better vnderſtanding of ſuffered, 4 points are to be opened.

The firſt, who ſuffered, that is, the ſonne of God, not the Father, not Simon of Cyrene, &c.

Queſt. How could the Sonne ſuffer being God?

Aun. According to his manhood, that onelyonly ſuffereth.

The ſecond is, what it is to ſuffer. To ſuffer in this place, is to hauehave feeling, and that not of things pleaſing to nature, but diſpleaſing. So is Chriſt ſaide to ſuffer, and to be as a man of ſorrowes.

The things he ſuffered, are many, Math. 16, 21. Mar. 8, 31.

And theſe are ſuch as from his conception till his riſing, though ſuch eſpecially meant, as were in Pilats times.

Theſe are as wearineſſe, hunger, thirſt: but eſpecially ſhame, greefe, feare, tentations.

Queſt. Did Chriſt doe nothing?

Aun. Yes, he performed the whole law of God, and that to teach vsus, that it ought to be performed.

2 To adde his merit.

3 That it might be imputed vntounto vsus.

4 That we might hauehave a perfect patterne to follow.

Queſt. Why are not his doings mentioned heere.

Aun. For ſhortnes ſake, and for that they are implied.

The third thing is, for whom he ſuffered. They are not the deuils, not eueryevery particular of mankind, but for the elect.

p. 30The fourth is wherfore he ſuffered. That was, to bring vsus into the fauour of God.

Thus far the firſt branch, the latter followeth, Ʋnder Pontius Pilat.

They were wont to note their time by their officers, as Conſuls &c, ſo is it heere. Luk. 3.1.

This officer is noted by his two names,

proper.

of the place of his birth.

Proper name is Pilate.

Pylat was Lieuetenant vnderunder Tiberius, ouer Iudaea, and ſucceeded Valerius Cratus, ſome eight yeres before Chriſt died on the croſſe.

He is called Pontius, of an Iland called Pontia, lying neere Italy where he was borne.

Queſt. Did Chriſt ſuffer but in his time?

Aunſwer. Yes: but then was the greateſt, euen death it ſelfe.

We profeſſe to diſavow in this Creede, all falſe doctrine, touching Chriſtes ſufferings.

2 That for reconciliation to God, wee truſt onelyonly to Chriſtes ſufferings.

3 That yet we looke for imputation of righteouſnes, by Chriſtes obedience to the Law.

4 That ſeeing Chriſt ſuffered for me, when I am called thereto, I muſt ſuffer for him. And not thinke my ſelfe leſſe in the fauour of God, for ſufferings.

5 To runne to Chriſt for comfort. Heb. 2, 18.

6 If I ſuffer with Chriſt, I ſhall raigne with him.

7 That ſithence there is mention made, euen of the time, I ſhould not neglect the things which ſeeme ſmaller, being ſet downe in ſcriptures.

Now follow the ſufferings in particular.

Queſt: Is his crucifying the firſt? Aun. No: ſuch a ſhort ſumme as this Creede is, cannot reckon vp all.

Queſt: Why are theſe named? Aun. For that they are moſt notorious and odious, eſpecially that one, who ſhould be a Sauiour, ſhould ſuffer ſo baſe things as theſe.

The firſt is, Crucified.

Firſt, conſider the grounds of ſcripture.

1 This was prefigured, Num, 21, 8, expounded to that end by Chriſt. Ioh. 3, 14.

2 This was prefigured by the laying of the ſacrifices vppon the wood.

3 Preſignified by Chriſt, Ioh: 12, 32, 33.

4 And is ſaid to be needfull, Ioh. 3, 14, 15.

5 Fore-told immediatly before it ſhould be, Math: 26, 2.

6 Deſired of the people, Math. 27, 22, 23.

7 So ordered by Pylat, Math, 27, 26.

8 He was led by the people to that end, Math. 27, 31.

9 He was crucified, Math: 27, 35. as Peter telleth them. Act. 2, 23.

10 He was ſought for after he was crucified. Math. 28, 5.

11 The Apoſtles ſo preached, 1, Cor: 1, 23.

12 See Paules eſtimation heereof, 1, Cor. 2, 2. Gal. 6, 14.

13 The Iewes to this day call Chriſt, Talvi.

The meaning will appeare by the word and ſignification.

The word Crucified, that is faſtened to the croſſe.

The croſſe was a kind of puniſhment which the Iewes learned of the Romanes, for to execute traitours againſt the Prince.

The Iewiſh common puniſhmentes were beheadding, ſtrangling, ſtoning, burning.

This the Iewes deſired that Chriſt might ſuffer, to flatter with Pilate and the Romanes, & to beare the world in hand they counted him a troubler of the ſtate.

The forme of this croſſe was like a great Romane T, ſaue in the middeſt was a litle foote place, wherto the feete ſtanding were nayled.

Faſtened, betokeneth that his handes were tied or nayled, and ſo his feete, there to continue till he died, as ſuch as are hanged aliue in chaines. For that was their order.

The ſignification implieth that Chriſt ſuffered this puniſhment with the appurtenances. Wherof looke Deut. 21, 23 Gal: 3.13.

p. 31A partie thus hanged was accurſed.

Queſt. What is meant by accurſed.

Aun. By accurſed is properly meant, that a partie is vnderunder the anger and wrath of God.

2 That all thinges proceeding from this wrath of God, may fall vponupon ſuch a partie. Looke Deut. 28. Leuit. 26.

3 That theſe may fall preſently, and continue perpetually.

Queſt. How was Chriſt made a curſe? An: God the Father imputing it to him: himſelfe taking it vponupon him.

Queſt. If Chriſt were accurſed, why did he not ſo continue?

Aun. His merites were ſuch as the curſe could find no continuance vponupon him.

Beſides, his godhead ouercame it. As a paile full of water may quench a litle fire, but a great fire wil get the maſtery of it. And the thinges which would hauehave held other men, Sampſon ouercame: ſo the curſe that would hauehave ouercom vsus. Chriſt ouercame.

This crucifying or being crucified, was ſo accurſed as that,

1 It procured taking away ſinnes & reconciliation. Looke Heb. 9.28: looke Eph: 2.16. Col: 1.20.

2 By it Chriſt triumphed ouer all ſpirituall enemies. Col: 2.15.

The things we doe profeſſe are,

1 Diſavowing of all corrupt doctrine touching the croſſe.

1 As that the croſſe where-vponupon Chriſt hung, is to be adored for the touching of his body.

For firſt it is fabulous which is reported, touching the finding of the croſſe.

Secondly, ſuch adoration is forbidden in the ſecond commaundement.

Thirdly, Ezechiah brake the braſen ſerpent, when it was applied to like abuſe.

Fourthly, why might not Iudas lips and the tormentors whips, &c, alike be adored.

Fiftly, one might as well reuerence the gallowes, whereon his friend were executed.

Sixtly, ſuch like things doe the Turkes, religiouſly vſing a peece of the Arke of Noah.

2 That the likenes of the Croſſe is to be worſhipped. For if not the Croſſe, much leſſe the likenes.

Obiect. Math. 24, 30. Mention is made of the ſigne of the Sonne of man, to wit, the Croſſe.

An. It is meant of Chriſt himſelfe, as Act. 1, 11. Reu. 1, 7.

3 The ſigne of the Croſſe is venerable. Much more then, the Croſſe: but the contrary was ſhewed before. Secondly, if the ſigne ſhould be holy, it ſhould be for likenes to the true Croſſe, but that hath it none. The likenes of the true Croſſe is T. the ſigne is ✚. or ✚. or ſuch like.

Obiect: But ſome Churches vſe the ſigne of the Croſſe.

Aun. As an outward or ciuill thing, for order, not for holines. For neither a baptiſed party hauing the Croſſe, is thought to hauehave more holines, neither one wanting it, is thought for that to hauehave the leſſe.

2 Learne what is the true crucifix. Chriſt preached, crucified. Gal: 3, 1.

3 That wee by nature are accurſed, for whom Chriſt muſt be crucified.

4 That by Chriſtes being crucified, wee are freed from the curſe.

5 That we are deliuered, from captiuity to hell, ſinne, and ſathan, Chriſt hauing triumphed ouer them all.

6 That with Chriſt wee muſt be willing to beare our Croſſe. Math. 16, 16.

7 That wee muſt louelove Chriſt crucified. 1, Cor. 2, 2. Gal. 6, 14.

8 Not to be aſhamed of the ſcandall of the Croſſe.

9 To be crucified with Chriſt, Gal. 2, 1, Gal. 6, 14.

10 To aduaunce the Croſſe of Chriſt, 1, Cor. 1, 17.

11 That if we be crucified with Chriſt, we ſhall be glorified with him.

p. 3212 This article ſhould keepe vsus from relying on men to much. 1, Cor. 1, 13.

The ſecond perticular is dead. For the which are ſcriptures, Gen: 3, 15. Thou ſhalt bruſe his heele.

2 Prefigured in all the bloody ſacrifices, as is ſhewed, Heb. 9, 12.1, Cor. 5, 7, Ioh. 19, 36, 1, Pet. 1, 19.

3 Fore-told by Eſay, 53, 7. Dan. 9, 26.

4 Chriſt himſelfe darkly fore-telleth it, Ioh. 12, 24, 33, and Ioh: 18, 32, and Mar. 10, 33, 34.

5 Euen Caiphas againſt his will prophecied. Ioh. 11, 49.

6 The Iewes went about it, Ioh: 7, 19, 25:

7 They ſought for falſe witnes to this purpoſe. Mar: 14, 55.

8 They put Chriſt to death, as Peter telleth them, Act: 3, 15.

9 He was dead. Ioh: 19, 33.

10 So the Apoſtles declare, 1, Cor: 15, 3.

11 And Chriſt himſelfe as paſt, Reuel. 2, 8.

12 Paul ſheweth the end, Rom. 4, 25. And more, Heb. 2, 14.

13 The perſons for whom are not left out. 2, Cor: 5, 14. Yet ſo as Paul reſtraineth them, Rom: 5, 6, 8. 1. Theſſ. 5, 10.

The meaning heereof will appeare, if we know,

Firſt, what it is to die.

To die properly in a reaſonable creature, is to hauehave the ſoule ſeuered from the body. So was it with Chriſt.

Obiect: Did not this vntie the perſonall vnion?

Aun. No: For though the body and ſoule were ſeuered from betweene themſelues, both were ioyned to the godhead, ſo as the body was preſerued from corruption, the ſoule was in happines.

Queſt. How could the Prince of life die? Aun. According to his body, and in his body.

Secondly, if we know & conſider the ſort of Chriſts death.

Death may be ſaid to be

naturall.

violent.

Naturall the cauſe wherof breedeth in ones ſelfe, this we call ones faire death.

Violent is when the cauſe is without one, as by ſword, fire, ſtrangling &c.

Chriſtes death was violent, foretold by Eſay 53.7, by Chriſt, Math. 16.21, and Math: 17.23. and Math: 21.38: ſo endeuoured the Iewes, Ioh. 7, 25, ſo did they. 1, Theſſ. 2, 15.

Queſt. But why violent? Aun. Chriſt had nothing in himſelfe to cauſe him to die. 2 It was meete that ſo things prefigured in ſacrifices might be fulfilled.

Yet ſo for all that was it violent, as voluntary, Ioh: 10, 18. Therefore is it, that Chriſt crying aloud, gaue vp the Ghoſt.

Thirdly, if wee know, whether Chriſt died as wee were dead, or ſhould die.

Death is

firſt.

ſecond.

Or, death is

worldly.

ſpirituall.

euerlaſting.

Worldly, is the ſeuering of ſoule from body.

Spirituall, is the ſeuering of ſoule and body from ſauing grace.

Euerlaſting, is the ſeuering of ſoule and body from euerlaſting glory.

Chriſt (I take it) died onelyonly the firſt death, and ouercame the two other: Procuring by his death, that worldly death becommeth no croſſe to vsus.

Deliuering vsus, from ſpirituall death.

Cauſing that euerlaſting death ſhall neuer approach to vsus.

How ſhould the fountaine of grace and glory be depriued of either?

The things which the ſcripture teacheth to profeſſe, are,

1 That if one died, then were all dead. 2, Cor. 5, 14.

That is, 1 that eueryevery one muſt naturally die. Heb. 9, 27.

p. 33Obiect. Henoch, and Elias died not.

An. A priuiledge taketh not away a law. Their tranſlating was a kind of death.

2 EueryEvery of vsus were dead ſpiritually, Eph, 2, 1, Colo, 2, 13, not the virgine Mary excepted.

3 That all had deſerued euerlaſting death, Ephe, 2, 3.

2 To take heede of ſinne, ſithence the ſtipend thereof is death, inſomuch as Chriſt putting our perſon vppon him, could not eſcape death, Rom, 6, 23.

3 To be perſwaded of the louelove of God to vsus, Rom, 5, 8.

4 That all, and eueryevery of our ſinnes are ſatisfied for, Rom, 4, 25, Heb, 9, 12, Gala, 2, 21. Inſomuch as no puniſhment ſhall be inflicted, Rom, 8, 33, 34.

5 That I am freed from obedience to the law in the rigor thereof, Rom, 6, 7. Inſomuch as mens traditions ſhall not bind me, Colo, 2, 20, 21.

6 That euen the curſe of death is taken away, hence are places of buriall called ſleeping places, and death ſleepe.

Ob: All die. An: The ſting of death is ſinne, 1, Corin, 15, 56, which beeing taken out, it ſhall not hurt vsus: ſo to the godly is death the entrance to happineſſe.

7 That I ſhould die to ſinne, Rom, 6, 3, Colo, 3, 3, 5.

8 We muſt take heed of ſcandaliſing our brethren, Rom, 14, 15, 1, Cor, 8, 11. A ſcandall is occaſion of ſin.

Nay wee muſt doe all the good wee can to our brethren. Iohn, 1, 3, 16.

9 The more our outward man perriſheth, the more ſhould our inner man be renued, 2, Cor, 4, 10, 16.

10 To be perſwaded, that if we die, wee die to the Lord. Rom, 14, 8. That is, ſhould die in the Lord, that is, pleaſing him by faith in Chriſt, and in good conſcience.

As alſo ſhould know, that euen in death God careth for vsus. His owne Sonne died, yet did he not neglect him.

The third particuler is Buried. Scriptures for which are Eſay, 53, 9.

2 A type therof was in Ionas, Math, 12, 39, 40. 3 It was preſignified by the woman. Mar, 14, 3, Math, 26, 12.

4 The ſtory wherof we may ſee Iohn 19 in the latter end.

5 Yea this was ſo cleere, as that there was an order of knighthood of the Sepulcher, ſo as at this day the Turke maketh a great commodity, for letting trauailers to goe in and ſee the Sepulcher.

The meaning is euident, that Chriſtes body was beſtowed apart from humane ſocietie, as other dead bodies were wont to be ſerued.

And this was not onelyonly, 1 To witneſſe that he was truly dead, but that the victory might be the greater in Chriſtes reſurrectiō. 2 That he might be abaſed to the loweſt. 3 And to fulfill the type in Ionas.

The things the ſcripture teacheth vnderunder this article which we profeſſe are,

1 A ſure confirmation of Chriſtes death, in that hee was buried.

2 That all belieuers are buried with Chriſt by Baptiſme, as Rom, 6, 4. Col, 2, 12. that is, as buriall declareth many things vſually of bodies buried, the like ſhould be in our ſinnes.

Chriſtes body indeed ſaw no corruption, but was powerfully preſerued, other bodies though doe feele ſome corruption beeing buried. For,

1 They are for euer remoued from humane ſocietie in this world, ſo ſhould our ſinnes be abandoned from vsus.

2 They are wont to grow more and more lothſome, the like ſhould be of our owne ſinnes in our eyes.

3 By little and little they ſpend and conſume away: ſo ſhould our ſinnes.

4 They waxe out of memory, and are quite forgotten: ſo muſt our ſinnes, as that we hauehave no liking remembrance of them.

3 To teach vsus that wee ſhould not much reſpect buriall in our ſelues, or neglect it for our friends in comly ſort.

The fourth and laſt particular for abaſement is Deſcended into hell, whereof before I ſpeake as of the other, I thinke good to admoniſh to preuent miſinterpreting, and miſreporting.

p. 341 Whereas all learned men are not of one mind touching the meaning of this article, I profeſſe that my ſelfe doe hold, & wiſh my hearers to hold in this point, as the church of England holdeth and belieueth, and that I, if I ſeeme to any in ſpeaking of this article to erre, will ſubmit my ſelfe to the iudgement of them, who can and ought to iudge, & that very willingly vppon reaſon out of the ſcriptures vvill change my mind, and mind not to caſt a ſnare vppon any, but wiſh them to try that which I ſpeake.

2 I thinke that the not knowing of the true and proper meaning of this article, ſhall not hinder ones ſaluation, who belieueth the whole ſcriptures, and the doctrine thereof, & denieth not the words of this article, but willingly ſubmitteth himſelfe to be inſtructed in the truth.

They therefore who agree in other matters of faith neceſſarie to ſaluation, & differing in this breake charitie, are too blame.

As likewiſe ſuch as charge men to deny their Creede, if they hold not the ſame meaning of this article with them, though they hold the words.

3 I iudge that our Church of England, hath not ſynodichally by publique authoritie ſet downe, what ſhould be taken to be the proper meaning of this article.

Priuate men hauehave their priuate opinions, good they may be, but not to bind the whole church.

The reaſons to induce me thus to thinke, are theſe.

1 Our booke of articles agreed vponupon 1562, ſetteth down onelyonly the words of the article, & of purpoſe (as it ſeemeth) leaueth out ſomewhat, that was in that article in King Edwards time.

2 A very learned, and reuerend Biſhop of this land, writeth that he was forced to promiſe, that he would openly deliuer, which he thought was the likeliest and ſafest ſence, as well of this article. &c. Which he would neuer hauehave written, if he had thought our whole Church had agreed in one meaning. Neither indeed, the matter beeing ouer-ruled by the word, ought he.

There is a ſaying when a law is made, he who will be wiſer then the law, is a foole.

The ſame learned man ſayeth, that he hath not ſo full and faire warrant (for the meaning of this article) as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this, learned men may examine. Beſides he addeth, that he was aduiſed, and requested by men of greater place then he will name, to put the effect of that which he had deliuered in writing.

That the learned might iudge of the doctrine. Whereby it appeareth that this learned Biſhop, and the other of greater place then he will name, meant that learned men ſhould iudge, whether he hath throughly written of theſe matters, and trying, they might keepe that which is good.

Obiect: There is a Catechiſme ſet out by publique authority expounding this article.

Aun. I know not whether the Catechiſme be tolerated to be taught young children, or enioyned to all, as the doctrine of our Church. Beſides I allow of the meaning in that Catechiſme, as Doctor Whitaker hath done it into Greeke.

4 Though Ruffinus write, that this article is not in the Creede of the Romaine Church, nor is in the Churches of the Eaſt, and though Auguſtine, Tom. 9, in his expoſition vponupon the Creede to the Catechized, leaue it out, and it be not in the Nicene Creede, and Eraſmus write, that he thinketh it was put into the Creede about the time of Thomas Aquinas: yet I hold it is not to be left out, for that other auncient Fathers hauehave mention of it, as I take it, Ignatius, Epiphanius, Athanaſius, &c.

5 Many things by ſome being written about this article, I meane only for edifying of the ſimple, to ſpeake as plainly as I can of it, and not to goe out into by diſcourſes.

6 I thinke it not good to note any mans perſon, but being by an ordinarie courſe of preaching brought to ſpeake heereof, to be faithfull as God hath giuen to ſhew the meaning p. 35heereof, and to prepare for what can come againſt.

The meaning is not all a-like to all men.

Opinions touching the meaning of it, are

manifeſtly falſe.

probably true.

Manifeſtly falſe are two, the firſt of ſuch who thinke that Chriſtes humaine ſoule after the ſeparation from the body, went downe to the hell of the damned, to ſuffer the paines of hell. Againſt theſe diſputeth Hillarius 16. de Trinitate.

The ſecond is of the Papiſts, who thinke that he went downe to Limbus patrum, (the vpper Region, or ſuburbs of hell) to take vp to heauen the ſoules of the godly, which they imagined to reſt there till Chriſtes reſurrection.

Both theſe are ſo groſſe, that they need not to be confuted.

Probably true, are ſuch as hauehave 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 hauehave 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 vsus to profeſſe frō hence are,

1 The wretchednes of ſinne to make reconciliation, wherfore Chriſt was ſo abaſed.

2 The louelove of God the Father, and Chriſt to vsus, 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, p. 3611, 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, onelyonly 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 vponupon it, Eph. 4, 9, 10. Noting it as a chiefe part of the miſterie of godlines. 1, Tim. 3, 16.

9 Some take vponupon 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 p. 37ſo 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 eueryevery where.

The manhood onelyonly 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 giuegive 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 vsus, Iohn, 14, 2. Therefore is hee called our forerunner. Heb, 6, 20.

Heauen is taken as before in the article Maker of heauen and earth. Heere it ſignifieth the third or happy heauen, otherwiſe by Paule, called Paradiſe.

The ſcripture by this article teacheth vsus,

1 To ouerturne vbiquitie, tranſubſtantiation, conſubſtantiation.

2 To be perſwaded that God will neuer leaue his Church vnfurniſhed of neceſſary gifts.

3 That all enemies are ouercommen.

Ob: They rage yet. An: For exerciſe, not to ouercome the godly.

4 To be perſwaded, that beeing once redeemed, we ſhal alwaies ſo continue.

5 If we want comfort, to ſtay our ſelues vponupon Chriſt, aſcending to ſend the Comforter.

6 That we muſt be perſwaded we ſhall one day in bodies be in heauen. Iohn 14, 2.

Gods childrens ſoules after death were in heauen, Chriſtes body (except Elias &c) was the firſt.

Ob: It ſeemed that before Chriſt aſcended, heauen was not opened to the children of God, Heb, 9, 8.

An: The doctrine before was not ſo cleerely opened as afterward, not otherwiſe.

The third degree is, and ſitteth at the right hand of God the father Almighty. For which are ſcriptures.

1 Prophecying it, Pſalm, 110, which Chriſt ſheweth to be meant of the Christ, Math, 22, 44. And Chriſt verifieth of, and applieth to himſelfe, Math, 26, 64. The which likewiſe Peter doth, Acts, 2, 34, for his ſermon is of Chriſt. And Heb, 1, 13.

2 Telling the actuall fulfilling of it. Mark, 16, 19.

Inſomuch as Stephen ſaw him there, Acts, 7, 56, and to the Heb, 1, 3, it is ſet downe as a thing noted peculiarly in Chriſt, and belonging to him, euen aboue Angels.

Inſomuch likewiſe, as by this, the excellent greatneſſe of the power of God is declared, Ephe, 1, 20, Acts, 2, 33.

Great comfort commeth to Gods Church, and children, heereby, Rom, 8, 34.

As likewiſe great vſe for inſtruction, 1. To teach vsus the aboliſhing of the Iewiſh ſeruice, Heb, 8, 1.

2 Continuance in the fauour of God, for Gods people. Heb: 10, 12.

3 An helpe to mortifie ſin. Heb: 12, 2.

4 As alſo to helpe forward quickening to all duties of godlineſſe.

5 Beſides the excellencie of Chriſt aboue all creatures Pet: 1, 3, 22.

The meaning will beſt appeare by the wordes

ſeuerally.

ioyntly.

The words ſeuerally note

thing ſitting.

place, at the right hand, &c.

Sitting, to ſpeake properly (carying a dignitie with it aboue ſtanding) ſignifieth a knowne poſition of the body. Yet heere I take, it is not properly and ſtrictly ſo to be vnderſtood. p. 38For Rom, 8, 34, he is ſaid to be at the right hand, ſo 1, Pet, 3, 22.

And Stephen ſaw him ſtanding, Acts, 7, 55, 56.

So as I take it, ſitting is put for beeing preſent, & there abiding.

Now this is not alone: for firſt it is with continuaunce, Acts, 3, 22, Heb, 10, 12, ſo as well is it in the article ſitting, not that he is tyed, or violently held there, but that he pleaſeth there in manhood to continue.

Ob: Hee appeared to Saule by the way, or in the way, Acts, 9, 5.

An: It doth not hinder, but that hee was in heauen ſtill, for Stephen ſaw him there. Acts, 7, 55.

Secondly with dooing ſomewhat. For he is not in heauen idle: but 1 maketh interceſſion, Rom, 8, 34, Heb, 10, 12.

Interceſſion, is making intreatie in his Churches behalfe▪ not by proſtrating his body: but

1 For that he appeareth in heauen with mans nature, & his owne deſerts, for the Church. Heb, 9, 24.

2 The blood of his ſprinkling abiding for euer efficacious. Heb, 12, 24.

3 For that Chriſt willeth that his ſatisfaction ſhould be imputed to all whom the Father hath giuen vntounto him.

4 And Chriſt cauſeth that his apply Chriſtes merits to themſelues.

Now Chriſt ſo maketh interceſſion, as alone.

Ob: The Spirit is ſaid to make requeſts, Rom, 8, 26.

An: Interceſſion noted in Chriſt, is by ſatisfaction in humane nature. So doth not the Spirit: that onelyonly ſtirreth vsus vp to pray vntounto God. And that is Paules meaning, Rom, 8, 26.

Que. Maketh Chriſt interceſſion in one or both natures?

An. In his whole perſon.

Ob: Then Chriſt beeing God, ſhould make interceſſion to God, that is to himſelfe.

Aun: Chriſt maketh interceſſion to the perſon of God the Father, not the eſſence: in the Father, the other perſons are pleaſed.

2 He gathereth and gouerneth the Church, ruling by his Spirit his children, keeping downe by his power the enemies.

The place is at the right hand of God the Father almightie. What GOD the Father almighty meaneth and teacheth, looke before. Right hand is vſed in compariſon.

Right and left hand are taken from bodily things: ſo as a ſpirit hath not properly right hand or left.

Right hand, arme, eyes, are ſaid to be in GOD, but not properly. Ʋnderstand not right hand in God properly (ſaith S. Baſil) least thou thinke there be in him a left alſo. Skaion.

Such parts are ſaid to be in God, when thereby is noted to be in God the dooing of the things, whereto thoſe parts in men ſerue, as arme for ſtrength, eye for knowledge.

Right hand among men is vſed diuerſly.

Cyrus ſet thoſe whom he loued beſt at his left hand next his heart.

Among the Numidians the middle place was honourable.

In Scripture and with vsus, the right and being at it noteth honour, as of Salomon toward Bathſheba. 1. King, 2, 19.

The ſonnes of Zebede ſo deſired, ſo is it Pſal, 45, 9.

So as this in Chriſt doth ſignifie partaking manifeſted glory, looke. Act, 7, 55.

For as a Prince vnderunder the chaire of eſtate, placing one at his right hand, noteth the great glory wherein he would hauehave the partie appeare, ſo is it heere.

Indeede the Godhead was alwayes glorious, but it hid it ſelfe for a while: heere then is the bewraying of it.

This muſt then be remembred to be after his aſcenſion, and not to the deſtroying of the humane nature.

Now God the Father almightie is named (I take it) to note the kind of glory, as not worldly, but heauenly, as is of him who is Father, and almightie, and not to be looked for outwardly, as of or in bodily things of this lower world.

p. 39The words ioyntly may eaſily be vnderſtood, as meaning that he who before was ſo baſe, as to deſcend into hell, is now in the greateſt glory in heauen.

Que. According to which nature ſitteth Chriſt at Gods right hand.

Aun. According to both, & therefore is it ſaid of Chriſt the perſon. For although the Godhead were alwayes in infinite glory, yet did it for a time after the incarnation (as it were) hide it ſelfe, but not for euer, but after the riſing againe from dead, did make it ſelfe knowne to be in glory, euen in the humane nature.

According to the diuine nature he ſitteth at Gods right hand, as manifeſting the humaine: and lightening the humaine nature, as it were, with beames of the Godhead.

According to the humaine, in as much as the humaine nature by habituall gifts, as wiſedome, power, maieſtie is aboue all creatures, ſo as Chriſt euen in the humaine nature, is Lord of all creatures, and is therein to be adored.

Queſt. Doth not this ſitting at the right hand imply ſome inferiority?

Aun. Chriſt in reſpect of his office of mediatour, and of the humaine nature, is inferiour to the Father, according to the diuine Eſſence he is equall.

Some from this article, as much as in them lieth, would ouerthrow the humaine nature of Chriſt, at leaſt hold that which ouerthroweth it.

For thus they reaſon. The right hand of God is eueryevery where, Chriſt is at the right hand of God, therefore Chriſt is eueryevery where.

This reaſon though it might ſafely be graunted, when as that which is of one nature is giuen to the whole perſon, after which manner being on earth, he was ſaid to be in heauen, Iohn, 3, 13, according to his Godhead, for that whole Chriſt is eueryevery where, though not the whole of Christ, totus Christus, though not totum Christi: yet becauſe their meaning is to proue it of the humaine nature, therefore they frame it thus.

The right hand of God is eueryevery where.

The humaine nature of Chriſt, is at the right hand of God: Therefore, &c.

The humaine nature of Chriſt is eueryevery where, in ſo much as Iacobus Audred feareth not to ſay it is in a dunghill. &c.

Aun. I wil ſhew the ſlightnes of this reaſon, by examples to the common people.

This wheele is fiue or fixe yards about, this naile is in this wheele, therefore this naile is fiue or ſixe yards about.

The Thames is below Greenwitch, and aboue Kingſtone.

London ſtandeth vponupon the Thames.

Therefore London ſtandeth below Greenwitch, and aboue Kingſton.

The ayre is ouer all the earth.

I am in the ayre, therefore ouer all the earth.

Suffolk is from Newmarket to Ipſwitch.

Bury is in Suffolk, therefore Bury is from Newmarket to Ipſwitch.

The right hand of God is from eternity. Therefore the body of Chriſt Sadeel.

Secondly, I take exception againſt the forme of the reaſon, for it ſhould be thus.

The right hand of God is eueryevery where.

The body of Chriſt is at the right hand of God.

Therefore the body of Chriſt is at that which is eueryevery where.

Thirdly, I ſay, heere is no cauſe for cauſe. For Chriſtes being at the right hand of God, cauſeth not the body to be eueryevery where. That would infinitenes of Eſſence doe, and ſhould doe.

Fourthly, I examine the propoſitions, and firſt the firſt, the right hand of God is eueryevery where. If right hand be taken for Gods power, and Eſſence, is it true, if it ſignifie fullie manifeſted glory (as I take it, it doth in this article) it is not true, for it is moſt fully manifeſted in the heauens. Euen from the firſt conception was the humaine nature ioyned p. 40to the Godhead, but not in the ſence of this article, ſaid to be at the right hand of God the Father, the perſon not barelie the humaine nature.

The Scripture by this article teacheth vsus,

1 In no ſort to deſtroy the body of Chriſt, in holding that hee beeing at Gods right hand, hath his body eueryevery where. For it is in heauen, Act, 3, 21.

2 That Chriſt is aboue Angels, and all creatures. 1, Pet. 3, 22.

3 To be aſſured that there can be no condemnation to vsus, who are in Chriſt. Rom. 8, 34.

4 That we ſhall be ſure to perſeuer in grace, we hauehave an aduocate with the Father for vsus, 1, Iohn, 2, 1.

5 That we muſt ſhake off all ſinne. Heb. 12, 2. It is abſurd that Chriſt ſhould make interceſſion to hauehave vsus kept from ſinne, and the puniſhment thereof, and our ſelues to delight therein.

6 We muſt ſeeke the things which are aloft, where Chriſt ſitteth at the right hand, &c. Col. 3, 1.

7 That we be perſwaded we ſit there with Chriſt, in title now, and ſhall afterward in full poſſeſſion. Eph. 2, 6.

8 Not to doubt of Chriſtes gathering, and gouerning his Church.

The fourth, laſt, and higheſt degree, is, from thence hee ſhall, &c.

Scriptures for the which are, not onelyonly ſhewing it likely to be in puniſhing Adam, the world by the flood, Sodom and Gomorrha, but expreſſe and liuely places beſides, as Dan. 7, 8, 9, 10.

So as Chriſt ſpeaketh more plainly. Iohn, 5.22, 27. Which one day ſhall be executed, Math. 19, 28. as is more cleerely deliuered. Act, 17, 31.

So as the manner is ſet down, Apoc, 20, 11, 12. Math, 25.

Is commaunded to be preached, Acts, 10, 42. Whereof Paule maketh vſe. Rom, 14, 10, and 2, Cor, 5, 10.

In ſomuch as not onelyonly Acts 24, 26, but euen 2, Tim, 4, 1.

And it appeareth, Heb, 6, 2, to hauehave been a poynt of Catechiſme. Howſoeuer many ſcoffed at it. 2, Pet, 3, 4, 5.

Origen thinketh that the Prieſt had bels in the lower part of his robe, to put in mind of the end of the world.

It is knowne what S. Ierom ſaid of himſelfe, whether I eate or drinke, or whatſoeuer I doe, mee thinketh I heare the trumpet ſounding, and a voyce ſaying, Ariſe yee dead, and come to iudgement.

The meaning will appeare out of the words, which offer three ſeuerall conſiderations, the place, the thing, the perſons.

The place from whence. This implieth the moſt high and glorious heauen.

Queſt. But why frō heauen? An. Chriſt is now there, and in heauen it is not meete that wicked men and ſpirits ſhould be, though it were to receiue their iudgement.

Que: Of whom is this meant? An. Of Chriſt, who according to his manhood can deſcend.

Queſt. Whether ſhall he come? Aun. ſome thinke into the valley of Iehoſhaphat, according to Ioel, 3, 2.

But there is but alluſion, & Ioel ſpeaketh not there of the latter and generall, but of a neerer, and particuler iudgement.

Others thinke to the earth, there to iudge. Some good men hauehave thought thus.

I louelove not to ſtriue with any about matters little needfull, yet not ſpeaking to bind any mans conſcience, I thinke, not to the earth.

1 For that I remember no cleere place of ſcripture ſo ſaying.

2 As alſo it may be doubted, whether the earth be large enough to receiue at once all men who hauehave been vponupon it.

3 And laſtly, for that the ſcripture ſeemeth to ſay, that it ſhall be in the ayre, 1, Theſ. 4, 17.

And in a glorious throne, Math, 5, 31. See alſo Reuel: 20, 11.

Which is moſt likely ſo to be, for that then ſatan, who hath hetherto vſurped the princedome of the ayre, ſhal then p. 41thence be caſt downe.

The thing is comming to iudge. Where is the meane, & the end.

The meane, comming.

There are chiefly noted in ſcriptures two commings of Chriſt, 1 In the fleſh. 2 In glory. This is meant.

This latter is expedient not only for manifeſting the glorie of Chriſtes Godhead, but cleering the iuſtice of God.

Sure, it ſhall be, whatſoeuer mockers doe thinke or ſay.

The time is not ſet downe.

It ſhall be moſt ſuddaine.

It ſhall be in wonderfull glory, able to amaſe any creature. In which it is called the euill and terrible day. Amos, 6, 3.

For if the time of grace be ſo, Mala, 4, much more this.

And the rather, for that Gods preſence ſhall then appeare, who though hee come in fauour, yet ſtriketh great terror, as to Elias.

It was cōmonly thought, if one ſaw God, that he ſhould die, Gene, 16, 13, Gene, 32, 30, and Iudg, 13, 23.

But when hee ſhall come in iuſtice, what terrors muſt there needes be?

Thinke but of trowanting ſchollers, or ſlothfull ſeruants, looking for a ſeuere Maiſter, or of guiltie priſoners for an vpright Iudge, and then tell mee how great mens feare may be of God.

For that none but hauehave ſome reliques of ſinnes, God beeing infinitely iuſt.

Now this muſt needs be increaſed, by the thinking how God hath caſt the Angels into hell, and others, but alſo, in that the euent of this iudgement ſhall be for euer.

One ſhall be perſonally called out, his owne thoughts his accuſers: his conſcience witneſſe againſt him, feare his executioner.

Now, when one ſhall ſee the brightneſſe of Gods maieſtie on the one part, and the vglineſſe of lothſome deuils on the other ſide, how may not this trouble, as Cyrill well obſerueth.

Not to appeare heere is impoſſible, to appeare may ſeeme to be intollerable.

For whatſoeuer may trouble, will appeare. If it were but feare to the mind it were much. It will be ſights to the eyes, hearing to the eares, noyſome ſents of brimſtone to the ſmell; finally, it ſhal afflict the whole man.

Beſides, the trouble that will ariſe vntounto vsus at others troubles increaſeth, when we ſhall heare the horrible ſcrichings of others, ſee their miſerable ſhifts in perplexitie, this cannot but aſtoniſh.

When all this ſhall be on a ſuddaine, how much more will it amaze?

Neuer were wee in any terrible tempeſt of thunder and lightning?

Looke to the Iſraelites, Exod, 19, 16, Habac, 3, 2.

Thinke of the falſe terror at Oxford, at London, what will true doe?

Eſpecially when Chriſt himſelfe, in whom all our comfort is, is. Reue, 19, 12. And the manner as is Luke 21.

The end is to iudge. This is ſometimes put for gouerning in generall, heere it ſignifieth two workes of iudgment, 1 Laying open all things: 2 Giuing ſentence vponupon all things.

The laying open, is whereby all things may be perceiued, not onelyonly of God, but euen of our ſelues, as likewiſe (I take it) to others by our owne confeſſion.

This laying open of all things, is by the booke of conſcience, Apoc, 20, 11, 12.

And heere eueryevery ſecret thing whatſoeuer ſhall be diſcouered. Eccleſiaſ. 12, 14.

The ſentence giuing, is whereby to eueryevery one ſhall be awarded whereto he may and muſt ſtand.

The proceeding ſhal be according to the deeds: to teach what faith to truſt vntounto, namely, that which worketh by louelove. This ſentence, ſhall neuer bee reuerſed. Looke Math, 25, 46.

p. 42The perſons to be iudged, quick, and dead, that is, all, and eueryevery one. Though now their bodies are conſumed,

1 The Scripture by this article teacheth vsus to be ſetled againſt all Atheiſts, and ſcoffers, in full perſwaſion of this article. 2, Pet. 3.

2 That ſince the Iudge ſhall come from heauen, we may before ſend thither our harts to meete him, & in the meane while thence to looke for him. Phil. 3, 20.

3 Sithence Chriſt Ieſus ſhall be Iudge, beleeuers ſhould hauehave great comfort, ſo as they might wiſh for that day, and vnbeleeuers cannot chooſe but be affrighted, in that he cō meth to iudge, in whom they will not beleeue.

4 And ſeeing one, that is, he ſhall iudge vsus all, we muſt not iudge or condemne one another, 1 Except we hauehave a calling thereto, 2 Not raſhly, 3 Not to determine peremptorily of their ſmall eſtate.

5 The ſuddainnes ſhould make vsus preſently to be ready, and not put off from day to day.

6 Of the gloriouſnes and terriblenes muſt we make vſe. 1 To our ſelues, not quite to be out of hope, but rather of good courage in Chriſt.

As alſo to labour to be found in peace. 2, Pet. 3, 14. So may we be, if wee be in Chriſt, and hauehave truly turned to God. 2, Pet. 3, 14.

If we keepe a good conſcience, Act, 24, 16. Pſal. 125.

If we be often thinking of this day, and preparing againſt it.

2 Towards others muſt we make vſe, as Paul, Act, 24, 26, but eſpecially, 2, Cor. 5, 11.

7 For that all things ſhall be layed open, wee muſt take heede of ſecret ſinnes, Eccleſi: 12, 14. Eph: 5, 12, 13, and euen of ſmall.

As alſo to make much of a good conſcience.

8 And ſeeing the ſentence ſhall be according to works, labour for working faith.

9 The ſentence not being to be reuerſed, ſhould make vsus carefull, that in death we might be cleared. For as death findeth, ſo ſhall iudgement.

Thus farre of the ſecond perſon, now followeth of the third.

Queſt. Is not that which is before, being beleeued, ſufficient to ſaluation, eſpecially ſeeing that the Scripture oftwhere ſayth, that beleeuing in Chriſt we ſhall be ſaued.

Aun. The former is not enough, this miſterie of the Trinitie reuealed muſt be beleeued. And where it is ſaid beleeuing in Chriſt ſuffiſeth, that is not meant to bar other doctrines, but to ſhew that beleeuing in Chriſt is moſt neceſſarie, which indeede is neuer without beleeuing in Father, & holy Ghoſt, for that none can ſay that Ieſus is Chriſt, but by the holy Ghoſt.

Obiect: Some are ſaid, Act, 19. not to hauehave heard whether there be an holy Ghoſt.

Aun. That is vnderſtood of the gifts of the holy Ghoſt.

Zonaras writeth in his 3, Tome, that this article was not put into this Creede, till the time of Macedonius the heretique.

This heritique denied about the yeere of Chriſt 364, the Godhead of the holy Ghoſt, againſt whom the firſt Conſtantinopolitane counſell was gathered, and condemned him.

It may be doubted whether Zonaras write true, for that it is in the Nicaene Creede, and in that of Athanaſius. Sure it is that the Scripture teacheth it, and till more queſtion was made of it, it was not ſo cleare as others.

Where-vponupon Gregory Nazianzen in an Epiſtle, writeth to Baſil thus, Teach vsus how farre we ſhould in disputing about the Diuinitie of the holy Ghost, and what words we ſhould vſe, and how warily we are to behaue our ſelues.

Eraſmus was blamed by ſome for his boldnes this way, in ſaying that the Scripture did not call the holy Ghoſt God.

But if it were as Zonaras writeth, ſurely theſe words of the Creede were not ioyned together by the Apoſtles, though the doctrine be Apoſtolical.

Que. Doth not the placing of this article put ſome inequality p. 43betweene the perſons?

Aun. No: it is onelyonly for orders ſake, beſides, ſeeing the perſonall being of the holy Ghoſt, is of the Father, and Sonne, and the full manifeſtation thereof after Father and Sonne, therefore is it named after.

The grounds of Scripture for it are, Gen. 1, 2. Where the holy Ghoſt is ſaid to doe like an Hen, to cheriſh and warme the creatures, and as it were to put life into them as to Chickens, which no creature can doe.

2 The forme of Baptiſme doth manifeſtly proue this, Math. 28, 25, we are not baptized 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 eueryevery 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 onelyonly 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 onelyonly 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 eueryevery 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, p. 44of the holy Ghoſt himſelfe, now follow thoſe which are touching his works, and heerein that I beleeue I ought 1 to hauehave ſome works, 2 to diſcerne them.

That I ought to hauehave ſome works it appeareth, for that I cannot call the Lord Ieſus without the ſpirit, and if I hauehave not the ſpirit of Chriſt, I am none of Chriſtes.

Theſe works can neuer wholely be left.

The works I ought to hauehave 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 onelyonly 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 vponupon 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 hauehave 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 vntounto, ſo muſt we not to the Church.

Obict: The people are ſaid to hauehave beleeued in Moſes. Aun. Vnproperly.

They beleeued that word which Moſes deliuered them from God, the word was Gods word.

OnelyOnly 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 vsus conſider ſome Scriptures, where-vponupon 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 hauehave 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.

p. 45Church eueryevery 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 take it) is of the Greeke Kyriake, as belonging to the Lord, for ſo it doth.

For better vnderſtanding heereof, conſider the diſtinctions of the Church, and ſome properties.

The diſtinctions are in words, not of the ſcripture, but of learned writers.

1 As into

generall. The whole company.

particular. A part.

The generall is meant in the Creede.

2 Againe the whole hath parts. So is the Church

militant.

triumphant.

Militant is that which is warring in this life againſt the fleſh, the deuil, and the world.

Triumphant is in glory in heauen. Both together heere are meant.

3 The Church is 1 viſible, that may be ſeene to be a Church. 2 Inuiſible, that is not apparent to outward ſence to be a Church.

The whole Church together in this life, is inuiſible.

Particular Church is ſometimes

viſible.

inuiſible.

The viſible particuler Church hath hypocrites admixed.

The Creede ſpeaketh of the whole Church together, and ſo inuiſible in this life.

Properties of the Church, beſides theſe named in the Creede.

1 It is but one.

2 It hath but one head Chriſt.

3 Out of it is no ſaluation.

4 It ſhal neuer decay, Math. 16, 18.

5 It is neuer ſeuered from Chriſt.

The markes in the Creede, are

holy.

Catholique.

Holy, is free from ſinne, raigning, and condemning.

One may be holy

vnperfectly.

perfectly.

Vnperfectly, by ſanctification in this life.

Perfectly by

imputation in this life.

ſanctification in the life to come.

It is meant eueryevery way heere.

Catholique is a Greeke word, and is vſed in Wryters two wayes,

vnproperly.

properly.

Vnproperly, and ſo it ſignifieth as much as orthodoxall. In which ſence ſometimes the Fathers vſe it. So might Rome in former time hauehave been Catholique, ſo is England, Scotland, &c. Catholique now.

Where marke a coſonage of the Papiſts, who would make the world beleeue, that Catholique and Romaine Church is all one, and for that Rome was ſometimes in this ſence Catholique, it ſhould be eueryevery way now.

As well might they iudge the Catholique King, to be King of all the world,

Properly it ſignifieth as much as vniuerſall, not tied to one people in one Country, of one time, of one condition, &c. So is it to be taken heere.

p. 46The Nicene Creede addeth Apoſtolique, that is holding the Apoſtles doctrine. This the Romaniſts wrongfully appropriat to themſelues.

Iointly the words together carie this ſence, that eueryevery one who profeſſeth this Creede,

1 Beleeueth that there is ſuch a company, as is ſpecified before.

2 That himſelfe is of the ſame company, Heb. 3, 1.1, Cor. 12, 13, Heb. 12, 22, 23.

The things which we are to beleeue cōcerning the church, are whatſoeuer the word of God teacheth, which though we cannot reckon vp all in this ſhort manner of teaching, in ſhort time, and in right order, yet in the moſt neceſſary we will endeauour.

1 To iudge and thinke very highly of the Church, euen next God, not onelyonly for the place it hath in the Creede, and order after the holy Ghoſt, but for the titles it hath, houſe of God, pillar and firmenes of truth, body of Christ, ſpouſe or wife of Christ. Christ himſelfe. 1, Cor. 12, 12.

Yet heere we muſt take heed that we think not too highlie of the Church. As to iudge,

Firſt, that it is aboue the ſcriptures, as the Papiſts in words teach, at leaſt ſome of them, and all, that the authority of the ſcriptures to vsus ward, hangeth vponupon the Church, and can no otherwiſe be knowne.

The Church is founded vponupon the ſcriptures, and Chriſt, not Chriſt vponupon the Church.

The authority of the ſcriptures is from thēſelues, or God in them, as the authority of a Princes deede is from the Prince himſelfe, not from any other witnes. So doeth light cauſe it ſelfe to be ſeene, as the euidence of ſcriptures ſhew themſelues to be ſcriptures.

Que. Doth the Church nothing to the ſcriptures?

Aun. Yes: 1 It keepeth the Roles and Records of the ſcripture.

2 It diſcerneth canonicall from Apocriphall, it maketh none canonicall.

3 It publiſheth the ſcriptures like a Crier.

4 It expoundeth, and openeth the ſcriptures.

Secondly, to hold that the Church cannot erre.

For better vnderſtanding whereof, wee muſt know that ſome part of the Church is in heauen, and that indeede can not erre: the other is on earth, of this doe we ſpeake heere, this can and doth erre, being a viſible company, wherein are mixt bad with good.

Yea, it may erre iudicially, as the falſe Prophets to Achab, the Scribes and Phariſies againſt Chriſt.

So as that it is no good ſaying, this ſaith the Church, therfore it is to be beleeued.

Thirdly, to hold that the ſafeſt way from all error, is, to hold to the Church.

True it is indeede, it is ſafe being in the Church viſible, whereof this is ſaid: but the ſafeſt is to hold to Chriſt, and the ſcriptures.

2 Neuer to doubt, but that there is, and ſhall be a Church for euer. So as that it is not poſſible it ſhould all, alwayes be feene, for ſome part are vnborne, ſome are in heauen, and very few ſometimes hauehave beene on earth, and could not be knowne to be of the Church.

3 Thoroughly to take knowledge of the nature of the Church, which wee beleeue, and is not onelyonly a company profeſſing Chriſtian faith, hauing the ſame Sacraments, and lawfull paſtors, vnderunder one head the Pope: but as we heard before, predeſtinate to glory, in time called, iuſtified, ſanctified, and glorified.

4 That Chriſt is the onelyonly head of this Church.

5 To know the proper markes of a true viſible Church. Theſe are the word, ſacraments, prayer, good life.

When I ſay the word, I meane the pure text, in the pure ſence of it, and the ſacraments in lawfull adminiſtration.

Que. Whether then is the Church of Rome a true viſible Church?

Aun. No: For though it keepe a coppie of the Bible text, yet it is with great corruption, neither in the true and p. 47proper expoſition. For their body of doctrine, which they would fetch from the ſcriptures, ouer-turneth the foundation, in their idolatry of the maſſe, worſhipping ſaints, creatures, their iuſtification by works, &c.

Obiect. They hauehave baptiſme, Aun. They ſhould hauehave it with the word, ſo hauehave they it not. 2 They hauehave Baptiſme, as a theefe might ſteale away the great ſeale, & without authority ſet it to writing, no otherwiſe.

6 That we ſhould ioyne in communion with a true viſible Church (a true viſible Church I call, that hath the marks as before, holding the foundation of ſaluation, as before) and muſt not ſeuer our ſelues there from. Indeede we muſt not conſent to ſinne, or diſcent in louelove.

7 That wee muſt labour to be true members of this Church, which heere we beleeue.

So ſhall we doe, by giuing all diligence to make our calling and chooſing ſure. Calling implieth ſetting in ſauing knowledge, faith, and obedience.

8 That the Church is not appropriated to any people, place, time: So as the Romaniſts doe fondly, who would hauehave vsus beleeue the Catholique Romaine Church. As if one ſhold ſay the French Paris or Engliſh London church, whereas beſides the Romaine, is no particular Church.

9 That all who profeſſe themſelues of the Church, muſt be holy, and grow in holines.

FINIS.