A Golden Chain, Text 1 (1 of 13)

A Golden Chain · Text 1 (1 of 13)

p. 185AN EXPOSITION OF THE CREED. I beleeue in God. &c.

NO man iustly can be offended at this, that I begin to treat of the doctrine of faith without a text; though some be of mind, that in Catechising the minister is to proceed as in the ordinary course of preaching, onelyonly by handling a set portion of scripture: & therefore that the handling of the Creede beeing no scripture, is not conuenient. Indeede I graunt, that other course to bee commendable: yet I doubt not, but in Catechising the minister hath his libertie to followe or not to followe a certaine text of scripture, as we doe in the vsuall course of preaching. My reason is taken from the practise of the Primitiue Church;Heb. 6.…, 2…Heb 6 whose Catechisme (as the author of the Epistle to the Hebrues sheweth) was contained in sixe principles or grounds of religion, which were not taken out of any set text in the old Testament: but rather was a forme of teaching gathered out of the most cleare places thereof. Hence I reason thus: That which in this point was the vse and manner of the Primitiue Church, is lawfull to be vsed of vsus now: but in the Primitiue church it was the manner to catechize without handling any set text of scripture: and therefore the ministers of the Gospell at this time may with like libertie do the same: so be it they doe confirme the doctrine which they teach with places of scripture afterward.

Nowe to come to the Creede, let vsus begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called Symbolum, that is, a shot or a badge. It is called a shot, because as in a feast or banquet eueryevery man payeth his part: which beeing all gathered, the whole (which we call the shot) amounteth: and so out of the seuerall writings of the Apostles ariseth this creed or briefe confession of faith. It is a badge, because as a souldier in the field by his badge and liuerie is knowne of what band he is, and to what captaine he doth belong: euen so by this beleefe a christian man may be distinguished and knowne from all Iewes, Turkes, Atheists, and all false professours: and for this cause it is called a badge.

Againe it is called the creed of the Apostles, not because they were the pē ners of it, conferring to it besides the matteraa…u…f…n in expos. Symb & …erony. ad …am. the very style & frame of words as we hauehave thē now set down. Reason. I. there are in this creed certen words & p. 186phrases which are not to be found in the writings of the Apostles, and namely these: He descended into hell; the Catholike Church. The latter whereof no doubtaaPaci…n…s epi…t. 1. ad Sym…ro. first began to be in vse, when after the Apostles daies the Church was dispersed into all quarters of the earth. Secondly if both matter and wordes h…d beene from the Apostles, why is not the creede Canonicall Scripture, as well as any other of their writings? III. The Apostles had a summarie collecollection of the points of Christian religion which they taught, and also deliuered to others to teach by; consisting of two heads, faith and louelove: as may appeare by Pauls exhortation to Timothie, wishing him to keepe the patterne of wholesome wordes: which he had heard of him in faith and louelove, which is in Christ Iesus. …. Tim. 1.13.Nowe the Creed consists not of two heads but of one, namely of faith only & not of louelove also. Wherfore I rather think, that it is called the Apostles Creede because it doth summarily conteine the cheife and principall points of religion, handled and propounded in the doctrine of the Apostles: and because the points of the Creede are conformable and agreeable to their doctrine and writings.

And thus much of the title. Now let vsus heare what the creed is: It is a summe of things to be beleeued concerning God and concerning the Church, gathered forth of the scriptures. For the opening of this description. First I say, it is a summe of things to be beleeued, or an abridgement. It hath beene the practise of teachers both in the newe and olde Testament to abridge and contract summarily the religion of their time. This the Prophets vsed. For when they had made their sermons to the people they did abridge them and penned thē briefly: setting them in some open place, that all the people might reade the same. So the Lord bad Habakuk to write the vision which he sawe, and to make it plaine vponupon tables, that he may runne that readeth it. Hab. 1…1.Hab 1:1And in the newe testament the Apostles did abridge those doctrines, which otherwise they did handle at large, …s as may appeare in the place of Timothie afore named.…. Tim. 1.13. Nowe the reason …hy both in the old and newe Testament the doctrine of religion was abridged, is that the vnderstandings of the simple, as also their memories might be hereby helped, and they better inabled to iudge of the trueth, and to discerne the same from falshood. And for this ende the Apostles Creede beeing a summary collection of things to bee beleeued, was gathered briefly out of the word of GodbbAug. se…m. 119. de temp Ca…sian. li. 6. de inc…r…t. domini. for the helping of memory and vnderstanding of men. I adde that this Creede is concerning God and the Church. For in these two points consisteth the whole summe thereof. Lastly, I say, that it is gathered forth of the scripture, to make a difference between it and and other writings, and to shew the authoritie of it, which I will further declare on this manner.

There bee two kinde of writings in which the doctrine of the Church is handled, and they are either diuine or Ecclesiasticall. Diuine, are the bookes of the olde and newe Testament penned either by Prophets or Apostles. And these are not onelyonly the pure word of God, but also the scripture of God: because not onelyonly the matter of them but the whole disposition thereof with the style and the phrase was set downe by the immediate inspiration of the holy ghost. And the authoritie of these bookes is diuine, that is, absolute and soueraigne, and they are of sufficient credit in and by themselues needing not the testimonie p. 187of any creature, not subiect to the censure either of men or Angels, binding the consciences of all men at all times, and beeing the only foundation of faith, and the rule and canon of all trueth.

Ecclesiasticall writings are all other ordinarie writings of the Church consenting with Scriptures. These may be called the word or trueth of God, so far forth as their matter or substance is consenting with the written word of god: but they cannot be called the scripture of God because the style and phrase of them was set downe according to the pleasure of man, and therefore they are in such sort the word of God, as that also they are the word of men. And their authoritie in defining of trueth and falshood in matters of religion is not soueraigne, but subordinate to the former: and it doth not stand in the authoritie and pleasures of men &councels, but in the consent which they hauehave with the scriptures.

Ecclesiasticall writings are either generall, particular, or proper. Generall, are the Creedes and confessions of the Church dispersed ouer the whole worlde, and among the rest the Creede of the Apostles, made either by the Apostles themselues, or by their hearers and disciples, apostolicall men deliuered to the Church, and conueied from hand to hand to our times. Particular writings are the confessions of particular Churches. Proper writings are the bookes and confessions of priuate men. Nowe betweene these we must make difference. For the Generall Creede of the Apostles, (other vniuersall Creeds in this case not excepted) though it be of lesse authoritie then scripture; yet hath it more authoritie then the particular & priuate writings of Churches and men. For it hath beene receiued and approoued by vniuersall consent of the Catholike Church in all ages, and so were neuer these: in it the meaning and doctrine can not be changed by the authoritie of the whole Catholike Church: and if either the order of the doctrine or the wordes whereby it is expressed, should vponupon some occasion be changed, a particular Church of any country can not do it, without Catholike consent of the whole Churche: yet particular writings and confessions made by some speciall Churches may be altered in the words & in the points of doctrine by the same Churches without offence to the Catholike Church. Lastly it is receiued as a rule of faith among all Churches to trie doctrines & interpretations of scriptures by, not because it is a rule of it selfe, for that the scripture is alone; but because it borroweth his authoritie frō scripture with which it agreeth. And this honour no other writings of men can hauehave.

Here some may demand the number of Creedes. Ans. I say but one Creede, as there is but one faith: and if it be alleadged that wee hauehave many Creedes, as besides this of the Apostles, the Nicene Creede and Athanasius Creed, &c. I answer, the seuerall Creedes and confessions of Churches containe not seueral faiths and religions, but one and the same: and this called the Apostles creede is most ancient, and principall: all the rest are not newe Creedes in substance, but in some points penned more largely for the exposition of it, that men might better auoid the heresies of their times.

Further, it may be demanded, in what forme this Creede was penned? Ans. In the forme of an answere to a question. The reason is this. In the Primitiue Church, when any man was turned from Gentilisme to the faith of Christ, p. 188and was to be baptised, thisaaCyril. Catec. 1. Mystag. Tertull. de resurrect. Origen. hom. 5. in. Num. Act. 8.38.Acts 8:38question was asked him, What beleeuest thou… then he answered according to the forme of the Creede, I beleeue in God, &c. And this maner of questioning was vsed euen from the time of the Apostles. When the Eunuch was conuerted by Philip, he said, What doth let me to be baptised? Philip said, If thou doest beleeue with all thine heart, thou maist. Then he answered, I beleede that Iesus Christ is the sonne of God. By this it appeares, that although all men, for the most part, amongst vsus can say this Creede, yet not one of a thousand can tell the ancient and first vse of it: for commonly at this day of the simpler sort it is saide for a prayer, beeing indeede no prayer: and when it is vsed so, men make it no better then a charme.

Before we come to handle the particular points of the Creede, it is very requi…ite that we should make an entrance thereto by describing the nature, properties, and kindes of faith, the confession and ground whereof is set forth in the Creede. Faith therefore is a gift of God, whereby we giuegive assent or credence to Gods word. For there is a necessarie relation betweene faith and Gods word. The common propertie of faith is noted by the author of the Hebrewes, when he saith,H…b. ….…. Faith is the ground of things hoped for: and, the demonstration of things that are not seene. For all this may be vnderstood, not onelyonly of iustifying faith, but also of temporarie faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men doe not presently enioy, but onelyonly hope for; because as yet they are not: yet faith doth after a sort giuegive subsisting or beeing vntounto them. Secondly it is an euidence or demonstration, &c. that is, by beleeuing a man doth make a thing as it were visible, beeing otherwise inuisible and absent.

Faith is of two sorts: either common faith, or the faith of the Elect: as Paul saith,… …1. he is an Apostle according to the faith of Gods elect: which also is called faith without hypocrisie. The common faith is that, which both elect and reprobate hauehave, and it is threefold. The first is historicall faith, which is, when a man doth beleeue the outward letter and historie of the word. It hath two parts; knowledge of Gods word, and an assent vntounto the same knowledge: and it is to be found in the deuill and his angels.… So Saint Iames saith, the deuills beleeue and tremble. Some will say, what a faith hauehave they? Ans. Such as thereby they vnderstand both the Law and the Gospell: besides they giuegive assent to it to be true: and they doe more yet, in that they tremble and feare. And many a man hath not so much. For amongst vsus, there is many a one which hath no knowledge of God at all, more th…n he hath learned by the common talke of the world: as namely, that there is a God, and that he is mercifull, &c. and yet this man will say, that he beleeueth with all his heart: but without knowledge it can not be that any should truly beleeue, and therefore he deceiu…th himselfe. Quest. But whence hauehave the deuils historical faith? were they illuminated by the light of the spirit? Ans. No: but when the Gospell was preached, they did acknowledge it, and beleeued it to be true, and that by the vertue of the reliques of Gods image, which remained in them since their fall. And therefore this their faith doth not arise from any speciall illumination by his spirit, but they attaine to it euen by the very light of nature, which was left in them from the beginning.

The second kinde of faith is Temporarie faith, so called because it lasteth but for a time and season, and commonly not to the ende of a mans life. This kinde of faith is noted vntounto vsus in the parable of the seede, that fell in the stonie ground. And there be two differences or kindes of this faith. The first kinde of temporarie faith hath in it three degrees. The first is, to knowe the Word of God and particularly the Gospell. The second, to giuegive an assent vntounto it. The third, to professe it, but to goe no further: and all this may be done without any louelove to the word. This faith hath one degree more then historicall faith. Examples of it we hauehave in Simon Magus, Acts 8.13. who is saide to beleeue, because he held the doctrine of the Apostle to be true; and withall professed the same: and in the deuils also, who in some sort confessed, that Christ was the sonne of the most highest, and yet looked for no saluation by him, Mark. 5.7. Act. 19.15. And this is the common faith that abounds in this land. Men say they beleeue as the Prince beleeueth, and if religion change they will change. For by reason of the authoritie of princes lawes, they are made to learne some litle knowledge of the word: they beleeue it to be good, and they professe it: & thus for the space of thirtie or fourtie yeares men heare the word preached, and receiue the sacraments, beeing for all this as voide of grace as euer they were at the first day: and the reason is, because they doe barely professe it, without either liking or louelove of the same. The second kinde of temporarie faith hath in it fiue degrees. For by it first a man knowes the word. Secōdly he assenteth vntounto it. Thirdly, he professeth it. Forthly, he reioiceth inwardly in it. Fiftly, he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will faile in the ende; because he wanteth the effectuall application of the promise of the Gospel, and is without all manner of sound conuersion. This faith is like corne in the house top, which groweth for a while, but when heate of sommer commeth, it withereth. And this is also set forth vntounto vsus in the parable of the seede, which fell in a stonie ground, which is hastie in springing vp:Luk. 8.23.Luke 8:23 but because of the stones, which will not suffer it to take deepe roote, it withereth. And this is a very common faith in the Church of God: by which many reioyce in the preaching of the word, and for a time bring forth some fruits accordingly with shewe of great forwardnesse, yet afterward shake off religion and all. But (some will say) how can this be a temporarie faith, seeing it hath such fruits? Ans. Such a kind of faith is temporarie, because it is grounded on temporarie causes which are three. I. A desire to get knowledge of some straunge points of religion. For many a man doth labour for the fiue former degrees of temporarie faith, onelyonly because he desires to get more knowledge in Scripture, then other men hauehave. The second cause is a desire of praise among men, which is of that force that it will make a man put on a shewe of all the graces, which God bestoweth vponupon his owne children, though otherwise he want them: and to goe very farre in religion; which appeareth thus. Some there are which seeme very bitterly to weepe for the sinnes of other men, and yet hauehave neither sorrow nor touch of conscience for their owne: and the cause hereof is nothing else but pride. For he that sheddes teares for an other mans sinnes, p. 190should much more weepe for his owne, if he had grace. Againe, a man for his owne sinnes will pray very slackly and dully, when he prayeth priuately: and yet when he is in the companie of others, he praies very feruently and earnestly. From whence is this difference? surely often it springeth from the pride of heart and from a desire and praise among men. The third cause of temporarie faith is profit, commoditie, the getting of wealth and riches: which are common occasions to mooue to choose or refuse religion, as the time serueth: but such kinde of beleeuers embrace not the Gospell because it is the Gospell, that is, the gladde tydings of saluation; but because it brings wealth, peace, and libertie with it. And these are the three causes of temporarie faith.

The third kinde of faith is the faith of Miracles: when a man grounding himselfe on some speciall promise or reuelation from God, doth beleeue, that some straunge and extraordinarie thing, which he hath desired or foretold, shall come to passe by the worke of God. This must be distinguished from historicall and temporarie faith.Act. 8.19.Acts 8:19 For Simon Magus hauing both these kinds of faith, wanted this faith of miracles, and therefore would hauehave bought the same of the Apostles for money. Yet we must know that this faith of miracles may be in hypocrites, as it was in Iudas, and at the last iudgement it shall be found to hauehave bin in the wicked and reprobate; which shall say to Christ,Math. 7.22. 2. Cor. 13.….Matt 7:222 Cor 13 Lord, in thy name we hauehave prophesied, and cast out deuills, and done many great miracles.

And thus much for the three sorts of common faith: Now we come to the true faith, which is called the Faith of the Elect. It is thus defined: Faith is a supernaturall gift of God in the minde, apprehending the sauing promise with all the promises that depend on it. First, I say, it is a gift of God, Philip. 1.29. to confute the blinde opinion of our people, that thinke that the faith whereby they are to be saued, is bredde and borne with them. I adde that this is a gift supernaturall; not onelyonly because it is aboue that corrupt nature in which we are borne, but also because it is aboue that pure nature, in which our first parents were created. For in the state of innocencie they wanted this faith, neither had they then any neede of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fall, and first prescribed and taught in the couenant of grace. And by this one thing, faith differeth from the rest of the gifts of God, as the feare of God, the louelove of God, the louelove of our brethrē, &c. for these were in mans nature before the fall, and after it, when it pleaseth God to call vsus, they are but renewed: but iustifying faith admits no renuing. For the first ingrafting of it into the heart, in the conuersion of a sinner after his fall.

The place and seate of faith (as I thinke) is the minde of man, not the will: for it stands in a kind of particular knowledge or perswasion, and there is no perswasion but in the minde. Paul saith indeede, that we beleeue with the heart, Rom. 10. but by the heart he vnderstands the soule without limitation to any part. Some doe place faith in the minde, and partly in the will, because it hath two parts; knowledge, and affiance: but it seemes not greatly to stand with reason, that one particular and single grace should be seated in diuerse p. 191parts or faculties of the soules.

The forme of faith is, to apprehend the promise, Gal. 3. 14. that we might receiue the promise of the spirit through faith: and, Ioh. 1.12. to receiue Christ, and to beleeue, are put one for another; and to beleeue, is to eate and drinke the bodie and blood of Christ. To apprehend properly, is an action of the hand of man, which laies hold of a thing, and pulls it to himselfe: and by resemblāce it agrees to faith, which is the hand of the soule, receiuing and applying the sauing promise.

This apprehension of faith, is not performed by any affection of the will, but by a certen and particular perswasion, whereby a man is resolued that the promise of saluation belongs vntounto him. Which perswasion is wrought in the minde by the holy Ghost, 1. Cor. 2.12. And by this, the promise which is generall is applied particularly to one subiect.

By this one action, sauing faith differeth from all other kindes of faith. From historicall; for it wanteth all apprehension, and standeth onelyonly in a generall assent. From temporarie faith, which though it make a man to professe the Gospell and to reioyce in the same, yet doth it not throughly applie Christ with his benefits. For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart. And the same may be said of the rest.

The principall and maine obiect of this faith is, the sauing promise, God so loued the world, that he gaue his onelyonly begotten sonne, that whosoeuer beleeues in him, shall not perish, but hauehave euerlasting life. But some will say, Christ is commonly said to be the obiect of faith. Ans. In effect it is all one to say the sauing promise, and Christ promised, who is the substance of the couenant. Christ then as he is set forth vntounto vsus in the word & Sacraments, is the obiect of faith. And here certaine questions offer themselues to be skanned.

The first, What is, that particular thing, which faith apprehendeth? Answ. Faith apprehendeth whole Christ God and man. For his godhead without his manhoode, and his manhoode without his godhead doth not reconcile vsus to God. Yet this which I say must be conceiued with some distinction according to the difference of his two natures. His godhead is apprehended not in respect of his essence or nature, but in respect of his efficacie manifested in the manhood, whereby the obedience thereof is made meritorious before God: as for his manhoode, it is apprehended both in respect of the substance or thing it selfe, and also in respect of the efficacie and benefits thereof.

The second, In what order faith apprehends Christ? Answ. First of all it apprehendes the very bodie and bloode of Christ: and then in the second place the vertue and benefits of his bodie and blood: as a man that would feele in his bodie the vertue of meate and drinke, must first of all receiue the substance thereof.

To goe forward. Besides this mayne promise, which concernes righteousnesse and life euerlasting in Christ, there be other particular promises touching strength in temptations, comfort in afflictions, and such like, which depend on the former: and they also are the obiect of iustifying faith: p. 192and with the very same faith we beleeue them, wherewith we beleeue our saluation. Thus Abraham by the same faith wherewith he was iustified, beleeued that he should hauehave a sonne in his olde age, Rom. 4.19,22. And Noe by that faith whereby he was made heyre of righteousnes, beleeued that he and his familie should be preserued in the floode: this conclusion beeing alwaies laide downe, that, To whome God giues Christ, to them also he giues all things needefull for this life or the life to come, in and by Christ. And hereupon it comes to passe that in our prayers, besides the desire of things promised, we must bring faith whereby we must be certenly perswaded, that God will graunt vsus such things as he hath promised: and this faith is not a newe kind or distinct faith from iustifying faith. Thus we see plainly what sauing faith is.

1 p…. 3.12.Whereas some are of opinion, that faith is an affiance or confidence, that seemes to be otherwise: for it is a fruit of faith, and indeede no man can put any confidence in God, till he be first of all perswaded of Gods merciemercy in Christ towards him.

Some againe are of minde, that louelove is the very nature and forme of faith: but it is otherwise. For as confidence in God, so also louelove is an effect which proceedeth from faith. 1. Tim. 1.5. The ende of the law is louelove from a pure heart and good conscience and faith vnfained. And in nature they differ greatly. Christ is the fountaine of the waters of life. Faith in the heart is as the pipes and leads that receiue in, and hold the water: and louelove in some part is as the cocke of the conduit, that lets out the water to eueryevery commer. The propertie of the hand is to hold, and of it selfe it can not cut: yet by a knife or other instrument put into the hand, it cuts: the hand of the soule is faith, and his propertie is to apprehend Christ with all his benefits, and by it selfe it can doe nothing else;Gal. 5.6.Gal 5:6 yet ioyne louelove vntounto it, and by louelove it will be effectuall in all good duties.

Now to proceede further: first we are to consider, how faith is wrought: secondly, what be the differences of it. For the first, faith is wrought in and by the outward ministerie of the Gospell, accompanied by the inward operation of the spirit, and that not suddenly, but by certaine steps and degrees: as nature frameth the bodie of the infant in the mothers wombe, 1. by making the brain and heart, 2. by making veines, sinewes, arteries, bones: 3. by adding flesh to them all. And the whole operation of the spirit stands in two principall actions. First, the enlightening of the minde: the second, the moouing of the will. For the first, the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard; and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof, and withall to tremble at the curse of the law. Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done, then comes the second worke of the holy ghost, which is the inflaming of the will, that a man hauing considered his fearefull estate by reason of sinne, and the benefits of Christs death, might hunger after Christ; and hauehave a desire not so much to hauehave the punishments of sinne taken away, as Gods displeasure: and also might enioy the benefits of Christ. And when he p. 193hath stirred vp a mā to desire recōciliation with god in Christ, then withall he giues him grace to pray not onelyonly for life eternall, but especially for the free remission and pardon of all his sinnes: and then the Lords promise is,Math. 7.7.Matt 7:7 Knocke and it shall be opened, seeke and ye shall finde. After which he further sendes his spirit into the same heart that desireth reconciliation with God, and remission of sinnes in Christ; and doth seale vp the same in his heart by a liuely and plentifull assurance thereof.

The differences & degrees of faith are two: I. a weake faith: II. a strong faith. Concerning the first, this weake faith shewes it selfe by this grace of God, namely an vnfained desire, not onelyonly of saluation (for that the wicked and graceles man may hauehave) but of reconciliation with God in Christ. This is a sure signe of faith in eueryevery touched and humbled heart, and it is peculiar to the elect: and they which hauehave this, hauehave in them also the ground and substance of true sauing faith: which afterwardes in time will grow vp to greater strength. Reasons: I. Promise of life euerlasting, is made to the desire of reconciliation, Psal. 10.17. Lord, thou hast heard the desire of the poore. Psal. 143. 6. My soule desireth after thee, as the thirstie lande. Psal. 145. 19. He will fulfill the desire of them that feare him. Matth. 5.6. Blessed are they that hunger and thirst after righteousnesse, for they shall be satisfied. Reuelat. 21.6. I will giuegive vntounto him which is a thirst, of the well of the water of life freely. II. The hungering desire after grace is a sanctified affection: where one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is iustified and beleeues. III. God accepts the will and desire to repent and beleeue, for repenting and beleeuing indeed: wherefore this desire of reconciliation (if it be soundly wrought in the heart) is in acceptation with God as true faith indeede. But carnall men will say, If faith, yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes, then we are well ynough, though we liue in our sinnes: for we hauehave very good desires. I answer, That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head, but in time vanish as they come. Nowe such passions hauehave no soundnesse in them, and must be distinguished from the desire of reconciliation with God, that comes from a bruised heart… and brings alwaies with it reformation of life: therefore such whatsoeuer they are that liue after the course of this world, and thinke notwithstanding that they hauehave desires that are good, deceiue themselues.

Now faith is saide to be weake, when a man either failes in the knowledge of the Gospell; or else hauing knowledge, is weake in grace to applie vntounto himselfe the sweet promises thereof. As for example, we know that the Apostles had all true sauing faith (except Iudas) and when our Sauiour Christ asked them,Math. 16.16….Matt 16:16 whome they thought that he was; Peter in the person of the rest, answered for them all, and said; Thou art Christ, the Sonne of the liuing God: for which our Sauiour commended him, and in him, them all, saying: Thou art Peter, and vponupon this rocke, (that is, vponupon Christ, which Peter confessed in the name of them all) will I build my Church. And yet about that time we shall finde in the Gospell,Math. 8.10. and 16.….Matt 8:10Matt 8:16 that they are called men of little faith. Now they failed in p. 194knowledge of the death of Christ, and of his passion, and resurrection; and were caried away with a vaine hope of an earthly kingdome. And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there, Peter a little after his notable confession beganne to rebuke Christ, and said, Master hauehave pitie on thy selfe, this shall not be vntounto thee. And vntill he had appeared to them after his death, they did not distinctly beleeue his resurrection.

Again, weake faith though it be ioyned with knowledge, yet it may faile in the applying or in the apprehension & appropriating of Christs benefits to a mans owne selfe. This is to be seene in ordinarie experience. For many a man there is of humble and contrite heart, that serueth God in spirit and truth, yet is not able to say without great doubtings and wauerings; I know and am fully assured that my sinnes are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolue our selues, that the true child of God may hauehave a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience, and yet be weake sometime in the apprehension of Gods merciemercy and the assurance of the remission of his owne sinnes.

But if faith faile either in the true knowledge, or in the apprehension of Gods mercies, how can a man be saued by it? Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne, as strong faith, though not so soundly. Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king, as he that is more sound, though it be not so firmely and steadfastly. And Christ saith, that he will not breake the bruised reede, nor quench the smoking flaxe.

The Church of Rome beares men in hand, that they are good Catholicks, if they beleeue as the Church beleeues; though in the meane season they can not tell what the Church beleeues. And some Papists commend this faith by the example of an old deuout father, who beeing tempted of the deuill, and asked how he beleeued; answered that he beleeued as the Church beleeued: beeing againe asked how the Church beleeued, he answered, as I beleeue: whereupon the deuill (as they say) was faine to depart. Well, this fond and ridiculous kind of faith we renounce, as being a meanes to nuzle men in blindnes, superstition, and perpetuall ignorance: yet withall we doe not denie but that there is an implicite or infolded faith; which is, when a man as yet hauing but some little portion of knowledge in the doctrine of the Gospel, doth truly performe obedience according to the measure thereof; and withall hath care to get more knowledge, and shewes good affection to all good meanes whereby it may be increased. In this respect a certaine ruler, who by a miracle wrought vponupon his child,Ioh. 4.33. & ….2.John 4:33John 4:2 was mooued to acknowledge Christ for the Messias, and further to submit himselfe to his doctrine, is commended for a beleeuer: and so are in the like case, the Samaritanes.

And thus much of weake faith: which must be vnderstood to be in a man not all the daies of his life, but while he is a yong babe in Christ. For as it is in the state of the bodie, first we are babes and grow to greater strength as we grow in yeres; so it is with a christian man. First he is a babe in Christ, hauing p. 195weake faith, but after growes from grace to grace, till he come to hauehave a strōg faith: example wher…of we hauehave in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is indued with the knowledge of the Gospell and grace to apprehend and apply the righteousnes of Christ vntounto himselfe for the remission of his owne sinnes: so as he can say distinctly of himselfe and truely, that he is fully resolued in his owne conscience, that he is reconciled vntounto God in Christ for all his sinnes, and accepted in him to life euerlasting. This degree of faith is proper to him that beginnes to be a tall man and of ripe yeares in Christ. And it commeth not at the first calling of a man vntounto grace. And if any shall thinke that he can hauehave it at the first, he deceiueth himself. For as it is in nature: first we are babes, & then as we increase in yeares, so we growe in strength: so it is in the life of a Christian; first ordinarily he hath a weake faith, and after growes from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully assured in his heart and conscience of the pardon of his sinnes & of reconciliation to God in Christ. And this assurance ariseth from many experiences of Gods fauour and louelove in the course of his life by manifold preseruations and other blessings, which beeing deepely and duly considered bring a man to be fully perswaded, that God is his God, and God the father, his father, and Iesus Christ his redeemer, and the holy Ghost his sanctifier.

Now howesoeuer this faith be strong, yet is it alwaies imperfect, as also our knoweledge is; and shall so long as wee liue in this worlde be mingled with contrarie vnbeleefe and sundry doubtings more or lesse. A great part of men amongest vsus, blinded with grosse ignorance, say they hauehave faith, and yet indeede hauehave not. For aske them what faith they hauehave, they will answere, they beleeue that God is their father, and the Sonne their redeemer, &c. aske them how long they hauehave had this faith, they will answer, euer since they could remember: aske them whether they euer doubt of Gods fauour? they will say, they would not once doubt for all the world. But the case of these men is to bee pitied: for howesoeuer they may perswade themselues, yet true it is, that they hauehave no sound faith at all: for euen strong faith is assaulted with temptations and doubtings: and God will not hauehave men perfect in this life, that they may alwaies goe out of themselues, and depend wholly on the merite of Christ.

And thus much of these two degrees of faith. Nowe in whome soeuer it is, whether it be a weake faith, or a strong, it bringeth forth some fruit, as a tree doth in the time of sommer. And a speciall fruite of faith, is this confession of faith,Rom. 10.10.Rom 10:10 I beleeue in God, &c. so Paul saith, With the heart a man may beleeue vntounto righteousnesse, and with the mouth man confesseth to saluation. Confession of faith is, when a man in speech and outwarde profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorifie God and doe him seruice both in body and soule. II. That by the confession of his faith, he may seuer himselfe from all false Christians, from Atheists, hypocrites, and all false seducers whatsoeuer. And as this is the dutie of a Christian man, to make profession of his faith; so here in this Creede of the Apostles, wee hauehave the right order and forme of making confession p. 196set downe, as we shall see in handling the parts thereof.

The Creede therefore setts downe two thinges concerning faith, namely, the action of faith and his obiect, which also are the parts of the Creed. The action in these wordes, I beleeue: the obiect in all the wordes following, in God the Father Almightie, maker, &c. And first let vsus beginne with the action.

I beleeue in God] Wee are taught to saie, I beleeue, not vvee beleeue, for two causes. First because (as wee touched before) in the Primitiue Church this Creede was made to bee an aunswere to a demaunde or question, which was demaunded of eueryevery particular man that was baptized: for they asked him thus; What doest thou beleeue? then he aunswered, I beleeue in God the Father, &c. And thus did euerie one of yeares make profession of his faith: and it is likely that Peter alluded hereunto,…. Pet. 3.21. saying the stipulation or aunswere of a good conscience maketh request to God. The second cause is, howesoeuer we are to pray one for another by saying… O our Father, &c. yet when we come to yeares, we must hauehave a particular faith of our own: no man can be saued by another mans faith, but by his owne, as it is said:Heb. ….4. The iust shall liue by his faith. But some will say, this is not true, because children must be saued by their parents faith: the aunswere is this, the faith of the parent doth bring the child to hauehave a title or interest to the Couenant of grace and to all the benefits of Christ: yet doth it not applie the benefits of Christs death, his obedience, his merits, and righteousnesse vntounto the infant: for this the beleeuer doth onelyonly vntounto himselfe and to no other. Againe, some may say, if children doe not apprehend Christs benefits by their parents faith, howe then is Christs righteousnesse made theirs and they saued? Answer. By the inwarde working of the holy Ghost, who is the principal applier of all graces, whereas faith is but the instrument. As for the places of scripture that mention iustification and saluation by faith, they are to be restrained to men of yeares: whereas infants dying in their infancie, and therefore wanting actuall faith which none can hauehave without actuall knowledge of Gods will and worde, are no doubt saued by some other speciall working of Gods holy spirit, not knowne to vsus.

Furthermore, to beleeue signifieth two things; to conceiue or vnderstand any thing, and withall to giuegive assent vntounto it to be true: and therefore in this place, to beleeue signifieth to knowe and acknowledge that all the points of religion which followe, are the trueth of God. Here therefore wee must remember, that this clause (I beleeue) placed in the beginning of the Creede, must bee particularly applied to all and euerie article following. For so the case standes, that if faith faile in one maine point, it faileth a man in all: and therefore faith is saide to bee wholly copulatiue. It is not sufficient to holde one article,…ides est…o…a copulatiua. but hee that will holde any of them for his good, must holde them all: and hee which holdes them all in shewe of wordes, if hee ouerturne but one of them indeede, hee ouerturnes them all.

Againe, to beleeue is one thing, and to beleeue in this or that is another thing: and it containeth in it three points or actions of a beleeuer. I. To p. 197knowe a thing: II. To acknowledge the same: III. To put trust and confidence in it. And in this order must these three actions of faith be applyed to eueryevery article following which concerneth any of the persons in Trinitie. And this must bee marked as a matter of speciall moment. For alwaies by adding them to the wordes following, we do apply the article vntounto our selues in a very comfortable manner. As I beleeue in the father, and doe beleeue that hee is my father: and therefore I put my whole trust in him, and so of the rest.

Nowe wee come to the obiect of generall faith, which is either God or the Church; in handling of both which, I will obserue this order. I. I will speake of the meaning of eueryevery article. II. Of the duties which we ought to learne thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifolde doubtings that rise in our mindes, it may be demaunded, whether there be a God? many reasons might bee vsed to resolue those that hauehave scruple of conscience: otherwaies wee are bounde to beleeue that there is a God without all doubting. As for those Atheists which confidently auouch there is no God, by Gods lawe they ought to die the death: nay, the earth is to good for such to dwell on. Malefactours, as theeues and rebells, for their offences hauehave their rewarde of death: but the offence of those, which denies that there is a God, is greater: and therefore deserues most cruell death.

The second point followeth, namely what God is?Exod. 3….Exod 3 Answer. Moses desiring to see Gods face, was not permitted but to see his hinder parts: and therefore no man can bee able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spirituall, simple, infinite, most holy. I say first of all, that God is an essence, to shewe that he is a thing absolutely subsisting in himselfe, and by himselfe, not receiuing his beeing from any other. And herein hee differeth from all creatures whatsoeuer, which hauehave subsisting and beeing from him alone. Againe, I say hee is an essence spirituall, because hee is not any kinde of bodie, neither hath hee the partes of the bodies of men or other creatures, but is in nature a spirit inuisible, not subiect to any of mans senses. I adde also, that he is a simple essence, because his nature admits no manner of composition of matter or forme or partes. The creatures are compounded of diuers parts, and of varietie of nature, but there is no such thing in God: for whatsoeuer thing he is, hee is the same by one and the same singular and indiuisible essence. Furthermore he is infinite, and that diuers waies: infinite in time, without any beginning and without end: infinite in place; because hee is eueryevery where and excluded no where, within all places, and foorth of all places. Lastly hee is most holy, that is, of infinite wisdome, merciemercy, louelove, goodnes, &c. and he alone is rightly tearmed most holy, because holines is of the very nature of God himselfe; whereas among the most excellent creatures, it is otherwise. For the creature it selfe is one thing, and the holines of the creature another thing. Thus wee see what God is, and to this effect God describes himself to be Iehova Elohim:Exo. 3.6.14. 1. Tim. 1.17.Exod 3:6Exod 3:141 Tim 1:17 & Paul describes him to be a King euerlasting, immortall, inuisible, & onelyonly wise, p. 198to whome is due all honour and glorie for euer.

The third point is, touching the number of Gods, namely whether there be more gods then one or no. Ans. There is not, neither can there be any more Gods then one. Which point the Creed auoucheth, in saying, I beleeue in God, not gods: and yet more plainely the Nicene Creede and the Creed of Athanasius, both of them explaining the words of the Apostles Creede on this manner, I beleeue in one God. Howesoeuer some in former times hauehave erroniously held, that two gods were the beginning of all things, one of good things, the other of euill things: others, that there was one God in the old testament, another in the newe: others againe, namely the Valentinians, that there were thirty couple of gods: and the heathen people (as Augustine recordeth) worshipped thirtie thousand gods: yet we that are members of Gods Church, must holde and beleeue one God alone, and no more, Deut. 4.39. Vnderstand this daie and consider in thine heart, that Iehouah hee is God in heauen aboue and vponupon the earth beneath: there is none other. Eph. 4.6. One God, one faith, one baptisme. If it be alleadged that the Scripture mentioneth many gods, because aaPsal. 82.6.Ps 82:6Magistrats are called Gods, bbExod. 4.16.Exod 4:16Moses is called Aarons god, cc…. Cor. 4.4.the deuill and all idols are called gods. The answere is this: They are not properly or by nature gods, for in that respect there is onelyonly one God: but they are so tearmed in other respects. Magistrates are gods, because they be Vicegerents placed in the roome of the true God, to gouerne their subiects: Moses is Aarons god, because he was in the roome of God to reueale his will to Aaron: the deuill is a god, because the hearts of the wicked would giuegive the honour vntounto him, which is peculiar to the euerliuing God: idols are called gods, because they are such in mens conceits and opinions who esteeme of them as of gods. Therefore Paul saith, an idol is nothing in the world, … Cor. 8.4.that is, nothing in nature subsisting, or nothing in respect of the diuinitie ascribed vntounto it.

To proceede forwarde, to beleeue in this one God, is in effect thus much: I. To knowe and acknowledge him as he hath reuealed himselfe in his worde: II. To beleeue him to bee my God: III. From mine heart to put all mine affiance in him. To this purpose Christ saith,…o…. 17.3. This is eternall life to knowe thee the onelyonly God, and whome thou hast sent Iesus Christ. Nowe the knowledge here meant, is not a bare or generall knowledge, for that the deuils hauehave, but a more speciall knowledge wherby I know God not onelyonly to be God, but also to be my God, and thereupon doe put my confidence in him.

And thus much of the meaning of the first wordes, I beleeue in God, &c. Nowe followe the duties which may bee gathered hence. First of all, if we are bound to beleeue in God, then we are also bound to take notice of our naturall vnbeleefe, whereby we distrust God, to checke our selues for it, and to striue against it. Thus dealt the father of the child that had a dumme spirit, Lord (saith he) I beleeue, Lord helpe mine vnbeleefe. Mark. 9.24.Mark 9:24And Dauid, Why art thou cast downe my soule? and w…y art thou so di…quieted in me? wait on God. …sal. 42.12.And that which our Sauiour Christ saide once to Peter, men should daiely speake to themselues: O thou of littl… faith, why hast thou doubted? But some may say, wherein standes our vnbeleefe? Answere. It standes in two thinges: I. In p. 199distrusting the goodnesse of God, that is, in giuing too litle or no affiance to him; or in putting affiance in the creature. For the first, few men will abide to be told of their distrust in God: but indeede it is a common and ri…e corruption: and though they soothe themselues neuer so, yet their vsuall dealings proclaime their vnbeleefe. Goe through all places, it shall be found that scarse one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing. What is the cause that they can doe so? Alas, alas, if there be any faith, it is pinned vp in some by-corner of the heart, and vnbeleefe beares sway as the lord of the house. Againe, if a man had as much wealth as the world comes to, he could finde in his heart to wish for an other; and if he had two worlds, he would be casting for the third, if it might be compassed: the reason hereof is, because men hauehave not learned to make God their portion, and to stay their affections on him: which if they could doe, a meane portion in temporall blessings would be enough. Indeede these and such like persons will in no wise …eelde that they doe distrust the Lord, vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes, and be throughly humbled for the same: but the truth is, that distrust of Gods goodnesse is a generall and a mother-sinne, the ground of all other sinnes, and the very first and principall sinne in Adams fall. And for the second part of vnbeleefe, which is an affiance in the creatures, read the whole booke of God, and we shall finde it a common and vsuall sinne in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicitie in one sinne, some in an other. When King Asa was sicke,2. Chr. 16.12.2 Chr 16:12 he put his whole trust in the Phisitians, and not in the Lord. And in our daies the common practise is, when crosses and calamities fall, then there is trotting out to that wise man, to this cunning woman, to this sorcerer, to that wizzard, that is, from God to the deuill, and their counsell is receiued and practised without any bones making. And this shewes the bitter roote of vnbeleefe, and confidence in vaine creatures; let men smoothe it ouer with goodly tearmes as long as they will. In a word, there is no man in the world, be he called or not called, if he looke narrowly vntounto himselfe, he shall finde his heart almost filled with manifold doubtings and distrustings, whereby he shall feele himselfe euen carried away from beleeuing in God. Therefore the dutie of eueryevery man is, that will truly say that h… beleeues in God, to labour to see his owne vnbeleefe and the fruits thereof in his life. As for such as say they hauehave no vnbeleefe, nor feele none; more pitifull is their case. For so much the greater is their vnbeleefe.

Secondly, considering that we professe our selues to beleeue in God, we must eueryevery one of vsus learne to know God. As Paul saith,Rom. 10.…Rom 10 How can they beleeue in him, of whome they ha…e not heard? and how can they heare without a preacher? therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright. Let this be remembred of young and old. It is not the pattering ouer of the beleefe for a praier, that will make a man a good beleeuer, but God must be knowne of vsus and acknowledged as he hath reuealed himselfe partly in his word and partly in p. 200his creatures. Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither. Therefore it standes men in hande to labour and take paines to get knoweledge in religion, that knowing God aright, they may come steadfastly to beleeue in him, and truely make confession of their faith.

Thirdly, because wee beleeue in God, therefore another dutie is, to denie our selues vtterly, and to become nothing in our selues. Our Sauiour Christ requires of vsus to become as little children, if wee would beleeue. The begger depends not on the releefe of others, till hee finde nothing at home: and till our hearts bee purged of selfe-louelove and pride, wee cannot depend on the fauour and goodnesse of God. Therefore hee that would trust in God, must first of all be abased and confounded in himselfe, and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God.

Fourthly, in that wee beleeue in God, and therefore put our whole trust and assurance in him: we are taught, that eueryevery man must committe his bodie, his soule, goods, life, yea all that he hath into the handes of God, and to his custodie. So Paul saith,…. Tim. 1.12. I am not ashamed of my sufferings, for I knowe whome I hauehave beleeued, and am perswaded that he is able to keepe that which I hauehave committed vntounto him against that day. A worthie saying: for what is the thing which Paul committed vntounto the Lord? it was his owne soule and the eternall saluation thereof. But what mooues him to trust God? surely his perswasion whereby he knewe that God would keepe it.… Pet. 4.19. And Peter saith: Let them that suffer according to the will of God, committe their soules to him in well doing as vntounto a faithfull creatour. Looke as one friende laieth downe a thing to be kept of another, so must a man giuegive that he hath to the custodie of God. Fewe or none can practise this, and therefore when any euill befalls them either in bodie or in goods, or any other way whatsoeuer, then they presently shewe them-selues rather beastes then men in impatience. For in prosperitie they had no care to put their trust in God, and therefore in aduersitie when crosses come, they are void of comfort. But when a man hath grace to beleeue, and trust in God, then he commits all into Gods handes: and though all the world should perish, yet he would not bee dismaied. And vndoubtedly if a man will bee thankefull for the preseruation of his goods, or of his life, he must shewe the same by committing all he hath into God hands, and suffer himselfe to be ruled by him.

Nowe followes the consolations and comforts which Gods Church and children reape hereby. Hee that beleeues in God, and takes God for his God, may assure himselfe of saluation, and of a happie deliuerance in all daungers and necessities. When God threatned a plague vponupon Israel for their idolatrie,… Chr. 34.27. good King Iosiah humbled himselfe before the Lord his God:… Chr.3…. and hee was safe all his daies. And so King Hezekiah, when Senacherib the King of Ashur offered to inuade Iudah, hee trusted likewise in the Lord, and praied vntounto him, and was deliuered. Whereby wee see, if a man puts his whole trust in God, he shall hauehave securitie and quietnesse,… Chr. 20.20. as Iehosaphat saide to the men of Iudah. And our Sauiour Christ when hee p. 201was vponupon the crosse, and felt the whole burden of the terrible wrath of God vponupon him, cried, My God, my God, why hast thou forsaken me? And it appeareth in the Epistle to the Hebrewes,Hebr. 5.7.Heb 5:7 that Christ was heard in that he feared: whereby we are giuen to vnderstand, that they shall neuer be vtterly forsaken that take God for their God. And King Dauid hauing experience of this,Psal. …. vseth most excellent speeches for this ende, to shewe that the ground of his comfort was, that God was his God. And it is saide that Daniel had no manner of hurt in the Lyons denne;Dan. 6.2….Dan 6:2 because he trusted in the Lord his God. And contrariwise, such as distrust God are subiect to all miseries and iudgements.Psal. 78.21,2….Ps 78:21Ps 78:2 The Israelites in the wildernesse beleeued not God, and trusted not in his helpe, therefore God was angrie, and his fire was kindled in Iacob, and wrath came vponupon Israel.

God, the Father Almightie.] Some hauehave thought that these words are to be coupled to the former without distinction, as if the title of God had beene proper to the first person the Father, and not common to the rest… and thus hauehave some heretickes thought. But in deede there must a pause or distinction be made, that the name or title of God may bee set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creede, to teach vsus to beleeue in one God, who is distinct into three subsistances or persons called the Father, the Sonne, and the holy Ghost. And here offers it selfe to bee considered euen one of the greatest mysteries of our religion: namely, that God is the Father, the Sonne, and the holy Ghost: and againe, that the Father, the Sonne, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stande, because it is against all reason that one should bee three, or three one. The aunswere is, that indeede if one and the same respect bee kept it is not possible, but in diuers considerations and respects it may. And thus the Father, the Sonne, and the holy Ghost are three, namely in person; and againe, they three are one, not in person but in nature. By nature is meant, a thing subsisting by it selfe, that is common to many: as the substance of man consisting of bodie and soule common to all men, which wee call the humanitie of a man, is the nature of man. By person is meant, a thing or essence subsisting by it selfe, not common to many, but incommunicable: as among men, these particulars, Peter, Iohn, Paul, are called persons. And so in the mysterie of the Trinitie, the diuine nature is the godhead it selfe simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Sonne, and the holy Ghost. Or againe, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personall or caracteristicall proprieties: as the godhead or God begetting is the Father. God againe considered not simply but so farre foorth as hee is begotten is the Sonne; and God proceeding of the Father and the Sonne, the holy Ghost. And if any man would conceiue in minde rightly the diuine nature, hee must conceiue God or the godhead absolutely; if any of the persons, then hee must conceiue the same godhead relatiuely with personall proprieties. Thus the godhead considered with the proprietie of fatherhoode or begetting is p. 202the father: and conceiuing the same godhead with the proprietie of generation, we conceiue the Sonne, and the godhead with the proprietie of proceeding, we conceiue the holy Ghost. Neither must it seeme straunge to any that we vse the names of nature and person, to set forth this mysterie by: for they hauehave beene taken vp by common consent in the primitiue Church, and that vponupon weightie consideration to manifest the trueth, and to stop the mouthes of hereticks: and they are not vsed against the proper sense of the scriptures, nay they are therein aaHebr. 1.3. Gal. 4.8.Heb 1:3Gal 4:8contained. Thus wee see howe it comes to passe that the three things signified by these names, Father, Sonne, holy Ghost, are ech of them one and the same God. And this mysterie may well be conceiued by a comparison borrowed from light. The light of the sunne, the light of the moone, and the light of the aire for nature and substance are one and the same light: and yet they are three distinct lights. The light of the sunne beeing of it selfe and from none, the light of the moone from the sunne, and the light of the aire from them both. So the diuine nature is one, & the persons are three, subsisting after a diuers manner in one and the same nature.

And for the further clearing of this point, we must yet further marke and remember two things: namely, the vnion and the distinction of the persons. The vnion is, whereby three persons are one not simply, but one in nature, that is, coessentiall or cōsubstantiall; hauing all one godhead. For the Father is God, the sonne is god, and the holy ghost is god: now there are not three distinct Gods, but one God, because there is one God and no more in nature; considering that the thing which is infinite is but one and is not subiect to multiplication: and the Father is this one God, as also the Sonne and the holy Ghost. And as these three persons are one in nature, so whatsoeuer agrees to God simply considered, agrees to them all three. They are all coequal and coeternall: all most wise, iust, mercifull, omnipotent, by one and the same wisdome, iustice, merciemercy, power. And because they hauehave all one godhead, therefore they are not onelyonly one with another, but also ech in other, the Father, in the Sonne, and the Sonne in the Father, and the holy Ghost in them both. And we must not imagine that these three are one God, as though the Father had one part of the Godhead, the Sonne another part, and the holy Ghost a third. For that is most false, because the infinite and the most simple godhead is not subiect to composition or diuision: but eueryevery person is whole god, subsisting not in a part, but in the whole godhead: and the whole entire godhead is communicate… from the father to the sonne… & from both father and sonne to the holy Ghost. But some may yet say, that this doctrine seemes to bee impossible; because three creatures, as for example, Peter, Paul, Timothy beeing three persons and so remaining, cannot hauehave one and the same nature, that is, the same body & the same soule. Answ. Three or moe men may hauehave the same nature bbSpecie.in kind, but the truth is, they cannot possibly hauehave a nature which shal be one and the same ccNumero.in number, in them all three. For a man is a substance created and finite, and the bodies of men are quantities, and therefore diuisible and separable one from another. Hereupon it comes, that the persons of men are not only distinguished by proprieties, but also diuided and sundered one from another. And though Peter, Paul, Timothy hauehave all one common p. 203and vniuersall forme, yet they three are not one man, but three men. Nowe it is otherwise with the diuine nature or godhead which is vncreated and infinite, and therefore admits neither composition nor diuision, but a distinction without any seperatiō: so as the three persons subsisting in it, shal not be three gods but one and the same God.

Yet further some wil obiect, that it is truely said of the father, that he is god, but the same godhead is not in the sonne, nor in the holy ghost; for the sonne and the holy ghost hauehave their beginning from the father. Ans. The sonne and the holy ghost hauehave not a beginning of their nature or of their godhead from the Father, but of their person onelyonly: the person of the Sonne is from the Father; and the person of the holy ghost is both from the father and from the Sonne: but the godhead of all three persons is vncreate and vnbegotten, and proceeding from none. Yet some may say, both the sonne and the holy ghost hauehave receiued from the Father al their attributes, as wisdome, knowledge, power, &c. Nowe he that receiueth any thing from another, is in that respect inferiour to him that giueth it: and therefore the Sonne and the holy Ghost are not God as he is. Ans. We must knowe, that, which the Sonne receiueth of the Father, he receiueth it by nature, and not by grace: and he receiueth not a part but all that the father hath, sauing the perso…all proprietie. And the holy ghost receiueth from the Father and the Sonne by nature, and not by grace: and therefore though both the sonne and the holy Ghost receiue from the Father, yet they are not inferiour to him, but equall with him. And thus much is both necessary and profitable to be learned of the vnion betweene the three persons in Trinitie, whereby they beeing three hauehave all one and the same godhead.

The second point to be considered is, that that though these three hauehave but one godhead, and all make but one God: yet they are distinguished one from another: for the father is the father, and not the sonne, or the holy Ghost: the sonne is the sonne, and not the father, nor the holy Ghost: and the holy ghost is the holy ghost, not the father nor the sonne. This distinction of the persons is notably set forth vntounto vsus in the baptisme of our Sauiour Christ: where it is said, that vvhen Iesus was baptized, he came out of the water:Math. 3. 16,17.Matt 3:16Matt 3:17 there is the second person: and the holy Ghost descended vponupon him in the forme of a doue; there is the third person: and the father the first person pronounced from heauen, that he was his onelyonly beloued sonne in whome he was well pleased. And wee must conceiue this distinction in such manner as though these three, Father, Sonne, and holy Ghost were three names of one God. For the three persons doe not in name or word, but really in trueth distinctly subsist in the same diuine nature. Neither must we imagine that the three persons are three formes or differences of one God, as some hereticks hauehave dreamed, who taught that the father alone is God, and that he is called a father in one respect, the sonne in another, and the holy Ghost in a third. For this were nothing els but to make the personall proprieties to be nothing but imaginarie accidents, which indeede, or at the least in mans conceit, might come and goe, and be either in the persons or forth of them. For the personall r…lations though in aaforeignminde they may be distinguished from the diuine essence, yet bbforeign.indeede they are one p. 204with it. But some will say, if they make this distinction, there is rather a quaternitie then a trinitie: for the godhead is one, the father an other, the sonne a third, and the holy Ghost a fourth. Thus some heretikes hauehave obiected against the distinction of the trinitie: but it is vntrue which they say. For the godhead must not be seuered from the Father, nor from the Sonne, nor from the holy Ghost: for the father is God or the whole godhead, so also is the sonne and the holy Ghost: and the godhead likewise is in eueryevery one of these three persons, and eueryevery one of them subsisting in the godhead, and the godhead must be conceiued to be in them all, and not as a fourth thing out of them. And therefore we must still m…intaine, that these three persons are distinguished and not deuided, as three men are deuided in beeing and substance: for this diuision can not be in them; because all three hauehave one dr…ine nature and one godhead. This is the mysterie of all mysteries to be receiued of vsus all, namely, the trinitie of the persons in the vnitie of the godhead. This forme of doctrine must be retained and holden for these causes: I. because by it we are able to distinguish this true God from all false gods and idols. II. because among all other points of religion this is one of the chiefest, beeing the very foundation thereof. For it is not sufficient for vsus to know God as we can conceiue of him in our owne imagination: but we must know him as he hath reuealed himselfe in his word. And it is not sufficient to saluation to beleeue in God confusedly, but we must beleeue in one God distinct into three persons, the Father, the Sonne, the holy Ghost: yea and more then this, we must hold and beleeue that God the father is our father, the Sonne our redeemer, the holy Ghost our sanctifier and comforter. Well then, if we must in this manner beleeue in God, then we must also know him: for we can hauehave no faith in the thing which is vtterly vnknowne. Wherefore if we would beleeue in the father, sonne, or holy Ghost, we must know them in part, Ioh. 17. This is life eternall to know thee the onelyonly God, and whome thou hast sent Iesus Christ. Ioh. 14. 17. The world can not receiue the spirit of truth because it hath neither seene him nor knowne him. 1. Ioh. 2.23. Whosoeuer denieth the sonne hath not the father. Thirdly, this doctrine directs vsus in worshipping God aright: for vnitie in trinitie, and trinitie in vnitie is to be worshipped: one God must be worshipped in the Father, in the Sonne, and in the holy Ghost: and if wee worship God the father without the Sonne and the holy Ghost: or if we worship the Sonne without the father and the holy Ghost: and the holy Ghost without the father and the Sonne, we worship nothing but an Idol. Againe, if we worship the three persons not as one God, but as three Gods, then likewise we make three Idols.

Note further, that of all the three persons, the first person the Father is set in the first place, and described to vsus by three things: I. by his title that hee is a Father. II. by his attribute that he is Almightie. III. by his effect, that he is maker of heauen and earth: of these in order as they lie in the Creed. And first of the title [Father.] It may seeme that he hath some prerogatiue ouer the Sonne and the holy Ghost, because he is set before them: but wee must knowe, that hee is set before them neither in regard of time… nor of dignitie, for therein all three are equall; but in regard of order onelyonly. p. 205The Father is the first, the Sonne the second, and the holy Ghost the third: as may appeare by this similitude. If three Emperours equall in dignitie should meete all in one place, beeing equall also in power and maiestie, if all three should sit downe, though one be no better then an other; yet one of them must needes sit downe the first, and an other in the second place, and then the third: but yet we cannot say, that he which sate downe first is the chiefest. And so it is in the Trinitie, though none be greater or aboue another; yet the Father is in the first place, not because he is before the Sonne, or the holy Ghost in dignitie or honour, but because he is the fountaine of the Deitie, the Sonne beeing from him, and the holy Ghost from them both.

Now let vsus come to the title of the first person.The meaning The name Father in Scriptures is ascribed either to God taken indefinitely, and so by consequent to all the three persons in Trinitie: or particularly to the first person alone. For the first, God is a father properly and principally, according to the saying of Christ,Math. 23.9.Matt 23:9 Call no man father vponupon earth, for there is but one your father which is in heauen: that is, principally: whereas earthly parents, whome we are commaunded to worship and honour are but certaine images or resemblances of our heauenly Father, hauing this blessing that they are fathers, from him. And hereupon this title agrees to men, not simply, but so farre forth as God honoureth them with fatherhoode in calling them to be fathers, whereas God himselfe receiues this honour from none. God is tearmed a Father in respect both of nature and grace. He is a father in regarde of nature… because he created and gouerneth all things. In this regard he is called the aaHeb. 12.9.Heb 12:9father of spirits, and bbLuk. 3.38.Luke 3:38Adam is called the Sonne of God. He is a father in respect of grace, because we are regenerate by him, and accepted to be his sonn…s by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called ccEsa. 9.6.Isa 9:6a Father, and saide to hauehave an offspring ddEsa. 53.10.Isa 53:10or seede and eeEsa. 8.18.Isa 8:18children. But when the name of Father is giuen to the first person, it is done vponupon a speciall consideration, because he is a father by nature to the fe… …erson begetting him of his owne substance before all worldes. By th… … …peares, that out of the title of the first person, we may fetch a …cription thereof on this manner. The Father is the first person in Trinitie, begetting the sonne. Nowe to beget is the personall proprietie whereby he is distinguished from the other two. If it be saide that creatures doe beget, and that therefore to beget is not proper to the father: the answer is, that in this point there are many differences betweene God the father and all creatures. First the father begets the sonne before all eternitie: and therefore God the father begetting, and the sonne begotten are equall in t…me: whereas in earthly generation the father is before the sonne in time. Secondly, God the father begets his Sonne by communicating to him his whole essence or godhead, which can not be in earthly parents vnlesse they should be abolished and come to nothing. Whereas neuerthelesse, God the Father giuing his whole nature to his sonne, retaines the same still, because it is infinite. Thirdly, the father begets the sonne in himselfe and not forth of himselfe: but in earthly generation the father begetting is forth of p. 206the child, and the child forth of the father. And that must not trouble vsus which heretiques alleadge against this doctrine, namely, that if the father who is of one nature with the sonne, did beget the sonne, then he did beget himselfe: for the godhead of the father doth not beget either the godhead or the person of the sonne: but the person of the father begets the person of the sonne, both which in one godhead are really distinct.

Thus we see what the Father is. Now to beleeue in the father, is to be perswaded, that the first person in Trinitie, is the father of Christ, and in him my father particularly,Ier. 3.4,19. Matth. 6.4.Jer 3:4Jer 3:19Matt 6:4 & that for this cause I intend and desire for euer to put my tru…t in him.

The duties which we may learne hence are manifold. And here we hauehave occasion offered first of all to consider who is our father by nature. I shall say to corruption (saith Iob) thou art my father: and to the worme, thou art my mother: Iob 17.14.Job 17:14seeing God vouchsafeth this great prerogatiue to them that louelove him, that he will be their father: therefore Iob in consideration hereof would hauehave eueryevery man to hauehave recourse to his owne naturall condition, to see who is his father by nature… Iob saith, corruption is his father: but if we marke well the condition of our nature, we shall further see eueryevery man to be the childe of wrath, and that Sathan is his father: for so long as a man walkes in his sinnes (which eueryevery man doth by nature) so long doth he shewe himselfe to be the liuely childe of the deuill. And thus Christ reasoneth against the Scribes and Pharises. Ye are of your father the deuill, and the lusts of your father ye will doe. Ioh. 8.44.John 8:44And true it is, that no child is so like his father that begat him, as eueryevery man by nature is like the deuill: and the whole tenour and course of his naturall life without grace is a liuely resemblance of the disposition of Satan. Secondly, eueryevery one that beleeues God to be a Father, and in Christ his father, must as a good child be obedient to his fathers will. So Salomon saith,Prov. 10.1.Prov 10:1 A wise sonne maketh a glad father. How? by doing his will: and therefore when one told our Sauiour Christ that his mother and brethren stoode without, desiring to speake with him, he said,Math. 12.50.Matt 12:50 Whosoeuer shall doe my fathers will which is in heauen, the same is my father, my sister, and mother: where we may note, that he that will hauehave God the father to be his father, and Christ Iesus his brother, must doe the wil of God the father. And hence God saith,Mal. 1.6.Mal 1:6 If I be a master, where is my feare? if I be a father, where is my honour? Where is plainely taught this second dutie; that if God be our father, then as good children we must shew obedience vntounto him: but if we disobey him, then we must know, that that former saying of Christ will be verefied vponupon vsus: that because men doe the lusts of the deuill, therefore they are the children of the deuill. But least this fearefull sentence be verefied of vsus, it is the dutie of eueryevery man that maketh this confession, that he beleeues God to be his father, first to labour to know Gods will; and secondly, to performe continuall obedience vntounto the same: like vntounto a good child that would fain please his father, and therefore is alwaies readie to doe the best he can. And without doubt that man which vnfainedly takes God for his father, is then most grieued, when as by any sinne he displeaseth him, and no other crosse or calamitie is so grieuous vntounto him. The greatest griefe that the prodigall sonne vponupon his repentance had, was that he had offended his father by sinning against p. 207heauen, and against him: the same also must be our griefe: and all our care must be set on this, to consider how we may be obedient children to this our louing father. Thirdly, that man that beleeues God to be his father, must imitate and follow him: for it is the will of God that his children should be like vntounto himselfe. Now we follow God especially in two things. I. In doing good to them that persecute vsus: so saith our Sauiour Christ,Math. 5.45.Matt 5:45 Pray for them that hurt you, that you may be the children of you, father which is in heauen: for he maketh the sunne to rise on the euill and on the good, and sendeth raine on the iust and vniust. II. Our heauenly father is mercifull:Psal. 68.5.Ps 68:5 for he is a father of the fatherlesse: and therefore he that will be a sonne of this father, must be mercifull to his poore brethren, as Iob saith of himselfe,Iob 29.1…,…6.Job 29:1Job 29:6 I was the eyes to the blinde, and I was the feete vntounto the lame: I was a father vntounto the poore. Fourthly, seeing we beleeue god to be our father, we are hereby taught to vse moderate care for the things of this life: for if a man know himselfe to be the childe of God, then he also knowes that God will prouide for him, as we know in a familie the father prouideth for all. Now God is a father, and his Church is his familie: therefore if thou wilt be a member of Gods Church, and a child of God, thou must cast thy care on God, and follow the counsell of Christ. Be not too carefull for your life what ye shall eate, or what ye shall drinke. And marke his reason drawne from the point which we hauehave in hand.Math. 6.26.Matt 6:26 The fowles of the heauen (saith he) they neither sow nor reape, nor carrie into barnes: and yet your heauenly father feedeth them: are ye not much better then they. But alas, the practise of the world is contrarie: for men hauehave no care for the knowledge of Gods word, nor the means of their saluation: all their mindes are set on the things of this life, when as Christ saith, First seeke the kingdome of heauen, and the righteousnes thereof, and all these things shall be ministred vntounto you. If you should see a yong man prouide for himselfe, and no man else for him, we would presently say, surely his father is dead: euen so, when a mans care is set wholly both day and night for the things of this life, it argues that God hath either cast him off, or else that he takes him for no father of his. Fifthly, if God be our father, then we must learne to beare any crosse patiently that he shall lay vponupon vsus, either in bodie or in minde, and alwaies looke for deliuerance from him: for whome the Lord loueth, them he chastiseth: and if ye endure chastising (saith the Apostle) God offereth himselfe vntounto you as vntounto children: Heb.12…Heb 12which may appeare more plainly by this comparison. If two children should fight, and a man comming by, should part them, and after beate the one, and let the other goe free: eueryevery man that seeth this will say, that that child which he beates is his owne sonne. Euen so, when God chastiseth vsus, he sheweth himselfe vntounto vsus as a father, if we submit our selues. Now if our earthly fathers corrected vsus and we gaue them reuerence, taking it patiently: should we not much rather be in subiection to the father of spirits that we may liue. Therefore the conclusion is this: if we displease God, be ye sure, he will correct vsus; and when his hand is vponupon vsus we must not murmure against him, but beare it with a milde spirit: and furthermore when we are vnderunder the crosse, we must alwaies looke for deliuerance from this our father onelyonly. If a sonne when he is beaten should flee to his fathers enemies for helpe and counsell; it would argue that he were but a gracelesse childe. Sundrie p. 208and diuers calamities and crosses befall men in this life, which they can not brooke: and therefore it is a common practise of many among vsus in th…se daies, when Gods hand is vponupon them, to goe for helpe to the deuill; they seeke for counsell at witches and wise men (as I hauehave said) but let them looke vntounto it, for that is the right way to double their miserie, and to shew themselues lewde children. Lastly, if we confesse and beleeue God to be the father of Christ, and in him our father also; then in regard of our conuersation, we must not frame our selues like vntounto the worlde: but the course of our liues must be in righteousnesse and true holinesse.2. Cor. 6.18.2 Cor 6:18 Paul exhorteth the Corinthians to separate themselues from Idolaters, alledging the place out of the old Testament, where the Lord biddeth the Israelites to come out from Idolaters, and to touch no vncleane thing: Isa. 52.11.Isa 52:11and the reason followeth out of Ieremie, that if they doe so,Ier. 3….1.Jer 3:1 then God will be their father, and they shall be his children, euen his sonnes and daughters: which reason Paul vrgeth in the next chapter to this effect:2. Cor. ….1. considering wee hauehave these promises, that therefore we should clense our selues from all filthinesse of the flesh and spirit, and growe vp vntounto holinesse in the feare of the Lord: where, if we marke the place diligently, we shall finde this lesson, that eueryevery man who takes God for his father, must not onelyonly in this sinne of Idolatrie, but in all other sinnes separate himselfe, that men by his godly life may know whose child he is. But some will say, this exhortation is needlesse amongst vsus, for we hauehave no cause to separate our selues from others, because all among vsus are Christians, all beleeue in God and are baptized, and hope to be saued by Christ. Answer. In outward profession, I confesse, we carrie the shew of Christians, but in deede and truth, by our liues and conuersations, very many among vsus denie Christ: for in eueryevery place the common practise is, to spend the time in drunkennes and surfetting, in chambering and wantonnesse: yea, great is the companie of those that make a trade of it: take this lewd conuersation from many men, and take away their liues. And on the Lords day it may be seene both publikely and priuately, in houses and in the open streetes, there is such reuell, as though there were no God to serue. In the sixe daies of the weeke, many men walke very painefully in their callings: but when the Lords day commeth, then eueryevery man takes license to doe what he will: and because of the Princes lawes, men will come formally to the Church for fashions sake: but in the meane time how many doe nothing else but scorne, mocke, and deride, and as much as in them lyeth, disgrace both the word and the ministers thereof? so that the common saying is this: oh he is a precise fellow, he goes to heare Sermons, he is too holy for our companie. But it stands men in hand to take out a better lesson, which is, if we will hauehave God to be our father, we must shew our selues to be the children of God by repentance and newnesse of life: he can not be but a gracelesse child, that will lead a rebellious life flat against his fathers minde. Let vsus then so behaue our selues, that we may honour our father which is in heauen, and not dishonour him in our liues and callings: rather let vsus separate our selues from the filthinesse of the flesh, loathing those things which our father lotheth, and fleeing from those things which our father abhorreth.

And thus much for the duties. Now follow the consolations which arise p. 209from this point. But first we are to know that there are three sorts of men in the world. The first are such as will neither heare nor obey the word of God. The second sort are those which heare the word preached vntounto them but they will not obey: both these sorts of men are not to looke for any comfort hence. Now there is a third sort of men, which as they heare Gods word; so they make conscience of obeying the same in their liues and callings: and these are they to whome the consolations that arise out of this place, doe rightly belong, and must be applied.

First therefore, seeing God the father of Christ, and in him the father of all that obey and doe his will, is our father, here note the dignitie and prerogatiue of all true beleeuers: for they are sonnes and daughters of God,Ioh. 1.12,John 1:12 as saith Saint Iohn, So many as receiued him, to them he gaue a prerogatiue to be the sonnes of God: euen to them that beleeue in his name. This priuiledge will appeare the greater if we consider our first estate; for as Abraham saith,Gen. 18.…7.Gen 18:7 We are but dust and ashes, and in regard of the depriuation of our natures, we are the children of the deuill; therefore of such rebells to be made the sonnes of God, it is a wonderfull priuiledge and prerogatiue, and no dignitie like vntounto it. And to inlarge it further, he that is the sonne of God, is the brother of Christ, and fellow heire with him; and so heire apparant to the kingdome of heauen: and in this respect, is not inferiour to the very angels. This must be laide vp carefully in the hearts of Gods people, to confirme them in their conuersation among the companie of vngodly men in this world.

Secondly, if a man doe indeauour himselfe to walke according to Gods word, then the Lord of his merciemercy will beare with his wants:Mal. 3.17. Psal. 103.13…Mal 3:17Ps 103:13 for as a father spareth his owne sonne, so will God spare them that feare him. Now a father commandes his childe to write or to applie his booke: though all things herein be not done according to his minde, yet if he finde a readinesse with a good indeauour, he is content, and falls to praise his childes writing or learning. So God giueth his commaundement, and though his seruants faile in obedience; yet if the Lord see their heartie indeauour, and their vnfained willingnesse to obey his will, though with sundrie wants, he hath made this promise and will performe it, that as a father spareth his sonne, so will he spare them. If a child be sicke, will the father cast him off? nay, if through the grieuousnes of his sicknesse he can not take the meate that is giuen him, or if he take it, and for faintnesse picke it vp againe, will the father of the childe thrust him out of doores? no: but he will rather pitie him. And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements, God will not cast him away though through weakenesse he faile in sundrie things and displease God. This prerogatiue can none hauehave, but he that is the childe of God: as for others when they sinne, they doe nothing els but draw downe Gods iudgements vponupon them, for their deeper condemnation.

Thirdly hence we learne, that the childe of God can not wholly fall away frō Gods fauour, I doe not say, that he cannot fall at all: for he may fall away in part but he can not wholly. Indeed so oft as he sins, he depriues himself wholly of Gods fauour as much as in him lieth: yet god for his part still keepeth the p. 210minde and purpose of a father. Dauid loued his sonne Absolon wonderfully, but Absolon like a wicked sonne plaied a lewd pranck, & would hauehave thrust his father out of his kingdome: and Dauid although he was sore offended with Absolon, and shewed tokens of his wrath, yet in heart he loued him, and neuer purposed to cast him off. Herupon when he went against him, he commāded the captains to intreat the yong man Absolon gently for his sake. And whē he was hāged by the haire of the head in pursuing his father, thē Dauid wept and cried, O my sonne Absolon, my sonne Absolon, would God I had died with thee, Absolon my sonne. 2. Sam. 18.5.2 Sam 18:5And so it is with God our heauenly father, when his children sinne against him, and thereby loose his louelove and fauour, and fall from grace, he forsakes them: but how farre? Surely he shewes signes of anger for their wickednes, and yet indeede his louelove remaines towards them still: and this is a true conclusion, the grace of God in the adoption of the elect is vnchāgeable, and he that …s the child of God can neuer fall away wholly or finally. On the contrarie,Torren. conf. A…gust. that is a bad and comfortlesse opinion of the Church of Rome; which holdeth that a man may be iustified before God, and yet afterward by a mortall sinne, finally fall from grace and be condemned.

Fourthly, the childe of God that takes God the father for his father, may freely come into the presence of God, and hauehave libertie to pray vntounto him. We know it is a great priuiledge to come into the chamber of presence before an earthly prince: and fewe can alwaies hauehave this prerogatiue though they be great men: yet the kings owne sonne may hauehave free entrance, and speake freely vntounto the king himselfe, because he is his sonne. Now the children of God hauehave more prerogatiue then this: for they may come into the presence, not of an earthly king, but of Almightie God the King of kings, and as they are the sonnes of God in Christ, so in him they may freely speake vntounto God their father by praier. And this ouerthrowes the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speake to God by by praier through the intercession of Saints: for say they, the presence of God is so glorious, that we may not be so bold, as of our selues to speake vntounto him; but needes must hauehave the intercession of others.

Lastly, God will prouide for all his Church and children all things needefull both for their bodies and soules: so our Sauiour Christ bids his disciples take no thought what they should eate, or what they should drinke, or wherewith they should be clothed, adding this reason, for your heauenly Father knoweth all your wants. And if we take thought, it must be moderate, and not distrustfull: it is a part of the fathers dutie to prouide for his familie and children, and not the children for the father. Now shall an earthly father hauehave this care for his children: and shall not our heauenly father much more prouide for those that feare and louelove him? Nay marke further, in Gods Church there be many hypocrites which receiue infinite benefits from God, by reason of his elect children with whome they liue: and we shall see this to be true, that the wicked man hath euer fared better for the godly mans cause. Sodome and Gomorrha receiued many benefits by reason of righteous Lot: and when the Lord was purposed to destroy Sodom, he was faine to pull Lot forth of the citie:Gen. …9 22.Gen 9:22 for the text saith the Angel of the Lord could not doe any thing till he was p. 211come out of it. So also in Pauls dangerous voyage towardes Rome, all the men in it fared better for Pauls company: for the Lord tolde Paul by an angel, that there should be no losse of any mans life,Act. 27.24.Acts 27:24 for the Lord had giuen to him all that sailed with him. And vndoubtedly if it were not for some fewe that feare God, he would powre downe his vengeance vponupon many nations and kingdomes, there is such excesse of wickednesse in all sorts. Againe, if the Lord doe thus carefully prouide for his children all kinde of benefits; what a wonderful wickednesse is this, for men to get their liuing by vngodly meanes: as vsury, carding, dicing, and such like exercises. If a man were perswaded that God were his father, and would prouide sufficiently both for his bodie and soule; so that vsing lawfull meanes he should eue… hauehave enough: out of all doubt he would neuer after the fashion of the world vse vnlawefull and prophane meanes to get a liuing. But this prooueth, that howesoeuer such men say, God is their father, yet indeede they denie him.

And thus much of … ti…le, Father, the first thing whereby the first person is described. Nowe followeth the second point, namely his attribute of omnipotencie in the word almightie. And whereas the father is said to be almightie, it is not so to b… vnderstood as though the Sonne were not almightie, or the holy ghost no… …lmightie: for eueryevery propertie and attribute (saue the personal properties) is c…mmō to all the three persons. For as God the father doth impart his godhead vntounto the sonne, and to the holy ghost, so doth he communicate the propriet…es of the godhead to them also.

God is omnipotent two waies: I. Because hee is able to doe whatsoeuer hee will. II. Because he is able to doe more then he will doe. For the first, that god is able to doe whatsoeuer he will, Dauid saith: Our God is in heauen, and he doth whatsoeuer he will: for there is nothing that can hinder God; but as he willeth, so eueryevery thing is done. Secondly, that God can doe more then he willeth to be done, it is plaine where Iohn Baptist saith:Mat. 3.9.Matt 3:9 God is able of these stones to raise vp children vntounto Abraham: for though God can doe thus much, yet he will not doe it. So likewise when Christ was betraied, the Father could hauehave giuē him more then 12. legions of angels to hauehave deliuered him out of their handes, but yet he would not: & the like may be said of many other things. The father is & was able to hauehave created another world, yea a thousand worldes; but he would not, nor will not. And likewise Christ being vponupon the crosse, was able at their bidding to hauehave come downe, and saued himselfe from death; but he would not: and therefore this is true, the Lord can doe any thing that he willeth to bee done actually, yea and more then he will. But some will say, God can not doe some things which man can doe, as God cannot lie, nor denie himselfe:Tit. 12. 2. Tim. 2.13.2 Tim 2:13 and therefore he is not omnipotent. Answere. Although some hauehave thought that God coulde doe euen these things, and that he did them not, because hee would not: yet wee must knowe and beleeue that God can neither lie, nor denie himselfe: indeede man can doe both, but these and many other such things if God could doe them, hee could not bee God. God indeede can doe all things which shewe foorth his glory and maiestie: but such things as are against his nature, he cannot doe… as for example: God can not sinne, and therefore cannot li…: and because he cannot doe these things, for this very cause he p. 212is omnipotent: for these and such like, are workes of impotencie: which if god could doe, he should euen by his owne word be iudged impotent. Secondly, he cannot doe that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the Sunne doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the church, which in their transubstātiation make the bodie of Christ, (whose essentiall propertie is to bee onelyonly in one place at once) to be circumscribed, and not to be circumscribed: to be in one place, and not to be in one place.