THis Creed, or Summe of Christian Beleefe, is commonly called and knowne by the name of the Apostles Creed; because indeed, as An­tiquitie affirmeth, it was made and agreed upon by the twelve Apostles themselves, to continue and abide as a sure rule of faith, to be derived and conveyed to all posteritie thorowout the Christian world, in after ages, comprehended according to their Apostolicall number in twelve articles, and called the Creed, or Be­leefe, because thereby all true Beleevers should be guided and dire­cted, how to continue and remaine in the Catholike Unitie and Ve­ritie: And withall, enabled to convince and reprove all hereticall pra­vitie and falshood, that should afterward spring up and arise in the Church of God; either by the subtiltie and malice of the Devill, or the weaknesse and wickednesse of man.

It is derived and delivered unto us by our Ancestours and Fore­fathers of the Church (saith S. Augustine)Ser. 181. De temp. Praefat. that after the Ascension of [Page 2] our Lord and Saviour Jesus Christ unto his Father in Heaven: when as by the comming of the Holy Ghost, his Disciples were so inspired and inflamed, as that they spake to all nations in their owne proper and peculiar tongues and languages: and so fitted and prepared, were shortly to depart one from another, to preach the Gospell and Word of God in all coasts and countries of the world: Normam prius sibi futurae praedicationis in commune statuerunt, &c. They concluded first be­tweene themselves, to set downe such an order and rule of their after-preaching, that when they were locally separated and divided one from the other, they might not preach a divers and different doctrine one to another, to those that they should invite and call to the faith of Christ. All therefore being met & placed together, and filled with the Holy Ghost, after conference had, everie one delivered his opinion of what hee thought fitting, as necessarie to be the subject of their preaching to the Church and people of God. And having concluded upon it, this they appoint to remaine, as a rule of faith and beleefe, and even Summa credendorum; as the summe and substance of Christian Do­ctrine to all Beleevers for ever after: So far S. Augustine.

For as they were all of one heart and of one soule, Acts 4.32. so they would manifest unto the universall world, that they were of one faith and beleefe too. Not like the Stellae erraticae, the wandring Stars, instable Humorists, and giddie headed Novellists of our times, that having one Catholike and Orthodoxall Religion established in our old England (for which wee are ever bound to blesse and praise the ho­ly name of God) yet must run into a New England, to erect and set up another; nay twentie other: For, Quot homines, tot sententiae; Looke how many men there are (especially that take themselves to be Lea­ders and Masters among them) so many minds they are of, as one a Brownist, another a Familist, a third an Anabaptist, and all Separa­tists from the true Church of God. But the holy Apostles, though (according to their charge given them by their Master, our Lord and Saviour Jesus Christ, Matth. 28.9.) they went to all nations, preach­ing and teaching the word of God: [...]uffinus. as S. Matthew to Aethiopia; S. Mark the Evangelist to Aegypt, Lybia, and the Africans thereabouts; S. Iames to Spaine; S. Andrew to Thracia, and Scythia Europaea; Philip to Scythia Asiatica; Bartholomew to Armenia, and the hither parts of India; Thomas to Media, Parthia, Persia, and (as some say) to the Brackmannes and the Bactrians,Eusebius. and the farthest parts of India; Iohn the Evangelist to Asia; S. Peter to Pontus, Galatia, Bythinia, Cap­padocia; S. Paul to all the countries interjacent and lying betweene [Page 3] Jerusalem and Illyricum; and lastly, Ioseph of Arimathea (as some) but as Nicephorus, Simon Zelotes, to our British Ile: yet they spake and prea­ched still, but unum & idem, one and the same veritie in unitie, in how many different, and how farre distant regions soever they became. Thereby giving the world to understand, that there is, or at least ought to be, but one faith, but one religion, not onely thoroughout all the countries; but also thoroughout all the ages of the world, which is therefore called Fides Catholica, the Catholike Faith and Religion, because of the universalitie of it in all places and at all times. For, Id vere Catholicum, quod ubique, quod semper, quod ab omnibus creditum est: saith Vincentius Lirinensis: That onely is truly Catholike,Cap. 3. cont. hae­reses. which all places and all persons have received and beleeved with full and unani­mous consent in all times. And therefore the Apostle saith; There is but one faith, Ephes. 4.5. and that one faith is the ground and founda­tion but of one religion. For true religion was never but one, Semper eadem, alwayes the same from the beginning of the world till our dayes: and so must and shall continue from henceforth till the end of the world againe. In so much as all our fore-fathers, Adam, Enoch, Noah, Abraham, Isaac, Iacob: or in more generall termes, all the Pa­triarchs, Prophets, Apostles, Martyrs, Confessours, Professours and Beleevers, as well under the Law as Gospell; as well in former as in our times, have and must all be saved by one and the selfe same faith; yea, in one and the selfe same religion; howsoever in forme and man­ner some wayes and at some times in shew different: yet in substance still one and the same.

As for example: There is onely this difference betwixt the true Beleevers before Christ his comming and since: Quod illi crediderunt in Christum promissum; nos in Christum exhibitum: They beleeved in Christ promised, and as yet to come; wee in Christ exhibited and come. And I beleeve it will be no hard matter to prove out of the Bookes of the Old Testament, that Gods children in the time of the Law, did beleeve all the Articles of this our Apostles Creed as well as we, with this distinction of present and to come; though darkly and obscurely: because, Vmbram tantum futurorum habebat Lex: The Law had onely the shadow of things to come; saith the Apostle, Heb. 10.1. The proofes which I shall fetch from the Old Testament, in the prose­cution of this subject, for the confirmation of each severall article, will manifest and declare as much. In the meane time take notice first of the unitie and accord of the holy Apostles, in framing this Summe and Symbole of their Christian Faith and Beleefe. And let all true Chri­stians, [Page 4] but especially their successours, in any the least Ministeriall Function, learne by their example, to leave all civill, uncivill jarres and contentions in matters of Doctrine, that so wee may be all of one mind in one house, I meane the Church and house of God; and to speake and preach but one thing, as S. Paul exhorteth his Corinthians; that so there may be no divisions amongst us; but that wee may be all knit together in one mind, and be of one judgement, 1 Cor. 1.10. which counsell, whosoever doe not readily and willingly put in pra­ctice and submit themselves unto; but delight in renting and tearing asunder the seamlesse coat of Christ, (Quam scindere non fuit carnifici­bus consilium; saith Alexander Bishop in Theodoret. Hist. lib. 1. cap. 4. which the verie Executioners of Christ were so farre from doing, that on the contrarie,Joh. 19.24. they consulted how to keepe it whole and entire) through their distractions and divisions in matters and points of Do­ctrine, from their Orthodoxall brethren, and Catholike Church in which they live; whatsoever they thinke to the contrarie of them­selves: yet indeed and truth, they are rather Apostaticall, than Apo­stolicall men.

For in the Apostles time, the multitude of Beleevers were all of one heart and of one soule; as before, out of Acts 4.32. And there­fore the same S. Paul to the Romans, bids the Church marke them di­ligently, which cause division and offences, contrarie to the doctrine which yee have learned, and avoid them: for they that are such, serve not the Lord Jesus Christ, but their owne bellies: and with faire speech and flattering deceive the hearts of the simple, Rom. 16.17, 18. In which words I should desire and advise the refractarie and contenti­ous spirits of our times, that are never satisfied and contented, either with the doctrine or discipline of our Church (if they were but ca­pable of advice, which it is to be feared most of them are not) to consi­der and observe what esteeme and opinion the Apostle Paul had of such in his time. First, in that he would have them to be diligently marked; that so secondly they may be avoyded; his reason thirdly, because they serve not the Lord Jesus Christ, but their owne bellies; and last­ly, that how faire and smooth soever their voyce and outside be, yet within they are no better than hypocrites; their speech being onely flattering to deceive the hearts of the simple. As also I could wish, that their followers, that is, such as are led and seduced by them, would but marke what opinion the same Apostle had likewise of them, when he stiles and calls them simple. And yet these thinke themselves the wisest people in the world. But the Spirit of God knowes you better [Page 5] than your selves. And therefore be not too highly conceited of your owne wisdome, seeing God himselfe doth call you fooles and simple. Et utinam rudiores essent quam qui poterant decipi; It were well for you if you were so simple, that you could not be deceived by the subtill and slie insinuations of those that creepe into your houses, and lead captive simple women laden with sinnes, and led with divers lusts, which are ever learning, and yet never able to come to the knowledge of the truth, as the same Apostle still speakes of them, 2 Tim. 3.6.

For (that I may crave leave for this onely digression) let them tell me; are they not women, and simple ones too, that they most prevaile withall in these their madnesses & follies? I meane, simple in respect of divine knowledge & spirituall understanding; but not in respect of condition and qualitie in the world. For, according to the subtiltie of the Serpent, as well themselves, as all their brood and brotherhood, I meane all Heretikes and Schismatikes whatsoever, have ever beene so wise in their generations, as not much to mind or regard the mea­ner sort, whether they sided with them or not, but for women of wealth and some fashion in the world, by whom not onely credit and countenance to their cause, but maintenance also to their persons (though many times to the great losse and detriment, if not the un­doing of their husbands) might be procured and obtained. For these I say especially, have their hookes and baits been ever laid, their plots and projects still guided and directed above all others. And they have in all ages prevailed so farre with this wea [...]r sex, that some of all sorts and ranks in the world, have alwayes been ready to take their parts against the truth: as Townes-women and Merchants wives of the Citie, Gentlemens wives, nay Ladies of the Court, and Noble-women, have beene caught and entangled in their snares, being se­duced and drawne away by them. To instance in one for all the rest.

Constantia, the widow of Licinius, and sister to Constantine the Em­perour, to whom (as Ruffinus speakes) it happened to grow acquain­ted with a certaine Priest, latenter partibus Arrii favente, closely and un­der-hand favouring the Arrian faction, who notwithstanding out of cunning, at the first would bewray nothing of his mind unto her; ubi vero multa familiaritas copiam tribuit, paulatim sermonem caepit a­sporgere: but when much familiaritie afforded him licence and op­portunitie to speake; by little and little hee began to sprinkle as it were, and cast some speeches abroad, tending to his purpose: as that it was for the envie onely, and some private quarrells of the Bishop, that Arrius was cast out of the Church, and banished his Countrey; [Page 6] and not for any just desert of his owne: the people thinking little or never the worse of him, but that he was deere unto them still, & in their good esteeme, notwithstanding such injurie offered unto him. With which and the like speeches often suggested and whispered into the eares of the said Constantia, hee made her so fast and firmly his owne, that she, with a great deale of earnestnesse and zeale more than discre­tion, made it her last suit unto her brother the Emperour, lying upon her death-bed, ut Presbiterum in familiaritatem reciperet, that hee would receive this Priest unto his favour, and not only so, but that he would heare him also in those things which he should suggest and deliver un­to him, tending to his good and well-fare: which hee accordingly did: and upon the said Priests instigation and perswasion, cals home Arrius from banishment, and puts such further trust and confidence in him, that when he drawes neere his end also himselfe, he made choyce of him above all others, to commit the custodie of his last will and testament unto; with speciall charge to deliver it to none but Con­stantius himselfe, which was to succeed him. By the performance whereof, the said Priest gained him, the said Constantius also to the Arrian faction, which bred much unrest and unquietnesse to the Or­thodoxall servants of God for a long time after, as the Ecclesiasticall histories doe report at large.

And therefore considering the danger that hath, doth, and may come to the Church of God, through their weaknesse and wilful­nesse; let all women, of what ranke and condition soever they be, in the name and feare of God, keepe silence: not onely in the Church, as S. Paul commandeth, 1 Cor. 14.34. but also in all Church causes; it be­ing a shame for them to be medlers and sticklers in businesses of that nature, as there followes. And therefore I permit not a woman to teach, saith he elsewhere, viz. 1 Tim. 2.12. But if they will learne any thing as before, 1 Cor. 14.35. whereby the Apostle (me thinks) seemes not to require or expect such sufficiencie and fulnesse of science in wo­men as in men: as fearing more danger belike to Gods Church, than good, by their much knowledge. Yet if they will needs doe it; why then, let them aske their husbands at home, and learne in silence with all subjection, 1 Tim. 2.11. and he gives his reason too: because Adam was not deceived, but the woman was deceived, vers. 14. And indeed, it hath so come to passe ever since, that in all such deceptions, plures inventae sunt foeminae quam viri, more women are found than men, as Al­phonsus à castro speakes. For that malignant enemie of ours the De­vill, knew from our verie first cteation, that the woman was more [Page 7] easie to be seduced than the man; Tenacius amplectique malum cui se­mel adhaeserit; and that shee would the more firmly and stiffely em­brace that evill unto which she did once adhere. And yet farther: It must needs be a meanes to breed errours and heresies in the Church of God (saith he) cum vulgus, &c. when the common people will not be contented onely with the reading of the Scriptures: but will under­take also to discusse and dispute of the sense and meaning thereof: and that with such confidence and boldnesse many times, that verie lewd fellowes will not be ashamed to provoke the learned, and con­test with them about the understanding of Gods sacred Word. And that which is worst of all (as he goes on) Non solum haec à viris fiunt, sed etiam à foeminis; These things are done not onely by men, but by wo­men also. S. Paul verily (saith he) doth not permit a woman to teach, and yet in these times women are not afraid, nor ashamed neither to teach and dispute too, even in matters of faith; Atque adeo prot [...]rve, ut facilius centum viros ab errore revoces, quam mulierem unam: And that with such obstinacie and perversnesse, that yee may more easily reclaime an hundred men from their errours than one woman. Thus far Alfonsus.

Now whether this were just matter of complaint in his dayes or no, God knowes. But that it is so in our dayes, not onely God, but also our Church knowes: in which a great part of the distractions and divisions, under which she at this time groanes, proceed onely from hence; that all Recusant Priests, whether Popish or other Sectaries, find so great a shelter under this sex: and that their venomous do­ctrines and pestiferous positions, which with slie insinuations, they broach and preach unto them, are so easily admitted, and so eagerly defended by them.

For divers of the men, I doubt not, of both sorts, I meane as well of Papists as Sectaries, would returne againe under the roofe of our Church, if it were not for the stiffnesse and wilfulnesse of their wives. But this is not the way, by which they of that sex must save their soules, viz. first by yeelding prompt and ready eares and assent unto, and then wilfull and obstinate defense and supportation of, those erroneous doctrines, which by subtill insinuations, they have received and sucked in from a slie seducer in either of these kinds; Qui Doctoris nomen ambiens, maluit magister fieri erroris, quam discipulus verita­tis; as it was said of Tatianus the Heretike: who ambitiously aspiring to be accounted a great Doctor and a learned Rabbi, chuseth rather to become a master of errour, than a Disciple of truth. But their soules shall be saved (saith the Apostle) through bearing of children, if they [Page 8] continue in these ensuing vertues (which are far more befitting their sex, than disobedience to their mother the Church) viz. Faith, and love, and holinesse with modestie, 1 Tim. 2.15. either of which I am bold to say, they cannot truly have, so long as they continue refra­ctarie and rebellious back-sliders from the received doctrines and dis­cipline of our Church, in which they have beene educated and in­structed: and from which in their baptisme they received and sucked in the first life and breath of Christianitie and Religion. And therefore for conclusion of this point, let me intreat all men (especially of rea­son and religion) to shew themselves to be men, and to take the staffe againe into their owne hands: considering that the husband is the wives head, unto whom she ought to be in subjection in all things, as the Apostle speaketh, Ephes. 5.23, 24. and if in all things, then much more in the service and worship of God. For if it be (as S. Augustine saith) but, Perversa domus, ubi foemina habet imperium super virum: A disorderly and ill-governed family, where the wife will take upon her to rule all, though in houshold affaires, then much more when it is so in Church affaires. And those men that suffer it in their houses to the breach of the unitie of the Church of God (as it is to be feared many doe) shall be sure to answer for it, it being a powerfull and unresista­ble reason, urged by the Apostle, why inferiours should obey them that have the oversight of them, and submit themselves unto them; because they watch for their soules, as they that must give an account, Heb. 13.17. And therefore in the name and feare of God, let me perswade all masters of families, that they permit neither themselves, nor any others of their houshold, to be carried about with divers and strange doctrines, because it is a good thing that the heart be established with grace: as the same Apostle in the same chapter exhorteth, vers. 9. But let everie one say with Ioshua, I and my house will serve the Lord, Iosh. 24.15. and that in the unitie of the Church of God, in which we have beene nourished up in the faith of God, and particularly of the Apo­stles Creed, the subject of our discourse at this time. And this sufficeth for the first circumstance; the unitie of the holy Apostles, in compo­sing and compiling of this Summe of Christian Beleefe.

In the second place, in this title, The Apostles Creed; wee may take notice also of the antiquitie and universall consent, which hath been given to the doctrine in the same contained in all ages. So that as a Councell saith,Conc. Fer. Sess. 10. Patet neutiquam licuisse ab Apostolorum Symbolo quicquam dimovere: It is evident, that it is not lawfull by any meanes to depart a jot from the Symbole or Beleefe of the Apostles. Which may teach us [Page 9] to grow suspitious of all novelties in matters of faith; and to keepe our selves close, onely to this needfull and ancient truth, according to Gods owne direction by his Prophet. Stand in the wayes and behold, and aske for the old way, which is the good way, and walke therein; and yee shall finde rest unto your soules, Ierem. 6.16. For if our soules cannot finde rest in this anci [...]nt and so long received truth; they will never be able to finde it, I am confident, in the new created Creeds of these latter times: I meane that of the Trent Councell, and the like; of which Sir Humphrey Lyne hath given a true verdict, saying;Epist. De­dic. before The Safe way. I am sure that those twelve new coyned articles, declared by their grand Councell of Trent, and published by Pope Pius the fourth, with straight charge to be received of all men, are so farre from the know­l [...]dge of Antiquitie, that as yet they are scarce understood amongst their owne Disciples for articles of faith: and their best learned Ro­manists professe openly, that most of them were unknowne to former ages. So farre hee. Which as hee hath truly averred, so as learnedly and fully proved in his Treatise called The safe way: whither I referre you, To which purpose also of discovering the noveltie of Popish Tenets; you may s [...]e a Treatise called, The Old Religion, written by that reverend and learned Prelate, Dr. Ioseph Hall, now Lord Bishop of Exon; as likewise another Treatise called, Credo Sanctam Catholicam Ecclesiam, written by Dr. Chaloner.

Now if the faith of the Papists he so new, it cannot be true, for Pri­mum verum, as Tertullian hath well observed: In divinitie and matters of religion, the first must needs be truest, as being neerest to the fountaine of all truth, which is God himselfe; and his sonne Christ, the streame issuing from the said fountaine, even truth it selfe, as Ioh. 14.6. It being a rule and received maxime in nature; that, Quo res magis appropinquat fonti & caussae alicujus perfectionis, eo plus recipit: The n [...]erer any thing approches to the fountaine or originall of any perfe­ction, so much the more it doth participate thereof. As the neerer any thing comes to the fire, it is the hotter; to the Sunne, the brighter; to the water, the colder; to the truth, the truer. And therefore our Apostles Creed flowing so immediately from the fountaine-head of truth, Christ Jesus the righteous; must needs be farre more worthy of all men to be received (as the Apostle speakes, 1 Tim. 1.15.) than that which is of a farre later Edition. For whatsoever comes at the second hand, as being brought in by mans invention, must needs savour of mans corruption. And therefore, I say,Serm. 181. de temp. Praefat. let us keepe our selves fast and close to this: which howsoever (as S. Augustine speakes) Breve sit [Page 10] verbis, magnum tamen est Sacramentis: It be briefe and short in words, yet it is verie large and long in sense: containing whatsoever is re­quisite and necessarie to be beleeved toward salvation. Yea, let everie one, as well old as young, as well men and women, as children, be dili­gent and carefull to learne, and hold, and understand; and when time is, to make confession too of this, which containes the summe and sub­stance of the Catholike faith, which except a man beleeve faithfully he cannot be saved; but without doubt hee shall perish everlastingly. As Athanasius in his Creed.

And therefore it stands everie man upon, as much as the saving of his soule comes to, to beleeve, and know, and understand this, which everie ordinarie person can hardly doe without a guide, as the Eunuch told Philip, Hieron. ad Paulin. Acts 8.31. because, Singula in eo verba, plena sunt sensibus: There is not a word in it, but hath its weight.

Wherefore I shall endevour for your farther benefit and instruction herein, after a short, plaine, and familiar manner, to make interpreta­tion thereof unto you, out of the holy Scriptures and Word of God. For it is not fitting (as Cyrill saith) either for me to deliver,Catech. or for you to heare and beleeve any thing, concerning the divine and holy myste­ries of faith, without demonstrations and proofes thereof, out of the same the holy Writ. For the verie safetie of our faith doth not depend upon a subtill and devised disputation; but upon plaine and evident probation out of the Word of God. And therefore that I may shew my selfe, Ʋt opinione, sic & dictione Christianum, that is, As in belee­ving, so in speaking and writing a right Christian; you must not ex­pect:Pet. Nan­nius de A­thanasio. Me, mysteria regni coelorum, aut furtis Aegyptiis, aut Gentilibus fu­cis, aut comptelis exoticis ornare: That I should strive to set forth these deepe mysteries of our Christian faith and Kingdome of Heaven, with any jewels stollen from the Aegyptians, or fabulous fictions of the Gentiles, or sorraine and far-fetcht dresses of humane Arts and Sciences: n [...]ither with any other strong and strained lines, and the like: Sed tantummodo Evangelicis verbis enunciare: But fairly & smooth­ly to derive my proofes and interpretation thereof onely from the sa­cred foun [...]aines, as I said before. For as S. Ierome saith, Fides pura & aperta confessio non quaerit strophas & argumenta verborum: that is, Subtill and Scholasticall disputes, or other verball arguments, are no whit re­quisite in the pure and publike profession and confession of our Chri­stian faith. And this sufficeth for the title.

Now to the words themselves.

WHere first wee are to take notice of the first word, Credo, I beleeve; which shewes (as S. Augustine saith) Quod non debemus discutere divina judicia, sed credere; In locum, Serm. 181. nec rationem require­re; sed fidem simpliciter & immobiliter exhibere: That wee ought not to question or dispute of divine mysteries, but to beleeve them: nor so much to require a reason of them, as simply and undoubtedly, yea, immovably and without staggering, to submit our faith and credence unto them. For there are many things belonging to the salvation of Gods chil­dren, which if everie plaine and simple man were driven to finde out a reason for, upon the paine of his damnation, hee were never able to doe it, and so consequently could never be saved. Nay, the most lear­ned, and chiefe pillars of the Church of God themselves, have beene at a stand in some of them; which made S. Paul to cry out; Oh the [Page 12] deepnesse of the riches, both of the wisdome and knowledge of God; how unsearchable are his judgements, and his wayes past finding out? Rom. 11.33. And therefore, Succumbat ratio fidei & captiva quiescat: Humane sense and naturall reason must yeeld and submit themselves when faith comes in place. For faith is the evidence of things not seene; saith the Author to the Hebrewes, Chap. 11.1. that is, not per­ceived or understood by the eyes of the body; no, nor of the minde neither, but onely beleeved to be so; because God, which cannot lie, hath said it is so. So that, Fides incipit ubi ratio desinit: There is no place, no roome for faith, till reason can goe no farther. For if wee could comprehend the deepe mysteries of God by reason, then it were knowledge, and not faith, that should apprehend and lay hold upon them.

Now our knowledge in this life is imperfect (saith S. Paul) but in the next life, we shall know even as we are knowne, and see face to face as we are seene: For then that which is perfect being come, that which is imperfect shall be done away, 1 Cor. 13.9, 10. But now in this life abideth faith and hope, as there followes, vers. 13. which gave occasi­on to S. Augustine, so often in his works, to call this life, Tempus fidei; The time of faith and beleeving: answerable to that of S. Paul else­where, Nunc per fidem ambulamus, &c. Now wee walke by faith, and not by sight, 2 Cor. 5.7.

Againe, if by knowledge onely men might attaine unto salvation, then none but the great Clerks and learned Rabbies of the world should be capable thereof: and the illiterat and ignorant poore man, such as S. Peter and S. Iohn were before their calling, Acts 4.13. should be quite excluded from all hope of grace and mercie. But God, whose mercies are above all other his works, hath otherwise provided; that now by the meanes of faith and beleefe, the meane as well as the migh­tie, and the poore as well as the rich, may be made partakers of salva­tion. And therefore for use and conclusion of this point, let us not strive so much in this life to know, as to be strong in faith, and firmly to beleeve: for if wee beleeve now, wee shall know hereafter. For too great a desire to know hath wrought our woe: it being the only occasion, first of our sinne, and secondly of our miserie: Quod homo voluit scire antequam crederet, saith Cusanus, That man would know be­fore he did beleeve. For by this meanes, Arbor scientiae complures priva­vit arbore vitae: The tree of knowledge hath deprived many of the tree of life. And never any but heretikes did, Concludere fidem intra limites humani intellectus; as Alfonsus à Castro speakes: that is, Shut up their [Page 13] faith within the narrow lists and limits of mans shallow and simple un­derstanding: but it is the part and propertie of a true Christian, Cap­tivare intellectum in obsequium Christi: To captivate and subdue his un­derstanding unto the doctrine of Christ.

Secondly, this word, Credo, I beleeve, tells us, that we must not only not dispute in matters of faith; but so far subject our reason unto faith, that wee doe it also without doubting, without staggering. For, Dubius in fide infidelis est: It is scarce faith at all, if there be any doub­ting in it: as appeares by that speech of our Saviour unto his doub­ting Apostle Thomas: Put thy finger here, and put it into my side; and be not faithlesse, but beleeve, Ioh. 20.27. And, Ʋt aliquid fides vere ap­pelletur, certitudinem exigit, & firmitatem in eo qui eam tenet; saith the for­mer Alfonsus; that is, Whatsoever is properly and truly called faith, hath certaintie in it, and stedfastnesse of beleefe in him that holds it. Otherwise (saith hee) if assurance and stabilitie be wanting, and any the least scruple arising; it is not to be accounted faith, but doubting only or opinion. This being the difference between faith and opinion: Quod qui credit tenaciter adhaeret: That he which beleeves sticks so close unto his Tenet; that no man, or meanes shall be able to withdraw him from it, or to wry him another way: whereas hee that doth but hold opinion onely: Sic accedit suae sententiae, ut aliquantulum haesitet & mobili intellectu assentiat: Hee comes but doubtingly, and with an un­certaine assent unto it: As to the opinions of the Philosophers, which were truths onely of consequence, upon supposed grounds still dispu­table, and therefore still uncertaine. Whereas our doctrine, the do­ctrine of Christians, is a truth of foundation, without question, and therefore not disputed, but beleeved, and thorowly setled in our hearts, by the operation and power of him, who is both the Author and the Finisher of it, as the Scripture speaketh. And therefore in these fundamentall grounds of our Christian faith, away with doub­ting and hesitation. For hee that doubteth and wavereth in these, is like a wave of the sea, tossed of the wind, and carried away, as S. Iames saith, Iam. 1.6. But let everie one amongst us, not onely men, but wo­men also, yea and children too, according to their capacitie, say with firmnesse and fastnesse of faith, as the holy Apostles here, everie one for himselfe: Credo, I beleeve. A word or two of the person, Ego, I beleeve: and so I will end this point.

When we pray we are directed to say, Our Father, not my Father alone; because every one ought to be so charitable, as to pray for o­thers, as well as themselves: wi [...]h a desire likewise that they should [Page 14] doe the like for him; and with a confidence and assurance that he shall fare and speed the better for such the prayers of his neighbours and Christian brethren. As Saint James saith, Confesse your faults one un­to another, and pray one for another, that yee may be healed: For the effectuall fervent prayer of a righteous man availeth much, James 5.16. But when wee come to make profession and confession of our faith: then it must be I; not Wee beleeve, because wee cannot beleeve one for another; but every one (when he is come once to yeeres of discretion, and capacitie to understand) must beleeve for himselfe, and be saved by his owne, not anothers faith; according to that of the Prophet; The just shall live by his faith, Habacuck 2.4. that is, his owne faith; not another mans. I say, when he comes to yeares: For the Church of God is so charitable towards inf [...]nts, which having no sinnes of their owne committing to answer for, but only that originall guilt, w^ch is by naturall propagation derived thorowout all Adams po­steritie from one generation to another: that as they have sinned only in another,Vt qui peccavit in altero, cre­dat in al­tero, Aug. so they should beleeve also by another: that so they might be made capable of the Sacrament of Baptisme (which is the first step to salvation) by the faith and beleefe of those that bring them there­unto, that is, their God-fathers and God-mothers, that make profession of faith at the Font for them, which they as yet are not able to doe for themselves. But yet the benefit and use of this, shall endure no longer for their availe and profit, than while they are young and uncapable of doing it themselves: but if when they come to age, they doe not in their owne persons make good and performe those promises of faith and repentance, which they have made for them: but run wicked, faith­lesse, and desperate courses of life, contrarie to the said promises made in their behalfe; why then they lose and deprive themselves of the be­nefit and comfort of that holy Sacrament and Covenant, and become in as bad, if not a worse case, than if they had never beene partakers thereof at all. And therefore let everie one looke to his owne faith in particular, and so furnish and strengthen himselfe with the grounds and principles of faith out of the Word of God; that hee may be able upon all occasions to apply God unto himselfe by his owne per­sonall faith: and to say with the holy Apostles here, Credo, I beleeve. For otherwise he must never looke to save his soule; but, Tolle meum, tolle Deum. Take away the particular application of each mans right and interest in God and his Son Christ Jesus, and you were as good take away themselves to. For what comfort can I finde in a Saviour, except I may be assured that he is mine owne?

This teaches us first to beleeve that there is a God; for hee that commeth to God, must beleeve that God is, saith the Apostle, Hebr. 11.6. There being none, but the foole, that ever said, either with his heart, or with his mouth, There is no God, Psal. 14.1. Secondly, this teaches us also to beleeve, that this God is one; because it is said, God, in the singular number; not gods in the plurall: For howsoever the foolish Heathen out of their ignorance and simplicity, imagined and devised to themselves many gods; even so many, as they saw there were kinds of things naturall in the world (calling him that they sup­posed to be the god of the Skie, Jupiter; of the Aire, Juno; of the Wa­ter, Neptune; of the Earth, Vesta; and sometimes Ceres: of the Sun, Apollo; of the Moone, Diana; and such like) yet wee, to whom the Lord hath revealed himselfe more pa [...]ticularly by his holy and heaven­ly Word, do acknowledge and confesse but one only God and guide of all agents naturall, alone to be blessed, adored, and honoured by all for ever. For behold (saith God himselfe) I, even I am he; and there is no gods with me, or besides me, Deut. 32.39. neither is there any that can deliver out of my hands; as there followes. Therfore the Nicene Creed expresseth this unitie in these words, saying, I beleeve in one God the Fa­ther almightie, maker of heaven and earth, &c. Raymundus de Sabunde, Lib. Creat. Tit. 4. proves the unity of the Godhead foure wayes; or by foure reasons, viz. 1. Ʋnitate ordinis creaturarum: 2. Per contrarietates in uno subjecto: 3. Quod omne inferius tendit ad usum superioris: 4 Quo propius ad Deum, eo fortior & magis est unitas: i. e. First, by the unity of the ord [...]r of the crea­tures: Secondly, by the contrarieties in one and the same subject: Thirdly, because every inferiour thing bends and tends to the use of the superiour: And lastly, because the nearer any thing approaches unto God, the stronger and greater is the unity of it. And from hence he further inferres, that the unity in God is farre greater than that in man: Quod homo unus est in specie tantum: sed Deus & in specie, Tit. 5. & in nu­mero: Because mans unity consists only in his species or kinde: but God is one, not only in species, but in number too. And in the end concludes; Quod unus sufficit Deus, plures non sunt necessarii: That one God is sufficient for the guiding and governing of one world; so that there is no need of more. But the best proofes of divine verities, are ta­ken from divine authorities: and therefore let us see some few Texts of Scripture to confirme this the unity of the God-head; and so con­clude this point. And we will begin with that in Deuteronomy; Audi Israel, Dominus Deus tuus unus est: Hearken O Israel, the Lord thy God [Page 16] is one, Deut. 6.4. To which purpose see also Deut. 32.39. cited before. Next, let us heare Naaman the Syrian, healed as well of the leprosie of his soule as body, confessing and magnifying this one God, saying: Behold, now I know that there is no God in all the world, but in Is­rael, 2 Reg. 5.15. Thirdly, David, who saith; Quis Deus praeter Domi­num, &c. Who is God besides the Lord; and who is mighty save our God, Psal. 18.31. And againe, Thou art great, and doest wondrous things; Thou art God alone, Psal. 86.10. To which purpose, see also Esay 45.5, 6, 14, 18, 21, 22, verses. And likewise Sap. 12.13. And be­cause some heretickes, as Cerdon, Manichaeus, and the like, have rejected the testimony of the old Testament; therefore a place or two in the new Testament will not doe amisse. To which purpose then, heare Saint Paul in his first Epistle to the Corinthians, saying, Wee know that there is none other God but one. For though there be that are cal­led gods, whether in heaven or in earth (as there be many gods, and many lords) yet unto us there is but one God, which is the Father; of whom are all things, and wee in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8.4, 5, 6, verses. And in an­other place; A mediatour is not of one, but God is one, Gal. 3.20. And yet farther, There is one Lord, one Faith, one Baptisme, one God and Father of all, which is above all, and through all, and in you all, Ephes. 4.5, 6. verses. And so much for the unity of God. I beleeve in God, &c.

Now if any be over inquisitive to know what, or who this one God is; I answer with Saint Augustine, That the supereminencie of this Deitie passeth mans utterance; so that melius cogitatur quam dicitur; we can better thinke than speake of God. And yet our deepest thoughts also, come farre short of apprehending that incomprehensible Majesty, because, Secretissima res est Deus (as Alphonsus speakes) & quae omnium intellectus maxime fugiat: God is so secret a thing, that all mans under­standing cannot pierce nor prie into him; which constrained a great Prophet to crie out and say, Vere tu es Deus absconditus: Verily thou art a God that hidest thy selfe, or an hidden God, Esay 45.15. And no marvell, seeing, (as Saint Paul sayes) Habitat lucem inaccessibilem; Hee dwelleth in the light that none can attaine unto; whom never eye saw, neither can see, 1 Tim. 6.16. which made the Prophet Eliah, when the Lord went by him (and a mighty strong wind, renting the mountaines, and breaking the rockes before him) to cover his face with his mantle, 1 Reg. 19.13. as knowing that his humane sight could not endure the great luster and brightnesse of the divine Majestie. For if the children of Israel could not endure the splendour and bright­nesse [Page 17] of Moses face, after God had talked with him in the mountaine; as Exod. 34.30. How much lesse shall humane understanding be able to endure the Majestie of God himselfe; when it shall seeke to penetrate and pierce into the deepe mysteries and secrets thereof; proprii ingenii acumine; only by the strength and perspicacitie of their owne wit and reason. And therefore there is nothing wherein wee ought more to captivate and subdue our understanding; in obsequium Dei, in obedience unto God, than in the knowledge of God himselfe, Quoniam ad investi­gandum supremum illud unitatis & Trinitatis mysterium, nullus intellectus, fide destitutus sufficit; as Alphonsus goes on, because for the finding out of that high and hidden mystery of the Trinitie in Unitie, and Unity in Trinitie, there is no understanding destitute of faith, that is suffici­ent. For indeed, the knowledge of God, is profundum sine fundo (as one saith) it is a depth without a bottome. So that if any aske (saith another) quid sit Deus; what God is: I must answer him; Si seirem, De­us essem: I should be a god my selfe, if I knew, or were able to tell him. Nam Deum nemo novit; nec quid sit, quisquam scit, nisi solus Deus, saith Cardan. For none knoweth what God is, but God alone. And S. Austen saith, De Deo loquimur: quid mirum si non comprehendis? Ser. 33. de verbis Dom. [...]. si enim comprehen­dis, non est Deus: When we speake of God, it is no marvell if we doe not understand; for if the best of humane capacity and properties, whe­ther of body, or minde, or both, were able to comprehend him, he were no God. And therefore as the holy Father goes on: Sit pia confessio igno­rantiae, magis quam temeraria professio scientiae: Let us rather make an hum­ble confession of our ignorance, than a proud and rash profession of our science in this point. Nam attingere aliquantum te mente Deum, mag­na beatitudo est; comprehendere autem omnino impossibile: It is a great hap­pinesse for sinfull and mortall man, to be able to attaine to some small glimpse and smackering of knowledge concerning the immortal God; but to comprehend him throughly, it is altogether impossible. And therefore it is dangerous for the feeble braine of man to wade farre in­to the secret depths of the Majestie of the most high God; whom al­though to know be life; and joy to make mention of his Name: yet our soundest knowledge is to know, that we know him not as indeed he is, neither can know him; our safest eloquence concerning him, is our silence; when wee confesse with one confession, that his glory is inexplicable, his greatnesse above our capacity and reach. He is above, and wee upon earth: therefore it behooveth our words concerning him to be wary and few. For whosoever shall goe about to search in­to the secrets and essence of God; opprimetur à gloria; shall be confoun­ded [Page 18] by the glory of it, as the vulgar Latine reades it, Prov. 25.27. so that feare and shame shall be his covering, as else-where. And there­fore to such curious searchers, who to get themselves a name above o­ther men, will seeme to be wise as God, nay, beyond God, and become his counsellers, I commend the sage advice of Jesus the sonne of Sy­racke, Seeke not out the things that are too hard for thee; neither search the things that are above thy strength; but what is commanded thee, thinke thereupon with reverence, &c. Ecclus. 3. about the 21 and 22 verses; see that which followes, the place is excellent to this pur­pose. For behold, God is great and excellent, and we know him not, saith Elihu, Job 36.26. Incomprehensibilis cogitatu; our very thoughts cannot comprehend him, as the vulgar Latine makes Ieremie to speake, Ier. 32.19. No but his very wayes are past finding out; as S. Paul saith, Rom. 11.33. And therefore that we be not, illicite curiosi, unlawfully cu­rious, let us abstaine from searching into such depths and secrets con­cerning God, as he hath reserved unto himselfe.

But yet that we be not, damnabiliter ingrati, as S. Ambrose speakes, condemned for ingratitude; let us use our best diligence to understand what God hath revealed of himselfe. For howsoever the secret things belong unto the Lord; yet things revealed belong unto us and our children for ever, saith the Scripture, Deut. 29.29. And therefore such things we are bound to know, as well as beleeve; neither can we be ig­norant of them without sin: there being as well sins of ignorance, as of errour and infidelitie: which made the kingly Prophet to pray, De­licta juventutis meae & ignorantias meas ne me mineris; as the Latines reade it: in our 25. Psal. about the 7. verse, i. e. Remember not, O Lord, the sins of my youth, nor yet my ignorances. And our Church prayeth in the Letany, that it would please God to forgive us all our sins, neg­ligences, and ignorances; which should never be done, if ignorance were not reputed and accounted sin. And if ignorance in generall be to be so esteemed; then ignorance of God much more: which appears plainly by that fearfull judgement, which S. Paul threatens, saying, When the Lord Jesus shall shew himselfe from heaven, with his migh­tie Angels, in flaming fire, rendring vengeance unto them that doe not know God, 2 Thess. 1.8. And David to the same purpose; Powre out thy wrath upon the heathen, that have not knowne thee, Psal. 79.6. And therefore howsoever we may not inquire, neither can know, quid sit Deus: the quidditie, as I may so speake, i. e. the nature and essence of God: (of which only the former speeches and passages are to be un­derstood:) yet quis sit Deus, & qualis, & quae ejus voluntas, as Zanchy [Page 19] speakes: i. e. who God is, and what manner of God hee is, and what the will of God is: All these we must and are bound to know; neither can we be ignorant of them without great and fearfull sin: (as I said before.)

First, quis; who he is, that thereby we may be enabled to distinguish and discerne betweene the true God and false gods; and so keepe our selves within the compasse of right religion, by serving & worshipping only the true God; and not fall into the dangerous downfals either of superstition o [...] [...]dolatry, by worshipping and serving those as gods, that are no gods, contrary to the first Command: Thou shalt have none other gods but mee: as S. Paul manifestly proves, the Gentiles in the time of their ignorance to have done, saying, That even then, when they knew not God, they did service unto them, which by nature are no gods, Gal. 4.8. No gods indeed. Nay, some of them have beene so farre from gods, as that they were scarce good men, but such as were defiled, stupris, libidinibus, adulteriis, aliis (que) enormibus sceleribus: With rapes, incests, adulteries, unnaturall lusts, and divers other enormous wickednesses: as Tertullian and Lactantius have observed; non ex poeta­rum solum, verum etiam philosophorum scriptis; not out of the writings of fabulous Poets only, but also of grave and learned Philosophers. Nay, some of them have growne to such an height of madnesse in this kinde, as to give divine honour, not only to dead men, but even to inferiour creatures also; vilissimis quidem & abjectissimis; even the most vile and contemptible; as to oxen, dogs, cats, crocodiles; yea, and very mice and rats too; and that with such violence and earnestnesse, as that a multitude of Aegyptians could hardly upon a time be restrained, nei­ther by the command of their owne Governour, nor the feare of the Roman power, from rushing into the house, and laying violent hands upon a certaine citizen, qui Felem imprudenter occiderat, Epistola ante And. Hiperii methodum Theolog. which by mis­adventure only and unawares, had killed a cat, one of their supposed deities: as Cicero is reported by mine Author, some where to have re­lated. Others have adored the Sunne, Moone, and Starres, together with the whole hoast of heaven; yea, and the very elements also: quae & facta sunt, & sensu carent; which are not onely creatures themselves; but which is more, insensible. Nay, some stooping yet lower, have ta­ken the very garden-herbs; as the Garlike, the Onion, and the Leeke, into the number of their gods: which gave Iuvenal occasion to give them this jerke in his Satyrs; saying, O sanctas gentes, quibus haec na­scuntur in hortis Numina: O holy nations, that have such deities grow­ing in their gardens. But what need we goe so farre from our owne [Page 20] profession: when as the divine oracles of truth yeeld us such plenti­full proofes of mens madnesse in this kinde: as of Gods owne people Israel offering up sons and daughters unto Idols, devils; and worship­ping gods made with hands, as of gold and silver, wood and stone, and the like; molten, graven, and carved images. For the Smith (saith the Prophet Esay) taketh an instrument and worketh in the coles, and fa­shioneth it with hammers; and worketh it with the strength of his armes, &c. and the Carpenter stretcheth out a line, he fashioneth it with a red threed; he planeth it; and he pourtrayeth it with the compasse, and maketh it after the figure of a man; and according to the beauty of a man, that it may remaine in the house, &c. And all this of a peece of wood; whereof hee burneth part in the fire; and upon another part thereof he eateth flesh, hee roasteth the roast and is satisfied; also hee warmeth himselfe, and saith, Aha, I am warme, I have beene at the fire. And the residue thereof hee maketh a god, even his idoll; hee boweth unto it, and worshippeth: and prayeth unto it; and saith, deliver me; For thou art my god, Esay 44.11, 12, 16, 17, verses:

And thus you see, what fearfull and horrible effects have proceeded from the want of the knowledge of the true God. To prevent which amongst our selves, our first and chiefe care ought to be, especially since we professe to beleeve in God, to joyne to our faith, knowledge, and learne, quis sit Deus, who this true God is.

Secondly, Qualis; it is necessarie also for us to know, not onely who he is, but what manner of God he is, of what qualities, of what conditions; which is to be done by his attributes, which are so ter­med, because they are termes or titles truly attributed and given unto him; Ad ipsum magis hominibus declarandum: that thereby men may the better and the more easily (according to their capacities) conceive and understand something of him. And they are of two sorts; either [Page 21] within him, or without him. Without him, is his name only, so often spoken of, and so much magnified in many places of the Scripture: as Exod. 9.16. where it is said of Pharaoh: I have appointed thee to shew my power in thee, and to declare my name thorowout all the world. And againe: The Lord is a man of warre, his name is Jehovah, Exod. 15.3. When they shall heare of thy great name, and of thy mightie hand, and stretched out arme, &c. 1 Reg. 8.42. And of the house that I have built for thy name: saith Solomon, vers. 48. of the same chapter. Yea, the Lord of Hosts is his name; saith the Prophet Esay 51.15. I am a great King (saith the same Lord of Hosts) & my name is terrible among the Heathen, Mal. 1.14. To which purpose our Saviour Christ himselfe hath taught us to pray unto God, saying; Hallowed be thy name, Matth. 6.9. Secondly, within him: in which sense, an attri­bute of God, Est divinae & simplicissimae essentiae, Dudley Fenner, Theolog. pro diversa agendi ratio­ne, diversa & vera nobis [...], & conceptio expressa: as mine Author speakes: that is, It is a true, but divers forme or manner of expression or appearing of the divine, and most simple essence of God unto us, and our conceit, in regard of its divers manner of working and opera­tion: as that hee is true, just, mercifull, long-suffering: yea, full of compassion, slow to anger, and of great kindnesse: as David expresses him, Psal. 103.8. That he is powerfull, patient, pitifull, loving, libe­rall, and a rewarder of them that seeke him: as the Apostle, Heb. 11.6. That he is wise, strong, all-sufficient, righteous in all his wayes, and holy in all his works: as the Psalmist, Psal. 145.17. That hee is invi­sible, immortall, immutable: Immo immensus Deus, intra omnia sed non inclusus; & extra omnia sed non exclusus: as an ancient Father: that is, A God so great and immense, as being within all things, yet hee is not included or inclosed; and without all things, yet not excluded or shut out. And that which is yet more, that hee is not all these things in the concrete or adjective onely; but in the abstract also and the substantive, as Truth it selfe, Justice it selfe, Goodnesse it selfe, Love, Kindnesse, Mercie, and the like. As if you would abstract all, or any of these from all other things, and consider it in it selfe alone: as a man may say; Bonum bonum, or a good goodnesse; why this is God, and so in all the rest. All these qualities being indeed so essentially, and in their perfection in him; as that they must not, no not in the verie least of our imaginations, and most retired thoughts, be sepa­rated or divided from him. As for instance, Bonitas est essentia Dei erga omnes creaturas benefica: Gods goodnesse is that essentiall qualitie in him, whereby he doth manifest his bountie and beneficence towards [Page 22] all his creatures, making his Sunne to arise on the evill and the good, and sending raine on the just and unjust: as our Saviour himselfe de­clares him, Mat [...]h. 5.45. which is an effect only of his goodnesse. To which purpose, you may see also if you please, 1 Tim. 4.10. and Psal. 34.90. and divers other passages and places in holy Writ; expressing the same in this large patent. And to this qualitie of goodnesse in God, appertaine also other qualities respecting his creatures, either simply as creatures, as his Love and Grace: or as wretched creatures and in miserie, as doth his Mercie. The love of God first, being, Essen­tia Dei omnes creaturas immerito diligens: Such an essentiall qualitie in him, as whereby hee shewes and expresses sundrie effects of his said love to all his creatures, even without their desert: according to that of the Apostle: When the bountifulnesse and love of God appeared toward man, not by the works of righteousnesse which we had done, &c. Tit. 3.4. And the grace of God next, such another essentiall qua­litie in him, Qua omnes creaturas immerito favet: Whereby hee is fa­vourable and indulgent towards them also, though they be never so rebellious towards him. Which qualitie of his, David expresses, when he saith: The eyes of all wait upon thee, and thou givest them meat in due season: thou openest thy hand, and fillest all things living of thy good pleasure: Psal. 145.15, 16. Now this good pleasure is no­thing else, but his graciousnesse toward them. And what is of grace is not of works, saith Saint Paul, Rom. 11.6. And lastly, Gods mercie is likewise an essentiall qualitie in him; Qua omnium creatura­rum miseriis aliquo modo succurrit: Whereby in one kinde or other hee succours and releeves all his creatures, that are in miserie and distresse, according to that in Exodus; The Lord strong, mercifull, and graci­ous, slow to anger, and abundant in goodnesse and in truth; reserving mercie for thousands, forgiving iniquitie, transgression and sin, &c. Exod. 34.6.

And what hath beene thus said and shewed of these few, of the at­tributes of God, may be likewise proved and affirmed of all other his qualities and divine properties whatsoever. Which are things verie necessarie to be well knowne and understood by all true Christians, and such as professe to beleeve in God. For without this knowledge they must needs faile, and come short of many Christian vertues neces­sarily required to their soules health. As for example: The know­ledge of his justice serves to beget in us a fearfulnesse to offend him, and an awfulnesse and dread of his most holy name: as also to streng­then the faith and confidence of the poore afflicted, and such as suffer [Page 23] wrong: in that they know, that in good time the Lord will revenge their injuries for them, punish their oppressours, and cause them to see their desire upon their enemies, because he is just. The knowledge of his mercie serves to raise us up in hope; that though wee have committed sins, and remaine still full of weaknesses and infirmities: yet that in time upon our repentance and amendment, they shall be for­given us. The knowledge of his truth serves to beget in us a lively and stedfast faith in his promises: and the knowledge of his love, to inflame and stirre up our love towards him againe. And lastly, the knowledge of his goodnesse, kindnesse, bountifulnesse, patience, long-suffering, forbearance of us, and the like, serves to renew many other vertues in us, answerable to each of these qualities in him, which o­therwise would be ready to languish and dye: but especially to pro­cure our gratitude and thankfulnesse towards him, for all such favours, as from time to time he hath in these severall kindes conferred and be­stowed upon us: who indeed desires rather that we should thankfully remember what he hath beene unto us, than curiously to affect what he is in himselfe. So that in these respects and sundrie others, which might be spoken of, you cannot chuse but see and perceive, how ne­cessarie a thing it is for all true Beleevers to know, Qualis sit Deus, What manner of God the true God is, which is the second circum­stance.

The third and last followes: Quae fit ejus voluntas: What the will of God is. Now concerning this, you must know, that in God there is said to be a two-fold will: Ʋoluntas beneplaciti, and Ʋoluntas signi; as the Schoole-men distinguish it: that is, the will of Gods good pleasure, and the will of the signe of it; or an antecedent and a consequent will; as some of the Fathers: or an omnipotent and powerfull will, and a will lesse powerfull; as S. Augustine: or an ab­solute will, and a will conditionall; as others. All which divisions teach us (as a learned Doctor of our owne Church hath in former times well observed) that there be parts, some revealed, some secret,Dr. Covell. of that; which yet is no more divers or many, than it is possible for the essence of the Godhead to be more than one: not that he is con­trarie in his will, but that his will as yet is not wholly revealed. So farre hee.1 Sam. 6.19. Numb. 4.20. Exod. 19.13.

Now the first part of this will, that is, the secret and reserved part, is shut up within the closet of Gods owne sacred bosome: as the Ark that must not be pried into: the mountaine, that neither man nor beast may prefume to touch: the brightsome Sunne, that with the [Page 24] rayes of his glorious luster, dazles the eyes of curious beholders: the way of an Eagle in the aire,Prov. 30.19. and the path of a ship in the waters, whose track may not be espied, nor enquired after; but only admired and adored afarre off. For of this, hath God pronounced, O homo, in quis es? Rom. 9.20. O man, who art thou that doest, that darest ran­sack the bowels of my privie Councels? seeing my judgements are like a great deepe: as Psal. 36.6. that is, so deepe, so bottomlesse, as that they are not to be sounded or fathomed by thy shallownesse. The other part of Gods will is open and revealed, divulged and proclai­med in a full Court and assembly of men and Angels to all the world: and that is his will revealed in his Word. And this challenges and ex­acts, both a distinct knowledge, and an entire obedience; yea there­fore our knowledge, that it may be obeyed: for as affected know­ledge in the former is dangerous; so affected ignorance in this latter is damnable.

Now then, if we must doe this revealed will of God, then likewise know it, yea and know God too, in and by it, as well as by his attri­butes, or any other his works whatsoever: otherwise without this latter,Epist. 4. it is impossible to attaine unto the former. For, Qui Deum ne­scitis, vias ejus quomodo novistis? saith S. Ambrose: If you doe not know God, how can you either know the will, or walk in the wayes of God? And therefore God himselfe, upon his reconciliation, and promise of a new covenant with his people Israel, tels them, first that hee will put his Law in their inward parts, and write it in their hearts: and then as a confirmation of the said covenant, hee addes: That they should not need to bid one another to know the Lord: For they shall all know me (saith hee) from the least of them to the greatest of them, Ierem. 31.33, 34. which is as much as if hee should have said; That untill men know God, they cannot have his Law written in their hearts: and so neither submit their understanding to the beleefe and knowledge of it, for matter of doctrine; nor subject their wils and affections to the obedience and practice of it in their lives & conversations. And therefore for these reasons before expres­sed, let us be perswaded to use our best diligence and endevour to at­taine unto the knowledge of the three former circumstances concer­ning God. For this is life eternall, that men know thee, the onely true God, and whom thou hast sent Jesus Christ, saith our Saviour him­selfe, Ioh. 17.3. From whence learned Zanchy our Protestant Schoole­man inferres, that if it be life to know God, it must needs be no lesse than death, not to know him, or to be ignorant of him.

To conclude then: as a curious searching into those secrets of God, which are not revealed, serveth but to breed a contempt of those things which are revealed unto us; in regard whereof, it is greater pietie to beleeve them, than to strive to know them: so on the other side, to be absolutely either ignorant or carelesse of those things that concerne us, and which God hath revealed unto us, is a plaine evidence of our sloth, and negligence of our owne salvation. In the former whereof, it is not so much to be lamented, that wee search and cannot comprehend; as that in the latter, wee might comprehend, if wee would but take the paines to search. For, Qui quaerunt invenient: They that seeke shall finde, Matth. 7.7. even the knowledge of the true God and of his wayes.

Now then God hath revealed and made himselfe knowne to his Church and children after a three-fold manner, viz. Operando, Loquen­do, Spirando, that is, by his works, words, and Spirit; by his works in the creation, and conservation of the world: by his Word in his holy Scriptures; by his holy Spirit, in testifying to our spirit, by his secret working and inspiration in our hearts and soules, not onely that hee is God, but that he is our God also in particular, so that wee may and must relye and depend upon him, and none but him, upon all occasions whatsoever.

Now these heads are too large and long to be handled to the full, by way of Catechisme: and therefore for this time, you must be satis­fied with that, which the words of our Creed testifie, and declare con­cerning him; that is, That he is the Father Almightie, Maker of Hea­ven & Earth. Ʋide Act. 17.24. And here you see, that the first attribute or title, that is given unto God, is, that he is called Father. I beleeve in God the Father, &c. And that may be in this place, in a two-fold respect. First, in respect of creation; and so he is the Father of the world, and all that is therein, and therefore here is subjoyned, Maker of Heaven and Earth: Secondly, in respect of naturall generation; and so hee is the father of Jesus Christ alone. And therefore followes that, And in Iesus Christ his onely Sonne. Concerning the first, it is said by the Pro­phet, Have we not all one Father? hath not one God created u [...]? Mal. 2.10. And againe, Is not hee thy Father that hath made thee? Deut. 32.6. And not onely of man, but of all other things he is said to be the Father by creation, as in the booke of Iob: Who is the father of the raine, or who hath begotten the drops of dew? out of whose wombe came the ice, or who hath ingrendred the fr [...]st of Heaven? I [...]b 38.28, 29. thereby insinuating that God only is the father of these things: [Page 26] and therefore well may wee say, I beleeve in God the Father. But most especially in regard of his naturall fatherhood to his Sonne, and our Saviour Jesus Christ, whom he did beget in the womb of eternitie, be­fore all worlds, according to that of the Psalmist; Ex utero ante luci­ferum genui te; as the Vulgar Latine reads it, Psal. 110.3. that is, I have begotten thee in my womb before the morning light: or in the words of Esay, Before the day was, I am. To which purpose S. Augustine doth here take occasion wittily to observe against the Arrians: Quod cum Dei Patris, nomen in confessione conjungitur: That when the name of Father, is in this Creed and Confession of faith, joyned unto the name of God: Ostendit, quod non antea Deus esse coepit & postea Pater: sed sine ullo initio, & Deus semper est, & Pater est: It shewes (saith he) that God was not first and Father after, but that without any beginning, even from all eternitie, hee was both God and Father: and therefore it is said: I beleeve in God the Father: so that when thou hearest God stiled Father, acknowledge, confesse, and beleeve, that he hath a Sonne truly begotten; in regard of whom hee is as truly and justly called Father, as hee that possesseth any thing is called an Owner, or hee that rules over any thing is called a Lord. So that the word Father in this place, is a word of a deep and secret mysterie. The word onely and truly be­ing the Sonne, where God in this sense is the Father. And therefore saith S. John; In the beginning was the Word, and the Word was with God, and the Word was God, Ioh. 1.1. God of God, light of light, verie God of verie God, begotten of his Father before all worlds: as the Nicene Creed professeth.

Neither let any be so saucie, as to enquire how this Father could, or did beget this Sonne (as Saint Augustine goes on) seeing the verie Angels thereof are ignorant: and it is a secret not revealed to the Pro­phets. Whence Esay cries out, Generationem [...]jus quis enarrabit? Who shall d [...]clare his generation? Esay 53.8. And therefore let it not enter into our cogitations, how this or that can be effected, or come to passe, but onely beleeve; seeing the next word tels us, that God is Almigh­tie: and therefore if he be Almightie, nothing can be unpossible unto him. I beleeve in God the Father Almightie. And that hee is Almightie, that is, able to doe whatsoever he will, yea and more than hee will too, it is manifest as well by his words as by his works. By his word first; as where he declares as much of himselfe by his faithfull servant Abra­ham, saying; I am God all-sufficient, or Almightie, Genes. 17.1. And againe, I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, even the [Page 27] Almightie, Revel. 1.8. And as his Word thus declares him, in the first and the last books of the same, and indeed all over it; if proofe were wanting; so his works speake the like of him, even from the verie be­ginning to the ending of the same booke. And in particular, where they expresse him to be the Maker of Heaven and Earth: that is, of all things the universall world doth containe, as well above as below; as well heavenly as earthly; as well spirituall as corporall. Which is espe­cially in the first of Genesis, but seconded and confirmed in many pas­sages and places of Scripture besides: as in the Psalmes: When I behold (saith David) thine heavens, even the works of thy fingers, the Moone & the Stars which thou hast ordained: and how thou hast made man little lower than thy selfe, and crowned him with glorie and honour: Thou hast made him to have dominion over the works of thy hands, &c. Psal. 8. all over the Psalme. To which purpose see also Acts 17. about vers. 24. and so forward: which made Saint Augustine to crie out unto him; Omnipotens manus tua semper una & eadem, creavit in coelo Angelos, in terra vermiculos, non superior in illis, non inferior in istis: that is, The strength or power of thy hands is omnipotent, yea, and alwayes one and the same; which as it created the glorious Angels in heaven, so likewise the little wormes in the earth: neither is it any whit greater in those, or lesser in these: but, Deus ita artifex magnus in magnis, ut non sit minor in minimis: But his power and might ap­peares as much in the least, as in the greatest of his creatures.

And this may serve first to strengthen us in our faith, and trust to God, and to make us with the more confidence to have recourse unto him, by prayer and supplication, because wee know and beleeve that he is Almightie: and therefore as the Leaper said; Master, if thou wilt, thou canst make mee cleane, Matth. 8.2. So we may be sure, that what promises of mercie or goodnesse soever the Lord hath made un­to us in his word, he will make good in his due time: because wee be­leeve, hee which hath promised is able to doe it; as S. Paul speakes, Rom. 4.21.

Secondly, this teaches us also, that as God is able to succour us, and provide for us, because Almightie: so likewise to defend us, that no enemie, ghostly or bodily, is able to prevaile against us to our destru­ction or confusion. And therefore that in all our troubles we put our whole trust and confidence in him and his mercie, as well for the salva­tion of our soules, as the preservation of our bodies: this being the victorie that overcommeth the world, even our faith, saith S. Iohn, 1 Ioh. 5.4. And indeed, this is the true and proper sense of this Article: [Page 28] I beleeve in God the Father Almightie, that is, I doe depend and put my trust in him: for as S. Augustine (whom I undertooke at the first to follow, especially in this discourse) hath rightly observed, the arti­cle doth not say, Credo Deo, or Credo Deum, but onely Credo in Deum, that is, it doth not say, I beleeve God, or I beleeve that there is a God: but onely, I beleeve in God. For to beleeve God, is to beleeve that what God sayes is true, which many wicked men and verie reprobates may doe: againe, to beleeve that there is a God, and that hee that made heaven and earth, is that God: Hoc & daemones possunt: why even the verie Devils doe the same: Credere vero in D [...]um, soli noverunt qui dilli­gunt illum: but to beleeve in God, they only know how that love him, and are become the children of God, by the grace of adoption, and by their faith and beleefe in God: and therefore because they doe truly and sincerely love God, they are emboldened to say, I beleeve in God the Father Almightie, Maker of Heaven and Earth, &c.

And here I might take occasion to shew you, how that in this little Preposition, In, this small word consisting of two of the smallest let­ter, i, n, doth consist the whole summe and substance of our Christian Religion.Lib. 1. de Relig. cap. 13. pag. 256. Tota pietas totusque Dei cultus atque religio: as Zanchius speaketh. For who ever did truly and uprightly worship and serve God, but out of trust in God? who ever did awfully and filially feare God, but because he did trust in God? who ever did unfainedly and sincerely love God, but it proceeded from his trust in God? who ever did make conscience of his wayes, by avoyding and declining evill, but through hope and trust in God? who ever was carefull to obey God, and walk in the waies of God, by a Christian conversation, but that he did beleeve & trust in God? what makes the difference between Saints and sinners, between the reprobate and the righteous, between Iudas & Peter, but only trust & want of trust in God? wherfore was the world, & all that therein is, at the the first created, but only to make men trust in God? How came it by the fall of men and Angels to be corrupted, but onely because they forsooke their trust in God? and wherefore was it againe redeemed at the last, but onely to renew mens trust in God? wherefore are all those many and manifold blessings, soli & poli, as well of earth as heaven, conferred and bestowed upon the children of God, but onely because they trust in God? and wherefore are all Gods curses and heavie judgements, both of this world and that which is to come, inflicted upon the wicked and enemies of God, but onely because they have refused to trust in God? would wee then avoyd and decline the heavie wrath and vengeance of God, prepared for the [Page 29] Devill and his angels, let us trust in God; or would wee be invested with the glorious liberty of the sons of God, and made partakers of the plentious redemption that is in Christ Jesus: why then let us trust in God. Credere Deum, to beleeve that there is a God, cannot doe it; for this the devils doe beleeve, and yet they tremble. Credere Deo, to be­leeve that God is just and true, comes likewise short of it, for this the wicked may doe, nay, they shall doe, not onely beleeve, but finde and feele too, the tru [...]h of Gods judgements and threatnings against them for their sins, to their greater terror and confusion. But Credere in Deum: This little Monosyllable, In, added to it, only shall and can effect it.

Loe, here then is the little cloud that arose out of the sea, no big­ger than a mans hand; out of which, notwithstanding, did fall a great raine, 1 Reg. 18.44, 45 verses. Loe here is the little well, that grew into a great river, and flowed over with great waters, Esther 10.6. in the Apocripha. Loe here not only the Iliades, but the Odisses too of Homer; nay, the workes and writings of the whole world, as well sa­cred as prophane, within the shell of a nut: For what good use is to be made of them all, but only to cause men to trust in God? which ser­vice, if they doe not in some sort or other promote and advance for­ward. They shall burne in the end like stubble, and vanish like chaffe before the face of the winde, as being lighter than smoak or vanitie it selfe. If then the Gospell of our Lord and Saviour Jesus Christ, may fitly be counted and called the Compendium of the whole Bible, and this the Apostles Creed, the abridgement of the Gospell: then like­wise our little, In, here; may not unfitly be stiled the epitome of the Creed. For whereas there may be said to be two parts of the Creed, viz. A dutie required, and rewards proposed for the faithfull dispatch and performance of the said dutie: This, In, doth fully performe the dutie, in beleeving in the Father, in the Son, and in the Holy Ghost; and so consequently, not only intitle us to, but invest us with the re­wards, (and they are rich rewards too) by making us members of the holy Catholike Church, and partakers of the Communion of Saints, forgivenesse of sins, resurrection of the body, and life everlasting. And therefore if wee were wont to wonder, when wee were children and schoole-boyes, at the dexteritie of him, that could write the Pater noster within the compasse of a penny (pardon the lownesse of the com­parison) then much more may we now admire the infinite wisdome of God, that could contrive the whole substance of his owne will, & our worship, into so small a volume as two small letters; and yet this, as you have seene, is fully and at large p [...]rformed. And this may serve to [Page 30] checke and condemne our dulnesse, and backwardnesse in Gods service; that having so small a lesson to learne, and to take forth, we are so long in learning it, and so hardly brought to put it in practice and executi­on. For who it there that truly beleeveth and putteth his trust in God, as it behoveth a Christian man to doe? But some put their trust in cha­riots, and some in horses, as the Scripture speaketh: Some in the strength of their owne armes, and others in the invention of their own braines; some in the fatnesse of their owne fields, and fertilitie of their owne soyles; and others in their owne policies, in their owne paines, in so much as they offer sacrifice to their nets, and burne incense to their yarne; as the Prophet complaineth of them, Habacuk 1.16. So that we may justly take up Davids complaint, and say: Loe these are the men that take not God for their strength, but trust to the multitude of their riches, &c. Psal. 52. But these are but vaine things for vaine men to put their trust in: which made Job to protest against such vain confidence, saying, If I have made gold my hope, or said to the wedge of gold, Thou art my confidence, Job 31.24. As knowing that, Spe­rando pereunt, qui sic sperant: such hypocrites hope shall perish: as him­selfe may be said to translate it, Iob 8.13. Yea their confidence shall be cut off, and their trust shall be but as the house of a Spider: They may well leane upon their house, but it shall not stand: yea, though they hold fast by it, yet shall it not indure, as there followes, verses 14, 15. For cursed is that man that trusteth in man, and maketh flesh his arme, and with-draweth his heart from the Lord, Ierem. 17.5. And therefore Salomon adviseth us to trust in the Lord with all our heart, and not leane so much as to our owne wisdome, Prov. 3.5. For blessed are all they, said David, that trust in him, Psal. 2.12. Which if it be so (saith S. Austen) that they are blessed that trust in the Lord: Tunc miseri sunt qui confidunt in se: They must needs be wretched and miserable that trust only to themselves; as the justiciaries, and all that boast of their owne righteousnesse doe. But S. Paul saith, Qui gloriatur, in Domino glorietur: He that boasteth, let him boast in the Lord, 1 Cor. 1. vltimò. For as S. Augustine goes on: Nihil in te placet Deo, nisi quod habes ex Deo, &c. There is nothing in man that can be or is acceptable unto God; but that which he hath received from God: and therefore seeing there is no good thing in man, but what he hath received from God: Why doth he glory, as though he had not received it, 1 Cor. 4.7. Seeing then there is nothing in man, whether our selves or others, worthy of our trust or dependance on him; let us be perswaded, as well for the salva­tion of our soules, as the preservation of our bodies, to take fast hold [Page 31] of our former preposition, In, and to say with the holy Apostles in this place, Credo in Deum &c.

I might be much more plentifull in uses on this subject; but that I promised and intended brevitie: and therefore this shall suffice.

Luther said well, that there was much Divinitie in Pronounes. And here you see, that there is some also, and that not a little, even in pre­positions.