An Exposition of
the Symbol or Creed of the Apostles
According to the tenor of the Scripture and the
consent of orthodox Fathers of the church.
Reviewed and
corrected by William Perkins
No
man justly 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, only by handling a set
portion of Scripture; and therefore that the handling of the Creed being no
scripture, is not convenient. Indeed I grant that other course to be
commendable; yet I doubt not but in catechising the minister hath his liberty
to follow, or not to follow a certain text of Scripture, as we do in the usual
course of preaching. My reason is taken from the practice of the primitive
church; whose catechism (as the author of the epistle to the Hebrews sheweth)
was contained in six principles or grounds of religion, which were not taken
out of any set text in the Old Testament; but rather was a form of teaching
gathered out of the most clear places thereof. Hence I reason thus: that which
in this point was the use and manner of the primitive church, is lawful to be
used of us now. But in the primitive church it was the manner to catechise
without handling any set text of Scripture; and therefore the ministers of the
gospel at this time may with like liberty do the same; so be it they confirm
the doctrine which they teach with places of Scripture afterwards.
Now
to come to the Creed, let us begin with the name or title thereof. That which
in English we call the ApostlesŐ 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 every man payeth his part; which being all
gathered, the whole (which is called the shot) amounteth. And so out of the
several writings of the apostles, ariseth this Creed, or brief confession of
faith. It is a badge, because as a soldier in the field by his badge and finery
is known of what band he is, and to what captain he doth belong; even so by
this belief a Christian man may be distinguished and known from all Jews,
Turks, atheists, and all false professors; and for this cause it is called a
badge.
Again,
it is called the Creed of the Apostles, not because they were the penners of
it, conferring to it besides the matter, the very style and frame of words, as
we have them now set down.
Reasons:
1.
There are in this Creed certain words and phrases which are not to be found in
the writings of the apostles; and namely these: he descended into hell; the catholic church. The latter whereof, no doubt, first began to be in
use when after the apostlesŐ days the church was dispersed into all quarters of
the earth.
2.
If both matter and words had been from the apostles, why is not the Creed
canonical Scripture, as well as any other writings?
3.
The apostles had a summary collection of the points of Christian religion which
they taught, and also delivered to others to teach by; consisting of two heads,
faith and love; as may appear by
PaulŐs exhortation to Timothy, wishing him to keep the pattern of wholesome
words; which he had heard of him, in faith and love, which is in Christ Jesus (2 Tim. 3:15). Now the Creed consists not of two
heads but of one, namely of faith only, and not of love also. Wherefore I
rather think that it is called the ApostlesŐ Creed because it doth summarily
contain the chief and principal points of religion, handled and propounded in
the doctrine of the apostles. And because the points of the Creed are
conformable and agreeable to their doctrine and writings.
And
thus much of the title. Now let us hear what the Creed is. It is a sum of
things to be believed concerning God and concerning the church, gathered forth
of the Scriptures.
For
the opening of this description, first I say, it is a sum of things to be
believed, or an abridgement. It hath been the practice of teachers both in the
New and Old Testament, to abridge and contract summarily the religion of their
time. This the prophets used. For when they had made their sermons to the
people, they did abridge them and penned them briefly; setting them in some
open places, that all the people might read the same. So the Lord bad Habakkuk
to write the vision which he saw, and to make it plain upon tables, that he
may run that readeth it (Hab. 2:2).
And in the New Testament, the apostles did abridge those doctrines which
otherwise they did handle at large, as may appear in the place of Timothy
aforenamed (2 Tim. 1:13). Now the reason why both in the Old and New Testament
the doctrine of religion was abridged, is that the understanding for the
simple, as also their memories, might be hereby helped and they better enabled
to judge of the truth, and to discern the same from falsehood. And for this end
the ApostlesŐ Creed being a summary collection of things to be believed, was
gathered briefly out of the Word of God for helping of the memory and
understanding of men. I add that this Creed is concerning God and the church.
For in these two points consisteth the whole sum thereof. Lastly, I say that it
is gathered forth of the Scripture, to make a difference between it and other
writings, and to shew the authority of it; which I will further declare on this
manner:
There
be two kinds of writings in which the doctrine of the church is handled, and
they are either divine or ecclesiastical.
1.
Divine, are the books of the Old and New Testament, penned either by prophets
or apostles. And these are not only the pure Word of God, but also the
Scripture of God; because not only the matter of them; but the whole
disposition thereof, with the style and the phrase, was set down by the
immediate inspiration of the Holy Ghost. And the authority of these books is
divine, that is, absolute and sovereign; and they are of sufficient credit in
and by themselves, needing not the testimony of any creature; not subject to
the censure either of men or angels; binding the consciences of all men at all
times, and being the only foundation of our faith, and the rule and canon of
all truth.
2.
Ecclesiastical writings are all other ordinary writings of the church
consenting with Scriptures. These may be called the word or truth 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 down 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 authority in defining of truth and falsehood in matters of religion
is, not sovereign, but subordinate to the former; and it doth not stand in the
authority and pleasure on men and councils, but in the consent which they have
with the Scriptures.
Ecclesiastical
writings are either general, particular or proper. General, are the creeds and confessions of the church
dispersed over the whole world, and among the rest the Creed of the Apostles, made either by the apostles themselves or by their
hearers and disciples, apostolical men, delivered to the church, and conveyed
from hand to hand to our times. Particular writings are the confessions of particular churches. Proper writings are the books and confessions of private
men.
Now
between these we must make a difference; for the general Creed of the
Apostles (other universal creeds in
this case not excepted), though it be of less authority than Scripture; yet
hath it more authority than the particular and private writings of churches and
men. For it hath been received and approved by universal consent of the
catholic church in all ages, and so were never these. In it the meaning and
doctrine cannot be changed by the authority of the whole catholic church; and
if either the order of the doctrine, or the words by which it is expressed,
should upon some occasion be changed, a particular church of any country cannot
do it, without catholic consent of the whole church. Yet particular writings
and confessions made by some special churches, may be altered in the words, and
in the points of doctrine by the same churches, without offence to the catholic
church. Lastly, it is received as a rule of faith among all churches, to try
doctrines and interpretations of Scriptures by, not because it is a rule of
itself, for that the Scripture is alone; but because it borroweth his authority
from Scripture with which it agreeth. And this honour no other writings of men
can have.
Here
some may demand the number of creeds. Answer: I say but one creed, as there is but one faith. And
if it be alleged that we have many creeds, as besides this of the Apostles, the
Nicene Creed, and AthanasiusŐ Creed etc., I answer, the several creeds and
confessions of churches contain not several faith and religions, but one and
the same; and this called the ApostlesŐ Creed, is most ancient, and principal;
all the rest are no new creeds in substance, but in some points penned more
largely for the exposition of it, that men might better avoid the heresies of
their times.
Further,
it may be demanded, in what form the creed was penned? Answer: In the form of an answer to a question. The reason
is this: In the primitive church, when any man was turned from Gentilism to the
faith of Christ, and was to be baptised, this question was asked him: What
believest thou? Then he answered
according to the form of the Creed: I believe in God etc. And this manner of questioning was used even
from the time of the apostles. When the eunuch was converted by Philip, he
said, What doth let me to be baptised?
Philip said, If thou dost believe with all thine heart, thou mayest (Acts 8:37). By this it appears that although all men
for the most part among us can say this Creed, yet not one of a thousand can
tell the ancient and first use of it; for commonly at this day of the simpler
sort it is said for a prayer, being indeed no prayer; and when it is used so,
men make it no better than a charm.
Before
we come to handle the particular points of the Creed, it is very requisite that
we should make an entrance thereto by describing the nature, properties and
kinds of faith, the confession and ground whereof is set forth in the Creed.
Faith therefore is a gift of God, whereby we give assent or credence to GodŐs
Word. For there is necessarily a
relation between faith and GodŐs Word. The common property of faith is noted by
the author of the Hebrews, when he saith, Faith is the ground of things
hoped for, and the demonstration of things that are not seen (Heb. 11:1). For all this may be understood, not only
of justifying faith, but also of temporary 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 do
not presently enjoy, but only hope for, because as yet they are not; yet faith
doth after a sort give subsisting or being unto them. Secondly, it is an evidence
or demonstration etc., that is, by believing a man doth make a thing
as it were visible, being otherwise invisible and absent.
Faith
is of two sorts, either common faith, or the faith of the elect; as Paul saith,
he is an apostle according to the faith of GodŐs elect (Tit. 1:1); which is also called faith without
hypocrisy (1 Tim. 1:5). The common
faith is that which both the elect and reprobate have, and it is threefold:
(1)
The first is historical faith,
which is when a man doth believe the outward letter and history of the Word. It
hath two parts: knowledge of GodŐs Word, and assent to the same knowledge; and
it is to be found in the devil and his angels. So St James saith, the devils
believe and tremble (Jam. 2:19). Some
will say, What a faith have they? Answer: Such as thereby they understand both the law and the gospel; besides
they give assent to it to be true. And they do more yet, in that they tremble
and fear. And many a man hath not so much. For amongst us there is many a one
which hath no knowledge of God at all, more than he hath learned by the common
talk of the world; as, namely, that there is a God and that he is merciful etc., and yet this man will say that
he believeth with all his heart. But without knowledge it cannot be that any
should truly believe, and therefore he deceiveth himself. Question: But whence have the devils historical faith? Were
they illuminated by the light of the Spirit? Answer: No; but when the gospel was preached, they did
acknowledge it, and believed it to be true, and that by the virtue of the
relics of GodŐs image which remained in them since their fall. And therefore
this their faith does not arise from any special illumination by His Spirit,
but they attain to it even by the very light of nature, which was left in them
from the beginning.
(2)
The second kind of faith is temporary faith, so called because it lasteth but for a time and
season, and commonly not to the end of a manŐs life. This kind of faith is
noted unto us in the parable of the seed that fell in the stony ground. And
there be two differences or kinds of this faith:
(i)
The first kind of temporary faith hath in it three degrees: The first is to
know the Word of God, and particularly the gospel. The second, to give an assent
to it. The third to profess it, but to go no further; and all this may be done
without any love to the Word. This faith hath one degree more than historical
faith. Examples of it we have in Simon Magus (Acts 8:13), who is said to
believe, because he held the doctrine of the apostles to be true; and withal
professed the same. And in the devils also, who in some sort confessed that
Christ was the Son of the most Highest, and yet looked for no salvation by Him
(Mark 5:7; Acts 19:15). And this is the common faith that abounds in this land.
Men say they believe as the prince believeth, and if religion change, they will
change. For by reason of the authority of the princeŐs laws, they are made to
learn some little knowledge of the Word. They believe it to be good, and they
profess it. And thus for the space of thirty or forty years men hear the Word
preached, and receive the sacraments, being for all this as void of grace as
ever they were at the first day. And the reason is because they do barely
profess it, without either liking or love of the law.
(ii)
The second kind of temporary faith hath in it five degrees: For by it, first a
man knows the Word. Secondly, he assenteth unto it. Thirdly, he professeth it.
Fourthly, he rejoiceth inwardly in it. Fifthly, he bringeth forth some kind of
fruit; and yet for all this hath no more in him but a faith that will fail in
the end, because he wanteth the effectual application of the promise of the
gospel, and is without all manner of sound conversation. This faith is like
corn in the housetop, which groweth for a while, but when heat of summer
cometh, it withereth. And this is also set forth unto us in the parable of the
seed, which fell in stony ground, which is hasty in springing up; but because
of the stones, which will not suffer it to take deep root, it withereth. And
this is a very common faith in the church of God; by which, many rejoice in the
preaching of the Word, and for a time bring forth some fruits accordingly, with
shew of great forwardness; yet afterward shake off religion and all.
But
(some will say) how can this be a temporary faith, seeing it hath such fruits? Answer: Such a kind of faith is temporary because it is
grounded on temporary causes, which are three:
(a)
A desire to get knowledge of some strange points of religion. For many a man
doth labour for the five former degrees of temporary faith, only because he
desires to get more knowledge in Scripture than other men have.
(b)
The second cause is a desire of praise among men, which is of that force that
it will make a man put on a shew of all the graces which God bestoweth upon His
own children, though otherwise he want them; and to go very far in religion;
which appeareth thus: Some there are which seem very bitterly to weep for the
sins of other men, and yet have neither sorrow nor touch of conscience for
their own; and the cause hereof is nothing else but pride. For he that sheds
tears for another manŐs sins, should much more weep for his own, if he had
grace. Again, a man for his own sins will pray very slackly and dully, when he
prayeth privately; and yet when he is in the company of others, he prays very
fervently and earnestly. From whence is this difference? Surely, often it
springeth from the pride of heart, and from a desire of praise among men.
(c)
The third cause of temporary faith is profit, commodity, the getting of wealth
and riches; which are common occasions to move to choose or refuse religion, as
the time serveth. But such a kind of believers embrace not the gospel because
it is the gospel, that is, the glad tidings of salvation; but because it brings
wealth, peace and liberty with it.
And
these are the three causes of temporary faith.
(3)
The third kind of faith is the faith of miracles; when a man grounding himself on some special promise
or revelation from God, doth believe that some strange and extraordinary things
which he hath desired or foretold, shall come to pass by the work of God. This
must be distinguished from historical and temporary faith. For Simon Magus,
having both these kinds of faith, wanted this faith of miracles, and therefore
would have bought the same of the apostles for money (Acts 8:19). Yet we must
know that this faith of miracles may be in hypocrites, as it was in Judas, and
at the last judgment it shall be found to have been in the wicked and
reprobate; which shall say to Christ, Lord in thy name we have prophesied;
and cast out devils, and done many great miracles (Matt. 7:22,23; 1 Cor. 13:2).
And
thus much for the three sorts of common faith.
Now
we come to true faith; which is called the faith of the elect. It is thus defined: Faith is a supernatural gift
of God in the mind, apprehending the saving promise with all the promises that
depend on it.
First,
I say, it is a gift of God (Phil. 1:29), to confute the blind opinion of our
people that think that the faith whereby they are to be saved, is bred and born
with them. I add that this is a gift supernatural, not only because it is above
that pure nature in which our first parents were created; for in the state of
innocency they wanted this faith, neither had they then any need of faith in
the Son of God as He is Messiah. But this faith is a new grace of God added to
regeneration after the fall, and first prescribed and taught in the Covenant of
grace. And by this one thing, faith differeth from the rest of the gifts of
God, as the fear of God, the love of God, the love of our brethren etc., for
these were in manŐs nature before the fall; and after it, when it pleaseth God
to call us, they are but renewed; but justifying faith admits to no renewing.
For the first engrafting of it into the heart, is in the conversion of a sinner
after his fall.
The
place and seat of faith (as I think) is the mind of man, not the will; for it stands in a kind of
particular knowledge or persuasion, and there is no persuasion but in the mind.
Paul saith indeed that we believe with the heart (Rom. 10:9). But by the heart
he understands the soul, without limitation to any part. Some do place faith
partly in the mind and partly in the will, because it hath two parts: knowledge
and affiance. But it not greatly to stand with reason, that one particular and
single grace should be seated in divers parts or faculties of the soul.
The
form of faith is to apprehend the promise (Gal. 3:14) That we might receive the promise of the Spirit through
faith; and (John 1:12) to receive
Christ and to believe, are put one for another; and to believe is to eat
and drink the body and blood of Christ; to apprehend properly, is an action of
the hand of man, which lays hold of a thing and pulls to himself; and by
resemblance it agrees to faith, which is the hand of the soul, receiving and
applying the saving promise.
The
apprehension of faith is not performed by any affection of the will, but by a
certain and particular persuasion whereby a man is resolved that the promise of
salvation belongs unto him; which persuasion is wrought in the mind by the Holy
Ghost (1 Cor. 2:12). And by this, the promise which is general, is applied
particularly to one subject.
By
this one action, saving faith differeth from all other kinds of faith. From
historical; for it wanteth all apprehension, and standeth only in a general
assent. From temporary faith; which though it make a man profess the gospel and
to rejoice in the same, yet doth it not throughly apply Christ with His
benefits; for it never brings with it any thorough touch of conscience, or
lively sense of GodŐs grace in the heart. And the same may be said of the rest.
The
principal and main object of this faith is the saving promise: God so loved
the world, that He gave His only begotten Son, that whosoever believes in Him,
shall not perish, but have everlasting life (John 3:16). But some will say, Christ is said to be the object of
faith. Answer: In effect it is all
one to say, the saving promise and Christ promised, who is the substance of the
Covenant. Christ then, as He is set forth unto us in the Word and sacraments,
is the object of faith. And here certain questions offer themselves to be
scanned:
(1)
The first: What is that particular thing which faith apprehendeth? Answer: Faith apprehendeth whole Christ: God and man. For
His Godhead without His manhood, and His manhood without His Godhead, doth not
reconcile us to God. Yet this which I say, must be conceived with some
distinction according to the difference of His two natures. His Godhead is
apprehended, not in respect of His efficacy or nature, but in respect of His
efficacy manifested in the manhood, whereby the obedience thereof is made
meritorious before God. As for His manhood, it is apprehended both in respect
of the substance or thing itself, and also in respect of the efficacy and
benefits thereof.
(2)
The second: In what order faith apprehends Christ? Answer: First of all, it apprehends the very body and blood
of Christ; and then in the second place, the virtue and benefits of His body
and blood; as a man that would feel in his body the virtue of meat and drink,
must first of all receive the substance thereof.
To
go forward. Besides this main promise, which concerns righteousness and life
everlasting 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 objects of justifying faith; and with the very same faith
we believe them, wherewith we believe our salvation. Thus Abraham by the same
faith wherewith he was justified, believed that he should have a son in his old
age (Rom. 4:9,22). And Noah by that faith whereby he was made heir of righteousness,
believed that he and his family should be preserved in the flood; this
conclusion being always laid down: that to whom God gives Christ, to them also
He gives all things needful for this life, or the life to come, in and by
Christ. And hereupon it comes to pass that in our prayers, besides the desire
of things promised, we must bring faith, whereby we must be certainly persuaded
that God will grant us such things as He hath promised. And this faith is not a
new kind or distinct faith from justifying faith. Thus we see plainly what
saving faith is.
Whereas
some are of the opinion that faith is an affiance or confidence; that seems to
be otherwise, for it is a fruit of faith; and indeed no man can put any
confidence in God till he be first of all persuaded of GodŐs mercy in Christ
towards him.
Some
again are of a mind that love is the very nature and form of faith. But it is
otherwise, for as confidence in God, so also love is an effect which proceedeth
from faith (1 Tim. 1:5), The end of the law is love from a pure heart, and
good conscience, and faith unfeigned.
And in nature they differ greatly. Christ is the fountain of the water of life.
Faith in the heart is as the pipes and leads that receive in and hold the
water. And love in some part is as the cock of the conduit, that lets out the
water to every comer. The property of the hand is to hold, and of itself it
cannot cut. Yet by a knife or other instrument put into the hand, it cuts. The
hand of the soul is faith, and his property is to apprehend Christ with all His
benefits; and by itself it can do nothing else. Yet join love unto it, and by
love it will be effectual in all good duties.
Now
to proceed further: First, we are to consider how faith is wrought; secondly,
what be the differences of it.
1.
For the first, faith is wrought in and by the outward ministry of the gospel,
accompanied by the inward operation of the Spirit; and that not suddenly, but
by certain steps and degrees; as nature frameth the body of the infant in the
motherŐs womb, (1) by making the brain and heart; (2) by making veins, sinews,
arteries, bones; (3) by adding flesh to them all. And the whole operation of
the Spirit stands in two principal actions: (1) first, the enlightening of the
mind, (2) secondly, the moving of the will.
(1)
For the first, the Holy Ghost enlightens menŐs minds with a further knowledge
of the law than nature can afford; and thereby makes them to see the sins of
their hearts and lives with the ugliness thereof; and withal to tremble at the
curse of the law. Afterward the same Spirit opens the eye to understand and
consider seriously of righteousness and life eternal promised in Christ.
(2)
This done, then comes the second work of the Holy Ghost, which is the inflaming
of the will, that a man having considered his fearful estate by reason of sin,
and the benefit of ChristŐs death, might hunger after Christ; and have desire
not so much to have the punishments of sin taken away as GodŐs displeasure; and
also might enjoy the benefits of Christ. And when he hath stirred up a man to
desire reconciliation with God in Christ, then withal He gives him grace to
pray not only for life eternal, but especially for the free remission and
pardon of all his sins. And then the LordŐs promise is (Matt. 7:7), Knock
and it shall be opened, seek and ye shall find. After which He further sends His Spirit into the
same heart that desireth reconciliation with God and remission of sins in
Christ; and doth seal up the same in the heart by a lively and plentiful
assurance thereof.
2.
The differences and degrees of faith are two: (1) a weak faith, and (2) a
strong faith.
(1)
Concerning the first, this weak faith shews itself by this grace of God,
namely, an unfeigned desire, not only of salvation (for that the wicked and
graceless man may have), but of reconciliation with Christ. This is a sure sign
of faith in every touched and humbled heart, and it is peculiar to the elect.
And they which have this, have in them also the ground and substance of true
saving faith; which afterwards in time will grow up to great strength.
Reason
1. Promise of life everlasting is
made to the desire of reconciliation (Psa. 10:17), Lord thou hast heard the
desire of the poor. (Psa. 143:6), My
soul desireth after thee, as the thirsty land. (Psa. 145:19), He will fulfil the desire of them that fear Him. (Matt. 5:6), Blessed are they that hunger and
thirst after righteousness, for they shall be satisfied. (Rev. 21:6), I will give unto him which is
athirst, of the well of the water of life freely.
Reason
2. The hungering desire after grace
is a sanctified affection. Where one affected is sanctified, all are
sanctified. Where all are sanctified, the whole man is sanctified. And he that
is sanctified, is justified and believes.
Reason
3. God accepts the will and desire to
repent and believe, for repenting and believing indeed. Wherefore this desire
of reconciliation (if it be soundly wrought in the heart) is in acceptation
with God as true faith indeed. But carnal men will say, If faith, yea true
faith, shew itself by a desire of reconciliation with God in Christ for all our
sins, then we are well enough, though we live in our sins; for we have very
good desires. I answer: that there
be many sundry fleeting motions and desires to do good things, which grow to no
issue or head, but in time vanish as they come. Now such passions have no
soundness in them, and must be distinguished from the desire of reconciliation
with God, that comes from a bruised heart, and brings always with it
reformation of life. Therefore such, whatsoever they are that live after the
course of this world and think notwithstanding that they have desires that are
good, deceive themselves.
Now
faith is said to be weak, when a man either fails in the knowledge of the
gospel; or else having knowledge, is weak in grace to apply unto himself the
sweet promises thereof. As for example, we know that the apostles had all true
saving faith (except Judas) and when our Saviour Christ asked them whom they
though He was; Peter in the person of the rest, answered for them all, and
said: Thou art Christ the Son of the living God (Matt. 16:16); for which our Saviour commended Him,
and in Him them all, saying, Thou art Peter, and upon this rock (that is, upon Christ, which Peter confessed in the name
of all) will I build my church
(v.18). And yet about that time we shall find in the gospel that they are
called men of little faith (Matt.
8:26; 16:8). Now they failed in knowledge of the death of Christ and of His
passion and resurrection; and were carried away with a vain hope of an earthly
kingdom. And therefore when our Saviour shewed them of His going down to
Jerusalem, and of His sufferings there, Peter, a little after his notable
confession, began to rebuke Christ and said, Master have pity on thyself,
this shall not be unto thee (Matt.
16:22). And until He had appeared unto them after His death, they did not
distinctly believe His resurrection.
Again,
weak faith, though it be joined with knowledge, yet it may fail in the applying
or in the apprehension and appropriating of ChristŐs benefits to a manŐs own
self. This is to be seen in ordinary experience. For many a man there is of
humble and contrite heart, that serveth God in Spirit and truth, yet is not
able to say without great doubtings and waverings: I know I am fully assured
that my sins are pardoned. Now shall
we say that all such are without faith? God forbid. Nay, we may resolve
ourselves that the true child of God may have an hungering desire in his heart
after reconciliation with God in Christ for all his sins, with care to keep a
good conscience, and yet be weak sometime in the apprehension of GodŐs mercy,
and the assurance of the remission of his own sins.
But
if faith fail either in the true knowledge, or in the apprehension of GodŐs
mercies, how can a man be saved by it? Answer: We must know that this weak faith will as truly
apprehend GodŐs merciful promises for the pardon of sin, as strong faith,
though not so soundly. Even as a man with a palsy hand can stretch it out as
well to receive a gift at the hand of a king as he that is more sound, though
it be not so firmly and steadfastly. And Christ saith that He will not break
the bruised reed, nor quench the smoking flax (Matt. 12:20).
The
church of Rome bears men in hand that they are good Catholics, if they believe
as the church believes; though in the mean season they cannot tell what the
church believes. And some papists commend this faith, by the example of an old
devout father, who being tempted of the devil and asked how he believed,
answered that he believed as the church believes. Being again asked how the
church believed, he answered, as I believe. Whereupon the devil (as they say)
was fain to depart. Well, this fond and ridiculous kind of faith we renounce,
as being a means to nuzzle men in blindness, superstition and perpetual
ignorance. Yet withal, we do not deny but there is an implicit or enfolded
faith; which is when a man as yet having but some little portion of knowledge
in the doctrine of the gospel; doth truly perform obedience according to the
measure thereof; and withal hath care to get more knowledge, and shews good
affection to all good means whereby it may be increased. In this respect a
certain ruler, who by a miracle wrought upon his child, was moved to acknowledge
Christ for the Messiah, and further to submit himself to His doctrine, is
commended for a believer (John 4:53; 4:42). And so are in like case the
Samaritans.
(2)
And thus much of weak faith; which must be understood to be in a man, not all
the days of his life, but while he is a young babe in Christ. For as it is in
the state of the body, first we are babes and grow to greater strength as we
grow in years; so it is with a Christian man. First he is a babe in Christ,
having weak faith, but after grows from grace to grace, till he come to have a
strong faith. Example whereof we have in Abraham, who was strong and perfect
both in knowledge and apprehension.
This
strong faith is when a man is endued with the knowledge of the gospel, and
grace to apprehend and apply the righteousness of Christ unto himself for the
remission of his own sins; so as he can say distinctly of himself, and truly,
that he is resolved in his own conscience that he is reconciled unto God in
Christ for all his sins, and accepted in Him to life everlasting. This degree
of faith is proper to him that begins to be a tall man, and of ripe years in
Christ. And it comes not at the first calling of a man unto grace. And if any
shall think that he can have it at the first, he deceiveth himself; for as it
is in nature, first we are babes, and then as we increase in years, so we grow
in strength; so it is in the life of a Christian; first, ordinarily, he hath a
weak faith and after grows from grace to grace, till he come to stronger faith;
and at the last be able to say he is fully assured in his heart and conscience
of the pardon of his sins, and of reconciliation to God in Christ. And this
assurance ariseth from many experiences of GodŐs favour and love in the course
of his life by manifold preservations and other blessings, which being deeply
and duly considered, bring a man to be fully persuaded that God is his God, and
God the Father his Father, and Jesus Christ his redeemer, and the Holy Ghost
his sanctifier.
Now
howsoever this faith be strong, yet it is always imperfect, as also our
knowledge is; and shall so long as we live in this world be mingled with
contrary unbelief and sundry doubtings more or less. A great part of men
amongst us, blinded with gross ignorance, say they have faith, and yet indeed
have not. For ask them what faith they have, they will answer they believe that
God is their Father, and the Son their redeemer etc., ask them how long they
have had this faith, they will answer, ever since they could remember. Ask them
whether they ever doubt of GodŐs favour, they will say they would not once
doubt for all the world. But the case of these men is to be pitied; for
howsoever they may persuade themselves, yet true it is that they have no sound
faith at all, for even strong faith is assaulted with temptations and
doubtings; and God will not have men perfect in this life, that they may always
go out of themselves and depend wholly on the merit of Christ.
And
thus much of these two degrees of faith. Now in whomsoever it is, whether it be
a weak faith or a strong, it bringeth forth some fruit, as a tree doth in the
time of summer. And a special fruit of faith is the confession of faith: I
believe in God etc. So Paul saith, With
the heart a man believeth unto righteousness, and with the mouth man confesseth
to salvation (Rom. 10:10). Confession
of faith is when a man in speech and outward profession doth make manifest his
faith for these two causes: (1) That with his mouth outwardly he may glorify
God, and do Him service both in body and soul. (2) That by confession of his
faith, he may sever himself from all false Christians, from atheists,
hypocrites, and all false seducers whatsoever. And as this is the duty of a
Christian man, to make profession of his faith; so here in this Creed of the
Apostles, we have the right order and form of making confession set down, as we
shall see in handling the parts thereof.
The
Creed therefore sets down two things concerning faith, namely, the action of
faith, and his object, which also are the parts of the Creed. The action, in
these words, I believe; the object
in all the words following, in God the Father Almighty, maker etc. And first let us begin with the action.