of Creede in English I take it arose frō the abuse of the first word in Latine Credo Where on theyr beades they were inioyned to say so many Auemaries Paternosters and Credoes wheron this was called creed Which is a Latine word and doth signifie as much to say I belieue my creede that is that which I doe belieue whereof vvee shall haue better cause to speake by and by So then the creede is that which one by direction of the word of God doth and ought to belieue The parties are the Apostles whose it is said to be The Apostles are those twelue sent out by GOD into all the world to preach the Gospell Some thinke it is called theirs as beeing in matter and forme penned by them by diuine inspiration after the holy Ghost came vppon them before they departed from Ierusalem to preach the Gospell So as some set downe what euery Apostle did set downe This is not so for then it were Canonicall Scripture which it is not for the Romanists themselues graunt it to be but tradition Others think that it is said to be the Apostles as consonant to theyr doctrine as an abstract abridgement thereof So is it though this be not all for I iudge that this name is added to put a difference betweene other formes of creeds vsed in the church as the Nicene I belieue in one God Athanasius Whosoeuer will be saued Now for difference this is called the Apostles as of their doctrine Now touching this title some questions may be asked 1 Que. What authoritie is this Creede of diuine or humane or how bindeth it Aun It is diuine for matter though not for forme for the Apostles did not pen it And therefore so far bindeth as it is agreeable to the Scriptures And therefore when a thing is saide to be as true as the Creede it is onely for the matter 2 Que. Whether all things to be knowne necessarily to saluation are contained heerein Aun I thinke they may be said to be implied though not expressed And if God reueale and giue meanes of knowledge of no more these may suffice otherwise not Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these Aun vvee must distinguish betweene articles of the foundation and others Articles of the foundation beleeued may suffice when others are not reuealed Againe we must consider for articles or doctrines not of the foundation whether they be cleerely reuealed or not if they be not they shall not preiudice Againe whether wee erre of simplicitie or wilfulnesse vvilfull error damneth simple doth not in things not of the foundation Things of the foundation I call faith and repentance most necessary 4 Que. Are we bound to sunder them into twelue Aun No. Remember that as God reuealeth man must belieue This for the title the contents follow from the beginning to the end These contents haue the profession the assent Profession in all to the particle Amen Assent in the word Amen In the profession is the manner and matter The manner is I beleeue The matter the rest Wherof before we can as we should speake of any some generall rules are to be remembred for all 1 We must build our faith in euery of these points vpon the written word of GOD not onely the wordes of this Creede and therefore Acts 24 14 Luke 24 44 must vnderstand all according to the scriptures 2 Euery one must make it for himselfe Iob 19 25 Gala 2 20 Iohn 20 28. 3 To euery clause in heart this I belieue must be adioyned though it be not expressed in word 4 Wee must labour more and more to grow in fuller assurance of euery parcell Mar 9 24 Luke 17 5. 5 Our life must be aunswerable to the profession of faith Iames 2 18. Therefore saith Irenaeus to belieue Lib 4 14. is to doe as God will 6 Though wee cannot dissolue all doubts Lib. 15 de trinitate capit 2 wee must not shrinke from the profession First belieue after you shall more and more vnderstand Faith seeketh saith S. Augustine vnderstanding sindeth out 7 The Creede is no prayer Hetherto the generall rules the manner of profession foloweth I belieue Whereof wee may consider feuerally in it selfe and ioyntly with the matter following And first wee must consider the groundes of scriptures whereof in this point to belieue and personally I belieue wee may note these heads 1 Commaundements to belieue Iohn 20 27. 2 Promises made to belieuers Mar. 9 23. 3 Rebuking of vnbeliefe Math 6 30 Math 8 26 Math 14 31. 4 Commendation of parties for their beliefe sake Math 8 10 Math 15 28. Whereupon men are often noted by this in the New testament that they are belieuers 5 The meanes appointed by God to worke increase true faith the worde and Sacraments and euen the vvhole ministerie The same meanes are for personalitie as I may call it First therefore this I belieue is that I haue beliefe Beliefe is sometime put for a thing which I doe belieue sometimes for a gift whereby I doe belieue For a thing which I doe belieue as 1 Tim 1 19 Iude 3 So is it not barely to be taken heere For a gift whereby I doe beleeue Mark 9 23. So is it taken heere and thus doe I say I belieue as Philip 1 19. Now for the better vnderstanding of this manner of profession wee must consider 1 what parties haue faith 2 where faith is in such parties as haue it 3 vvhereabout faith is hestowed as about her proper matter 4 vvhat be the parts thereof 5 vvhat properties it hath 6 lastly how it is wrought The parties who haue faith are reasonable 1 God who is said to be faithful in keeping his promise This to belieue is to belieue a promise 2 Creatures 1 Angels 2 Men. In mankinde infants haue not faith So as deuils haue a kind of faith Neuerthelesse there is difference of Angels and deuils faith and mens Angels faith is in God the Creator legall no other then Adams was Mens faith must be likewise in the Redeemer Angels are not properly said to be redeemed but rather confirmed by Christ as some Diuines hold Deuils faith is onely of the truth and power of God in generall out of themselues For the second point faith is said to be in the hart Rom. 10.9 10. Acts 8 37. Ephe. 3 17. Now so is it said to be in the hart as to be conueied into the whole man especially into the chiefe powers of the soule Whereof the one is the minde the other is the will In both which I doe iudge that this faith is All agree for the minde some doubt for the will which may thus be prooued First because it is said to be in the hart which implieth the whole soule Secondly for that faith knitteth to God Thirdly fayth and hope differ not I take it in place hope is an affection This is
iudgement it might haue cost him the setting on Can we but learne from hence that indeede dangerous it is for outward estate to aduertise Princes of their faults and for all that yet when God commaundeth it must be done Now God commaundeth all duties of ones place Thus did Iohn Baptist Elias and others Neither this onely but very hard wil it be to bring great ones to see their faultes Saule may teach vs this These thinke not of sinnes they thinke their places excuse them and many such fig-leaues haue they Yet for all this men must endeuour that such may know and amend their faults who sin not alone but by example infect others But some may say Why was Nathan sent rather then some other For his ministerie and place for gifts and sidelitie as a knowne man meete to conuince the King Where then are these Eliasses Iohns Latimers such like Now marke the fruite Dauid is rebuked and amendeth So doth God blesse his owne ordinances as to Saule and Ahab who somewhat yet by rebukes were restrained Let none therefore make doubts in Gods businesses but go about them and leaue the successe to him who giueth it 1 Dauid is rebuked amendeth at a worde Heere is a difference betweene the rebukings to the children of God and men vneffectually called Gods children are corrected and rebuked at and by the word Gods workes are wont to worke more with worldlings 2 But put case they hearing the word doe seare as Herod and Faelix c after they forget Gods children doe hide it vp and make it of vse and to rebuke long after that they once haue heard it 3 Or graunt the worldlings doe thinke vppon it they are not reformed the godly are The occasion remaineth which is both of Nathans message and Dauids enduring this Psalme to wit his going in to Bathshela Where first mark the words after the matter The words are verie graue honest and seemely giuing vs to take knowledge of that which is not so comly to be spoken of This phrase is vsuall in the Scriptures as Knowing It is a grace of speech in seemely termes Eyphemismos to deliuer vnseemely things so Iob 1 5 blessing is put for the contrarie as 1 Kings 21 10. This is vsuall in the Scriptures as likewise in other tongues Eyonyma in Greeke a good name for a thing of worse worth Eymenides for the Furies the old Latines for nothing would say well for no bodie good successe and so other Nations the Tuscan Italians call diseases which they most loath with more fauourable names as the Falling sicknesse Gods disease and such like 1 How ought men therefore abstaine from euil deedes when the Spirit of GOD forbeareth euen the ordinary names of common sinnes 2 Nay a shame shall it be for vs not to leaue of all filthie speech and not so much as to name with liking any sinne Looke Exod 23 13 Hosea 2 17 Psalm 16 4. 3 So that if euen for termes a man should looke to him selfe the like care is to be had of companie recreations attire diet and such things wherein we may very soone offend The matter meaning of the phrase is that Dauid sinned in Bathsheba and by occasion thereof vpon Vriah giuing likewise cause to the enemies to blaspheme 2. Sam 12. 1 O then into what fearefull sinnes may the children of GOD fall To any saue that which is against the holy Ghost so that all the care in the world is too litle to watch ouer our selues with 2 Againe see how one sinne tolleth on another Dauid little thought of murther at the first but nowe to seeke a cloake for adulterie he will commit that yea not care for the glory of God in respect of his owne credit Doubting in Eue bred disobedience and the miserie of all mankind Wherefore resist sinne in the beginning it will too soone grow too strong and draw a long taile after it 3 Besides consider that Dauid had no doubt of his priuie Chamber whom hee vsed verie secretly for Bathsheba as he dealt with Ioab for Vriah by priuate Letters neither durst those parties be acknowne Court sinnes are manie times couert and cunning and yet for all this we see they come and breake out It is therefore follie sinning to think to lie hid Thou diddest it secretly saith Nathan to Dauid from the Lorde but I will doe this that is 2. Sam. 12.12 punish thee before all Israell and this sunne Nay Kings themselues cannot sinne without marking by God and in his time reuealing Now the partie with whom this sinne was committed is not to be neglected Bathsheba a vvoman not onely of good house and place whom Dauid the King after married but a deuout woman obseruing the religious seruices of God in her purification 2. Sam. 11.2.4 verie wise and accomplished as may appeare by the 31 of the Prouerbs which seemeth to haue beene of her making yet she is ouer-taken to folly 1 Let good Ladies then take heede of daliance courting Sooner may they be ouercome then they thinke for such is the poyson of euill companie and speech able to infect the chastest in the world 2 And if Dauid and Bathsheba commit follie may we doubt but that there was a great deale more filthines then in the Court So it is some one sin appearing may make vs iudge of many close Reade ouer the whole eight chapter of the prophecie of Ezechiell Where then many sinnes breake out know that many more are committed vvhich should make vs mourne at the filthinesse of such times Obiect But one may say I neuer committed adulterie I neuer kept whore c. Aun There is no Dauid for all that that hath not his Bathsheba no Bathsheba that hath not her Dauid that is none is there but taketh delight in some sin or other Idolatrie is whoredome so is couetousnes Iam 4.4 Wherefore let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba which one may doe by applying the whole word of God to his whole selfe constantly studying and meditating thereupon making more account of the witnesse of our consciences then the iudgements of any other That shall we finde to be our Bathsheba or sweet sinne 1 Which we will least be acknown of as in Saule for the Amalekites Herod for Herodias and such like So doe proude couetous riotous persons excuse extenuate or cloke their sinnes 2 Which though we take great heede we shall easily offend in as that of the tongue Psalm 39 23 Iam 3 8 So is it for anger in parties subiect thereto 3 Which enemies waite to trap vs most in and can vpbraide vs most with They can sooner see it then wee our selues Nature in euery body sootheth it selfe none but thinketh himselfe faire his own breath sweet But especially if those whom wee iudge aduersaries are godly and wise as Elias to Ahab Michaiah Iohn to Herod there
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
Aun Yea for mens sake least men by tending the beast in their labour might be occasioned to breake the sabbath Whereuppon wee must know that not onely beasts but whatsoeuer may neede mans help as mill boat c. should stay Some exception must be made in regard of warre or a long voiage vpon the sea or riding post for the Common-wealths great good Stranger properly Proselite one who is wone to the Iewish religion others are not so to be vrged Marke that any ouer others are to cause all theyrs to keepe holy this day Thus much for the exposition of the commandement the confirmation followeth Wherein are reasons to inforce to the obedience thereof the first whereof is God requireth but one of seauen therefore good reason is it that wee should obey 2 God requireth no more then that which himselfe hath done therefore ought men to doe so GOD resteth from creating not from gouerning from making new kindes not singuler things 3 GOD hath blessed and halowed this day to this end therefore it must be kept Thus haue wee the commaundement shortly laid open but all this while heere is nothing of the place The place of Gods worship is euery where neuerthelesse the publique must be in publique place which because it was tied to the Arke and was flitting at this time when the Law was giuen is not mentioned yet was it set so as whosoeuer should publiquely worship God elswhere then there did offend Such places were the Tabernacle the Temple of Ierusalem the Sinagogue We haue Temples But indeede this must be remembred none is tied so to any place as the Iewes were to Ierusalem because the temple there was a type of Christ without whoÌ„ nothing could please God and yet againe worship as in time must be in place So as that in time of publique pure and sound worship of GOD publique places must be resorted vnto neither must men tary at home or haunt corners But put case some notorious sinners resort thether ought not I then to forbeare Aun No other mens sinnes if I consent not to them shall not hurt me It may further be demaunded whether a man be tyed to his owne Parish Aun Indeede parishes were distinguished by men neuerthelesse not to be neglected when conueniently for distance of place one may resort vnto them and there be in them sufficient meanes to saluation and no other iust cause restrayning So then publique time must likewise haue publique places in established and peaceable Churches By all this hetherto we may perceiue Gods meaning is to haue all publique duties of his worship to be performed in due sort All duties belonging to the Sabbath are either before it or on it Duties before it are 1 To desire the Sabbath for the duties of the Sabbath Esay 58 13 14 and therefore Amos blameth those who wish the Sabbath gone that they may set forth corne c. 2 Dispatch of all businesse as much as in vs lieth that neither the rest nor holinesse of the Sabbath be hindered Exod. 16 23 29. Iohn 19 31. 3 That the weeke dayes duties do not drown our minds but that we may freely and cheerefully attend the worship of God This shall we doe 1 Vsing the world as not abusing it 1 Cor 7 31. 2 Taking heed of grieuous sinnes which harden the hart 3 Hauing daily exercise in the word and prayer On the day are sundry duties which before I name this must be remembred that 1 All Iewish superstition must be remoued The Iewes will not roast an apple peele an onyon kill a flea snuffe a candle on this day but hire others to doe thus for them It may be demaunded what should be thought of him who gathered sticks Num. 15 32. Answ Though the thing seeme small it was very great beeing done vppon contempt Que. But what for making fire Aun That none which hindereth the sanctification of this day should be made 2 We must not iudge this commaundement as ceremoniall beeing before the fall Gene 2 2 3. 3 Wee must haue more care of the sanctification of this day then the bodily rest 4 This day is as much to be spent in the duties of Gods worship as other dayes in our owne workes the manner of speech for both is all one 2 worshipping of GOD is more necessarie 3 the time shorter Now then the duties vpon this day may be considered as they are of preparation to duties or practise of duties Helping to preparation is 1 rising early in the morning â— sober and graue attire not crauing too much time in putting on or making too gay shew 3 moderate eating and drinking The preparation it selfe is as to the beginning of this law The practise of duties is according to the kinds of duties Some duties are publique others priuate Publique duties are such as must be performed by the whole great assembly in the common place for Gods worship Whereof we may consider the properties and the number They must be 1 ioyntly of all together so as that in one voice all the eares harts present are to attend So as that in publique none must haue his priuate deuotions otherwise then the assembly 2 They must be from the beginning to the end men must not come slackly after beginning nor depart till the end and that assembly be discharged 3 There must be all silence and attention The publique duties themselues are 1 of the word of God read and preached The word read is the Canonicall scriptures by peece-meale recited so as that if it were possible in a yere of such competent time they might all be passed thorough The word preached is the scriptures plainly opened and applied to the necessary vses of the hearers vnto saluation This all that we may we must procure He that meaneth to profit by the word preached 1 must bring a teachable minde 2 must pray for a blessing vppon himselfe 3 must diligently marke the heads proofes 4 exercise himselfe in it afterward 2 Making of prayer and giuing of thanks to God in the name of Christ in faith in loue in feeling of our wants not onely for our selues but others with endeuour in meanes 3 Celebrating sacraments not onely partaking the Lords Supper but beeing present at Baptisme considering our selues in the present infant examining our selues whether we finde the fruite of our Baptisme â—ea or no. 4 Gathering that is laying a side somwhat for the poore 1 Cor 16 1. can fully be performed so as that likewise all other must be doone in it The measure is as thy selfe We must remember loue is ordinate or inordinate Inordinate is which neither hath iust cause to moue it nor due measure in it Ordinate is which hath both this onely is vnderstood so as louing our selues well wee must loue other folkes likewise But it may be demaunded is there no difference between good loue of my selfe and others Aun Both must be sincere earnest working perpetuall wise But I begin with my selfe
we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
most certaine that euery one who belieueth must doe it with his hart Yea with all his hart The proper matter which faith regardeth is the vvhole word of God as God reuealeth it And therefore before the word was written fayth was bounde to belieue diuine visions dreames and speciall promises of Gods speciall power whence did arise faith to worke wonders vvhen there is no such speciall promise that faith ceaseth Since the word is written it is tied to that in the right meaning of it and to that onely The parts of faith are knowledge and application For knowledge the scripture is plentifull Whereuppon faith is sometimes called wisedome vnderstanding c. This knowledge is perceiuing of that which I doe belieue And hath two parts notice and assent Notice is the perceiuing of the meaning of the thing Which can neuer heere in this life be full in vs and is not to be vnderstood as some precisely speake of knowing to be by causes To this notice is required alwaies 1 Some direction warrant of scripture 2 Meaning of the words and matter belieued 3 Discerning truth frō falshood Ioh 10 4 14 16 1 Cor 2 14 Phil 1 10 Heb 5 14. Whereupon foloweth a light to try and examine things by 4 Abilitie to increase therein by the right vse of former knowledge 5 To be able to teach others that which our selues know Assent is perswasion of the certaintie of the truth of the former euery way whereof wee haue notice Iohn 21 24. 2 Pet 1 16 17. 2 Tim 1 12. This is called Plerophorie or full assurance that the contradictory is false in assurance whereof a belieuer wil suffer any thing rather then to deny Whereupon faith alwaies striueth against doubting Of these two alone ariseth that which is called historicall fayth that is a belieuing of the history of the Bible Application is whereby the belieuer is perswaded that the thing belieued belongeth to him in euery poynt as it is knowne and assented vnto This is the hardest in tentations and is most assailed by the deuill by the Papists First therefore let vs prooue this The Papistes so mislike application in fayth in generall as that they denie that application is in iustifying faith Bellar de iustificat lib. 1.30 Insomuch as he sayth eleuen articles of the Creede belong onely to credultie that is willingnesse to belieue not to affiance Wee prooue it thus 1 Where particuler mercies are promised there must be particuler faith But to diuers in scriptures are particuler promises Abraham Math 9 2. Luke 7 48 c therefore They aunswere to the minor these parties were extraordinary and had indeed speciall reuelation We aunswer that as true as Christes word was to them so is his Spirit now vnto his children so as they ought not to distrust it Neither doth Paule speake Rom 8 38 39 more of himselfe then of vs That Gods Spirit witnesseth with ours it is euident Rom. 8 16. Gala 4 6. 2 Cor 1 21 22. Ephe 1 13 Ioh 1 2 27. 2 In all faith there is as it were a syllogisme made whereof the minor is with application 3 Particuler persons are rebuked for infidelitie 4 Practises of particular parties Thomas Iohn 20 28 Dauid c. The Fathers are large heere Qui de Deo non praesumit veniam non animaduertit plus peccato suo posse Dei clementiam August Whosoeuer doth not presume of pardon from GOD doth not consider that the mercy of God can do more then his sin Patot quia non aliter quam Thomas confessus est cum diceret domine mi Deus mi nos quoque confiteri vult Deus Cyrill in 12. Iohn It is manifest because no otherwise then Thomas confessed when he said my Lorde my God God will haue vs also to confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso ad Rom. He said not to God but to my God euen as the Prophets also doe making him who is common peculiar vnto themselues Qui omnium Deus meus specialiter Hieron who is God of all mine in speciall Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones Tertullian noteth that the heathen termed the positions of Christian beliefe presumptions as the Papists charge vs. So therefore is faith with application as euery branch to saluation hath it Heereof are these degrees 1 Approbation whereby one is perswaded of the woorth of the doctrine to be belieued 2 Expedition whereby one desireth it aboue any thing 3 Apprehension whereby one hauing once holde of it will neuer let it goe 4 Oblectation whereby one resteth and stayeth himselfe on the thing belieued 5 Expectation looking for the benefit thereof This with the former is the faith of Gods elect sometimes by the learned called iustifiying or sauing fayth The properties of faith may easily be perceiued euen by that faith is said to be in the hart 1 It will professe or confesse it selfe when occasion serueth Rom 10 9 2 Cor 4 13. We must be ready heereunto But heere a question or two may be demaunded 1 Que. How far is a partie bound alwaies to make profession of his faith Aun Profession may be said to be in deed or words In deedes when wee leade a life according to the doctrine of faith This kinde of profession must alwaies be and euerie where In word when wee giue out what we hold and belieue And this may be considered in matters that are of the foundation of saluation or accessary and not of the foundation In such things as are not of the foundation wee must remember 1 order to doe that after things of the foundation 2 our calling to deale in such matters as if we be preachers 3 to take the fit season for hearers For such things as are of the foundation 1 Wee must neuer deny any of them 2 When we are called vpon by lawfull authorie we must professe our faith Heere some exception may be if it be before scoffers Christ held his peace 3 VVee must speake so as men may perceiue our meanings we must not affect doubtfull speeches 4 Though we be not demaunded if our silence should be very hurtfull or our profession profitable we must make profession A second question whether it be lawfull to compell to make profession Aun Wee must distinguish the parties towards whom compulsion is vsed For if they be such as neuer had knowledge nor made profession of the truth they must not be compelled first but taught Why then are Papists punished Aun Some are punished for theyr treasons others for theyr refusing to be taught If they haue made profession and stande not to it they must be compelled None must be suffered to professe a false doctrine vnpunished or vnnoted Two diuers religions are not to be permitted by one soueraigne authoritie How far may a Soueraigne proceede in punishing for not professing the faith Hee must make lawes for the keeping of the Catholique faith any teaching idolatry wilfully hee ought to punish
generall particuler He is the God of hostes In this article wee may consider the meaning and the duties which we professe The meaning may easily appeare in the name Almightie which is who hath all might Might in God is whereby hee is of power and can doe things This might and power is absolute or actuall Absolute power in God is whereby hee can doe more then he will as Math 3 9 to raise vp of stones children to Abraham To giue Christ more then legions of angels which he would not Actuall power is that whereby God doth what hee will Quest Whether of the two powers is meant heere Aun Wee must belieue both Neuerthelesse actuall is that which more neerly concerneth vs wherein wee can haue comfort in Of this it is said Psalm 115 3 And hee spake the word and they were made God is said to be thus Almightie 1 Dooing whatsoeuer he will and heere Gods omnipotencie is not in doing sinne Sin hee willeth not Againe sin is of weakenes not of strength 2 Hindering what he willeth Obiect Why doth he not then hinder sin Aun Because he is not bound so to doe 2 for that hee can bring out of sinne good 3 Dooing all things with ease hee but willeth and they are 4 Causing all power where it is euen making weake strong c. Thus farre for the meaning the duties remaine which we doe professe 1 Neuer to presume of the Almighty power of God for vs vnlesse wee know his will to that end For though our faith beleeueth he can doe more then he will yet we neuer can reape comfort of his power disioyned from his will So as Romaine Catholiques not prouing Gods will for transubstantiation say nothing to purpose Or loose professors resting on Gods power as able to conuert them and not vsing meanes doe but beguile themselues 2 Neuer to doubt but whatsoeuer God will shall surely come to passe promised threatned generally particulerly Obiect May one then neglect meanes Aunswer No. They serue for Gods Almightines to worke by in deede in the most vsuall we may easily perceaue Gods power 3 To renounce all trust in creatures 4 To trust wholy in God 2. Cor. 1 9.2 Cor. 12 9. Eph. 6 10. 5 To be strong in faith Rom. 4 21. 6 To be assured of the performance of our prayers 7 To haue contentation in God 2 Cor. 9 7. Heb. 13 5. For indeede God so promiseth to be to vs. Gen. 15 1. 8 In what estate so euer we be to reioyce in God Psal 46 Iob 22 25 26. Thus much for the former attribute the latter followeth Maker of heauen and earth In speaking whereof we may consider it ioyned with the rest and in it selfe As it is ioyned with the rest first why at all it is set down Aun I take it against the poyson of Marcions heresie who thought it not meete to beleeue in God the maker of the world vvhereas the scriptures though teach so to beleeue It is set in this order after the former as a proofe thereof For the maker of heauen and earth cannot choose but be Almighty In it selfe marke three things the grounds of scripture the meaning the things professed The grounds of scriptures are 1 Gods making of himselfe thus knowne Hier. 10 11. Esa 45 7. Esa 66 2 Acts. 7 50. He is so prayed vnto Act 4 24. So beleeued in Psal 124 8. So professed Ier. 32 17. By this name and title praised Psal 136 5 6. So as S. Augustine saith Let any creature that you will come and make a world and I will say it is God Thus is God preached to be beleeued in Act 17 23.24 Act 14 15. This for the grounds of scripture The meaning will appeare by the words where the cause is ioyned with the effect The cause Maker the effect heauen and earth Maker in the scriptures is properly called Creator Creator is who did create Create is to make of nothing 1 This God did 2 By his commaundement 3 Not all things together but in sixe dayes 4 When time began so as there are not yet 6000. yeeres since the world began 5 So as that he ruleth and gouerneth otherwise then Athiests thinke God ruleth and gouerneth for euer Gods ruling or gouerning is his prouidence Prouidence is either generall or speciall Generall prouidence is whereby all things ioyntly are ruled such there is Particuler is whereby euery seuerall is ruled especially most choisely man As to the lighting of a sparrowe vpon the ground to the number of our haires O thou omnipotent saith S. Augustine who rulest all as one and one as if he were alone The effect is Heauen and earth Where by a manner of speech when that which containeth is put for the contained all things are meant all being contained in heauen and earth Heauen is all from the face of the earth vpward There are three heauens ayrie starrie glorious The ayrie heauen is from the face of the earth to the lowest part of the sphere of the Moone Wherein are fowles meteors as winde raine snow haile thunder lightning The starry is from the Moone vpward as farre as motion goeth Wherein are the starres fixed or planets the diuers motions the influences The glorious heauen is aboue all motion where the glorie of the Trinity doth most appeare There is the humane nature of Christ the soules of the elect departed this life the blessed Angels ministring These Angels were created They are ministring spyrits for the necessities of the Church The earth is put for the earth and water together from the face of it to the centre and middle In the water are fishes pearles in the earth are mettals diuers kinds of precious earth stones c on the earth are beasts and cattell but especially man All creatures haue some print or vestigium of God man hath Gods image 1 Now all these things are good Gen. 1 31. Obiect Some things are hurtfull to vs. Aun They are of very good vse being applied by God Quest Whence commeth euill Aun By the disobedience of the reasonable creatures to God Obiect God maketh euill Aun Of punishment not of fault 2 All these make but one world Quest What say you of the deuils Aun God made them at the first good spirits but they haue left their first beginning For their substance they are good not in their qualities This is the meaning the duties professed remaine They are of two sorts either in respect of the creation or prouidence In respect of the creation 1 That wee belieue that the world was ordained by the word c. Heb 11 3. 2 That seeing the creatures were made by GOD wee ought to meditate of them 3 By the creatures to rise more to the knowledge of God Psalm 19 1 Rom 1 25. 4 From the consideration of the creation to get increase of faith for perswasion of performance of our prayers Act. 4 24. 5 To praise God Psalm 136 5 6. 6 To consider of
that had beene a persecutor to become an Apostle and also Peter who was a fisherman So that 1 Wee ought to distrust nothing which shall please the Lord 2 Neither let vs indeede ascribe any thing to secondarie causes but all vnto God 3 Wee ought so much the more to beleeue because wee see the power of God to shew it selfe in most contemptible things Que. But why doth Luke alone take paines in wryting of a praeface Aun Not that his writings were not authenticall but for that being instructed in Rethorique he doth thus purchase fauour and attention whence he is thought to haue written the best Greeke as also that hee might satisfie the Church requiring a reason of his fact and might procure greatest authority Wherfore vse of humane learning consisting in tongues and Arts is not at all altogether to be reiected whiles it may serue to edefie the Church 2 And godly men vndertake nothing wherof they haue not warrantable inducements 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world The person vnto whom is written is Theophilus Some thinke this name to be appellatiue others proper looke Baronius 533. He is most noble that is according to the Greeke placed in authority 1 Princes are not excluded from the Kingdome of heauen 2 The godly honour the chiefe men in the Church 3 Christians doe speake courteously and ciuilly neither doth that hinder which is in Iob 32 22. Que. But why writ Luke vnto this man Aun Not onely for priuate consideration for peraduenture he had beene before instructed of Luke but also for the good of the Church For if a man in great place authority shal haue once receaued the word others also will receaue the same 4 Wherefore wee ought especially labour to bring all those vnto Christ which are in any high place not onely for themselues but for the Church that others may be conuerted vnto the faith and confirmed in the same 5 Godly men must be holily wise 6 Neither doth this booke any thing more containe particular doctrine because of this compellation or dedication then the Epistles of Paule The thing it selfe followeth which is the writing of an orderly disposed narration c as was shewed before Wherein are the manner orderly disposed c. matter those things whereof wee are fully perswaded The manner containeth 3 things narration order writing A narration is a plaine propounding and setting forth of the thing as it is in it selfe without any externall glosing So as the Euangelists ought to propound nothing which is not receaued and no colouring is either to be set vpon it or to be expected The order from point to point with respect had of the time that the truth might be more manifested and the memorie helped So likewise let vs also endeuour to keepe in memorie sayings and writings Writing is a setting downe in bookes or monuments So as we ought to receaue nothing which is vnwritten The matter followeth those things whereof wee are fully perswaded He meaneth the deedes and sayings of Christ Wherefore let vs heare of Christ These are said to be fully perswaded of the persons in whom we The word in the Greeke which signifieth to be fully perswaded of is a metaphore borowed from ships which are caried with full saile and it signifieth a most certaine perswasion of the truth so as nothing can make vs to recoile from it no not death or any thing else This perswasion is proper to faith necessarily required in euery one of vs. The persons we to wit the Disciples and Apostles that were called none other Wherefore the Gospel was in the world neither was it beleeued of all Let vs not therefore much disquiet our selues if now also all doe not beleeue the Gospell And seeing that Luke doth bring in the called alone to beare witnes for the truth of this doctrine let vs know that not what the world but what the called doe is to be regarded The causes follow and first the impulsiue The first as was reheased before These men were many Cerinthus Merinthus as Epiphan saith 186. Apelles Basilides and others vnder the names of Thomas Matthew as Ambr witnesseth also vnder the names of Iames and Nichodemus Peraduenture he meaneth others which had written before him men inspired of God but these were not many they were onely two The force of the reason is that wee ought to be as diligent for the true doctrine as others are for that which is false We gather therefore that diuers forged Apocriphall and such like writings should be in the Church So as there is required very great iudgement in reading Wherefore let vs not be dismayed with Popish writings but let vs try all things and keepe that which is good 2 That euery man is according to his place to encounter with false teachers And these onely haue taken in hand not finished but I will saith Luke goe thorough withall The second reason they did it of their owne heads but I doe it by the instigation of the holy Ghost Obserue that wicked men doe intrude themselues into matters without a calling that godly men vndertake duties God onely mouing them Que. But it may be demaunded how I shal know that I am stirred vp of God to doe any thing Aun By obseruing these things 1 That the worke be honest 2 That you be furnished with gifts neceslatie for the discharge of it 3 That mouing authority concurre God within vs the Church or the common-wealth or the family without vs. 4 That you seeke to obay God and to doe good vnto others The third reason is in the verse 2 3. Verse 2. and 3. I know all things most perfectly wherein he sheweth the worke of others towards him and his owne industrie towards the thing it selfe The worke of others is as they haue deliuered them vnto vs which from the beginning c. by whom is meant the Apostles For these were they which saw them their selues and were Ministers of the word Where is contained a description 1 of persons which are such as saw or were Ministers of the word 2 Of action haue deliuered By the word some vnderstand Christ not vnsitly but Luke doth not vse to speake so I thinke therefore that the preaching of the Gospell is meant looke Piscator vpon this place I gather 1 That the word of God is knowne to no body from himselfe 2 That the word of God is most excellent where-vnto the Apostles haue serued as Ministers so as none ought to contemne the base function of the ministerie 3 That those which saw and were ministers of the word ministred vnto the word and not vnto themselues The action is haue deliuered that is haue related by word of mouth Is there place then to be giuen vnto traditions yes surely to written traditions but not to vnwritten excepting only such as appertaine to decent and comely order and not to godlines Obserue
to see more and more by their successe that in part their calling was extraordinarie Neuerthelesse they were made elders by their ordinarie Bishops and they being elders ordained others successiuelie The learned know that Bishop and elder so called in the scriptures differ not much so as that way they had warrant enough Lastly the approbation of the Church and successe sufficiently sheweth the lawfulnes of their comming reforming This sending is mentioned as being that which will afford courage to any in his place His name Iohn of a word which signifieth to shew fauor and grace Now he was thus called because God bestowed him vppon his parents in their old age as a speciall grace fauour and for that he should be a chiefe Preacher of grace This name was fore-told Luk 1 13. giuen Luk 1 60.63 One Iohn writ this Gospell and is called he whom Iesus loued this mentioned heere is not he Another is the Baptist who came preaching and baptising this is Iohn that is the Baptist Now sithence the spirit of God noteth names let vs know he looketh to greater matters 2 and let vs not be secure euen in the least 3 besides when we haue occasion to giue names let vs appoint such as may put vs in mind of some good Verse 7 Thus farre for the party witnessing Now followeth the thing witnessed and the office of the party verse 7 and others following The which is set downe simply or by comparison simply in the seauenth verse by comparison in the other The simple setting out of the office sheweth the cheefe poynt thereof To witnes which is made knowen by his readinesse in that he came by that whereof he witnessed of the light by the end that all might beleeue by him Iohns readinesse appeareth in that it is sayd he came without delay after he was furnished with giftes and warranted by calling So must euery one of vs after enabling by giftes called of God not defer God was angrie with Moses for excusing he punished Ionas for starting aside if any discouragements should haue preuailed they might with Iohn but he brake thorough all Hee witnessed To witnesse is to shew some-what of anie thing Iohn shewed 1 the truth Iohn 10 41 2 He made things more cleere as witnesses should he pointed to the Lambe of God It may be obiected Iohn 5 33 34 as though Christ refused his witnesse Aunsw Christ speaketh there as not needing himseffe Iohns testimonie Christ himselfe was of sufficient credit alone But heere it is said Iohn came to witnesse for the Church which had neede and to make things cleere to it which it could not easily perceiue Mark then how carefull the Lord is for his Church that though himselfe neede none yet will vse men for their own benefit so as that if we should not profit thereby we should be too too forgetfull of our owne good 2 And that we had neede to haue things made easie as well as those to whom Iohn came Quest How did Iohn witnesse by word worke writing some or all Aun Onely by word he did no miracle Iohn 10 41 yet hee was an extraordinary man and his ministerie verie strange Whereby we may perceiue our aduersaries haue smal reason to require them of Luther Zuinglius c more then of Iohn Wee teach the same doctrine that Iohn and Christ did and haue the same miracles which hee did for confirmation So as that himselfe should be a monster who should now looke for miracles which often the wicked hypocrites haue doone Christ was cōtent with one Iohns witnes How vnexcusable should we be not belieuing so many Prophets Apostles Martyrs Teachers c Iohn bare witnesse of the light The light before mentioned is called the Word Al the Ministery is to spread abroad this light All hearing should be to be enlightned heerin The end that all c shortly it is that there should be beliefe To belieue is a word that cannot be vnderstood without respect to another Somewhat must one belieue It is heere to be vnder-stoode as Iohn witnessed so as the meaning is that they might belieue that which Iohn witnessed 1 Iohn did witnesse that he was God 2 made man 3 taking away the sinnes of the world 4 they had withall a setled purpose to belieue whatsoeuer more should be reuealed touching this light else had they not sufficiently belieued Now belieuing in it selfe is to take knowledge of the thing that I belieue what it is and what the meaning of it is 2 To be perswaded that that which I belieue is true worthy to be respected euen to my good whereuppon I will indure any thing rather then shrinke from it 3 To apply it particularly vnto my selfe Now this end was intended by God and Iohn and effected And it is made knowne by the parties whom it concerneth and the instrument thereof The parties are all The Scripture vseth to say all of some saith Theophilact So doth it heere all that is sundry sorts not all and euery particuler Thus sometimes it signifieth the greater part sometime the better and may be discerned by the place where it is Heere it is the best such as are ordained to saluation for those are the best part of the world so as that these all are such who are appointed to saluation and life euerlasting none other Indeede diuers haue outward meanes but neuer with intent on Gods part to haue them blessed For he will haue some hardned and not belieue in his euerlasting decree though they continue in vnbeliefe by theyr owne sinne So as that it is not true that God in his euerlasting counsaile would haue euery particuler man in the world saued Indeed such generall speeches are vsed 1 to teach vs that we should not giue definitiue sentence of any to say such a one is a reprobate that onely is in God 2 That when we heare or reade the Word to speake so at large our selues euery one should particularly applie vnto our selues 3 VVhen we find our selues to beleeue we should not lift vp our selues in conceit aboue others God is no other to vs then to others He is all in his mercy Thus much for the parties Now followeth the instrument by him that is by Iohn who was the meane or occasion of their beleeuing so 1 Cor 3 5. Paule and Apollo are sayd to be the Ministers by whom the Corinthians beleeued So God ordeineth that mans ministerie should be the meanes of beleeuing So God blesseth it to occasion faith as euery where in the scriptures may appeare Marke then that of conscience we ought to attend to the ministerie of men That we may looke for a blessing in conscionably attending thereunto That howsoeuer men be occasions of beleeuing yet are they not the onely causes God must be sought vnto and blesse els all other is nothing Hetherto the setting downe of Iohn Baptistes office simply in it selfe Now foloweth the comparison with Christ in the
is witnessed of Abraham that hee did belieue Gene 15 6. Zachary did desire a signe in the former sort and is iustly punished therefore It is worth the marking that Maries speech dooth not much differ from this Looke Luke 1 34 yet her mind was farre differing from Zacharias 1 Marke that likenesse of speech doth not alwaies argue likenesse of disposition 2 We hardly belieue Gods bare word 3 It is a sinne not to belieue the word without a signe Therefore Papists wrong themselues when they require miracles for our doctrine He sheweth he hath some shew of reason to demaund a signe for I am an old man c. And heere it is well that Zachary remembreth his condition as wee all should old or young that we are mortall But euill it is that Zachary abuseth the course of nature to impeach and weaken the power of God as wee many times doe Thus farre the demaunde or occasion now followeth the matter of the answer verse 19 20. Verse 19 All which is to shew Zacharias that he had no cause to doubt that he should haue a signe But first marke the Angell doth not shake of Zacharie and giue ouer further conference vppon his vnbeliefe but yet vouchsafed to continue speech So good is God to sinfull man so kind should wee be in our charge when there is no sinning wilfully to follow and conuince all wee can Now the Angell sheweth that Zacharie hath no cause to suspect him of falshood from his nature office calling Nature for that hee is an Angell as appeareth by his name office and calling in the rest No good Angell will or indeede can lye I am such an one therefore That hee is such an one appeareth by his name I am that is I am called Gabriell Marke first if Angels words be true much more Gods The Angell telleth his name to shew that these are a part of those matters that were before expounded by this Angel to Daniell in his prophecie and so to get the more credit VVhere one would maruaile that a man seene in the Scriptures as it is like Zacharias was could be ignorant of this but such are we most of vs. Quest Haue Angels names Looke Tremellius notes on the Syriac Paraphrase in this place and on Iunius vpon Tob 12 15. Aun I thinke they haue not for indeed it is not needfull God and themselues knowing them and distinguishing them well enough And though GOD be said to call the starres by theyr names the meaning is that God knoweth them euery one and hath them at his commandement So as when Angels are named it is but for our capacitie The office is that he is standing in the presence of God It is a speech taken from men shewing speciall fauour to theyr attendants The Angell heereby meaneth that hee is not the basest euen among the Angels The Angels thinke no scorne to serue God 2 they are very diligent Though the phrase meant hee is wont to stand in the immediat presence of God yet we may learne euen in our places we are before God The force of the reason is this I am in very chiefe place therefore I doe not lie Whereby he teacheth the greater his place is the lesser should his sin be His calling is that he is sent and that with his message Sending is commaundement from lawfull authoritie to goe 1 The Angel came not without sending no more must any 2 The Angell beeing sent in matters of the Gospel did not disdaine men should not think theyr sonnes too good to be Ministers 3 Men may presume they are sent when they haue a gift and their vse thereof is required by lawfull authority The message was to speake and to tell these glad tydings The Angell would not speake without Gods direction we must doe nothing without the same Euen speech is a good mercy of God Our harts must needs be dull when they will not belieue glad tydings for themselues Hetherto that Zacharias had no cause to doubt now followeth touching his demanding a signe which in some sort is granted For himselfe is the signe Where we see that a man in some sort may haue his desire and be neuer the better as Lot Genesis 13. Baruch Iudg 4. So as that it is not good to let our selues loose to by and rouing desires but onely to hang vpon God Verse 20 Now in this 20. verse where is the signe is the Preface Narration Preface in the word Behold It is an vsuall word in the Hebrew tongue in turning the narration to shew some presently certaine thing not alwaies a wonder So as God can presently conuince The narration is in the rest and telleth Zachary of a correction which he is like to haue So as The godly are subiest to the crosse Not to discharge punishments otherwise to be suffered afterward but 1 To bring them to see theyr sinnes 2 To seeke forgiuenesse of them in Christ 3 To take heede of them for afterward 4 To exercise their faith and repentance stir them vp to prayer humiliation compassion c. So as that when we haue any crosse wee should vse it to these ends Of this crosse are noted the kind dumnesse continuance cause Kinde in that it is told him he shall be dumbe and not able to speake 1 So as wee must acknowledge speech to be the gift of GOD. 2 That God can punish like fault with like correction He that belieueth not the word shall not speake hee that harkneth not to Gods word shall speake none of his own c. Take heede then of sinne for as euery sinne hath his baite so hath it a whip 3 That God in the midst of punishments is mercifull He leaueth to Zachary his hearing seeing vnderstanding c. There is none of vs but in our greatest crosses wee may obserue many mercies of God towards vs so as wee ought to forbeare murmuring and exaggerating our griefes The continuance is vntill the day that c. This was ouer or vnder tenne months So as the crosse continueth sometimes somewhile vpon Gods children this could not be but great that Zacharias speech which was wont to be vsed in profitable matters for teaching his houshold for prayer for conference should be restrained yet so it is 1 The longer crosses continue the better should we be by them 2 And get more spirituall prouision for the bearing of them Now God limiteth this time to make Zachary as desirous of a sonne as hee was distrustfull when one was promised The cause remaineth because c. Not to belieue is not to belieue the truth It is a fault not to belieue Gods word how improbable soeuer it seeme 1 An Angell is not to be belieued if hee speake otherwise then is written 2 Angels and Ministers wordes from God must be belieued 3 Euery parcell of Gods word in time shall be performed Thus far the Angels speech alone now follow certaine euents with it and vpon it verse 21