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
our owne soule and body Looke psal 139 13 14. and Iob 10 8 9 10 11 12. Thus much for duties professed in respect of the creation duties in respect of prouidence follow 1 That we acknowledge all things to be most wisely ruled by God 2 That he hath particular care of vs. 3 That the Angels watch about vs. 4 All the creatures shall worke for our good Iob 5 22 23. 5 Be contented with whatsoeuer God doth 6 Vse not the name of fortune lucke chaunce 7 Tempt not God by neglect of meanes 8 Remember Iam 4 15. Hetherto touching God essentially now followeth of him personally Whatsoeuer is said of God in generall in this Creede or in the scriptures is true of euery person the Father onely is not Creator and almighty but so likewise is the Sonne and holy Ghost It may be obiected that the Sonne doth nothing of him selfe Aun True not without the Father but all with the Father 2 Not in the sence the Iewes conceiued of him taking him for a bare man so he doth nothing Que. Why are these ascribed to the Father Aun Onely for order Of God personally it is said that he is Father Sonne holy Ghost First is Father Father is a name that cannot be vnderstood without respect to child or sonne God is father of a sonne who is GOD or of sonnes who are men To vnderstand God the father of a sonne who is God somewhat must be touched concerning the misterie of the Trinitie There is as was said before but one God There are 3. persons Father Sonne holy Ghost A person is a manner of beeing in the God-head distinguished by an incommunicable propertie The persons be coequall and coeternall The Father is of none The Sonne is begotten of the Father The holy Ghost proceedeth frō the Father and the Son The Sonne may be considered as not incarnate and nowe incarnate Not incarnate he was called the Word incarnat the sonne of man In respect of his person and manhood hee is the Sonne of God To vnderstand God the Father of sonnes who are men somewhat must be touched concerning the mistery of our redemption and adoption Of mankinde which might haue perished by the fall of Adam it pleased God in Christ to adopt and make some to be sonnes vnto himselfe Ephe 1 5 Iohn 1 12. Que It may be demaunded whether wee must belieue in God the Father of Christ or our father or both Aun Both. So saith Christ your father my father Praying himselfe calleth father and teacheth vs so to pray Our Father Let vs then consider the grounds of scriptures the meaning of this article and what we doe therein professe But because there be two branches implied first consider of the first then of the latter And that wee ought to belieue in the father of our Lord Iesus Christ it appeareth for that God himselfe maketh himselfe knowne by that name Math 3 17 Luke 3 22 Heb 1 5. He is praysed vnder that title 2 Cor. 1 3 Ephe 1 3. Christ promiseth Iohn 14 23. Is prayed vnto Ephe 3 14. The meaning heereof is that I acknowledge to belieue in that God who is the Father of our Lord Iesus Christ And heereby doe disavow all Turkish Iewish doctrine which holdeth not the doctrine of the blessed Trinitie Now for belieuing in God who is my Father God promiseth himselfe so to be 2 Cor 6 18 Iere 31 1 more particularly Exod 4 22 23. God commaundeth so to be called vpon Iere 3 19. And findeth fault that any other should be so called Iere 2 27 Math 23 9. Christ himselfe applyeth this name Math 6 8 14 15 18 and that very particularly Math 6 18. Thus did the godly Esay 63 162 So are we taught Mat 6 6. Luke 11 2. I meane then that I know the doctrine of adoption am perswaded that it belongeth to me I know it when I know whence I am redeemed namelie from misery for whom I am adopted namely for Christ how I am assured heereof to wit by faith I professe in this branch 1 To make more account of this that God is my father in Christ then of all thinges in the world beside 2 To looke for all fauours from God as a Father beeing now made a sonne of his The first fauour is Gods sparing as a father is wont to doe Mala 3 17. This is in 1 not imputing faults 2 not inflicting punishments 3 moderatly and gently chastising 4 in taking in good worth the weakenes and vnperfectnes of our obedience Hence must needes arise great peace of conscience and ioy in the holy Ghost The second is the Spirit of adoption whereby wee crie Abba father This Spirit 1 hath boldnes to come into the presence of God 2 Ability or gift to poure forth prayers and desires and prayses 3 Perswasion that al are heard and accepted of God The third is his care to prouide things necessary for vs 2 Cor 12 14 Math 6 32 Psal 23 From hence we haue that 1 which is enough 2 Where-with wee are contented 3 That which God blesseth as the womans oyle the Iewes apparell The fourth is his defence of vs. Keeping vs from euill Deliuering out of euill The fift title to the creatures which we lost by the fall of Adam The sixt certainty of inheritance in heauen All mens children are not heires but Gods are and fellow heires with Iesus Christ 3 I professe to performe all duties to God as a child to a father For there is no benefit but requireth a duty All the duties which wee owe to God or can performe are honour Exod 20 3 Mal 1 6. This honour may be considered in respect of God our selues and others In respect of God we ought 1 To acknowledge this our being sonnes is meerely of grace 2 To seeke to God in all our wants 3 To thanke him for all fauours 4 To take all his instruction 5 To obey his commaundements 6 At his corrections to acknowledge our faults and amend In respect of our selues remember whence we came into this fauour to carry our selues humbly all the time of our liues In respect of others who are without and haue not yet giuen their names to Christ wee must doe nothing to the shaming of our house and father but all things to his glorie Who are of the Church all of vs hauing one father to be one to other brother and sister Hitherto of the first person the second followeth to I beleeue in the holy Ghost For the doctrine touching the second person wee may speake of it ioyned with the former and in it selfe It is ioyned with this word and. And sheweth that it goeth with the rest and in this order It goeth with the rest as may appeare euery where in scripture so as that it is not enough to beleeue in the former The order is that it followeth the former not for any vnworthines it hath in respect of the former but for that somwhat must
into that but wherein we beleeue 3 That prayer 2 Cor. 13 13. doth manifestly proue the same 4 Ad Reuel 1 4. and Act 5 3 4. 5 The contempt of the holy Ghost is noted for a greeuous sinne Heb 10 29. 6 The sinne against the holy Ghost vnpardonable 7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare as that he thinketh that Plato knew it The meaning wil appeare from the words knowne wherin is repeated the profession and that wherein the profession is to beleeue The profession and the meaning of it looke at the first It is heere repeated for the long setting downe of the doctrine touching Christ as to imply that it is to be repeated to euery article particulerly That in which the profession sayeth I doe beleeue is the holie Ghost Ghost is an old English word and is the same with spirit so ghostly Father counsaile for spirituall A spirit is a substance not hauing body And is creating created Creating is heere meant this is God and infinite Vsed of God it sometimes signifieth essentially personally Essentially Iohn 4 24. God is a spirit Personally in this place and else where Que. Why is the third person in speciall called spirit Aun Not onely for that it hath the common nature of God but for that the being of it is as inspired or breathed this in another word is called proceeding Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father God the Son Holy is free from sinne And is eyther made holy making holy This holy Ghost is not onely holy but maketh holy Que. Doth not the Father and Sonne make holy Aun Yes Iohn 17 17 19 but by the holy Ghost The contents of this article aunswereth to this question What beleeuest thou of the holy Ghost I beleeue in the holy Ghost The things which the Scripture teacheth to beleeue touching the holy Ghost are either of himselfe or of his works Of himselfe it teacheth to beleeue three points 1 That the holy Ghost is God This may appeare for that he is called Iehoua compare Esa 6 9 with Act 28 25. And Ier. 31 31 with the couenant in Baptisme He is called God 1 Cor. 3 16. 1 Cor. 6 19 20. 1 Cor. 12 6 11. He is euery where Psal 139 7. He knoweth all things Iohn 14 26. He is almighty Math. 12 28. He createth and gouerneth all things Gene. 1 2. Psalme 104 3. He is adored 2 That the holy Ghost is a distinct person from the Father This may appeare Math. 3 16 Math. 28 23. 2 Cor 13 13. 3. That the holy Ghost is of the same substance and dignity with God the Father Thus farre the things which the Scripture teacheth to beleeue of the holy Ghost himselfe now follow those which are touching his works and heerein that I beleeue I ought 1 to haue some works 2 to discerne them That I ought to haue some works it appeareth for that I cannot call the Lord Iesus without the spirit and if I haue not the spirit of Christ I am none of Christes These works can neuer wholely be left The works I ought to haue in me being of yeeres of discretion and hauing meanes are to saluation 1 Sauing knowledge of the wil of God 2 Beleeuing the promises of God in Iesus 3 Regeneration or sanctification to obedience of the whole Law and word of God 4 Leading into all truth 5 Spiritual groweth encrease Discerne we are commanded to try the spirits 1 Ioh. 4 1. Discerning teacheth first 1 Whence these graces come by meanes of the word Athanasius saith Wheresoeuer the spirit is he is by the word of Sacraments prayer company conference 2 How they are discerned from counterfait That wee shall finde for that the spirit sauing draweth all to the word 2 Driueth to Christ stirreth vp to sanctification not onely restraineth 3 Howe they are to be cherished namely by the same meanes they were bred Hitherto hath beene the doctrine to be beleeued concerning God now followeth that which is concerning the Church to the end of the Creede Well saith S. Augustine the right order of confession did require that after the Trinity should be ioyned the Church as an house for the dweller Gods Temple for himselfe the Citty for the first founder Now all that is said and to be held of the Church is as it is in it selfe or in the gifts bestowed vpon it In it selfe the Church is holy Catholique But first must the reading be cleared There is a word to be repeated the verbe I beleeue Of this we shal heere neede to repeate nothing Quest It may be enquired whether the word in be not also to be repeated Aun No the best coppies haue it not in so much as the Catechisme of the counsell of Trent refuseth it 2 The Church is a creature may not be trusted in 3 Whomsoeuer we trust in we may pray vnto so must we not to the Church Obict The people are said to haue beleeued in Moses Aun Vnproperly They beleeued that word which Moses deliuered them from God the word was Gods word Onely that which we are said to beleeue must be considered that is the Church with the marks thereof Now according to the course to be held let vs consider some Scriptures where-vpon this doctrine touching the Church resteth And indeede for the prouing of this article most of the Scriptures serue as likewise the chiefest works of God God had his Church in counsaile from before the creation of the world Eph 1 4. This is the seede of the woman Gen. 3 15. Christ without this Church is as it were maymed it being his body he the head Ephe. 1 22. Ephe. 5 23. Otherwise cannot the couenant of God be which is made to the Church And to omit further proofe experience doth manifestly shew that there is such a thing Besides that the Church is holy it is as cleare as the former Ephe 5 2 27. The Saints haue washed their garments in the blood of the Lambe God doth so commaund Without holines none shall see God Heb. 12 14. It is also Catholique Apoca 5 9 10. Heb. 12 22. Eph. 3 15. The meaning heereof wil arise from the right knowledge of the words and those 1 seuerally 2 ioyntly Church euery way is not taken alike In common speech the common people take it for a building for holy vses so is it the same with temple It is not so to be vnderstoode heere Sometimes it is taken more generally and ciuilly for any assembly as Acts 19 39 40 so must it not be taken heere Lastly it is taken specially and in the scriptures for the whole company of men and Angels predestinate chosen called iustified sanctified and in their time to be glorified Angels from the first men after death It hath the name in Greeke and Latine of calling out and seuering from others being indeede Gods chosen and select company The name in English I
with death Whether may a Prince suffer the Ambassadour of a forraigne Prince to vse his conscience Aun I thinke he may because he hath no authority ouer him not being his soueraigne but none of his owne subiects must be permitted to communicate with him in false worship 2 The second property is that faith is explicit not onlie to beleeue as the Church beleeueth but to say what wee beleeue why we beleeue what we meane by that which we say we beleeue 3 The third that it is liuely and formed No true faith is dead Charity is not the forme of faith 4 The fourth it can neuer be lost if it be rooted and confirmed 5 The fift according to the doctrine it belieueth it must be taken diuersly and therefore it is sometimes to belieue sometimes to belieue in Faith is wrought effectually by the holy Ghost instrumentally by the word Hetherto haue we spoken of the manner of this profession in generall and seuerally in it selfe now followeth that we consider it with application to euery branch following First therefore as euery one of discretion must belieue so must they in God so the rest following secondly from the hart thirdly according to diuine truth written Fourthly we must know grounds of scripture for euery one vnderstand the meaning thereof perceiue the difference from others be able to teach them to others apply them to our selues Fiftly professe them in due time expresse them lastly our faith must be liuely And thus much for the manner of profession the doctrine and matter professed foloweth beginning at in God and so on to life euerlasting The matter hath two parts 1 of God 2 of the Church Of God to I belieue the holy Catholique c. exclusiuely of the Church in the rest This of God is essentially and generally or personall particularly Of God essentially in name or attributes Name in God In attributes Almightie Maker of heauen and earth That beliefe is to be in God looke the commaundement 1 Tim 6 17. Promise Iere 31 33 Heb 8 10. Vnbeliefe or not belieuing noted Rom 11 30. punished Psalm 78 22. Beleefe in this kind commended Iohn 14 1. Neither is this onely true in generall but also in speciall and particuler so Exod 3 6. So God promiseth Gene 17 2 no more to Abraham then others Rom 4. For Abraham is father of the faithful Thus did Daniel 6 23 Paule Acts 27 25. Dauid Psalm 22 1. Now this in God hath to be considered the meaning of God then what is this in him God must be vnderstood as in the scriptures The scriptures set out God as he is towards his creatures in generall or toward his Church in speciall Towards his creatures That 1 God is 2 God is one 3 God is a Spirit infinite 4 God is present euery where 5 God knoweth all things 6 God can doe all things 7 Loueth mankind 8 Is most iust 9 Is most certaine and sure of his word Toward his Church as he maketh couenant The forme of the couenant is I will be theyr GOD they shall be my people This forme in generall is set downe Ierem 31. In particuler Gene 17 2. In this couenant is a promise and commaundement Promise on Gods part that he will be our God as Gen 17 1 Gene 1 11 where are promised all things to happinesse full and for euer So as if we tell him of our losse hee will restore it of out sicknes he is phisitian of death he is our rayser In particuler God promiseth 1 To teach vs all things necessarily to be knowne of vs They shall be taught of God Looke Esay 30 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs. 6 To be happines and all that hart can thinke to vs. The commaundement is that they shall be my people that is that wee should belieue all these and doe duties thereafter This is God then doe wee belieue in him when wee professe that we belieue all the former of God to our owne behoofe and doe all duties aunswerable thereunto as God is in generall and speciall towards his Church Memorandum that this article professeth the first commaundement 1 First therefore euery one disavoweth all Atheisme 2 Belieueth in God as the scriptures reueale 3 Acknowledge but one God 4 Who knoweth whatsoeuer they doe 5 Is present to them 6 True of his promise made Whereby they seeke vnto him rest in his iudgment of them are perswaded that all thinges shall worke for theyr good heere and that GOD shall be full and for euer happinesse vnto them so as they make him theyr portion aboue all other things Thus farre touching GOD by Name nowe follow the attributes Ob. The Father is first named therfore should it be first opened Aun So might it Neuerthelesse seeing that attributes are of the essence and Father is a person and essence for easie teaching should goe first therefore we may without offence not blaming the order of the Creede speake first of the attributes These rules must be remembred of them 1 Though heere they be ioyned with the Father that is but for orders sake they belong likewise to the Sonne and holy Ghost and so must be remembred 2 There are more belonging to God and to be belieued in God then these Looke Exod 34 6. The attributes heere are two Almighty and maker of heauen and earth Que Why are these named and no more Aun These are named 1 as beeing very well knowne euen to some of the heathen Giue mee saith S. Augustine a Pagan a worshipper of many Idols a seruaunt of deuils who saith not that God is almightie Plato could see that the world was made 2 These put a manifest difference betweene the true and false god God himselfe by his power proueth himself to be the true God So doth Elias cōuince the people 1 Kin 18 24 34 38 and for making the world looke Iere 10 11 and Augustine Let any make a world and he shall be God 3 These are of speciall vse for fayth and life Que Is there any thing in the order that these are heere named Aun The creation prooueth the almightines of God There are heere no more then these named for shortnesse sake and memory Now for the grounds of this article 1 Consider the generall promise 2 Cor 6 18. More specially applied Exod 6 3. To Abraham Gene 17 1. 2 Where the almighty is prayed vnto there must be faith he is prayed vnto Gene 28 3 Gene 43 14. 3 The practise of Gods children was thus to belieue in the almighty Paul 2 Cor 6 18 the three men Dan 3 17. 4 Vnbeliefe in this kinde is punished in Zachary Luk 1 20 in the Prince 2 Kings 7 17 in Benhadaes seruaunts 1 Kings 20 28. That God is almighty it needeth not to be proued yet to satisfie such as are ignorant this may serue Namely the consideration of the sundry mighty works of God
perswaded that if we die wee die to the Lord. Rom 14 8. That is should die in the Lord that is pleasing him by faith in Christ and in good conscience As also should know that euen in death God careth for vs. His owne Sonne died yet did he not neglect him The third particuler is Buried Scriptures for which are Esay 53 9. 2 A type therof was in Ionas Math 12 39 40. 3 It was presignified by the woman Mar 14 3 Math 26 12. 4 The story wherof we may see Iohn 19 in the latter end 5 Yea this was so cleere as that there was an order of knighthood of the Sepulcher so as at this day the Turke maketh a great commodity for letting trauailers to goe in and see the Sepulcher The meaning is euident that Christes body was bestowed apart from humane societie as other dead bodies were wont to be serued And this was not onely 1 To witnesse that he was truly dead but that the victory might be the greater in Christes resurrectiō 2 That he might be abased to the lowest 3 And to fulfill the type in Ionas The things the scripture teacheth vnder this article which we professe are 1 A sure confirmation of Christes death in that hee was buried 2 That all belieuers are buried with Christ by Baptisme as Rom 6 4. Col 2 12. that is as buriall declareth many things vsually of bodies buried the like should be in our sinnes Christes body indeed saw no corruption but was powerfully preserued other bodies though doe feele some corruption beeing buried For 1 They are for euer remoued from humane societie in this world so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome the like should be of our owne sinnes in our eyes 3 By little and little they spend and consume away so should our sinnes 4 They waxe out of memory and are quite forgotten so must our sinnes as that we haue no liking remembrance of them 3 To teach vs that wee should not much respect buriall in our selues or neglect it for our friends in comly sort The fourth and last particular for abasement is Descended into hell whereof before I speake as of the other I thinke good to admonish to preuent misinterpreting and misreporting 1 Whereas all learned men are not of one mind touching the meaning of this article I professe that my selfe doe hold wish my hearers to hold in this point as the church of England holdeth and belieueth and that I if I seeme to any in speaking of this article to erre will submit my selfe to the iudgement of them who can and ought to iudge that very willingly vppon reason out of the scriptures vvill change my mind and mind not to cast a snare vppon any but wish them to try that which I speake 2 I thinke that the not knowing of the true and proper meaning of this article shall not hinder ones saluation who belieueth the whole scriptures and the doctrine thereof denieth not the words of this article but willingly submitteth himselfe to be instructed in the truth They therefore who agree in other matters of faith necessarie to saluation differing in this breake charitie are too blame As likewise such as charge men to deny their Creede if they hold not the same meaning of this article with them though they hold the words 3 I iudge that our Church of England hath not synodichally by publique authoritie set downe what should be taken to be the proper meaning of this article Priuate men haue their priuate opinions good they may be but not to bind the whole church The reasons to induce me thus to thinke are these 1 Our booke of articles agreed vpon 1562 setteth down onely the words of the article of purpose as it seemeth leaueth out somewhat that was in that article in King Edwards time 2 A very learned and reuerend Bishop of this land writeth that he was forced to promise that he would openly deliuer which he thought was the likeliest and safest sence as well of this article c. Which he would neuer haue written if he had thought our whole Church had agreed in one meaning Neither indeed the matter beeing ouer-ruled by the word ought he There is a saying when a law is made he who will be wiser then the law is a foole The same learned man sayeth that he hath not so full and faire warrant for the meaning of this article as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this learned men may examine Besides he addeth that he was aduised and requested by men of greater place then he will name to put the effect of that which he had deliuered in writing That the learned might iudge of the doctrine Whereby it appeareth that this learned Bishop and the other of greater place then he will name meant that learned men should iudge whether he hath throughly written of these matters and trying they might keepe that which is good Obiect There is a Catechisme set out by publique authority expounding this article Aun I know not whether the Catechisme be tolerated to be taught young children or enioyned to all as the doctrine of our Church Besides I allow of the meaning in that Catechisme as Doctor Whitaker hath done it into Greeke 4 Though Ruffinus write that this article is not in the Creede of the Romaine Church nor is in the Churches of the East and though Augustine Tom. 9 in his exposition vpon the Creede to the Catechized leaue it out and it be not in the Nicene Creede and Erasmus write that he thinketh it was put into the Creede about the time of Thomas Aquinas yet I hold it is not to be left out for that other auncient Fathers haue mention of it as I take it Ignatius Epiphanius Athanasius c. 5 Many things by some being written about this article I meane only for edifying of the simple to speake as plainly as I can of it and not to goe out into by discourses 6 I thinke it not good to note any mans person but being by an ordinarie course of preaching brought to speake heereof to be faithfull as God hath giuen to shew the meaning heereof and to prepare for what can come against The meaning is not all a-like to all men Opinions touching the meaning of it are manifestly false probably true Manifestly false are two the first of such who thinke that Christes humaine soule after the separation from the body went downe to the hell of the damned to suffer the paines of hell Against these disputeth Hillarius 16. de Trinitate The second is of the Papists who thinke that he went downe to Limbus patrum the vpper Region or suburbs of hell to take vp to heauen the soules of the godly which they imagined to rest there till Christes resurrection Both these are so grosse that they need not to be confuted
for that Gods presence shall then appeare who though hee come in fauour yet striketh great terror as to Elias It was cōmonly thought if one saw God that he should die Gene 16 13 Gene 32 30 and Iudg 13 23. But when hee shall come in iustice what terrors must there needes be Thinke but of trowanting schollers or slothfull seruants looking for a seuere Maister or of guiltie prisoners for an vpright Iudge and then tell mee how great mens feare may be of God For that none but haue some reliques of sinnes God beeing infinitely iust Now this must needs be increased by the thinking how God hath cast the Angels into hell and others but also in that the euent of this iudgement shall be for euer One shall be personally called out his owne thoughts his accusers his conscience witnesse against him feare his executioner Now when one shall see the brightnesse of Gods maiestie on the one part and the vglinesse of lothsome deuils on the other side how may not this trouble as Cyrill well obserueth Not to appeare heere is impossible to appeare may seeme to be intollerable For whatsoeuer may trouble will appeare If it were but feare to the mind it were much It will be sights to the eyes hearing to the eares noysome sents of brimstone to the smell finally it shal afflict the whole man Besides the trouble that will arise vnto vs at others troubles increaseth when we shall heare the horrible scrichings of others see their miserable shifts in perplexitie this cannot but astonish When all this shall be on a suddaine how much more will it amaze Neuer were wee in any terrible tempest of thunder and lightning Looke to the Israelites Exod 19 16 Habac 3 2. Thinke of the false terror at Oxford at London what will true doe Especially when Christ himselfe in whom all our comfort is is Reue 19 12. And the manner as is Luke 21. The end is to iudge This is sometimes put for gouerning in generall heere it signifieth two workes of iudgment 1 Laying open all things 2 Giuing sentence vpon all things The laying open is whereby all things may be perceiued not onely of God but euen of our selues as likewise I take it to others by our owne confession This laying open of all things is by the booke of conscience Apoc 20 11 12. And heere euery secret thing whatsoeuer shall be discouered Ecclesias 12 14. The sentence giuing is whereby to euery one shall be awarded whereto he may and must stand The proceeding shal be according to the deeds to teach what faith to trust vnto namely that which worketh by loue This sentence shall neuer bee reuersed Looke Math 25 46. The persons to be iudged quick and dead that is all and euery one Though now their bodies are consumed 1 The Scripture by this article teacheth vs to be setled against all Atheists and scoffers in full perswasion of this article 2 Pet. 3. 2 That since the Iudge shall come from heauen we may before send thither our harts to meete him in the meane while thence to looke for him Phil. 3 20. 3 Sithence Christ Iesus shall be Iudge beleeuers should haue great comfort so as they might wish for that day and vnbeleeuers cannot choose but be affrighted in that he cōmeth to iudge in whom they will not beleeue 4 And seeing one that is he shall iudge vs all we must not iudge or condemne one another 1 Except we haue a calling thereto 2 Not rashly 3 Not to determine peremptorily of their small estate 5 The suddainnes should make vs presently to be ready and not put off from day to day 6 Of the gloriousnes and terriblenes must we make vse 1 To our selues not quite to be out of hope but rather of good courage in Christ As also to labour to be found in peace 2 Pet. 3 14. So may we be if wee be in Christ and haue truly turned to God 2 Pet. 3 14. If we keepe a good conscience Act 24 16. Psal 125. If we be often thinking of this day and preparing against it 2 Towards others must we make vse as Paul Act 24 26 but especially 2 Cor. 5 11. 7 For that all things shall be layed open wee must take heede of secret sinnes Ecclesi 12 14. Eph 5 12 13 and euen of small As also to make much of a good conscience 8 And seeing the sentence shall be according to works labour for working faith 9 The sentence not being to be reuersed should make vs carefull that in death we might be cleared For as death findeth so shall iudgement Thus farre of the second person now followeth of the third Quest Is not that which is before being beleeued sufficient to saluation especially seeing that the Scripture oftwhere sayth that beleeuing in Christ we shall be saued Aun The former is not enough this misterie of the Trinitie reuealed must be beleeued And where it is said beleeuing in Christ suffiseth that is not meant to bar other doctrines but to shew that beleeuing in Christ is most necessarie which indeede is neuer without beleeuing in Father holy Ghost for that none can say that Iesus is Christ but by the holy Ghost Obiect Some are said Act 19. not to haue heard whether there be an holy Ghost Aun That is vnderstood of the gifts of the holy Ghost Zonaras writeth in his 3 Tome that this article was not put into this Creede till the time of Macedonius the heretique This heritique denied about the yeere of Christ 364 the Godhead of the holy Ghost against whom the first Constantinopolitane counsell was gathered and condemned him It may be doubted whether Zonaras write true for that it is in the Nicaene Creede and in that of Athanasius Sure it is that the Scripture teacheth it and till more question was made of it it was not so cleare as others Where-vpon Gregory Nazianzen in an Epistle writeth to Basil thus Teach vs how farre we should in disputing about the Diuinitie of the holy Ghost and what words we should vse and how warily we are to behaue our selues Erasmus was blamed by some for his boldnes this way in saying that the Scripture did not call the holy Ghost God But if it were as Zonaras writeth surely these words of the Creede were not ioyned together by the Apostles though the doctrine be Apostolical Que. Doth not the placing of this article put some inequality betweene the persons Aun No it is onely for orders sake besides seeing the personall being of the holy Ghost is of the Father and Sonne and the full manifestation thereof after Father and Sonne therefore is it named after The grounds of Scripture for it are Gen. 1 2. Where the holy Ghost is said to doe like an Hen to cherish and warme the creatures and as it were to put life into them as to Chickens which no creature can doe 2 The forme of Baptisme doth manifestly proue this Math. 28 25 we are not baptized
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
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
22 23. And those are three 1 Zacharias tarying in the Temple ver 21 2 His dumbnesse verse 22. 3 His going home ver 23. Zacharias tarrying is first set downe in that it is said hee tarried in the Temple Secondly it is set out 1 by the peoples wayting 2 by theyr admiration In the setting downe are the person place of both which we haue spoken before The thing is tarrying that is continuance of time more then vsuall The vsuall time was while the incense vvas burnt This when God otherwise would Zacharias did exceede So as it may iustly fall out that holy assemblies may longer then ordinary be continued namely when iust occasions warrantable by the word require So as men must not at all times tye such exercise to the same stint of time Nor blame theyr Zachariasses if they sometimes continue longer then at other times Marke also that sometimes good customes may be ouerruled by an higher commaundement of God Zacharias tarrying is first set out by that the people wayted The people as before many together Wayting was theyr tarrying till he came Which they ought to haue done for that Zacharias was busie with God for them So as though all must be diligent yet if there should be any wayting people in matters of diuine worship should waite for Ministers rather thē Ministers for people Looke Cornelius his fact Acts 10 24. And indeede for people that haue not prepared themselues at home timely repayring to the assemblies may supply domesticall wanting preparation Men attend vpon Lawyers and Physitians though they pray and pay Note besides that the people departed not though Zacharias tarried longer then ordinarie It is a fault in people when Ministers at set times are faine to attend vpon the people till they come As also when the people depart before the assembly be orderly dismissed The peoples wondring noteth 1 That they thought it a strange thing So as Zacharias did not vse to breake good customes no more should we 2 As that the people did not hastily blame Zacharias for long tarrying no more should we The second is his dumnesse Verse 22 verse 22. And this is set downe shortly and more largely Shortly in two degrees 1 That he was dumbe 2 Continued dumbe And of both these somewhat was spoken before The larger setting downe of these is in three poynts 1 From the presentnes 2 The occasion 3 The effect The presentnesse that as soone as euer hee came out hee could not speake So as wee must be perswaded of Gods almighty power who can say and doe and feare his threatnings least they fall presently vpon vs. Quest Why is his dumbnesse at his comming out noted Aun For that eyther he should haue vsed some speech of edification vnto them or made some defence for his long tarrying or dissolued the assembly with the blessing Numb 6 23. The occasion is seeing a vision And this is noted to be knowne by the people and to haue been in the Temple Vision is a sight one of the meanes whereby God opened himselfe vnto his people This was sometimes to the minde sometimes to the bodie and eyes As heere in this place For it is most probable that the Angell appeared in some visible shape Now these visions were of speciall fauour and not ordinarie So doth God grace his children bewraying himselfe more familiarly to his children then others if not by such visions yet by the word and worke of the holy Ghost So as the godly should comfort themselues in their estate and the wicked haue no cause to contemne them Quest Are we now to looke for such visions Aun No. For Christ is he in whom God hath spoken to vs. Only the visions we are to looke at are in the word and Sacraments Luther saith notably that if God should offer him a vision to confirme him in the truth of his doctrine he would refuse it he had such euidence for it in the word This vision the people perceiued that Zacharias saw The word perceiuing in the Greeke is knew To know is without dieceit to perceiue This perceiuing is infallible probable Probable is heere vnderstood for the people might haue beene deceiued Ob. Zachary might haue seene some euill sight which might thus haue affected him Aun True yet Zacharias godlinesse made them thinke the best of him So as Godlinesse purchaseth credit where it is Men ought to presume the best of godly men This vision was in the Temple Which may incourage vs to serue God in our places for then God will one way or other shew himselfe fauourable vnto vs. Now followeth the effect wherby is proued Zacharias dumnesse For proferring to speake he could not but was faine to vse signes Ob. One may thinke that Zacharias finding his vnabilitie to speake was vnaduised to vse signes to his owne discredit which could not otherwise be in some of the people and did not rather withdraw himselfe Aun Men must not when God is to be glorified though it be to their owne shame seeke shiftes and cloakes The third and last remaineth Verse 23 and is his going home to his house Which is set out by the time when the dayes of his office were fulfilled And heere first marke the words then the matter Dayes signifie time fulfilled accomplished or continued That which is heere translated office and so by the vulgar is Act 13 2 interpreted saying or singing masse by the Papists And yet one would marueile why they should so take it there and not heere or refusing it heere should vnderstand it there Leturgie signifieth any publique seruice looke Rom 13 6. The matter is behind It may be demanded how many dayes his office lasted Aun I thinke seauen as may be gathered 2 King 11 9. Sure it is that Zacharias did not depart before they were run out Ob. How could Zacharias discharge the Priests office lacking speech Aun Others supplied the duties of speech he did that he could to looke to the lights incense c. So as we must be willing to doe what we can when we cannot doe as we should As sure it is when the dayes were ouer that then he went as to refresh himselfe after his labours so to fit himselfe by study for afterward as also to doe the duties in his priuate family So as that Magistrats Ministers and others in place are to haue conuenient refreshings Now for the better vnderstanding of his going home we must know that 1 The publique worship of God was to be performed at Ierusalem 2 The Priests did not all dwell there 3 They came from their owne houses and had chambers about the Temple that they might be neerer to their businesse Neh 13. So haue our termers towards Westminster The Papists gather from hence that Priests should haue no wiues as well might they say no houses and say the like of our Lawyers who goe to London to the terme Zacharias house was in the hill countrie of Iudea a mile from Emaus
goe first and the Father being the first in order the doctrine touching him must be so and againe the doctrine of Christ being cleerely manifested after that of the Father it is not without iust cause set after it Thus much as it is ioyned with the former as it is in it selfe it is concerning Iesus Christ c more largely sette downe then any other doctrine in the creede Whereby is declared vnto vs that as we should make account of all other so of this in more speciall sort Hence it is 1 Cor 2 2 Philip. 3 7 8 1 Cor 16 22. In it selfe it is from this in Iesus Christ c. And setteth out the second person by names or estates The names are simple relatiue Simple Iesus this of person Christ this of office First let vs see the grounds of scripture for this 1 He is so called by the Angell Math 1 21 2 So preached to be beleeued in Act 2 36. 3 Being made the sum of the Gospel 2 Cor. 11 4 4 So as God iustifieth him who is of the faith of Iesus Rom 3 26 5 To which very end Paul speaketh Phil 2 10 11 6 Thus doth Christ himselfe commaund Ioh. 14 1 7 Paul and Silas particulerly speake Act 16 31 8 He is in that name prayed vnto This name Iesus is a broken Hebrew word of Iehosuang thus written pronounced in Greeke for that the Greeke tongue hath no aspiration in the middle of words This name hath in it as Chrisostome saith a 1000 treasuries of good things and is as Bernard saith honey in the mouth musicke in the eare a ioyfull showte in the heart In delight wherein Genebrard obserueth that Paul vseth it fiue hundreth times in his Epistles Yet for all that we must take heede we doe not abuse it 1 To make it a word of wonder as some doe Iesu 2 To think it will driue away deuils 3 To giue more reuerence to that name then to other of God Obiect But Paul Phil 2 10 Aun The meaning is that Iesus is the true God and that all creatures should be subiect to him as to the Father Name is for person bowing the knee a bodily ceremonie to expresse inward subiection 4 Not to make it a name of sect or order as those haue done who call themselues of the societie of Iesus or Iesuits This Iesus in Greeke is SOTER 4 in verr vvhich cannot as Tully saith be expressed in one Latine word who gaue or giueth health and therefore the Latine Diuines doe call him rather saluator then seruator He is who recouereth out of miserable estate setteth in happy and keepeth therein The Angell giueth a reason of this Name He shall saue his people from theyr sinnes That is 1 from the fault of sin This is Adams imputed to vs. Ours originall actuall 2 Punishment of sinne 3 Corruption of sin And indeede euery way is Christ a Sauiour 1 By rescue and recouery by strong hand 2 By raunsome He gaue himselfe for vs. 3 He forgiueth our sinnes 4 He destroyeth sin in vs. 5 Hee fully recouereth vs in the life to come from all remainders of sin and calamities comming therefore And all this he doth alone so as iustly he is our Iesus and Sauiour We professe then heereby 1 To haue need of Iesus by the feeling of our sinnes 2 That the Iesus set out in scriptures is our Iesus alone Acts 4 12. Ob Some are called Sauiours Obadi 21 1 Tim 4 16. Aun Those in Obadiah are bodily Sauiours Timothie was a Minister of the doctrine of saluation 3 That in all our neede we will runne to Iesus 4 That wee reioyce at the preaching of the doctrine of saluation by Iesus 5 That in heauen he will fully saue vs from all crosses and calamities Hetherto the name of person that of office foloweth Christ. Consider likewise the grounds of Scripture the meaning the things to be belieued and professed 1 It was thus prophecied by Moses Deut 18 15. repeated by Esay 61 1 expounded by Peter Act 3 22 applied by Christ Luk 4 21 2 God himselfe dooth in some sort commaund it Esa 42 6 3 Consider 2 Cor 5 20. 4 Euen particulerly Luk 2 26 5 The Apostles preach thus Act 2 36 Act 8 5. Act 9 20 and 24 25 6 God threatneth if we refuse Deut. 18 15 19 7 Peter is highly cōmended for thus beleeuing Math 16 17. 8 It was a common knowne thing among the Iewes Ioh. 1 41 and Ioh 4 25 The meaning will appeare 1 by considering where-with it is to be ioyned 2 how it is to be reade 3 what the signification of it is It is to be ioyned with Iesus not to be set alone It is not enough to beleeue in Christ we must beleeue in Christ Iesus The Iewes beleeue in a Christ after a sort Therefore are both ioyned Act 2 36 Luk 2 26 27. It is to be reade not only and barely Christ but the Christ as if it had an article notificatiue Such an especiall one looked the Iewes for Ioh 1 41 and Ioh 4 25 Math 16 16 17 The signification appeareth by the right knowledge of the name Christ is a Greeke word and signifieth anointed It is as much as the Hebrew Messms This name by a part for the whole signifieth appointing to an office whereof oyle or the oyntment was a signe signifying that as many spices went to make that oyle so manie graces should be in the party anointed which should make him nimble to doe and acceptable in the doing of his duty They were wont to anoynt Prophets 1 King 19 16. Priests Kings Thus is Christ heere to be vnderstood looke Act 4 27 and Acts 10 38 wherein wee may consider his calling his gifts his office His calling is whereby hee is of the whole Trinitie appointed and designed to his office Esa 61 1. His gifts are whereby he is enabled fully to do it These are the fulnesse of the holy Ghost Psalm 45 7 Iohn 1 32. Acts 10 38. The office is remaining which is most properly and effectually in himselfe And is propheticall sacerdotall princely Propheticall is whereby he teacheth his the whole will of God to saluation This office is saide to be his for that himselfe first did it sendeth others so to doe Requireth that all their teaching should be according to his He teacheth foretelling expounding Law Gospell Hee expoundeth by publishing making effectuall Sacerdotall or priestly is whereby he is a Priest properly so called for his Church He was the last properly called Priest In his priesthood he maketh reconciliation intercession In respect of his priestly office he is our Mediatour Princely or kingly whereby as a King he is ouer his Gouerning the Church 1 by giuing gifts 2 by ruling by his word and Spirit Keeping vnder the enemies by taking away their power themselues Now of this Christ are wee called Christians partaking the same Spirit dooing in some sort the same things There is difference Christ