11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
us to 1. Observe and watch against the Divell world flesh and their temptations 2. To shut the corporall and spirituall eyes and senses against the baits of sinne and temptations of Satan and take heed especially of most dangerous sins as presumption despaire oblivion c. II. Of defence taking the whole armour of God Eph. 6 13. the 1. Shield of faith 2. Helmet of salvation 3. Sword of the Spirit 4. The word of God 5. Breastplate of righteousnesse c. III. Of deliverance by Christ and taken hold on by faith and effectually applied proved in true repentance and humility whereby rest and peace to the soule 14. What is here then desired All things that may confirme and strengthen us in goodnesse and to the resisting and extinguishing of evill 1. As Gods graces both preventing subsequent persevering with us to the end 2. A illumination of our spirit to discern what is good 3. As stedfastnesse of â—aith and that spirituall armour to resist temptations and evill 4. As comfort of his Spirit unto us in this life by turning evill to good unto us in humiliation of us In making us more carefull In estranging our affections from sin In privation of power to sin In preventing herein eternall death 5. Patience under the crosse c. 6. Everlasting life and blessednesse hereafter 15. What prayed against 1. Against sollicitation to sin in any degree as evill suggestion counsell consent delight c. 2. Against disertion and forsaking of God or his forsaking and leaving us 3. Against sin it selfe and the adjuncts of it oblivion of God presumption obduration despair 4. Against grievous and long afflictions and calamities 5. Against sudden death or strange and fearfull death or dangers and trialls 6. Against everlasting death and hell and our arch enemy the Divell 16. What expressed in the letter 1. The deprecation against all leading into temptation or evill 2. The Petition for deliverance from evill sin temptation 3. The intercession for others as well as our owne deliverance from evill defence against temptation 17. What intimated I. A confession of Gods power graces and free Spirit that is able ready and willing to aid us Our weaknesse and frailty ready to be tempted and overthrowne of evill Our duty to seek to him for his graces and so decline temptation and evill II. A thanksgiving and praises for 1. His graces we have had experience of Assistance in temptations and giving a happy issue to many of them 2. Many deliverances of us and others and that full deliverance the Saints enjoy 3. Our hope of full deliverance being freed from sinne hereafter in life everlasting 18. How summe you it up together in order 1. Our confession of Praises to God that he is only our Lord and Redeemer powerfull and able and willing and ready to deliver Our weaknesse that we poore creatures subject to many temptations and calamities Our duty therefore O Lord we looke to the hills whence our helpe and defence 2. Our Petition that thou O Lord wilt be a Tower of defence our Castle and defendor from temptation our deliverer from evill 3. Our intercession to him to deliver Israel from all her sinnes 4. Our deprecation against all the wicked men and instruments of the Divell temptations c. All evill remove O Lord lying lips and a deceitfull tongue and a heart that is froward all ungodlinesse and wrong all evill c. 5. Our thanksgiving and praises for our selves that have received many graces deliverances and best things as faith c. Others with us and bewayling our unfaithfulnesse and forgetfulnesse Our blessed hope of Saints that thou givest us and life everlasting promised The happinesse that thy Saints enjoy in thee O Lord eternally SECT 7. The Conclusion The conclusion with the reason and Analysis of the same wherein is shewed what is to be understood by Kingdome power and Glory so in their eminency excellency heere taught to him to bee ascribed and are now and ever shall be by all creatures most certainely to all eternity to be attributed which may teach all Kings Princes and Potentates as well as all other the aithfull and servants of God how zealously they ought to remember to set forth his glory in which conclusion the whole prayer seemes epitomized and included in assurance and confidence of which our zealous and faithfull prayers and praises as else diversly and for good respects used and here explicated as added Amen 1. VVHat is the conclusion added For thine is the Kingdome power and glory for ever and ever Amen whereby we acknowledge God both able to doe all hee will and willing to doe all for his glory which only we desire in all the Petitions and therefore in assurance to be heard in our just desires we say Amen 2. Why is it added As a very fit conclusion to prayer in the forme of praise and thanksgiving to him for so we acknowledge him the only powerfull King worthy to be praised and that there is no end of his greatnesse and honour and withall intimate our desire of his honour and that glory unto which all things are directed as to their end and it selfe without end even for ever and ever we give thanks for our and others good in it included and rejoyce in the same in that hope and assurance resting confident of his favour as our God and King as well as Father in Christ and in that desire of his glory thus conclude the thanksgiving and praises againe with prayer saying So be it 3. What herein contained A most firme reason of our faith and assurance as well as thankfulnesse drawne from 1. The object or matter ascribed Kingdome power and glory 2. The action or ascribing it Thine is the Kingdome power and the glory 3. The circumstance of the eternity of it for ever and ever certainty of it Amen 4. How a reason of our faith and assurance For that he whom we pray unto is so great and powerfull and glorious a God and King as to whom both 1. All Kingdome Power and Glory over all is due and to be ascribed 2. It is ascribed by all tongues and hearts both of men and Angels 3. It is ever and shall be acknowledged either by the good to their comfort or others to their condemnation 4. It is so certaine as truth it selfe for he hath said it that will doe it who is Yea and Amen 5. How a reason of our praise and thanksgiving Because who is more worthy to receive praise and thanksgiving then this our God whose Kingdome power and glory is so established in the heavens and whole truth endureth for ever in heaven 6. What meant by Kingdome His dominion and government absolute over and above all both generally in the world Specially over his Church in grace glory as in the second Petition more amply expressed 7. What his power His Almightinesse able to doe all that he pleaseth That we can desire That shall be good
and faith are spirituall things so is â—e spiritually and after a divine and inâ—ffable manner presenâ— to it and nourishing and sustaining the saâ—â— But is not this he confession of Con or Transuâ—stantiation No For neither with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe we say it is cum Christo or Christus cum paâ—e in or sub pane this with Christ or Christ within or under it Nor with the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into his body but with Christ himselfe as Christus is panis vitae so this Bread is his body and the Cup his blood and so say his Apostles but in the Sacramentall locution and phrase of a Sacrament where the signe sheweth the thing signiâ—ed and by vertue and efficacie of his power and instâ—tution â—oth are divinely present by the operation of his Spirit and grace and so found expressed in holy Scripture as also expounded in the same where he is not only figuratively called the Vine the Shepheard c but more mysteriously also to be understood as here in the Sacrament and so expounded in other places 44. How expressed or so expounded In that whereas Baptisme is called Absolutio peccatorum the wâ—shing of sin The Laver of Râ—generation Titus 3. 5. 21. and saveth us 1 Pet. 3. 21. being the Sacrament or signe of it onely So â—ircumcision called the Covenant Gen. 17. 10. but the signe or Sacrament of it vers 11. proxime sequenti So the Lamb is the Passover Exod. 12. 11. but called the Remembrance of it vers 14. and the signe of it Exod. 13. 9. and so Matth. 26. 26. and in the other Evangelists it is called Christs body and his blood and 1 Cor. 10. 16. the Communion of his body and Communion of his blood yet bread and partakers they of that one bread in which sense also said Christ was the Rocke spirituall meat and drink and the Rock said to bee Christ 1 Cor. 10. 3. 4. So Christ our Passover 1 Cor. 5. 7. and the Lamb 1 Joh. 29. and in the Revelation and the likeâ— wherein though wee acknowledge Gods powerfull and gracious presence in it and the weaknesse of our apprehension or reason to sound the depth of this mystery and manner of his comming as we doubt not of his presence and true and very receiving neither hold we it needfull for weake reason curiously to enquire further nor need we seek to the Ubiquitaries doctrine or other Comments of humane invention for props of our faith or this holy confession 45. How doe we then apprehend the mystery As it is delivered and to be apprehended spiritually and by faith so mysteries are offered not to questioners but to beleevers yet herein if with Solomon we admire or say How is it credible God should thus dwell with men 1 King 8. 27. let us remember what the Angel Gabriel said The power of the most highest and of the holy Ghost hath overshadowed it Here is his power word to search further or beyond it were temeâ—ity and not to beleeve it infidelity but to beleeve and acknowledge it life eternall 46. How may we reverently call or esteeme it As the Fathers have in their godly zeale declared described and called it As a great inestimable divine most noble Sacrament a pure venerable eternall praise-worthy Mystery A Mystery of peace and piety holy of holies blessing and hidden Manna and such reverent Titles as their holy zeale and devotions moved them unto And if any way seeming hyperbolical we may well think and know nothing too high to shew it or words too divine for this holy mystery if well and graciously interpreted or understood 47. What figures of this Sacrament 1. The Paschall Lamb principally whose forerunner it was 1 Cor. 5. 7. 2. The bread wine that Mâ—lchisedec brought â—ut when he blessed Abraham Gen. 14. 18. and hee a type of Christ. 3. The Shew-bread alwayes before God lawfull for none to eate but the Priests this those onely that are godly and so a Royall Priesthood 4 The Cake baked in ashes in vertue of which Elias walked fourty dayes and fourty nights and came to Mount Horeb where he saw God as wee hereby strengthened and brought to see God 5. The Manna Angels food for the excellent properties and only ceasing the Sabbath and this in use with us till the eternall Sabbath 6. The Ark containing holy things made of puâ—est shining Cedar Shittim woâ—d this of the flesh of the Sonne of God and bringing holinesse and graces and blessings with it 7. Elizeus meale 1 King 4. that sweetned the pot and took away bitternesse and death so this bringing life 48. â—ow is Christ generally in holy Scripture said to be received 1. In his person as by Zacheus entertaining him to whom he said This day is salvation come into thy house 2. In the poore received or entertained in charitie when it will bee acknowledged what yee did to these the little ones yee did to me 3. In his Mâ—ssengers Who receive you receive me and who receive me receive him that sent me as who receive a Prophet in the name of a Prophet shall have a Prophets reward 4. In his doctrine and by faith so Joh. 1. 12. To such as receive him he gave power to become the sonnes of God 5. In the Sacraments of the old Law shadows and types of the new 6. In Baptisme he that is baptized into Christ hath put oâ— Christ Gal. 3. 17. 7. In the Lâ—rds Supper most divinely as in this Sacrament exhibited and most effectually as verily and indeed by application of his gâ—aces and presence powerfully to the soule that whereas the old Sacraments were types and shadowes the Doctrine the Articles or conveyance the Messengers the nectaries and servants Baptisme the seale of a new life and beginning in Christ this of the comforts and nourishing in him as continually feasted with his graces and enjoying his presence 49. What are the benefites whereof wee are made partakers hereby The strengthening and refreshing our soules by the body and blood of Christ as our bodies are by the bread and wine 50. What is here expressed The analogy of these spirituall comforts to the soule and spirituall life correspondent though in a divine manner to those corporall comforts of the body by those excellent meanes and instruments In what manner In the 1. Receiving and using 2. Blessing and graces 3. Effect and vertue of it 51. How seen in the receiving and using In that first as the bread and wine are received by the hand of the body eaten and digested by the mouth and stomach are made the nourishment of the body 2. So the body and blood of Christ received by the hand of faith fed on by the mouth digested by the heart is made nourishment and strength to the soule 52. How in the blessing and graces In that as the bodily life is continually fed nourished and refreshed by these corporall substances so the spirituall
holy Ghost shall come on thee and the power of the Most High shall overshadow thee so that Holy One the Sonne of the Most High also and called Emanuel 8. How his nativitie Borne of the Virgin Mary of whom hee tooke flesh and so the Son of God became man or took our flesh and nature or forme of man and of a servant and borne in the world or made man of his mother became the son of Man 9. But this is hard to bee understood much more to be beleeved Yet faith seeth more then reason and beyond it and as much as the eye of reason transcendeth the eye of the sense so much or farre more the eye of faith pierceth above reason and we know nothing is impossible with God 10. How is it proved Not onely by holy Scriptures abundantly but to the very satisfaction of reason or Philosophy were it to either Jew or Gentile if they looke to their owne Philosophy traditions or doctrine 11. How to them both If they finde a God of nature above nature as he that said O ens entium misere mihi they must yeeld him to be above the rules and law of nature that tooke her law and rules from him and so hee can doe what pleaseth him above beyond and besides the ordinary course of things 12. How for the Iew His Prophets will shew him a Virgin shall conceive and if he doe yet doubt let him show how Aarons dry rod budded the Sea ran back or Sun stood still and divers other wonders in the Law and I will straight even in the same shew him this the mightie power and finger of God 13. It is then wonderfull Yes the wonderfull worke of God ordained and prepared of old and wherein divers wonders seemed to concurre to this admirable effect where you may finde the Ancient of dayes a Child God made man a Virgin a mother all which the Lords doing and marvellous in our eyes 14. Wherein the most admirablenesse of this wonder Not so much that a Virgin should conceive and beare a son though against the law of Nature and rules of Philosophy to the astonishment of the wisest and admiration of Saints and Angels As that 1. the most high God should bee so abased 2. Ancient of dayes become young 3. Infinit God put on that finite forme of man 4. He whom heavens cannot containe contained in the Virgins wombe 5. He that gives food and raiment to all naked and destitute of all 6. The Eternall made mortall 7. Governour of all things forme of a servant 8. Fountain of life become the object of death though so to overcome eternall death which wisedome and love of God let Angels admire and men adore 15. Why so borne of a Virgin As a token or embleme of the purity of his nature that tooke our nature on him 16. Why yet in mariage Chiefly to honour that estate which in it selfe honourable and instituted by God himselfe in Paradise hereby more honoured that the Saviour borne in it though not of it but of a more excellent root secondly to stop the mouth of obloquy in regard of the evill world and froward and malicious Jewes 17. What other observations noted or reasons urged Divers fitting correspondencies betweene the manner of our first parents fall and this manner of the reparation thereof and betweene this second and the first Adam 18. Which are they 1. In regard of the woman that was the cause and instrument 2. Man that fell and manner of the fall and reparation thereof 19. How of the woman 1. As by woman the meanes and procurement as instrument of the fall so by a woman the means of the reparation came into the world 2. She offered fruit to the first Adam whereby we were all accursed so this bare the fruit the second Adam in whom all nations blessed and all generations call her blessed 3. That in the state of virginity yet marriage occasioned the fall so this in marriage yet state of virginity brought him that redeemed us and restored all 20. How in respect of the man 1. As the first Adam of earth fell so the second Adam from heaven repaired the losse restored the fall 2. The first Adam was without mother unlesse his mother earth so the second Adam without father in the world though both else sons of God 3. The first Adam had woman brought forth out of his side besides the course of nature so the second Adam brought forth by woman besides and beyond the ordinary law of nature so the first Adam by the first Eve though named mother of living lost life from all his posterity and got by their defections death this second Eve by the second Adam bringeth in his perfection life to all so truely becomming what the other in name only Mother of the living and of the Lord of life 21. How in respect of the manner of fall and rising In the fall it selfe and manner of the restoring or reparation thereof may be observed 1. The fall universall the grace generall restoring to all sufficient for all though effectuall only in the Elect. 2. The fall by man and by man came salvation 3. The fall out of Paradise and heaven from God restored into Paradise and heaven to God so This day thou shalt be with me in Paradise spoken to the thiefe 4. The fall by Satan sower of ill health from God the Fountaine of good 5. The disloyaltie of Adam in all parts amended and satisfied by the obedience of Christ. 22. As how As Adam unfaithfull lost all Christs faithfull Of those thou gavest me I have not lost one Saviour of all Adam brake one Commandement and so all Christ fulfilled all written of him and all righteousnesse Adams many offences of 1. disobedience to the Commandement and in that many sins 2. Disloyaltie hearing with patience the Divell traduce Gods truth 3. Envy of any above him to the contempt of God as if aspiring to the same state and to sit in the same Chaire of Dignity with him 4. Falsheartednesse consenting to the Divell the enemy of God so thinking better of him then God 5. Treachery taking part thereby with the Divell Gods enemy 6. Pride to aspire above his degree and in knowledge if not else to be equall with God 7. Malecontentednesse not content with the estate and good things God had given him 8. Ingratefulnesse the root of all evill to hear the Divels blasphemy against God and his truth and not offended yea consenting and so committing blasphemy in heart not being thankfull for so great benefits as that estate life and Paradise were and yeelded but so forgetting God and all goodnesse matter enough to lade him with the curse and pack him out of Paradise all which yet restored and satisfied for by the second Adam Christ. 23. In what manner 1. Not only by his main acts of obedience even to the very death in which all righteousnesse 2. Loyaltie to his Father and to doe
against finne pressing him on all parts that hee cryed out Eli Eli c. Did God forsake him No but the heavinesse of the wrath and curse pressing on him so sore in the grievousnesse of the anguish made him insensible of the comfort so though the divinity never parted from him yet in the parting of body and soule and grievous torments he felt not the comfort though by the assistance of it he was more then conqueror 32. But how could hee in that excellency of soule feele such torment or not feele the comfort By how much more excellent in soule and spirit by so much more sensible of the wrath of the offended Majesty of God as all best soules best know and feele it when the unwise doth not consider and the foole doth not understand it but his as the most excellent so most pressed with it especially considering the waight of the sinnes of the whole world infinite in waight number and measure as against the Infinite Majesty under which his soule now groning made a sacrifice for sin as most excellent most exquisitely felt the sorrowes of death even beyond all the Martyrs and sufferings in the whole world and so might well be robbed of comfort when plunged into that gulph of misery when yet by that deepe anguish and dignity of his person with assistance of the Deity that never left him hee conquered and brake open the gates and power of sin death and hell 33. What were the consequents His death and buriall wherein by his death hee destroyed death and by his buriall he fulfilled the curse to the utmost mite to dye and returne to earth yet thereby sanctifying both death and the grave to a gate of life and way towards glory 34. How did his death destroy death By fulfilling the Law and punishment not only to the full but beyond all debt by the dignity of his person and so death having seized on him that knew no sin had exceeded his commission and the law given that the soule that sinneth shall dye and by this meanes lost both his sting the power of the Law now satisfied for them that are in Christ and his authority having beyond his authority swallowed him that knew no sin and must render him againe and with him many others in respect of whom death it selfe was now swallowed up into victory 35. What memorable occurrents at his death 1. The Sun darkned to shew Light of Truth eclipsed and Son of God that suffered as Dionysius Areopagita then in Athens perceiving it is reported to say Aut Dens naturae patitur aut mundi machina dissoloetur 2. Veile of the Temple rent as a token of opening a way for the Gentiles to come to the Church and Temple of God 3. Graves opened as a token of death destroyed by the power of his death 4. Dead bodies of Saints arose and appeared to many in the holy City as an embleme or testimony of the resurrection in his power begun in so much that the Centurion and they that stood by confessed Verily this was the Son of God 36. Why is his buriall also remembred To shew prophesies in all points fulfilled hee made his grave with the rich so an honourable man Ioseph of Arimathea having begged his body laid it in a new Sepulchre in the garden and not onely a Consummatum est afore his death but in and after his death of all things and more fully to expresse the mystery as to dye with Christ to sin so to be buried with him in baptisme that wee may rise and live with him in glory 37 What then learne we hence Many and excellent duties As 1. sorrow for sin that caused our Saviours so great sufferings especially he being our dearest Friend or Spouse Lord and Saviour The Son of God 2. A holy comfort in him that death and danger is passed and overcome if we be but truly his and in him for then hee hath fulfilled the Law for us and freed us both from curse and punishment 3. Constant patience in all tribulations both because our blessed Saviour endured greater and that thereby we are freed from eternall death and anguish which as but gentle corrections may be esteemed for what should the condemned person if life be againe granted and full pardon given care to endure a small stroke a moments griefe else and such is our case 4. Mortification of our earthly members so to dye with Christ that wee may live with him for else 1. we doe but as much as in us lyes crucifie againe the Lord of life and worse then the Jewes 2. we have no part in him we doe not deny our selves but him and shake hands with sin the world and the devill in contempt of him 5. Joy in any sufferings especially for the truth thereby more confirmed his as honoured to bee worthy to suffer for him that suffered so great things for us 6. Thereby boldnesse and resolution in any combat or terror of conscience since the greatest enemies of all are conquered by his death and death it selfe destroyed 7. Courage even in the agony and pangs of death since death is conquered the sting taken away the power abated and Law satisfied yet death and the grave sanctified for a gate to life and way to glory sweetned by his taking it on him and in that hee went before us that way to glory 38. What followeth The fifth Article or as some make it a part of the others onely He descended into hell the lowest and last step of the humiliation of Christ. SECT 7. The 5. Article He descended into Hell The exposition of the 5. Article of Christs descent into hell and divers interpretations of the same and acceptations of the words both figuratively and literally by severall authors and expositions thereof insisted on and how far forth severally according to the analogy of which onely confidence faith to be allowed of and approved whereof the exposition containing the bitter torments and even paines suffered in his soule as the second also his descent to manifest his glory preferred but the third of Lymbus and 4 5 and 6. as improper or lesse pertinent rejected but the true and Catholique sense and meaning of this Article explained and demonstrated which how it was in some Creeds omitted and divers objections against the truth of it showne answered and refused as more captious then solid which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thiefe that this day thou shalt be with me in Paradise and thirdly from his consummatum est then also on the Crosse uttered As fourthly from the want of it in some Creeds and by negative divinity for that not expresly mentioned in the Evangelists though on the contrary firmly proved by them and from divers other places confirmed and so as generally in the Church in all times and by all persons and Orthodox Writers remembred and taught received and beleeved and lastly some of their
fully dead he had fulfilled the law and curse 2. Later lest his Disciples faith might faile or comfort too long be deprived and their hope to be turned into despaire 6. How the Prophesies Both of Hos. 6. 2. After two dayes c. and the third day he shall rise Jonah 1. 17. and 2. 2. utged the 1 Cor. 15. 4. c. Christ himselfe Matth. the 17. 12. 23. The Son of man shall be slaine and rise againe the third day and Matth. 20. 10. Mark 10. 34 Joh. 2. 19. 7. How the type of Jonah As is declared Matth. 12. 40. as Jonah was three dayes and three nights in the Whales belly so must the Son of man be in the heart of the earth 8. What more considerable in the time That it was 1. The first day of the week the Lords day our new Sabbath the Christians rest the day whereon the creationbegun and the day of the second creation so by Christ perfected our redemption 2. Morning early the first time of the day so day of grace here begun and true light arise in it and enlighten it 3. Extraordinary light of the world as before the Sun rising to shew the new Sun of righteousnesse with his preventing graces riseth so for the illustration of the new world in that true light 4. The first Month with the Jewes as a beginning of the new yeare of joy and eternall Jubilee of all Saints 5. Spring of the yeare so the spring of the new world as the day spring from on high so the worlds new birth and spring in restoring peace and redemption 6. Time of the Passeover when to fulfill the Passeover the true Pascall Lambe was offered the ceremonies so to cease all shadowes abolished the truth it selfe appearing 7. Finally he rested the Jewes Sabbath to the fulfilling but end thereof at his death that brought new life to the Christian Church and Sabbath by his Resurrection What note you in that action his Resurrection The efficiency in the power of divinity whereby according to the decree and will of God his soule reassumed the body and raised it out of the grave The effect in him his body raised from death to life the first fruits of them that beleeve The effect in us spiritually our raising from the death of sin to the new life of grace Corporeally our assurance and earnest of our resurrection at the last to the strengthning of our hope and confirming of our faith The effect in Types thereof for our farther comfort and instruction 9. What was the efficiency The great power of the divinity united to his humanity and by that to us as his members to the raising of him the first fruits and us at last that though it suffered him to sleepe that three dayes death in his passion did not leave his body in the grave nor suffered that Holy One to see corruption and in the same vertue by his merits after our sleepe of death will at last raise us out of the dust 10. How the effect In both his humanity and by him over ours in the mighty power of the divinity and raised him first and so will us at the last 11. What Types thereof Not onely Jonas by those three dayes in the Whales belly representing the time of our Saviours stay in the grave and bosome of the earth but Isaac after a sort at his birth in the deadnesse of Sarahs wombe and Abrams age received from death and more at his binding for the sacrifice on Mount Moriah restored to life and a figure of this onely Sonne of God and Sonne also of Abraham Christ here offered in sacrifice on the Crosse and thus restored to life 12. What other Types were there Both Adam himselfe Enoch Elias and divers other types of him and Emblemes herein of him and of the resurrection 13. How was Adam Though in him we all dye yet whiles he was in the state of perfection see wee in him a type of Christ the second Adam and the resurrection who in a dead sleepe had the woman taken out of his side his spouse named Eva the mother of the living as Christ in this dead sleepe had out of his side sending forth water and bloud the Church his spouse taken as it were out of those wounds by his death who is the mother indeed of the living 14. How was Enoch As one that walked with God and so taken from men was no more seene but raised so to life from state of that mortality 15. How Eliah In that manner taken away from men and mortality by the chariot of God translated to heaven to have this part in the resurrection of the just and be an evident type of Christ and embleme of the same 16. How any others The three in the Old Testament raised to life the widowes sonne of Sarepta the Shunamites son and the man raised by the Prophets body The three in the New Testament Lazarus the widowes son of Naim Jairus daughter all as it were to shew us the power of God in them and so many emblemes of Christs resurrection who was so the seventh of them that were raised or tenth of them all that were types and emblemes of him and his resurrection as a perfect number as from whom they received all the holinesse vertues and power of the resurrection which they were ordained to foreshew as figures of the same 17. What learne we hence Our duties as of mortifying our earthly members in remembrance of his death so a rising from the death of sin in the remembrance and power of his resurrection who dyed for our sinnes and rose againe for our justification who will so raise our soules in this life as both bodies and soules after death at last and also many other comforts hence arising 18. Which are they 1. Both the strengthning and confirmation of our faith in the comfortable remembrance of Christs resurrection already performed and so many other Saints of our owne nature of flesh and bloud with him or emblemes of him 4. Erection of our eye of hope to the state whereunto hee our eldest brother is entred and hath already received and invested divers in life and the resurrection of the just 3. Comfortable walking in this vaile of misery where we must one day meet with death in regard of our assurance in him of a joyfull resurrection 19. What fruit hereof Fourefold 1. heavenly minde set on heavenly not earthly things 2. Holy life new borne babes pure innocent and harmlesse 3. Joy in the graces and Spirit of God and in heavenly not corruptible things 4. Growth and increase in holinesse as branches of the true Vine Christ c. 20. What followeth In the sixt Article the second degree of his exaltation in his ascension to heaven in these words Hee ascended into heaven 21. What herein to be considered 1. The matter action ascension termini from earth to heaven 2. The manner in the presence of many witnesses with the time and
originall fountaine of life living of himselfe and undependently and so giving all things else their life and being 43. How doth the body live By vertue of the soule and her union with it and so by the power and operation of the same 44. What is eternity A duration and continuance or enduring without beginning or end or both 45. How explaine you this Eternity or such enduring is considered First either simply and absolutely without beginning or end and so only God absolutely eternall and inhabiting eternity 2. In part as the Schooles speake either a part ante without beginning but having end so Gods decrees from eternity either without beginning but ending in his workes or a part post having beginning but without end so the eternity of Angells and soules that by creation had beginning but by Gods grace and goodnesse continuing them shall never have end this is also called eviternity and thus all eternity is contra distinguished to time 46. In what manner As eternity absolute hath neither beginning nor end so God eternall Eviternity hath beginning but no end so Angels and Soules Time hath both beginning and end so this world and all temporall things and thus all continuance is usually distinguished 47. What is eternall life then The fulnesse of joy and comforts of life in the presence of God that shall never have end 48. How more largely The union of body and soule as the resurrection of the just to that end to be united unto God and have the fruition of the glorious God head enlightning and inhabiting those that are his for ever so making them to dwell with him in whose presence is fulnesse of joy and life for evermore 49. How is this else called Happinesse and blessednesse eternall as therein enjoying the fruits and comforts of that everlasting life 50. Js this also the life of Angels It is whose onely blessednesse and chiefe delight is in contemplation and fruition of the glory beauty and majesty of God then which there can be no greater joy or happinesse 51. How so Because in him is all goodnesse even in the fountaine all goodnesse else but a few dispersed sparkes of that eternall light or a drop of that Ocean wherein onely is plenitude to the satisfying of all desires of what goodnesse soever 52. How is eternall life else taken Sometimes in the Scripture for the meanes and beginning of this in the kingdome of Grace as it is said to Christ to whom shall we goe thou hast the words of eternall life and this is eternall life to know thee and whom thou hast sent Jesus Christ. 53. How is this eternall life As it is the union of the soule to God by grace though imperfectly yet receiving the comforts of life from him by the influence of his holy Spirit bringing joy and unspeakable blessings and peace to the same 54. How manifold is eternall life then Twofold either inchoate in this life in the kingdome of grace Or consummate as aforesaid in the kingdome of glory And this is also twofold or in two degrees 55. Which are they 1. Either in that part onely the soule as that is united to God and enjoying happinesse with him when the soules of the just depart hence in the Lord. 2. Or in body and soule most fully as shall bee after the generall resurrection and so principally here intended 56. What the parts of this life and blessednesse The divine and blessed living of the soule and body when joyned together in the presence of God and union with him enjoying the fulnesse of all that is called goodnesse as both joy and pleasure riches health liberty honour glory and all these absolute and entire not mixed with any grief or any other inconvenience as worldly things but perfect according to the perfection and excellence of the person place and giver 57. And how this estate expressed else in holy Scripture By many comfortable phrases and figures expressing the joy honour glory comforts or blessings there as said to be and remaine With God and in God in the Lord. In the hand of God in his presence In heaven in eternall rest and peace In Paradise in Abrahams bosome In joy blessednes as here in life everlasting 57. But is not life everlasting to the wicked No for their estate is not properly a life as wanting all joy comforts and fruits of life but a death or continuall dying in paine and torments and so if at any time said to live it is with addition of everlasting torments or to live in everlasting chaines of darknesse with the Divell and his Angels or the like whereby signifying an eternall dying life or living death and in that respect most properly termed everlasting death 58. Why is not this their estate expressed also in the Creed Because this is here intended as a symboll of their faith so penned for the comfort of the just and to remember them of their hope and happinesse and stirre them up to godlinesse leaving the others to the hand of God whose estate yet may hence be plainly gathered and also is in St. Athanasius Creed some others more fully expressed 59. What learne we hence Many good duties as in our Christian calling so to order our lives and conversation as alwayes having an eye to this blessed hope Remembring this end without end Breaking off sinne betimes since no uncleane thing may enter here Striving to enter the strait gate of vertue leadign to eternity leaving the broad way of the world Taking joy in things that shall yeeld everlasting joy Desiring praying longing for it c. 60. Why is Amen added To shew the certainty assurance and confidence we have as well as our owne consent to this faith 61. VVhat signifieth it Verily certainly or undoubtedly or as it is else usually rendred So be it 62. What meane you then by it That we doe beleeve and confesse Not onely in word professing but from the very heart Not wavering but certainly without doubting Not as though it were in our owne power but craving helpe and strengthning of our faith from the hand of God 63. But how should Amen bee added since it is no prayer 1. Either as the last Article signifies those priviledges of the Church whereunto all faithfull soules aspire and so in that aspiration say Amen 2. Or as we generally confesse the certainty of it and our submission of soule to this faith and the will and truth of God 3. Or in particular we intimate our prayers for this or some other thing for our owne good and the Church of God 64. For what things For faith as Lord give us true faith For encrease of our faith as Lord encrease our faith For helpe and comfort Lord helpe our unbeleefe For defence Lord defend us and all professors of this faith Or the like holy aspiration to heaven and heavenly things in the meditation and confession of this faith 65. But doe not they abuse it
Prophets and holy men that had beene since the world began to whom the promise still made or confirmed 38. Who was the Mediator in that Christ one and the same for ever though Moses the type of Christ then seen in his stead to stand between God and the people and making atonement yet Christ so in Moses and to the Fathers in many types and shadowes shewed and to bee seene and Mediator for all flesh with the Father now eternally 39. Who the Authour in the new Testament God the Father also in Christ the Mediator promiser and testator of his mercies and blessings to all his people that observe his Law 40. Who the other party All the faithfull his people on their parts promising to observe his Lawes especially that royall Law of love by which knowne to be his Disciples as which is the summe and fulfilling of the whole Law 41. Who the Dictator of it God himselfe speaking in Christ and Christ himselfe dictating both that Golden rule of Prayer Royall Law of Love All other necessary ordinances to bee observed by his and confirming of the old that were to be confirmed 42. Who the Penmen Both Christ himselfe in the great letters of his most holy life and actions and bloudy characters on the crosse and of his passion blacke letters of his death and buriall as well as glorious and golden letters of his resurrection ascention and sending his Spirit to the comfort of his and writing his Lawes in the hearts of the faithfull besides other holy Penmen and publicke notaries also 43. Who were they The holy Evangelists Apostles and Apostolicall Writers recording it by the assistance of one and the same Spirit the Enditer who also testifieth the same by continuall witnesses and evidence of power unto salvation to the Elect. 44. How signed With his bloud on the crosse on Mount Calvarie 45. How delivered To his Church the Apostles for them and their successors to preach teach interpret keep the same for the use of the faithfull to the worlds end 46. What witnesses Besides a cloud of witnesses then present and eye-witnesses of it thousands else of glorious Martyrs and Confessors throughout all ages testifying the invincible truth with utmost endeavours and dearest bloud in the power and evidence of Gods Holy Spirit 47. How sealed By the same Spirit to the hearts and soules of the Elect in those visible signs or seals the Sacraments representing his graces as engraven in them and presenting or conveighing and confirming the same to their soules 48. What graces in the Sacraments Answerable to their nature the promise in the Covenant and intent of the former Sacraments In Baptisme the Washing of the soul from sin Admission into the Church New birth and life in Christ. Lords Supper the Nourishment of us in the Church Strengthening our souls in the faith Feeding on Christ the bread of life and in remembrance of his death a mortifying our earthly members by repentance and a quickning of us in the Spirit in him raised from death to life and by him living 49. What is this order of this doctrine of the Sacraments to the rest After the doctrine of faith and obedience in the Creed and the Commandements and prayer set forth the meanes of obtaining grace to obey and please God the better come these seales of grace in the last place that after such teaching of the former and apprehension of them by the intellectuall powers of the soule the goodnesse of God descending even to the comfort of sense confirmeth his graces and promise of them by the use and acceptation of visible signes and elements for tokens and pledges of the same 50. How is the number so few as two Because it pleased the Lord so to appoint it and it is also sufficient and fittest as Being Baptisme our admission into the Church The Lords Supper our strengthening and maintenance in the same 51. How is it that five more have been added Not so rightly or properly but rather against the course and consent of best authority and antiquity 52. How say you so Because onely these two are so especially in Scripture acknowledged by our Saviour appointed and generally received by all required to be received and these only properly in all respects the others but improperly and not by all required to be received or acknowledged Sacraments 53. How appeareth this For that besides Scripture the ancient Fathers and chiefe Doctors generall consent and confesse only these two properly so intended As S. Cyprian lib. 2. Epist. 2. ad Stephanum Si utroque sacramento nasc antur they may be throughly sanctified and Sons of God As Saint Augustine de doctrina Christiana lib. 3. cap 9. pauca promult is facta facilima c. the Lord and his Apostles delivered few for many easily to be done divine to be understood and pure to be observed to wit the Sacraments of Baptisme and the Lords Supper As Saint Ambrose Tertullian Justine Martyr and divers others confessing the same and the others not to be so properly Sacraments nor capable of a Sacraments true definition in the right sense 54. What is a Sacrament then An outward and visible signe of an inward and spirituall grace given unto us ordained by Christ as a meanes whereby we receive the same and a pledge to assure us thereof 55. What here to be observed 1. The matter outward sensible singe and audible forme of words accedat verbum ad elementum fit sacramentum Inward spirituall grace represented and to be understood 2. The Authour ordained by Christ for difference from the Sacraments of the old Law and those improperly so called not having his institution 3. The end of it in respect of the use and benefit twofold 1. As a meanes whereby we receive grace 2. As a pledge to assure us thereof 56. How is it found in the Sacraments In the I. True Sacraments expressely in 1. Baptisme the 1. Matter Outward signe element And forme of words Inward grace 2. Authour Christ himselfe and his institution Go teach and baptise in the name of c. 3. End meanes pledge seal of grace 2. Lords Supper the 1. Matter in the outward sign form of words grace 2. Authour Christ himselfe and his institution 3. Ends a meanes pledge and seale of grace II. Others not so 57. How shew you it particularly of them In Matrimony Neither Authour Christ but institution of God in Paradise and in and by nature not grace Matter no visible signe prescribed or forme of words especially by our Saviour appointed End Not pertaining to all but onely who have not the gift of continencie may marry Not meanes or seale or pledge of any grace thereby promised or obtained but a holy estate of life in all that godlily enter into it and necessary for some but as Durand saith to speake strictly or properly no Sacrament 58. What of confirmation As saith Alexander Hales par 4. q. 24. neither did the
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
Herods hog then his childe 3. Flight from his massacre even in his swadling clouts faine to take sanctuary in Egypt such his exile into Egypt and in his return faine to take Galilee for a poore refuge for feare of further danger and so consequently suffering many things to his greatest derogation in the processe of his age both by the Divell and his agents and instruments wicked men 19. What else especially 1. His want and poverty in a high measure 2. Fasting and temptation in the Wildernesse 3. Labours in preaching and teaching ungratefull ones as wel as the 4. Councells and practises against his Doctrine and person 5. Violence offered even publiquely often before that his finall apprehension and time of his suffering and death 20. How his want and poverty 1. Seene at his birth his parents so poore had no roome in the Inne so born in a cave neer it where the poore lodged called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Manger or Stall so antiquity delivereth the place showne divers writers in primitive times recording it in great want and poverty 2. In his education farre from pompe or plenty in the estate of his humble and poore parents at Nazareth 3. Afterwards with his Disciples poor Fishers to the rich and proud Pharisies and Johns Disciples as he professeth that the Foxes have holes and Birds nests but the Son of Man hath not where to lay his head 21. How in his fastings and temptations As his use was in great abstinency so else in the Wildernesse when led out thither by the spirit to be tempted and so fasted forty dayes and in that extremity endured both bitternesse of want and assaults of Satan in the discomfortablenesse of hunger and thirst and want of company in the vastity and solitude of the Wildernesse so on all sides encompassed with misery if possibly to have been by sorrow or subtilty overcome but the end he the vanquisher and at last Angels to his blessed comfort after hellish and grievous temptations came and ministred unto him 22. How in his labours and paines Continually going about doing good as his very enemies confessed frequent and fervent in prayer and preaching visiting and healing the sicke the blinde and lame clensing the Lepers raising the dead disputing reproving and confuting the gaine-sayings of the stubborne Pharisies Saduces and Scorners whipping the prophane persons out of the Temple and though instructing the weake powerfully overthrowing the insolent impostors and deniers or despisers of the truth 23. How by practices and counsels against him and his Doctrine By his suffering and bearing the vile and standerous speeches of those that called him glutton and drunkard friend of Publicans and sinners deceiver impostor and said he had a Divell and cast out Divels by Belzebub Excommunications and revilings of the Pharisies Scribes and Herodians and all the curses they could give when he blessed and blessed of God The Pharisies and others their practices in their counsels to intrap him in his speeches and seeke his life at least to overthrow and disgrace his doctrine 24. In what manner Their Disciples and Herodians cunningly asking him questions if lawfull to pay tribute to Caesar that if he affirme it the people might hate or stone him if deny it the Roman Governours might take his life other questions of the Law and the like with malicious intent to hurt and intangle him and other whiles condemning him as an Heretique sending officers to apprehend him taht were overcome by his Doctrine and excommunicating those that followed him and pronouncing them accursed c. 25. What open violence 1. So much that though the Rulers were moved divers with his workes and did esteeme and honour him they durst not professe it for feare of others of the Jewes and Pharisies and Herodians Ioh. 9. 22. they tooke up stones to kill him Ioh. 7. 19. and 8. 59. 2. They led him to the side of a hill to throw him downe headlong but he passing through the middest escaped Luke 4. 29. his time was not yet come determined of the Father and more and greater torments and sufferings were by him to be sustained 26. VVhich were those Those grievous ones neere his passion when apprehending the heavy wrath of God due to sin and the heavy burden that lay on all mankind as it were wrestling with him 1. Not only prayer Father if it be possible c. and thrice iteration of it in bitter heavineste of spirit 2. And wresting from him but even in deadly anguish of that fearfull Agony in body and soule and sweat of drops of blood And lastly his life in that terrible and fearefull manner by crucifying being made a sacrifice for sin when his body torne and his soule tormented under his fathers displeasure he cried Eli Eli c. that he was a man indeed of sorrow when he so bare our infirmities Esay 53. for what sorrow was ever like his Ier. Lament 27. VVhat considerable in his crucifying The unjust execution and manner of it the meanes of it Gods determinate counsell for our good the malice of the Jewes consequently his death and burtall How the unjust execution and manner of it 1. As it was before Pilate a Roman and Heathen and by himselfe confessed unjust Judge as 2. Who acknowledging him guiltlesse and acquitted him indeed and justice yet at the Jewes importunity for respect of persons and partiall favour condemned him 3. By the malice of the Jewes procured 28. What meanes here seene 1. Seene to men the unjust Judge his partiality malice of the Jewes their malicious accusations and false witnesse when all faile prayers and threats if thou let him escape thou art not Caesars friend 2. Seene to God mans redemption hereby redeemed his determinate counsell this meanes to bee thus made this sacrifice offered and Christ thus to suffer for many Drinke this cup c. 29. This was the greatest of his sufferings Yes for thus hee suffered under Pontius Pilate and was crucified wherein 1. His crowning with thornes 2. reviling mocking and spitting on 3. buffetting c. 4. false accusers and accusations 5. Purple robes in scorn seeme but sparkes to the ensuing flame 30. Wherein shewne When both in body and soule tormented pierced thorow with sorrowes and pressed to death temporall and his soule even feeling the misery of the eternall 31. How meane you that In his body 1. Carrying the Crosse till he fainted under it 2. Nailed to the Crosse the most iguominious death 3. Veynes and limbes rent with cruell torments of all parts 4. Paines of death body and soule parting 5. To comfort him gall and vineger to drinke in encrease of sorrow and scorne 6. Lastly side pierced and heart bloud let out as hands and feet before pierced and wounded In his soule 1. Suffering with his body the separation from the body torments of ignominy and shame but much more the 2. Separation from God and heaven by guilt of our offences by the anger of God
for it and agreeing fully with it though else we need not desire this neither it being without it so fully by the former proofes demonstrated 41. Yet if said to what end did he descend or what needed his descent how is it to be answered Though curious questions and such as this seeking into Gods secret determinations need no answer but reproofe it being our duties to rest in Gods revealed will without presumptuous seeking into his secret counsels as many gracelesse ones use to doe to their owne perdition such curious devisers thereby giving evidence of want of grace by their immodest seeking and presumption yet because this being used for an argument to overthrow all is well and sufficiently with warrant as before of holy Scripture for confirmation of this truth and retorted to the overthrow of the opposers error it may have a ful and plenary answer and solution 42. How shew you this As indeed if no end why or no need of it they conclude no descent so whereas to good end and great good occasions then great and good need of such descent to hell and consequently that he descended The reasons why many alledged by many principally these 1. As some say to binde the divell and power of darknesse but if nescio or non plene intelligo be set here it matters not 2. To fetch soules thence dixere patres but non audeo dicere 3. To suffer as Flaccus Illyricus indignam Christo whose consummatum est had abundantly on the crosse finished all satisfactory sufferings and overcome the bitternesse of them 4. To triumph or in triumph even when at lowest to manifest his glory and power there by holy men is beleeved 5. To convince the disobedient in the dayes of Noah as Saint Peter shewes ante or any the like since condemned by their owne conscience and convicted by testimony of his presence such his preaching there to be understood 6. To convince the gainesayers and to condemne the unfaithfull then alive denying herein the mighty power of God and his word of truth able to doe all things especially what promised as in the signe of the Prophet Ionah they looke for signes but no signe shall be given but that of the c. So here spoken as it were Come ye despisers and wonder c. 7. Comfort of faithfull and assurance of salvation in the very Son of God to whom heaven open and grave sanctified hell vanquished with all her power of sin and death so no power against them with whom Christ is si Deus nobiscum quis contra nos and he is Emanuell God with us 43. Are those the reasons then They are and thus is our assurance sealed hee went to the dead yet alive to the damned yet blessed to hell yet reigneth in heaven since impossible that he should be holden of either grave or hell for the Grave opened and sanctified Death swallowed in victory Paines thereof loosed Hell it selfe vanquished the power thereof subdued and triumphed over and he that sanctified the grave by his presence opened hell by his power which he vanquished in the gates or strength of it thought else impregnable and made it the gate and way of life by his resurrection opened and entred heaven by his ascension 44. What to be learned hence Our duty of religious care and thankfulnesse that in the meditation and remembrance 1. Of his extreame passions and torments in soule suffered for us 1. It may be an Antidote against sin that caused such sufferings and so sore displeased God 2. A motive to hearty sorrow and repentance for sin committed so great anger and punishment 2. His descent may make us by contemplation of his great humiliation for us to humble our selves that comming even to the gates of hell often by our deepe humiliation repentance and sorrow out of those deepes calling unto the Lord he may heare us from his holy heaven and by the merit and in the vertue of Christs descent save us from the eternall prison 45. What followeth The fifth Article or that part of it that concerneth the exaltation of our Saviour and first degree thereof his resurrection in these words The third day he rose againe from the dead SECT 8. The exaltation of Christ in the five sixe and seventh Articles A farther Analysis of the five six and seventh Articles of the Creed and first of the resurrection and time and types thereof as well as prophesies and other observations concerning the same wherein farther thè efficiency and mighty power by which it was wrought and performed and divers Types as of Adam Enoch Eliah and divers others are showne and remembred with some necessary lessons to be thence learned and uses to be made of the same The second degree of his exaltation in his ascention wherein the order and manner of it prophesies concerning reasons and end of it observed together with the time and divers apparitions of his before the time reasons of them and no lesse divers types thereof as Enoch Moses and Eliah prefiguring the excellency of it as wherein his triumph over death was most apparantly seene and shewne when he gave gifts to men even his holy Spirit and graces and the use to be made and fruit hence to us arising the the third degree of his exaltation in his session at Gods right hand in glory with the maner or figure of that speech declared and how it is to be understood with the distinction of it from the former and how great is that excellency of that his estate of glory and majesty and what we are to learne from the same 1. VVHat is the exaltation of Christ As his humiliation was his descent from his glory and humbling himselfe even to death and hell for our sinnes and to our salvation so this exaltation is his raising himselfe in the power of his divinity from death and hell to life and the height of glory for our happinesse and justification 2. What herein considerable That as by divers degrees he humbled himselfe from glory to the depth of humility so here by divers degrees from the lowest humility he ascended againe to the highest state of glory and as he came from heaven to earth so now he ascended from earth to the highest heaven 3. In what degrees seene In his resurrection as in this fifth Article the third day he rose againe from the dead In his ascension and session in glory in the sixth Article he ascended c. In his returne to judgement with power and great glory in the seventh Article from thence he shall come c. 4. What to be considered in the Resurrection 1. The time the third day 2. The action he rose againe from the dead Why the third day In Remembrance and regard of the Trinity in whose power he arose Conveniency of the time Foretelling and Prophesie Type of it Jonah 5. How conveniency of the time Only then and no sooner that it might appeare he was truely and
types thereof and analogies to be observed 22. What analogies herein An analogy or correspondency of it both to the descension as he came downe to earth from heaven the bosome of his father and height of glory by his incarnation so here he ascended from earth to heaven to his father and his right hand in Majesty by his glorious ascension The types thereof Moses Enoch and Elias of whom hereafter 23. What the ascension or action His glorious ascending to heaven in the sight and presence of many witnesses as it were foretold accordingly performed 24. How foretold Both by the Prophet David thou art ascended up on high hast led captivity captive and given gifts to men By himselfe Joh. 14. 2. I go to prepare a place c. Joh. 20. 17. I ascend to my Father and your Father to my God and your God By the types of it in the old Testament Enoch Moses and Elias 25. Why in sight and presence of many witnesses To their comfort and our confirmation that as his resurrection manifested to the women the Disciples one after another and sometimes two or three and then more together even till more then 500. at once so many times during his abode on earth so his ascension as every part of his actions for us and so our faith might be confirmed in the mouth of many witnesses and so indeed were by both Prophets Martyrs and others 26. Whence ascended he From earth to heaven from top of Mount Olivet by Jerusalem as it were from the earth to the heavenly Jerusalem City of the great King from the Church here to the Church above 27. To what end To prepare a place for us as he taught his Disciples To elevate our hearts to heaven and heavenly things To shew the way to us and all that are his To manifest his power and glory to mortall eyes and hearts according to their capacity that abundantly more is apparent in the highest degree to the blessed Saints and Angels in heaven 28. In what manner ascended he In an admirable and wonderfull manner as appeared by the Angels words then appearing to his Disciples and those present testifying of him and saying ye men of Galilee why stand ye gazing up into heaven This Jesus whom ye saw ascend shall so come as c. Acts 1. 11. 29. When was that Forty dayes after his resurrection during which time he was conversant on earth directing and comforting his Disciples and strengthning them 30 Why were those forty dayes interim For many good reasons and gracious comfort and instruction to his Church As 1. assurance of his resurrection in that space conversing though after a more divine manner and appearing so often and to so many 2. Confirmation of the verity of his humanity offering himselfe to be seene and touched and felt yea and eating with them though hee needed no sustenance yet as to Thomas herein descending to them to confirme their weake though ravished and admiring faith 3. Strengthning his Disciples opening their hearts and so comforting instructing and confirming them against all occurrences and times of fiery trials and persecutions 29. Did he not also appeare at other times and to others Yes but after a more ravishing strange and transcendent manner so to divers holy men As to Saint Paul on the way to Damascus but with such glory and splendor that hee was both amazed and stricken blinde but converted To Saint Stephen full of faith and of the holy Ghost even from heaven and in his majesty at the time of his martyrdome and very dissolution To Saint Iohn in Pathmos on the Lords day in a heavenly vision to the illustration of his understanding in writing that prophesie of the Revelation And to many Saints else to whom the Lord in grace yet with manifestation of some part of his glory appeared 30. Who were types of this his ascension Enoch who walking with God was taken away and no more seen Moses who ascending to mount Nebo was taken from men and Eliah who went up to God in that fiery charet and in the sight of Elisha ascended up to heaven 31. What analogy of their ascension to this As types to the antitypes usually have so those both to Christ and his ascension 1. As Enoch the 7. from Adam a holy and sabbaticall member and generation of the just walked with God and was so translated 2. So Christ the 7. of those that were ever til then raised to life of that line the Holy and Just One Prince of peace and author of our rest and endlesse Sabbath having walked with God now thus ascended 32. How Moses As that great Lawgiver and who in the wildernesse after forty dayes fast received the Law from God on mount Sinai and delivered the curses on mount Ebal and blessings on mount Geresin Deut. 27. 12. at last ascending mount Nebo though buried by God thus translated and taken from men was from the earth and tents of Israel ascended So Christ the Law-giver and confirmer of a better Law and covenant of grace after 40. daies fast in the wildernesse having vanquished Satan and on mount Sion manifested his Majesty after forty dayes conversing with men after his ascending Mount Calvary and death buriall and resurrection to life thus from Mount Olivet ascended up to heaven 3â— How Eliah As the greatest Prophet that ever arose in that state and the Church of the Jewes as who raised the dead to life opened and shut heaven at his prayer without dying was translated and ascended up to God in the power of the Spirit in that strange manner and convoy the fiery Charets and horsemen of Israel So Christ the great Prophet and Messias raising the dead in soule and body to life eternall having the key of David and opening and shutting heaven by those siery trials at his passion opening the gate of life and entring thereby at his resurrection thus triumphed in his ascension 34. Was this so manifested It might seeme so even by himselfe in his transfiguration where those types thereof Moses and Eliah met with him the Antitype on Mount Tabor as it were in a divine conference about the same 35. What was the event of it In that triumph ascending he led captivity captive and gave gifts unto men 36. What gifts Gifts and graces of his holy Spirit yea and the pouring forth of that Spirit in his Church most abundantly or as he speaketh the sending of the Comforter the holy Ghost the Spirit of truth for the direction guiding and comfort of his Church to the worlds end 37. What learne we hence In duty of humble thankfulnesse and praises often to ascend 1. In our contemplation to those high Palaces that so with preparation of soule in this life we may ascend to those high Courts hereafter whither he is gone before 2. In affection and hearty desire and longing after them by our preparation of will and wishes to be there with Christ whither he ascended and is
of the great King as the place of all felicity 25. How of the wicked In the same power but by the hands of those wicked and infernall spirits executing Gods judgment and heavie anger against sinners so tumbling them headlong into hell into that dungeon of eternall misery and confusion where is weeping wailing and gnashing of teeth the worme that never dyeth and fire that never goeth out death gnawing on them alwayes dying never put out of that paine but so eternally miserable 26. Js this the end Yes this is the end of the judgement though of the joyes or torments no end eternity being confirmed to both and by this meanes the equity of sentence of that most just Judge eternally manifested rendring to every one according to his workes 26. Are then the workes considered Yes and they that have done well goe to life everlasting and those that have done evill into everlasting fire 27. Is life then for the workes given No but rendred according to the workes whereby the faith vertue and graces of the godly given by God were approved to the eye of God and the world and now seene by it that verily there is a reward for the righteous there is a God that judgeth the earth 28. How is his mercy then seene In giving those graces that faith that apprehendeth the Saviour Christ and charity that so covereth and satisfieth all defects so in mercy imputeth that righteousnesse that now in justice according to his goodnesse bringeth their absolution whiles the wicked wanting these are taken in the workes of their owne hands and condemned 29. The wicked are then judged and condemned for their workes Yes and that in justice as without mercy who neither loved sought nor exercised mercy but the godly in justice also but according to their works testifying their faith so not for their works nor yet without workes as they are via Regni non causa regnandi as before was declared 30. Is there no other judgement Yes there is a particular judgement for every one at the day and houre of death wherein as the world leaveth us so judgement findeth us and the soule then separated from the body receiveth particular sentence of mercy or condemnation but at the last day both men and Angels beholding body and soule joyned together shall publiquely in the sight of all to the manifestation of Gods justice to all receive the sentence to their farther joy or griefe and to the consummation thereof which is the generall judgement 31. What learne we hence Divers good duties befitting Christians and their Christian conversation 1. As vigilancy in our callings as expecting the Lords comming to call us to account for our workes 2. Care of keeping a good conscience which is an onely comfort and assurance of our soules in Christ when all bookes and so that booke withall are opened 3. Avoiding rash judgement and censure of others leaving the judgement to the Lord who shall justly judge both us and them 4. Judging our selves in time and condemning what is ill that we may so by penitence avoyd the judgement and condemnation of the Lord. 5. Raising and rousing up our selves to all good workes especially prayers and praises to God for all his gifts and graces in the joyfull expectation of his comming and reward 32. What profit hence 1. Our chiefest and best comfort that in all afflictions there shall bee an end and for all good sufferings a reward 2. Joy in all good actions that shall then receive the crowne of praise and blessednesse 3. Preparation of our soules for heaven in expectation of the Lords comming and our rendring our account 33. It is then good to remember judgement An onely meanes to avoid sin by often remembrance as of God and heaven and hell so of this judgement and the account to be made and if it were possible as it were to have alwayes the trumpet of God and voice of the Archangell sounding in our eares his Surgite mortui venite ad judicium 34. VVhat followeth The eighth Article of the Creed concerning the third person in the Trinity our beliefe in God the Holy Ghost SECT 10. The eighth Article and third part of the Creed Concerning the Holy Ghost The Analysis of the eighth Article how wee beeleve in the holy Ghost and what concerning his essence God person and name the holy Spirit and why so called As also the manner of his existence and order in the Trinity his personall ppoprieties actions and operations to him attributed for the guidance and good of the Church and so how comfort is particularly ascribed to him and he called the Comforter his gifts and graces how distinguished and distributed among the members of the Church for the good of the same how also to be retained or said to be revised or quenâ—â—ed 〈…〉 us and what sinne against the holy Ghost is and how vnpardonable So what chiefly hence to be learned for our use and comfort 1. VVHat is the third person in Trinity God the Holy Ghost called the holy Spirit of God 2. How prosesse you your beleefe in him In these words I beleeve in the Holy Ghost 3. What therein to be considered The action or duty to beleeve in or put my trust and confidence in him as was before declared The object in respect of his essence God person the holy Spirit the third person in Trinity 4. VVhat concerning his essence That he is one God in unity of essence with the Father and the Sonne who with the Father and the Son together is worshipped and glorified who spake by the holy Prophets as is explained in the Nicene Creed so very one God with them working in unity with them as was before declared onely distinguished in the propriety of person 5. VVhat considerable in his person The name and reason thereof The manner of existence in the Trinity The order action and propriety of person 6. VVhence the name of spirit From that similitude to other spirits and spirituall natures the fountaine as it were and beginning of divers hidden secret and invisible motions and actions 7. How many sorts of spirits Some causes and substances the principall other onely effects and accidents So there are spirits Heavenly ones Increate so both Essentially we say God is a Spirit Personally the spirit of God Created Angels good and bad Soules of men all causes in one sort or other and producers of admirable effects Earthly ones as Spirits in the arteries of the body Winde and motion of the Ayre are moved and divers meteors So called of their secret and imperceptible beginnings and motion 8. VVhat else spirits The effects of the former spirit both Good motions as the spirit of fortitude gentlenesse understanding and other gifts of Gods Spirit Evill motions spirit of anger giddinesse cavillation contentions c. 9. VVhat then meant by the name Spirit In generall any hidden nature secretly with force stirring or moving any thing and as wee see sometimes the
Seas or grave turned it to rottennesse or wilde beasts or fishes devoured it yet when he saith Come againe yee children of men no graves rottennesse or corruption can keepe them from his presence whose word can againe restore them as at first created them out of nothing 20. How is this further confirmed Even by the rules of reason at least from the justice equity and mercies of God in Christ. 21. How in reason As they in the soule pleased or offended God so to be made the object of his justice or mercy for as he is God of Abraham and God of the living of all Abraham and not a part onely his soule as else illustrated by divers examples and similitudes 22. How in the justice of God As the body with the soule offended the divine Majesty so with it to be called to account and since no such justice yet seene performed that it should hereafter bee at the last 23. How in equity As both soule and body served God and did honour him and in Christ accepted of him so both to rise to be honoured which commeth towards his mercy and as he is Father of both in Adam and Christ. 24. How his mercies in Christ As promised to all faithfull and for his promise sake both body and soule to be blessed else but a part of blessing and God and Christs servants but in part his or part of his servants raised but as his blessing perfect and promise without failing or repentance so full and perfect restoring and blessednesse both in body and soule 25. How farther illustrated By examples and similitudes of the resurrection 26. What examples Not onely Christ himselfe in whose forme we shall rise which also giveth a taste as a first fruits assurance and testimony of our Resurrection and sheweth Gods power and good will to our nature but also of divers others as the widow of Sarepta and Shunamites son by Eliah and Elisha raised to life the man by the Prophets bones and those three raised by Christ Dorcas by Peter and Eutiches by Saint Paul all farther testimonies and tokens of the very bodies resurrection 27. What other similitudes Of the day succeeding night spring after winter even flyes and Bees the Rigndove beast Myoxus and Phenix from death usually reviving to life againe seeds cast into the earth there dying yet quickned againe Saint Pauls instance of the Resurrection 28. What hence gathered That as when wee see some herbes bud in the spring we know so others may so when we see some bodies raised we may know by their example others may also or when we see some excellent Artist show some excellent workes by it wee know he can doe more if he please so when wee see God raised some and gave life and cloathed the soules with the bodies he can doe so by all the rest when he sees his time and when he please 29. With what bodies then shall we rise With the same wee live here as holy Iob saith and Saint Paul with our owne bodies yet made glorified incorruptible and spirituall bodies 30. How glorified As fitted to that mansion they shall possesse in the heavens 31. How incorruptible By doing away all corruptions and imperfections which may tend towards death or offence to the soule so a comfort whatever imperfection weaknesse or deformity there all such imperfection and defect shall be done away and the glorious soule as a glorified one so shall have a perfect and incorruptible body to praise God with eternally 32. How said a spirituall body Not that it is turned to a spirit but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possesse and as it shall be comformable to these spirituall exercises of the soule then to bee used and sympathizing with that spirit subject in all things without reluctancy to the Spirit of God 33. How the Resurrection effected By the Father in the Sonne and virtue of the Holy Ghost whereby all shall be raised and brought to judgement 34. Of whom this resurrection meant Of the godly hereby princially intended the symboll of whose faith is here expressed but of all here intimated of the just to mercy the others condemnation hence consequently gathered 35. What learne we hence Good duties in preparation of our selves for a joyfull resurrection As 1. not to live like Epicures or such as expect no resurrection but in dayes of grace as preparing for a life in glory 2. To consider how though death impaire us there shall be a resurrection to renew us 3. To serve God with all our members bodies and soules also that all may be partakers of a joyfull resurrection of the just to glory 4. To be comforted against death in this hope and joyfully expresse the same in all things 36. What comforts to be hence raised In that as we may finde hough we live a thousand yeares yet wee must dye in the first Adams fall so now though a thousand or thousands in the dust yet in the second Adam we shall be raised in his forme and power so 1. To beare all weaknesse sicknesse deformity even death it selfe with patience since Christ will raise all that are his in power and beauty to glory 2. To bear the parting with our neerest friends patiently in remembrance of this resurrection and meeting againe in joy in body and soule at the resurrection 3. To beare the very parting and laying downe of this body of dust with that moderation and comfort beseeming a Christian and servant of him that will at last reward all our service done to him either in body or soule with a mercifull and just reward 37. What followeth hence As a consequent of this resurrection life everlasting for as forgivenesse of sinnes argueth taking a way the punishment death and so a resurrection no lesse it and the resurrection import the position of life everlasting 38. What is your hope then Of a joyfull resurrection to life everlasting both in body and soule to be consummate with God and all Saints in the heavens 39. What herein to be considered The life of body and soule eternity of the same The sum and consummation of all happinesse in such joyes that no eye hath seen or eare heard or could enter into the heart of man prepared for the Saints and to endure to eternity 40. What is life The act of living not so much consisting in the continuance as exercising the faculties of life and enjoying the goodnesse 41. How mean you that For that long continuance as a hundred or a thousand yeares without knowledge the light of life or action the exercise of life or doing good and the best acts of the soule is but as it were a long sicknesse and lethargy of the soule or deficiencie of life wanting the fruit and comfort of the the same 42. How doth the soule live By her owne being but from God authour of that being and
that make a prayer of it Yes in that ignorance and much more all infidell-like and deboished Christians that take the words in their mouthes and never conceive it in their hearts nor expresse it in life by obedience and so most fearfully abuse and take Gods name in vaine to their condemnation 66. Why the gesture of standing used by all at this confession 1. To difference it from prayers where at we kneele 2. To shew uniforme gestures with the Ministers as unity in consent 3. To shew our readinesse to stand constant yea and die in the constant profession of this faith 4. To signifie the posture of Souldiers as ready to fight in defence of this faith and our Lord and so souldiers with their swords drawne and standing signified as much as Primitive times and Histories relate 67. What learne we hence To stand in the truth profession and defence of this faith even to death that the Lord may give unto us the Crowne of life which he grant to us for his mercies sake in Christ to whom be glory ever Amen SECT 13. Quest. 6. Concerning the summe of the Creed Not so much a praier as acclamation in zealous expression of their confidence The sum of the Creed or substance thereof Epitomised and application of our Christian faith to the three Persens in Trinity Father Son and Holy Ghost and under the third part or Article concerning the Holy Ghost the rest of the Articles shewne comprehended with a most plaine and familiar expression of the same 1. VVHat learne you chiefly in these Articles I learne this one thing faith or to beleeve in God distinctly explicated in three parts according to the number of the three Persons in Trinity 2. What the first First I learne to beleeve in God the Father who hath created me and all the world 3. What note you in it The application of my faith to the first Person in Trinity the Father described by His Essence God Person Father Attribute Almighty Action of creation the Creation Object thereof the world Application thereof to my selfe My Creator as Thomas said my Lord and my God who created me and all the world 4. Which the second Secondly in God the Son who redeemed me and all mankinde 5. What note you in this The application of my faith to the second Person in Trinity the Son described By His essence God Person the Son Action redemption the Redeemer Extent in sufficiency to all mankinde in efficiency to all the Elect. Application to me also my Saviour and Redeemer What more chiefly observed in the Mediator Christ His name Jesus a Saviour Christ anointed His nature God and Man so Gods Son our Lord. His office of Saviour or Messiah Mediator to God making atonement for men Redeemer of men the redemption performed by his humiliation in his incarnation sufferings death By his exaltation in his resurrection ascension session with comming to judgement 6. How more especially his office of mediation seen Apparently executed in His Kingly office governing Priestly office offering that sacrifice his body and making atonement for Prophetick office instructing his Church 7. Which the third part Thirdly in God the holy Ghost who sanctifieth me and all the elect people of God 8. What note you in this The application of my faith to the third Person in Trinity the holy Ghost described By His essence God Person the Holy Ghost Action the sanctifier and sanctification Object the Elect or Saints of God Extent all of them Application to my selfe as he sanctifieth both me and all the elect people of God 9. But what is that which followeth in the Creed concerning the Church of God Intended to be comprehended in this Article concerning the Holy Ghost as by the vertue and efficacie of his holy Spirit all the merits and benefits of Christs office and sufferings and the merits of God are applied to the Church and Saints called the elect people of God 10. How are they called then The Church of God by the merits of Christ redeemed and by the operation of this Spirit collected united and made A holy Church by his sanctification Catholicke Church by his every where diffused graces Communion of Saints in his uniting power knitting them to the head Christ and God among themselves in unity of faith Christians Spirit at peace with God themselves all others Charity helping one another participation of the Sacraments signes and seales of this communion whereby called Saints and whence the blessings and benefits or the priviledges of this holy company do spring which are to be found in this Noahs Arke the Church and no where else 11. Which are they The forgivenesse of sins by the application of Christs merits to our soules in this life The resurrection of bodies after this life in the vertue and power of his resurrection our sins being forgiven The life everlasting the consequent of this resurrection to enjoy glory in eternity with him and in him by his grace 12. Why is all this attributed to the Holy Ghost Because by him is the dispensation of Gods graces to his Church 13. Is it not then to Christ Yes and to the Father too for these three are one and their workes are joyntly exercised together for the good of the Church though distinguished in the order and manner of the execution of them according to the propriety of the persons in the Trinity 14. How then attributed to the Father As to the fountaine from whence all goodnesse mercy and graces doe proceed and flow 15. How to the Son As to the meanes whereby derived to the Church the powerfull and valuable price of our redemption whereby all good is conferred on the Church 16. How to the Holy Ghost As to whom the dispensation of all his goodnesse and grace is committed to the perfection and complement of this worke of God in sanctification the earnest penny of glorification 17. This then is the sum of our faith Yes concerning both God and his Church and so the whole substance of the Creed 18. What followeth The third part of the Catechisme concerning the Law or the Will and Comandements of God The third part of the Catechism concerning the Commandements SECT 1. QUEST 7. Wherein the transition The transition to the Commandements or third part of the Catechisme in the seventh and following question where first the number name and title of them as the written Law of God whence the difference of Laws and especially those of the Iews the once whole Church of God are shewed and handled with many notes of particular distinction among themselves as of the morall Law from the judiciall Law that was more peculiar to the Common-wealth and state of the Iewes and of them both from the ceremoniall with the reason and manner time and and or change and other respects of the same of Christian ceremonies and their use and of the Morall Law more in particular how it is perpetuall and in effect and force both
Heathenish at least and idolatrous and nothing savouring of true Christianity 40. How commeth it to bee so foolish or damnable Because it is not only in derogation to the Majesty of God to set up creatures or other foolish things to be sworne by but a depraving of his worship it being a part of his worship to sweare reverently by him as Jacob is noted in that hee sware by the feare of his father Isaac and so wee are commanded to sweare by him Deut. 6. 13. Esay 65. 16. and 45. 23. besides they may be noted for fooles to call dumbe things to witnesse truth that knowes nothing Stupid as Bâ—als Priests to call to them that cannot heare Children that like to children prate to such babies of clouts Prophane persons commonly as the ordinary and common swearer also 41. What is the odiousnesse of perjury An abomination even with the heathen of whom notable stories are recorded both in the love of fidelity and hate of perjury out of morality much more among Christians to be respected since else by perjury both God is made patron of a lie the Divells property who is a liar and the father of lies God is called to witnesse a lie which he hateth then which what greater indignity The perjured person prayeth against himselfe wishing himselfe plagued and damned then which what greater madnesse or impiety The bane of all societies and hellish confusion must be set on foot if it be suffered 42. How so If oath be taken or suffered falsly it must follow That Kings would be tyrants Subjects prove traytors Magistrates wolves Pastors devourers Neighbours and neighbouring Nations to cut throats one of another without conscience of amity league of sidelity and impunity granted to all impiety Plainly to be seen 43. What is the opposite hereof The right and lawfull use of an oath whereby the Lords name is sanctified used as himselfe commanded in swearing by him and him alone Esay 65. 16. Jer. 12 6. 44. What is the right and lawfull use To sweare in truth righteousnesse and judgement Jer. 4. 2. 1. So in Truth To that which is true Truly Ex animi sententia 2. Righteousnesse as lawfully required of God or Magistrate or is on just ground and in lawfull manner and good occasion 3. Judgement duly weighing and discerning the necessity of the oath together with the conditions and circumstances of the persons matter and especially the end 45. What the end The manifestation or confirmation of a hidden and doubtfull truth necessary so to be cleered The ending of controversies and satisfaction of our neighbour and justice The cleering of our innocency or duty discharged The glory of God for truth and right to take place as commonly wanting these ends and conditions it must needs be ill and so all swearing as if it be either 1. Of no necessity 2. Or first to no end but either rashly vainly of foolish custome c. Secondly an ill end As 1. in bravery to glory in their shame and 2. Blasphemously to rap out oathes to garnish their speech with such hellish eloquence 3. To falsifie the truth and to deceive by perjury 46. What are vowes A kinde of oathes or promissory oathes which as made to men are onely called oathes but to God are properly named vowes and binde to the performance of some thing promised and vowed 47. What required in promissory oathes That they be of things Lawfull and honest In our power and possible That we meane to performe That we doe also performe for otherwise 1. If lawfull and possible and not performed we are perjured 2. If impossible the oath doth not binde 3. If unlawfull it doth not onely not binde us but we are bound to breake it else we adde sinne to sinne What other conditions required in vowes That it be voluntary not forced or hypocriticall That it be to this good end The glory of God The good of our neighbours and brethren of ones owne soule 48. Of what sorts are vowes Either common to all Christians as the vowes in baptisme c. Or proper to some onely either required on some condition in regard of their place and degree or voluntary c. undertaken of divers things lawfull or indifferent 49. What common errors in oathes and vowes 1. To sweare for malice hire favour falsly or foolishly 2. To vow evill and hurtfull things as murder c. 3. Or vow and not meane to performe at least not performe To performe by halves and not fairly but with delay or diminution and doubling as Ananias and Saphira Acts 5. 50. What is the hainousnesse of the guilt and ofsence hereby The subverting or at least sleighting the truth The mocking of God destroying sidelity The bringing in Atheism by polluting the name of God and his honour in consequent worse then Jewes Turkes or Heathens that in their manner have beene zealous of these things 51. What the generall duty affirmed The glorifying of God especially in our speech and right use of the tongue wherein wee exceed all other creatures on earth yet proceeding also from the heart and budding forth into holy life and godly conversation 52. How especially scene In our taking care and making a conscience of 1. Speaking the truth from the heart 2. Speaking reverently of the great and fearfull name of the Lord and so on any occasion to remember it 3. Using the same religiously in our speech and communication 4. The vow in Baptisme and so of leading a godly and Christian life 53. VVhat is else here intimated All possible reverence and honour with all carefulnesse to be exhibited as the condemning of all neglect thereof in any degree and so all foolish idle and trifling speeches on no occasion as O good God O Lord O Jesus c which though seeming good yet as without the heart and idlely uttered without affection towards God or ground for them accounted dallying with the name of God and an offence or prayers and such like devotions as to say Our Father which art in heaven c. or I beleeve in God the Father never thinking of him whose holy name we utterwith our unadvised lips what it is but to take his name in vaine or mocke God and how much more with rash and beastly and so much more to bee abhorred of customary oathes or curses hereby condemned 54. VVhat reasons of this Commandement A two fold reason noted 1. Implicite from the name of the Lord thy God 2. Expressed in the Commination for the Lord will not c. 55. VVhat the implicite reason For that the Lord is Lord of heaven and earth death and life yea hell and all and can hurle thee headlong thither for thy abuse and so thou shouldest not dare Thy Lord and God from whom all good so what ingratitude is it in the vile swearer curser blasphemer to abuse his holy name Such a Lord as the Divell and all the powers of hell cannot dishonour but he will turne all to his
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
parere non didicit whence 1. In Superiours required Justice Temperance Prudence Charity Clemency Liberality Meeknes Gentlenesse Piety Gravity Sobriety Constancy and almost what not vertue so to shew themselves truly fathers and honourable for the good example of others 2. Inferiours requisite also Humility Obedience Reverence Love Meeknesse Goodnesse Piety Modesty Justice Temperance Patience Constancy Prudence c. and all sorts of vertues vertuously to be inclin'd and ready to yeeld all due honour to Superiours as well as more to honour them in following and imitating their vertues and godly example 61. What is the reason of this Commandement The promise of blessing of long life if God please not to prevent it with a better blessing of eternall life 62. How is this to be understood As that either the Parents blessing shall prolong the childrens dayes from God Or that the dayes shall be prolonged for the phrase seems to beare both that they may prolong thy dayes or that thy dayes may be prolonged in that land 63. How is long life a blessing since many dayes commonly evill and troublesome As Gods gift and sanctified in the good use to his honour and so an entrance to a long life even for ever and ever 64. But we see disobedient and evill children sometimes live long and the vertuous dye in prime of their age Yet this may very well be seene verified of them and it is often verified 1. As they are seene often to live long who obey the counsells of the wise whereas the disobedient by this meanes and scorning good counsell come to evill and untimely ends by their lewd courses 2. As it is alwaies verified in respect of their good life which is only to be accounted a life and a long life as in grace and Gods house where one day is better then a thousand and a sinners life is nothing nor nothing worth if he live a hundred yeares Eccl. 8. 12. 3. As it is most surely verified in the life to come and land of the living where it is made up to more then full measure in and with God and also happinesse so taken sooner from basenesse to glory as from beggery and the dust to the place of honour as if from the dunghill or Princes gate to be honoured and advanced and who may esteem Enoch lesse blessed then others though living some fewer yeares since taken up to God or the just as taken from the evill to come Esay 57. 1. 65. But it seems contrary when evill and unruly children live long It may seeme so indeed but is not since their life is no life or nothing but vanity Eccl. 8. 12. or but a death and they dead even whiles alive 1 Tim. 5. 6. and such life will be but sorrow here and hereafter since only Salomon miserae bene acta juventa senectae 66. Why is long life proposed the promise or blessing Because it is most sweet and desired and so a most forcible reason to all and especially to flesh and bloud who desire by all means to live long to procure the observation of this Commandement 67. So it might be to all the Commandements And so it may be understood as the high way to the observation of all the rest by obedience to Superiours who command the rest to be observed and yet particularly and primarily belonging to this 68. How meane you that 1. As children that honour their Parents or relieve them in need in some sort prolong their lives that else bring their heads sooner with sorrow to the grave as Jacob said Gen. 42. 38. seene particularly herein worthy of this recompence 2. As the way to honour is to give honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before honour goeth humility so it is sit that they which give honour to parents should live long and have honour rendred to them again as likewise the just judgement of God may be and is often seen over the disobedient in the contrary 69. How so 1. In that either such vipers as did kill by not relieving and obeying or dishonouring their paents that gave them life should not live long or 2. If they live should have a generation or race of such vipers following them that should dishonour and shame them and so never come to honour that trod not this way to honour 70. Why said the land that the Lord God giveth To put us in minde that not only the life or long life and prosperity but even the land and all things we possesse in this life are the gifts of the Lord so to minde us of our duty and in whose love to performe our best endeavours for the observation of this and the rest of all the Commandements which as was before shewne are never well observed no not though the action be performed unlesse it proceed from this fountaine the love and honour of God 71. What followeth The sixth Commandement a duty generally to all though in them particularly respecting the good of our neighbours life and person not to murder SECT 8. The sixt Commandement The order and Analysis of the sixt Commandement withall the severall duties and abuses opposite intimated or expressed amply deciphered and so first murder in all kindes and branches thereof and the severall degrees of it prohibited foule shedding of bloud the maine sin the degrees of it thence participating their malice as from Cain and the Divell first murderers of bodies and soules so unjust anger and rages with the fruits thereof in envy revenge and the like also hatred a confirmed or inveterate anger and implacablenesse malice and uncharitablenesse with the severall branches thereof against friends or foes Neighbours or others with the opposite duties here remembred and explained the farther degrees of murder in the tongue by railing reviling scoffing tale-bearing slanderers and also in quarrelling and contentions violence and wrongs fighting poysoning sorcery and self-murder with the unnaturalnesse of that sinns and with the haynousnesse the occasions of it where also speciall remedies and performances against the same and the temptations especially of Satan the fact of Lucretia examined and disavowed the severall sorts self-murder and other by the circumstances of persons manner and punishments to the same due and belonging used to be inflicted and the violence thereby more to be observed in all the kinds of it soul-murder and sorts thereof with the opposite duties and some of the Commandement observed 1. VVHich is the sixt Commandement or second of the second Table Thou shalt doe no murder or thou shalt not kill 2. What is the order of this Next to that duty of obedience in the fifth Commandement the high way to the observation of all the rest this generall duty of doing good to all especially respecting the preservation of the life and welfare of our neighbours so deare to us all as we see in the last pressed Commandment proposed as a most forcible reason and so as of a thing of dearest price care thereof here
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
resembling lunacy and frenzy more then that foolish gesture of dauncing the strange shakings and motions of the body at the noise of a beaten sheeps skin and ridiculous to marke the grave behaviour measurable march pompe and ostentation of women dauncers and the great care they have to performe wisely so foolish an action that it is very likely at that time all their wit is distilled from their head into their feet for that there it is then more requisite and needfull then in their braines as saith Lodovicus Vives 27. How is this to be understood Of the immoderate foolish and inordinate use or rather abuse of them too commonly seene the froth and fume of wine and excesses and nurse of lewdnesse and laciviousnesse or worse if worse may be as sometimes quarrells rappes murders and the like have been occasioned by them as among others Herodias dauncing daughters cunning herein cost Saint John Baptists head when especially consorted with drunkennesse as too often may be observed what good effects to be expected since as Saint Augustine noteth Serm. 231. de vitanda ebrietate as by too much raine the earth is dissolved into dirt and made unfit for tillage so by excessive drunkennesse our bodies are made altogether unfit for the spirituall tillage and can bring forth no fruits of holinesse but rather like bogs and marshes are fit to breed nothing but serpents frogs and vermine all manner of abominable sins and lothsome wickednesse and this a prime companion of dauncing or at least dauncing an usuall dependant on wine and belly chear 28. Is no dauncing then to be allowed Surely as before was shewed it ought to bee with great caution or sparingly and singular moderation for feare of inconvenience thence arising and so proving but an incentive to lust and folly 29. What in the next degrees All kinde of incontinency from the heart as it were budding forth by any outward shewes of words habit attire or gesture forwarded and expressed and by such midwives brought to the full birth and produced into act in all the species and kindes thereof 30. Which are the kindes As were before remembred or according to the Schoolemen and summists of these six sorts viz. 1. Fornication among the unmarried or single 2. Adultery where one or both married 3. Incest with any of affinity or consanguinity within the degrees forbidden 4. Deflowring of virgins called Stuprum 5. Rape or ravishing which is against the will and with violence 6. Unnaturall lust 1. Inordinate of sexes sodomy 2. With beasts beastiallity 3. With spirits Incubi Succubi and to which may be referred all other nocturnall and selfe-pollutions arising especially of riot intemperance and excesse 31. But are not Stuprum and Rape also fornication They are but in a higher or worse degree according to the quality of the person wronged as a virgin or else and so diversity of punishment or satisfaction by divers lawes appointed or with violence and so rape punishable with death both by Gods Law and others to avoid more dangerous consequences 32. What of fornication As next to adultery in foulenesse before God and lightly who falleth to the one maketh small conscience of the other and the whore compared to a dogge before God when neither the hire of a whore nor price of a dog might be brought or offered in the Temple Deut. 23. 18. and many wayes the odiousnesse thereof appearing 33. How is the detestablenesse thereof showne 1. Because of the indignity hereof offered to Christ in it whose members the Christian hereby made the members of a harlot 1 Cor. 6. 15. 2. The wronging of the good Spirit of God dispossessed of his House and Temple the body and soule of a Christian 1 Cor. 6. 19. the holy Spirit expelled and lust brought in 3. The greatest wrong that can be to the body and soule and others also as every sin else without the body this is the body fighting against the soul and cutting it off from God divorcing it from Christ and from Gods Spirit dissolving the Covenant of God and Idolatry compared with it or unto it 33. What say you then of Adultery As a most heynous sinne before God and men and odious to all most severely appointed to bee punished by death so both the adulterer with the married wife or betrothed maid with the adulteresse both to dye Deut. 22. 22. 34. How is it adultery accounted with the maid Because she is betrothed and thence forth reputed wife and that full adultery which is so farther distinguished to be either I. Adultery single where one party onely is married and that 1. Properly so called if the woman be married or betrothed for so it is fully adultery and he an adulterer and she an adulteresse 2. Improperly if the man only be married so called improperly adultery since she but a concubine II. Adultery double when by married man with woman married or betrothed 35. How compared with fornication Far greater for that in simple fornication seen by the Law of God the truest estimation of things 1. It was punished with pecuniary mulct as the dowry of virgins but adultery with death 2. Notwithstanding the fact so permitted that the persons might marry and were so commanded if the virgins father did consent but adulterous persons sentenced to suffer death and since forbidden ever to marry together for divers reasons and respects 1. Both to themselves so polluted 2. Others whose lives might be endangered by such permission That by such evill examples others might be drawne on to mischiefe 3. It was offence only or chiefly to themselves though both in body and soul against God and the congregation but adultery also against others in the highest degree and so most severely taken notice of and punished as shall be shewed and thereby the heynousnesse thereof more evidently appearing 36. How so heynous a sin that so severely punished 1. As a breach of a most sacred covenant made before God yea and with God accounted so the lewd woman said to forget the covenant of her God Prov. 2. 17. 2. The greatest disgrace to a family that may be when the mother a where the children bastards and a family instead of a chaste houshold and Church of God made a brothell house or stewes lothsome to God and all good men 3. An intollerable wrong to the husband so abused in that he nourisheth bringeth up and provideth for the bastardly brood of lewd knaves as for his owne hereby robbed of his estate and so adultery joyned with theft and much greater in many respects 37. How is it greater or worse then theft As the abused husband 1. Is prevented and defrauded of his greatest worldly comfort the love of his wife and her fidelity 2. Defrauded and wronged in his greatest worldly treasure the bastards suggested in stead of gennine and true begotten children 3. Is continually robbed and wronged in his estate as every bit of bread the adultresse or her brats doe eat a
of prayer The simple necessity whereof will soone appeare if you but take notice of 1. Our manifold wants both of outward blessings and eke of inward graces 2. Our manifold evills both of sinne and punishment 3 Our manifold miseries flowing both from temptation and tribulation 4. Our manifold dangers for what Saint Paul speakes of himselfe 2 Cor. may be found true of all Christians That we are in perills of robbers in perills of waters in perills by our owne Countrimen in perills by the heathen in perills in the City in perills in the wildernesse in perills on the sea in perills among false brethren c. and since in so many perills O what need have they to fall to prayer The Prophet David in the 36. Psal speaking to God saith apud te est fons vitae with thee is the well of life and if with the Psalmist we liken Gods mercie to a Well or Fountaine then may prayer be resembled to a Bucket wherewith the water of this living Fountaine must be drawne up and as the woman of Samaria in John 4. said to our Saviour in another case the Well is deep and thou hast nothing to draw with c. so may we truly say of this the fountaine of Gods grace is unsearchable deep and you have nothing wherewithall to draw thence the least temporall or spirituall blessing save only this bucket of prayer for what Saint James speaks of saving wisdome in particular If any man lacke wisdome let him aske it of God in prayer is undoubtedly true of all good things whatsoever for they all descend from the Father of lights and therefore if we lacke any of these we must aske them of God in prayer and comming by faith to God the inexhaustible Fountaine of goodnesse use prayer as a conduit pipe to conveigh the sweete and saving streames thereof unto your souls And lastly if Saint John Apoc. 4. rightly compare this world to the sea then may we with Saint Chrysostome nor lesse aptly liken prayer velis remis to the sayles and oares that shall waft us through the turbulent sea of this world and as mariners never leave plying their sayles and oares till they come to the haven where they would be no more can we leave plying these our devotions till wee come to that haven of happinesse which wee expect to arrive at in the heavenly Canaan and thus the necessity How then more shown the force and efficacie of praier Many excellent things are spoken in Scripture to set forth the power of prayer as that it both shuts opens heaven for Elizeus was a man subject to like passions saith James as we are and he prayed earnestly that it might not raine and it rained not on the earth for the space of three yeares and six monthes and he prayed again and the heaven gave raine c. yea prayer commands the whole host of heaven for at Josuahs prayer the Sunne stood still in the valley of Gibeon and the Moone in the valley of Ajalon prayer hath staid the fury of fire and hath made iron swim upon the water prayer hath made the barren wombe fruitfull as in Luke 1. Zacharie thy prayer is heard and thy wise Elizabeth shall conceive and beare a sonne prayer cures the sicknesse of the body as James 5. Is any man sicke let him call for the Elders of the Church and let them pray for him and the prayer of faith shall save the sicke and prayer cures the sins of the soule too as David the publican the theefe upon the Crosse and many others who as soone as they prayed were pardoned to passe over a world of instances the singular power of prayer may be discovered to the full if you will ascend but these three degrees first that which subdues all slesh living viz. death yeelds notwithstanding to the force of prayer seen in the Shunamites childe Lazarus the widowes sonne of Sarepta the Rulers daughter and some others who by the vertue of prayer have beene raised from death and restored to life Secondly the Divell who in Heb. 2. is said to have the power of death is not withstanding vanquished sometimes by the power of prayer as in Matth. 17. where our Saviour saith expresly this kinde of Divells goe not out save by prayer and fasting not by fasting alone for fasting without prayer is but an image of holinesse and picture of hunger but it is prayer quickned with fasting that must do it Thirdly and lastly God himselfe who hath power over death and the Divell is after a sort overcome by prayer else why doth he call to Moses Exod. 32. to let him alone it seems that the fervent praier of Moses at that time did not only vincere but vincire after a manner bind Gods hands and so hinder him from pouring the viols of his wrath upon the people so in Gen. 32. the Patriarch Jacob by wrestling prevailed against an Angel which the Prophet Hosea expounds of the power of prayer not to think that his bodily strength could prevaile but the truth is as the Prophet speakes by prayers and tears he had power over the Angel and was therefore called Israel and Saint Paul aluding thereunto in Rom. 15. useth the very phrase Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that you strive together with me in your prayers to God who was that Angel he would have them wrestle for so the word in the original properly signifies with God by praiers this the force of prayer which is of faith as Heb. 9. and 10. and James 5. may be seen at large and thus appeareth the excellent dignity urgent necessity and wondrous force and efficacie of true prayer What other godly directions have you concerning prayer For the manner of it whether privately as very necessary or publickly so most fitting as by the Church the houshold of faith so in the Church the house of God who saith My house shall be called the house of prayer good reason that it should be 1. Vniversaliter as concerning all generally by all persons in all places and at all times on all occasions but especially in the great congregation 2. Vnanimiter with all unanimous consent in all charity and concord and so in the spirit of nâ—ity and bond of peace 3. Vniformiter by outward action and gesture testifying that inward concord and consent of minde as it were Saints on earth taking patterne from those in heaven the blessed Saints and Angells and Elders there all joyntly doing the same thing all of them together rising standing bowing â—alling to the earth casting their Crownes to the ground singing Hallelujahs of glory honour and praise to God and to the Lambe for evermore that so his will may be done in Earth as it is in Heaven 4. Ferventer with ardent zeale and affection to the glory of his great name 5. Frequenter at all fit times omitting no opportunity when
explained the second petition for our selves or fifth in order with the order and Analysis and parts thereof observed what meant by forgivenesse and debts or trespasses and how we are debtors many waies and say justly our trespasses the condition whereon we aske forgivenesse as we forgive others and also no forgivenesse at Gods hand so how and how far men may and ought to forgive their brethren and their trespasses and who offend against this divers wayes how David Moses and others did curse and the Magistrate punisheth and not forgiveth and who truly or as they ought forgive others whereby the way is discussed the power and authority that the Church and Priest hath to forgive sins both according to the doctrine of the holy Scriptures and expositions thereon of the ancient Fathers and all orthodox Writers and so generally of the whole Church of God in all ages as well as the present Church of England with the right understanding of her tenet in that point and the good use to be made of it whereby confession is explaned how far forth requisite and coldly for the most part now used but the defect of discipline and other inconveninces plainly enough to be perceived issuing from the same so the true and genuine use thereof asserted and cleerly proved by many arguments as aforesaid and more fully by the generall practise of the Church and primitiva times demonstrated whereby the manner how it was by them exercised and so the order of the ancient Church discipline is on this occasion set forth and decyphered and for the present petition here is farther declared what herein we ought to doè or avoid so what is here expressed or intimated thus particularly summed up together and explaned 1. VVHat are the three latter Petitions Concerning us and our necessities for things either 1. Temporall as daily bread Give us this day our daily bread 2. Spirituall As forgivenesse of sins c. Deliverance from temptations 3. Partly spirituall and partly temporall as deliverances from all evill ghostly sin and bodily dangers 2. What the first of these Petitions The fourth of the Lords Prayer Give us this day c. wherein we pray for all things necessary for this present life under the name of bread or dayly bread and this day 3. What is the order Placed before those that desire spirituall things or blessings to shew 1. Our exceeding necessity in this life and so first desire food and raiment without which wee cannot subsist 2. Our Fathers mercy that considereth this our need and weaknesse 3. Our account and use wee ought to make of it since allowed to aske it to use it as a step or degree towards better blessings 4. What contained or to be confidered in it 1. The object bread and double epithetons of it 1. Our and 2. Daily bread 2. The action give and adjoyned circumstance twofold of the persons To us time to day 5. What understood by bread 1. Either spiritually bread of life panis vitae or coelestis Angelorum Manna Angels food Christ and Gods word and Sacraments in which respect it might be well preferred to all the rest of the Petitions but thus more improperly 2. Or temporally the staffe of bread food raiment and all other necessities all other comforts of this life whereby to make bread relish well and us to enjoy it 6. How for the first sense Spiritually taken it may be understood indeed that most divinely for Gods holy word which is food of souls bread of life called by such honorable epithetons shewing the vertue and efficacy to sustain the soule according to that of our Saviour Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Secondly also for Christ himselfe who is the incarnate Word and Wisedome of the Father who is the true bread of life and food indeed as thirdly of the Sacraments of his body and blood the spirituall food also of our soules and so this called panis coeli or coelestis Angelorum and the like but not so properly in this place intended since this bread in the first and second Petitions desired where Gods name and glory and kingdome are prayed for and whereas in patriâ wee desire to bee satiated with this heavenly Manna here more properly intended is the panis via or viatorum and that part that concerneth the temporall necessities of this life intimated also by Today and daily and so bread is said to be either Panis Nature of this life Doctrine of Gods word Gratia Christus in Sacramentis Gloriae Christus in Coelis 7. How is the word of God bread As it doth nourish comfort and strengthen the soule as materiall bread doth the body and so noted in these respects of our soules 1. Vivification raising it from death to life 2. Consolation comforting it in that life and against all tribulation 3. Confirmation in goodnesse and against all ill and assaults of the divell 4. Delectation with the heavenly taste and sweetnesse roborating strengthning and illuminating of the heart in the true faith 7. How is Christ the bread of life As the word of God manifested in the flesh to the quickening and raising up of our soules and bodies so panis hominum and as the comfort of Saints and Angels in glory so panis hominum Angelorum c. and so to bee noted this bread of life in I. The Sacraments are to be holâ—ly 1. Prepared for with reverence reached unto with feare received by faith 2. Ruminated with devotion that it may nourish us in Christ and make us one with him II. Heaven doth Satiate without any defect to eternity in glory Delight with eternall sweetnesse maintaine life eternally and so Angels food and as the Psalmist said Man did eat Angels food panem Angelorum thus in grace and glory 9. What then of other naturall or materiall bread As by it we understand the very materiall food of our bodies in this life with all the necessary appurtenances of quietnesse and peace friends house lands or revenewes rayment health and other blessings to make it sweet and comfortable to us as that stay of life the staffe of bread is or is accounted to be so we must remember that it ought to be 1. Got by our honest labour 2. Received with moderation and thankfulnesse and so onely properly our daily bread 3. Imparted to others with us as the poore our bread 10. But why is all food called bread To teach us the 1. Use we should intend for strengthning us the property of bread chiefly not for vanity or voluptuousnesse 2. Moderation that should be as the holy and abstemious men that lived with bread and water onely 3. Blessing if we have it from God it shall be sufficient and having food and rayment to bee content 11. Why say you Our bread To signifie both 1. The love of God that granteth it to be ours by the giving when else we
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
Assyrian Babylon Grecian and Egyptian Militia and Armes had done before them but now numbred by legions whiles Saint John beheld the rude multitudes more swaying by number then by wisedom then reigning and raging in the world and afflicting the Church how appliable to all Aâ—tichristian practices oppressions and oppositions when and wheresoever that man of sinne that first began to move in the Apostles times by Schisme and Heresie the dregges of Gentilisme the nurse of later paganisme shall get head in the power of the Beast among the beasts of the people against the Saints and Church of God to be so high advanced there to defile and prophane it by his own presence bringing in the whore of Babylon or confusion with the Cup of abominations of false strange and wil worship unreverence and prophane novelties the idols of fancy innovating whorish inventions of those that run after strange Gods Religions where rude armed impiety by barbarous force more then gracious wisedome and godlinesse by good counsell can prevaile I leave to be considered by the wisest and most judicious So retur ning from this mystery of iniquity to that divine mystery of the name of God But why said you before that Nomen Tetragrammaton was corruptly pronounced Jehovah It is most evident though it have so long escaped the most curions inquisition of so many thousands nay Myriades or millions of searching eyes and wits that have long sought after it for whether the Jewes by their superstitious silence lost the true sound or by their supercilious envie conceal'd it from us the Gentiles and so at last perhaps lost it as they did their ancient Musicke and Meeter of Davids Psalms in their captivity or propter peccatum as they confesse yet what the true sound is easily to bee discerned by them and us may thus plainly appeare for that it is truly to be pronounced Jaho or Jahu trisyllabum is thus proved by their owne writings and strangers First we may finde in ancient Greek Copies and Poems yet extant that name rendred Iâ—â— Jao wanting the letter h or aspiration whereby to write as we may Jahoh But more then this in the Bible it selfe where that name is fixed to the end of any proper names they may most plainly perceive it there as in Isaiahu Jeremiahu Eliahu and the like Thirdly where it is prefixed to proper names as in Jehoram Jehoiada Jehoshap at and the like it is plain where we know by the Grammar Rules Camets by increase of syllables is turned into Shevah which yet is not so little an e as is now sounded but rather French i Feminine sounding our lessâ— a or broader as old Gramarianâ— testifie as in Solomon Rehoboam and many other like words expresly found Fourthly in the contracted name Jah it is evident the two last letters are cut off or left out as usuall with them and seene in many like words and especialâ—y in the Conjugations Lamed He and Lamed Aleph is most frequent where Aleph and He with their ending vowels are commonly cuâ— off much more might be added for confirmation but this may suffice but for the word Jehovah it is onely the vowels of Adonai used to be read for it is preposterously added to the letters of that name So ending with this Sacrament come we now to the Lords Supper SECT 3. Of the LORDS SUPPER The Lords Supper why instituted and how a memoriall of Christ and his death and that his sacrifices with the Analogy or resemblance that relation â—t hath to the same and to the Pascal Lambe and all those other legall saccrifices so often used all of them having relation to Christ being the perfection of them the benefit of whose sacriâ—ice and perpetuall memory thereof with thankfulnesse 〈…〉 prime reasons though other ends also proposed the institution how it differeth from baptisme many wayes and how it selfe in divers respects called by divers names the parts of it the outward signs ceremonies and actions by the Lord prescribed and observed the other circumstances to the same belonging also propounded to be considered the near resemblance and fit relation of the outward signe and inward or of our receiving the elements of bread and wine and other holy actions and ceremonies to the receiving of the body and blood of Christ by faith and our nourishing and strengthning by the same the manner of Christs presence in the blessed Sacrament as ineffable rather to be reverently admired and thankfully confessed then curiously to be disputed of or contentiously to be enquired after as the Fathers teached therein acknowledâ—ing a most divine Mystery yet neither transubstantiation 〈…〉 Consubstantiation thereby to be conceived but the Mystery rather more divinely to be understood and accordingly by the ancient â—tiled the figure of it and speeches of the Church and holy Scriptures concerning it and the worthy receiving thereof So the comforts and benefits in the religious receiving and using it and in the grases vertue and effects thereof come to be christianly meditated on and remembred and hereby reasons urged why kneeling at receving the holy Communion and other the like reverent gesturet and postures of the body are in the Church and at such holy actions to be used with the difference and distinction of all such religious and ceremonious as well as civill reverence from the divine worship aâ— also reasons for it why wâ— Christians doe usually worship and have our Churches so placed looking towards the East as it were thereby causing it 1. VVHy was the Sacrament of the Lords Supper ordained For a continuall remembrance of the sacrifice of the death of Christ and the benefits we receive thereby 2. What is hereby intimated Tâ—e end wherefore it was ordained viz. First The memoriall of the I. Thing it selfe 1. The Pasehall Lambe now offered indeed Christ. The death of the Lambe of God The sacrifice by his death immolate II. The benefits we receive thereby Secondly The perpetuity of this memoriall to be continued in the Church till his comming a-again at the end of the world as in the institution Do this in remembrance c. and To remember the Lords death till he come 1 Cor. 11. â—6 3. How is it a memoriall of Christ In that as bread and wine are prepared by many strokes of affliction and labour for the comfort of the body so was the bread of life and living water or wine of his bloud for comforting the heart prepared for us and our soules 4. How seene in this bread of life Christ As bread is prepared by 1. Threshing 2. Grinding 3. Baking 4. Breaking 5. Dividing to be eaten So Christ was 1. Threshed with many strokes of anguish and affliction of body and soule 2. Ground in the mill of much sorrows 3. Baked in the fiery oven of Gods anger against sin Mal. 4. 4. Broken for our sakes that we might be made whole and fed with this bread of life 5. How in this wine of his bloud As
of Christs death and benefits received thereby 20. How is it called Both Coena Domini the Supper of the Lord of the time and occasion when instituted Mensa Domini of the benefit of nourishment and food 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meeting together of the Church for celebration thereof Communio of the union with Christ the communion of Saiâ—ts members by it and communication and participation of the faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiving and commemoration of Christs blessings Sacrificium by the Ancients but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayse and thankes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as propitiatory Missa of he late Romish Church either of the division of the rest of the company and this left for the chiefe the receivers or of the alâ—es and oblations thither sent or as some define of the sacrifice and elevation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a signe or ensigne or elevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action of and in the sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation 21. Is it then a sacrifice Nothing lesse yet the commemoration of that sacrifice by Christ once offered and so a holy mystery and signe of that gracioâ—s redemption of all the Elect continually to be remembred with the sacrifice of praise and thanksgiving as is more fully expressed in the parts the signe and thing signified 22. What is the outward part or signe Bread and wine which the Lord commanded to be received 23. What note you in this 1. The matter or elements bread and wine 1. Bread c. 2. The Authour the Lord commanding 2. By the Lord. 3. The action the institution consecration communicating receiving 3. Commanded to be received 24. What for the outward ceremony The bread and wine the elements appointed The breaking and powring out prepared to be used The blessing and consecration in words prescribed The distribution and delivery receiving and using in the action of the Priest Communicant 25. Is all this prescribed Yes for is we observe it we finde it all that 1. At the end after Supper whence the Lords Supper 2. Christ tooke bread and likewise the cup. 3. He gave thankes the consecration 4. He brake it 5. He distributed gave it so fâ—r the cup taken given 6. He said take Eat this is my body Drinke ye all of this this is the bloud of the New Testament c. 7. He commanded the Celebration so do this Often use and continuall as oft as ye doe it in remembrance of me and so as the Apostle expoundeth it to remember the Lords death till he come 1 Cor. 11. 26. 26. Why are these things observed As principally setting before our eyes the efficacie and vertue use and end of the Sacrament 1. As taking of bread as the Lord tooke his Sonne and gave him for a sacrifice as Abraham commanded to offer Isaac type of Christ his only Sonne 2. As breaking and pouring out as Christs body broken and bloud poured out 3. As giving thanks and consecration whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As distributing as he and his graces distributed whence a communication and communion 5. As taking it apprehension of Christ and his merits by faith 6. As eating virtually application to the soul. 7. As drinking the refreshing of the languishing soule in the fountaine of grace 8. As universall words all of you to signifie the universality of his graces to all 9. As forme of words uniformly set downe in the foure Evangelists for unity and uniformity of faith doctrine manners 10. As prescription of it to all and at all times or often doe this as oft c. and so 11. As the continuance of it in the often celebration 27. What of the other circumstances As lesse materiall and not so primarily noting the efficacie use or end not so much insisted on and so left to the Churches order and discretion 1. As the time supper time altered to morning prayer time as the morning sacrifice in the morne of the new Church which in the even of the old 2. As the place in an upper Chamber now the Church yet the highest roome on earth 3. As the persons Disciples only yet then the whole Church in â—ommunis now all the faithfull 4. As the gesture sitting or lying down now kneeling as of most reverence and humility best fitting the sacrifice of prayse and thanksgiving 5. As the leavened bread water mixed or the like not principally intended nor treated of or commanded So left to the Churches determination with whom power was left to set things in order as the Apostle said Other things will I set in order when I come 28. Why bread and wine appointed 1. Because of the fit and neare resemblance between them and Christs pretious body and bloud food and refreshing of the soule 2. Because of the imitation of Melchisedec's holy action the type hereof and the long continued use and order among them â— Because of the common yet excellent use of them 29. How that fit and neare resemblance 1. In the preparation aforesaid of threshing grinding breaking of the bread treading powring out of the wine as Christs body and bloud or indeed body and soul prepared for an offering for sin 2. In the speciall using by taking inwardly and digesting them for nourishment and refreshing of the body so these to the soule inwardly received and appropriated by faith 3. In the vertue of preservation of the hungry and famished from death so our soules from death also Of strengthening and making glad the heart as Psal. 104. 4. so this bread of life or staffe of bread stayeth strengtheneth the spirituall life and maketh glad the heart and soule of the faithfull even comforted thereby to eternity 30. How in imitation of Melchisedec As he was a type of the Messiah and brought out bread and wine to Abraham Cen. 14. 18. and this continuing in use among the Jewes as their traditions testifie both to blesse and consecrate their bread and wine especially at the Passeover and at the end of the feast such a like distribution of a pâ—â—t of the bread hiâ— under a napking and a cup of wine at the end of the feast this ouâ— Savioâ—â— as a Priest â—or ever after the oâ—der of Melâ—hijedeâ— in continuaâ—ce of that rite begun from him at the end of the Passeover when now to vanish and be abolished thus câ—useth it to stand for a perpâ—tuaâ—l râ—memâ—rance of the perfect Pasâ—eover and his eternaâ—â— Priesthood 31. How â—or the common and ordinary use As being ordiâ—ary and at hâ—â—â— yet of most excellent use the â—ustentâ—tion and comfort of life so this Sacrament easie to be comâ— by and no burdeâ—somâ— ceremony noâ— costly yet of most excellent use and comfort â—o the very soule and as easie to be come by so ofâ—en to be used 32. What the inward part or thing signifiâ—d The body and blouâ— of Christ
if all Isreael and the Priests as before noted without touch or staine of Idolatry could or might and did worship as well as David and Daniel towards the holy Temple towards the mount the cloud the pillar of fire the Tabernacle the Arke Oracle and Mercy-seat where yet were Images of Cherubims and Palmetrees Exod. 37. 7. and 1 King 6. 23. 32. how much more we before God in his Church and to him towards his holy Table his Altar Mercy-seat and mysteries there tokens of his graces and presence and where he hath no lesse mercifully promised then powerfully performed his promise and manifested such his goodnesse and gratious presence yet firmly looking at him so graciously promising and performing or his promises and graces in the things shewed and performed not the bare things nor boots it to cavill or say thus the Heathen or any Idolaters might palliate their Idolatry it is farre otherwise with them besides the difference of the worship before noted who terminate their worship even divine in the thing on their Altars or under the thing shew a false god Wherein it is terminated as Dagon Molec Anubis Osyris Jupiter or a creature or Divell as some Heathens and Indians yea sometimes such wicked men and caitiffes As a noble Christian Lady told a heathen tyrant and persecutor worse then the wretches that did or commanded sacrifice to them as she asked him if he would willingly be counted so beastly blind bad or blockish as Vulâ—an Plutus Mercury Stercutius nay Mars himselfe or his wife as Venus or Flora so infamous for lewdnesse theeves and stales of theft or strumpets thus the case far different though even in the best things we may note the Divell as it were Gods Ape and hereby perhaps in his divelish policy seeking to disparage and disgrace what were good by such his apish imitation which yet are and ever shall continue holy and his devices frustrate soon as discovered 59. Why doe we worship generally towards the East Not as having it from the Gentiles or Persians adoring the Sun rising but according to the position of our Churches and that originally from antiquity derived as placed opposite to the sight of the Jewish Temple and Synagogues that looking to the west or Sun-set were so to end and had their Sun-set as this Son of righteousnesse our Saviours rising or his setting in the flesh with that their Temple but brighter rising againe by his glorious resurrection and ascention so ours looking to that Son-rising and to the East towards the face of Christ as he was exalted on that Altar of his crosse looking from Mount Calvary West and as the Temple stood which was to vanish from the Temple or with the sight and posiâ—ion of it a looking westward towards us and our Church and so we and our Churches on the opposite part as it were over all the world looking East and towards him in his rising and that Temples declining whence we thus with antiquity as well as authority commanding it and good reason and Religion so enjoyning ordinarily doe our devotions as it is fit according to such prescript and the voice of the Turtle that is heard in our land the voice of Christ and his Church the Spirit and the Bride who thus say come and whom we ought to heare and not the voice of Babell or confusion of tongues that would pervert all things the voice of Schisme and Sedition whence flow disorder and dissention kindling the flames of contention and rebellion or sowing the seeds of discord Anarchy and confusion 60. This may then serve for answer to them also that aske why we worship towards the upper parts of the Church and Altar It may from such position and site of our Churches or if it content them not we may thus farther return and retort it against them that urge at it or against it by so questioning it why do they rather use reverence to God at the Church then any other place but because of his more presential apparance or gracious presence as themselves confesse there then any other place esteemed so within the Church for the same reason as more excellent tokens of his graces and gracious presâ—nce there in those places then any where else exhibited doe we so tender there our humblest reverence and devotions to him memorising thereby his graces and goodnesse that we acknowledge there represented to our eies and mindes oâ— eies of our minde and devoutest consideration in these places and things which how can we fitly remember or acknowledge but in the most dutifull and submisse manner and gesture and with such reverenciall respects in token of our duty thankfulnesse and humility 61. What followeth What preparation is required of us for the due receiving of so great a mystery and the graces of it set forth in the last question and answer of the Catechisme SECT IV. Of our preparation to the Lords Supper The preparation we arâ— to make before receiving by a due and conscionable examination of our selves and our faith charity and repentance with convenient motives and consideration to stirre us up and invitâ— us to the same taken the types excellency and other the wonderfull graces and effects of it as well in holy Scriptures testimony as else by the secret working and speaking of Gods secret spirit to our souls and â—â—nsciences manifested and revealed whence also we may finde many and excellent Elogia or encâ—mions of the same and the comforts we receive thereby and learne what we and our soules or we in soule ought to say thinkâ— and tâ—stifie of the blessed â—aorament if we be indeed worthy Receiverâ—â— So as our Preparation by repentance the examination of the truth of it in our loathing dotesting of sin and lonâ—ing desire after Christ and his righteousnes our preparation by faith in examining the truth evidence ground and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men enflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompted and so all possible means before and reverent gesture behaviour and holy Meditations at the time oâ—â—eceiving to be used as after receiving a due serious and thankefull recognition of this benefit and Gods mercies and blessings in Christ with prayâ—rs and pious meditations to be used and all opposiâ—e vanity and prophanesse avoided 1. VVHat is required of them that come to the Lords Supper A due preparation to be rightly disposed both before at and after the receiving of the same 2. What is this preparation To examine themselves whether they repent them truly of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Jesus Christ with a thankfull remembrance of his death and be in charitie with all men 3.
What herein to be observed The due examination of themselves and First of their repentance both in regard of their whole life and sinnes Past and present to repent them truly of those sinnes To come to prevent them by stedfastly purposing to lead a new life Secondly of their faith wherein to bee noted the Ground of it Gods mercy and promises Meanes of it in and through Christ. Fruit of it referred to Christ and This mystery a thankfull remembrance of it and of his death His members so to forgive as we desire to bee forgiven in him and be in perfect peace and charity with all men 4. Why is this preparation and examination required Because otherwise eating and drinking unworthily the unprepared persons eate and drinke their owne damnation not considering the Lords body by their presumption 1 Cor. 11. 28. And so making the power of it that should be salvation to their perdition So he that came unprepared to the feast without his wedding garment was for that presumption cast out into utter darknesse Matth. 21. 12. which may teach us to bee prepared when we come to this feast and Supper of the Lamb. 5. What may move us to this preparation The consideration and due weighing with our selves 1. Our great unworthinesse of so great a blessing thus neer to approach to the Lord of glory 2. The great presence we are to approach unto even the highest estate of the world the honourable company of Saints 3. That highest place the Church and presence of God and the Lamb that we are to come before and so neere to be thus received and how shall we appeare in our filthy nakednesse orragged and polluted cloathes of sin 4. The great favour of God thus inviting us to this feast taking us home to him tying us so neere in bonds of love 5. The great and inestimable benefit wee receive hereby as Christ himselfe his graces union with God communion with all Saints and confirmation in this happy estate 6. What other motives or consideration to bee used Such godly and pious meditations as the very mystery it selfe and every part of it considered apart may present unto us to stir up devotion and a desire of the same in the soule as of 1. The types and figures of it and the like 2. The excellencie of it compared with other feasts 3. The wonderfull graces and effects of it 4. The Sentences of Scripture and Fathers concerning it 5. The necessity of it whereby the soule may be inflamed with more earnest desire of it and desire to be prepared and adorned in fitting sort for the receiving it worthily as a Bride for her Bridegroome Christ or the guest having on a wedding garment 7. How for the types and figures of it By remembring the types aforesaid and such like other figures representing the divine manner and majesty of the mystery as well as the antiquity and eternity of the blessing intended and prepared for the godly as it is 1. The feast of the marriage of the Lamb the feast of our Passover and feast of our Souls 2. The wedding dinner in the Gsopell 3. The supper of the Lamb in the Revelation 4. The banquet of the great King 5. Figured 1. In the Passover 2. The Cakes Abraham set before the Angels 3. The bread and wine by Melchisedâ—c set before Abraham 4. The Shew-bread in the Temple before the Lord. 5. The Cakes that Elias did eate walking in the strength of them fourty dayes to mount Horeb. 6. The meale and oyle of the widow of Sarepta that did not waste in the famine 7. The Manna Tree of life Rock and such other things representing the sweetâ—esse comfort and eternity of it 8 How the Excellencie compared with other Feasts In that the feasts of the world commonly 1. Are profane and sensuall this heavenly and spirituall sanctified and ordained for the health of the soule 2. Have variety and vanity this onely one dish but of that perfection and divine relish in that unity yeelding infinite pleasure and all saciety 3. Have or use little speech of death but all of earthly pleasures in this like the Philosophers banket here is a deaths head to teach temperance the memoriall of Christs death and passion but cause of our salvation proposed Store of meats bring diseases to the body and destruction to the soul in this the soul refreshed with the grace of Christ bringing salvation The great excesse openeth the way to hell in this holy feast Christ setteth open the ready way to heaven 9. How the graces else and effects considered In a wonderfull measure manifested in it and so worthy to be admired loved and desired since as he is wonderfull holy Esay 9. 11. so is this mystery and as was said by Manna Man-â—u what is this so may wee say truly with admiration of his mercy and love what is this 1. That the Sonne of God should be thus given bread of life and Manna to his people 2. That hee that dwelleth in heaven among Quires of Angels should thus be food to the sons of men 3. That the Lord of Majesty should thus make his Mansion on earth and among the tents of his servants 4. That hee should bee thus received whom the heavens cannot containe for his glory 5. That this meat should thus comfort the soule purge the conscience and cure our leprosie of nature 6. That he doth nourish us with his owne body after so divine a manner 7. That the heavenly effect is such that the meat is not converted into our nature but wee changed by it into a more divine nature 10. What other effects and graces remembred In that herein is the most comfortable work under heaven for our good wherein especially remarkable 1. That whereas other meats receive life of the body this giveth life to the soule 2. That whereas other meates are changed into our substance this changeth us into it and a more heavenly substance 3. It doth change the mortality of our nature into immortality of life and glory 4. It cannot therefore be that our bodies should remaine in the sepulchre since refreshed and nourished by Christs body 5. It is so a pledge of our resurrection and ascension with Christ into glory 6. As bodily food reneweth and comforteth naturall heat and strength so this the heat of the soule 7. As the forbidden fruit corrupted soule and body so this by the blessing of God sanctifieth both 8. Hereby not onely spirituall diseases that cause death but death it selfe expelled and put to flight 9 Hereby all sinnes cleansed vertues encreased and the soule made fertile with spirituall graces 10. Hereby we are deified as we may speake made divine like God reformed to his image in grace here in glory hereafter which are by some referred to twelve heads 11. Which are they In that his holy remedy cure of sicknesse comfort in health ease in infirmity and mystery is 1. To quicken us in death or deadnesse of