of the Lords Prayer 2. Sacraments And so much of the title name matter and division of the Catechisme now followeth the first part of it the Introduction 55. Which call you the Introduction All conteined in the foure first questions and answers of the Catechisme reaching to the Creed SECT 2. Of the Introduction and first of the Question What is your Name The first Question How meane and triviall soever it seemes An Entrance and making way to the greatest matters of the divine truth our salvation Of the truth of Religion and the fountaine of it Christ the truth it self The way and life And meanes of our salvatiō In whose schoole these meanest questions not to be contemned of names the several sorts and use of them our Christian name And use thereof for our remembrance To stirre us up to devout meditation and all other godly duties whence and the forgetfulnesse of many herein taxed The holy and religious use of names And whether lawfull to alter them and by whom Or in what grounds how ancient And how farre usuall unlawfull and so the practice and example of ancient and later times with the unlawfulnesse of them according to the good or bad intention of such change or concealment The good use that wee ought to make of them And their remembrance Quest. 1. THis seemes a poore Question indeed what is your Name Yet what richer treasure to be found indeed then it is or greater wisedome can be shewne or better purchase to bee made then in getting a good name 2. Yet it is a small question But leading to the consideration of great matters 3. T is a question though that every child can tell Every one should though none duely consider if not a child of God 4. But it is the least question that can be But making way to the greatest matters that can be considered or thought of 5. It seemes a triviall question Yet as the way leading to the Church doore this to the minding of the high and holiest things 6. It seemes though too meane a one Nothing too meane that may be a meanes to godlinesse and salvation 7. But is it not a simple and contemptible one Not so simple and contemptible to the eye of the foolish as worthy the consideration of the wisest and leading to the knowledge and consideration of the greatest question that ever was put forth by or to any mortall 8. What question was that What is truth 9. How was that the greatest As Concerning The truth of Religion Truth it selfe Christ who is the Way Truth Life Put forth by the greatest earthly Judge that ever sate in Judgement to the wisest that ever was on earth 10. How so By him that sate Judge on him that was indeed Judge of the whole world to him that was the wisedome and Son of God Truth it selfe and therefore appointed and pre-ordained Judge over both quick and dead 11. Who were they Pilate to Christ himselfe 12. How answered As Uncapable of the Mysterie Unworthy of the Mercy Unmeet for the Grace he had No answer at all daigned him and such are all they that thinke amisse of the little ones in Christs schoole or of the meanest question there propounded since the weaknesse of God is stronger then the power of men and the foolishnesse of God wiser then the wisedome of the world and these meane questions make way to the greatest matters of all 13. What then is a Name The note of a thing to shew the nature so neere as can be and whereby it is knowne and called 14 What name is here meant The Christian name 15. How many sorts of names have we Two usually the Christian name received at Baptisme and surname which wee have of our parents 16. What use of the surname To distinguish our earthly kindred and the family we come of 17. What use of our Christian name As the other name mindeth me of my earthly parents kindred and consanguinity so this may of my heavenly Father and spirituall affinity and consanguinity with Christ and his holy Saints and Angels 18. How meane you that The Consanguinity with Christ our brother in the flesh and all his holy Saints of the same blood and in him with God the father more neerely now from whom else by sin we were falne Affinity as Christ the Spouse of our soules and his whole Church so contracted with all Angels and Spirituall substances the sons of God in Christ more neerely to us combined and in the Sacraments spiritually to be conceived and by our Christian name received in Baptisme So not unfitly remembred 19. Why should we remember these things As ready to take any good occasion being else very forgetfull in all matters pertaining to God and godlinesse 20. But who can forget these things Many Christians that seem more forgetfull then Messall Corvinus that forgot his owne name as these their Christian name and profession 21. Can any forget their names Yes and which werse their duties so forgetting Both God Themselves And others 22. How meane you that They forget or seeme to forget this Christian name that follow unchristian and lewd courses and so more especially 1. Their Father forgetting to pray and invocate Our father which art in heaven c. as they ought 2. Their faith forgetting to professe I believe in God the Father c. so often as Christianly they should 3. Their charity when they not forgive offences as they should but remember malice more then they should 4. Their duty to all their spirituall kindred and affinity with the Saints in heaven and earth and so Their 1. Mother the Church and her Sabbaths Service Orders and Authority 2. Brother 's both 1. Christ and his merits and mercies by ungodlinesse 2. Men by uncharity 3. Sisters daughters of Sion the Communion of Saints the servants of God those that excell in vertue by their sin and vices that sever the soule from God and break the bond of peace and that communion 23. But were names imposed for any such memoriall of holy things Yes and even by God himselfe as Adam earth to remember his originall Eva mother of living and so have been altered for such holy purposes as in Abram called by God Abraham father of many Nations Sarai Sarah Jacob Israel 24. Is it lawfull then to alter names Yes upon any good occasion and to a good end but not for any evill intention or purpose 25. How meane you that As God upon a blessing intended changed Abrams name so men upon better and holier causes and designes have altered their names whence Saul named Paul and Simon called also Peter but upon any evill intention or designe farre otherwise 26. It is then usuall Yes and ancient as we see in Abraham Jacob Salomon and others and generally used among all as well ancient as moderne both Christians and others Jewes Heathens Turkes and Infidells to this day 27. As how As we see how 1. Nebuchadnezzar changed the
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
setteth forth the glory of God and salvation of soules in the same 7. How doth faith see it so cleerly In all the Scriptures even from the time of Adam in Paradise and Noah in the Ark Abraham the father of the faithfull to these dayes though in narrow bounds of one House Arke or family in the flourishing estate of the Jews in one people or Common-wealth yet still a true Church and company of faithfull beleevers and servants of God but now since by Gods mercies in Christ most flourishing spred over the face of the whole earth as we both see at this day and reade in the histories of the Old and New Testament 8. What Church or Churches One and the same though distinguished in times 1. In the Old Testament in Adam Noah and Abrahams housholds and chiefe of their families in Israel and all his sons the state of the Jewes 2. In the New Testament among The Nations of the Jewes Many 1. Apostles 2. Disciples 3. Beleevers All Nations else the Churches to the very ends of the earth and so far as as we are dispersed As those of Corinth Ephesus Rome c. Achaia Macedonia Antioch c. Asia the 7. Churches in Rev. 1. Which all together make up the Catholique Church 9. What signifies or whence this name Church Ecclesia Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calling together as out of the world into the Lords house and company so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in Greeke the Lords house whence name of our Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his congregation 10. What is the Church then That company of Saints elected of God to eternall life called and gathered together out of all mankinde by the preaching of the word saved by the Messiah Christ and in his faith preserved defended and sanctified here to be glorified in heaven and out of the Church there is no salvation 11. Js there but one Church But one true Church whereof Christ Jesus is the head yet of which Catholique Church all particular Churches professing the true faith are parts and all faithfull persons members and all Synagogues though they call themselves Churches if they want that head or the true faith doe falsly chalenge that title as the harlot may of an honest woman but are indeed but Synagogues of Satan 12. How heare we then of many Churches even in the Scriptures and Apostles writings As the particular Churches in several Countries part or members of this one universall Church in that and many other respects so distinguished and divided 13. In what respects Most usually in regard of the 1. Time the Church of the 1. Jewes and 2. Christans 2. Extent universall Church Catholicke Particular Church c. 3. Apparant to men visible on earth in the professors Invisible to men 4. Places Heaven among the Saints and Angels Earth among men 5. Exercises in it Militant in grace Triumphant in glory As other distinctions also in regard of the circumstances may be of this one and the same Church 14. How could the Iewes Church and the Christians be one As both were united in Christ the head profession of the true faith and so elected called and ordained of God 15. How could Christ be the head or his faith in the Church of the Jewes As the Fathers and Patriarkes and all holy men before Christ trusted in the Messias Christ that was to come and in that faith walked with God and attained heaven as all Saints since in the faith of the Messias already come so all of one faith and under one head 16. Is our faith then the same with Abrahams The very same in substance onely diversified by the distinction of time and respect of the same Messias onely exhibitum or exhibendum as already showne or to be exhibited their faith farther off and in hope our more plainly and fully informed all shadowes and vailes removed the substance presented 17. But faith is of things not seene And so are the mysteries of this faith even in the very Messiah though seene with mortall eye yet much more unseene not onely for his divinity but divine actions office and doctrine also onely apprehensible by the eye of faith 18. What are the particular Churches Members of the Univerall Church of which Christ is the head planted by the ministry of good men in the power of God and his word in all parts of the world and in all times preserved by his grace in one part or other so all those famous Churches of Asia Phrygia and Pamphilia of Rome Ephesus Corinth Greece and generally in Europe Asia Africa and now America also and that were in all times as well of the Fathers and Patriarkes even Adam Noah Abraham Moses the Jewes and to our times make up this one Catholicke Church of God or to goe further even all men and Angels elected and saved 19. How expresse you the Church visible or invisible The invisible company of Saints elected of God to eternall life onely knowne to God and not to be discerned of men therefore called invisible whereas all professors of the faith living in the Church and seene in that society charity bindes us to acknowledge as the outward signes and profession shew to be the Church and which we call the visible Church 20. Is the visible Church perfect Nothing lesse for as shee is in the uncleane world she must needs be corrupted with that aire and in her are vessels of honour and dishonour and so as in regard of both shee is called a Net Mat. 13. 47. yet in regard of the better part also called the Kingdome of Heaven 21. How those other distinctions of the Church As in respect of place Heaven where Saints and Angels and earth where men are members of it so in regard of their exercises on earth the Church militant yet in her spirituall warfare and under the crosse but aspiring towards heaven the triumphant part thither already aspired having past the troubles of the world in joy and felicity both together when complete and united make up the Catholique Church 22. How said Catholique In regard of universality of times places and persons as well as Catholique doctrine of truth therein propounded 23. How holy In regard of the holinesse there to be found in the Head Christ the Lord imparting holinesse to the members Holy Father electing it Holy Ghost sanctifying it Holy Faith professed in it Holy Scriptures taught in it Sacraments and Ceremonies Prayers and actions used and exercised in it Life and conversation of the Members in comparison of the rest of the world 24. What are notes of the true Church The true preaching of the word of God and right use and administration of the Sacraments which cannot be well exercised but under a godly discipline and joyned with holy life and conversation 25. How is this proved For that thereby the Church is called together and distinguisht from all other companies whatsoever the word being the meanes the Sacraments
Magistrates that set forth his honour 2. All faithfull Pastors Prelates and Teachers that set forth the true faith 3. All godly Elders that governe well and give good example 4. All holy Confessors and Saints that have so set forth his glory 5. All glorious Martyrs Apostles Prophets Patriarkes and good men that have done and do their best endeavours to set forth and witnesse the truth 24. What doe you then pray for in this respect That God will be pleased to enable them with his graces more readily and cheerfully to set forth his glory as that 1. The King and Magistrate may be Carefull and zealous Prudent and Religious Just c. 2. Pastors and Prelates may be Faithfull in their places Diligent in their duty Conscionable and carefull of their charge all others may be godlily disposed according to their severall offices and duties and so to praise God for any his excellencies and graces appearing in them to the advancement of his Kingdome 25. What is opposite to this Kingdome The Divell and all his wicked agents and instruments raised up against God and his truth such 1. All evill Princes and Lawes 2. All evill Magistrates and negligent Pastors and slothfull 3. All evill and false Prophets and Idolaters 4. All evill blasphemers and 5. Generally all ungodlinesse and vanity 26. What of these That God would be pleased to overthrow root out and destroy all such as the power of the kingdome of Satan and opposite to his Kingdome 27. What in summe is there then expressed or intimated in this Petition 1. The part expressed as before shewed the 1. Petition it selfe for our selves 2. Intercession for others let thy Kingdome come for all our good II. The part intimated both a First confession of a 1. due that Gods Kingdome ought to be advanced 2. Duty from us and others that we ought so much as in us lies to advance that Kingdome 3. Defect in us and others too common to be too negligent hereof Secondly deprecation against all oppugners and opposition thereof whether in our selves or others Thirdly thanksgiving and praise 1. For the graces in us or others tending to the propagation of his Kingdome 2. For his so gracious government of us and of all things 28. How sum you up this in order 1. Confession of a 1. Due that it is most holy and just that Gods Kingdome should come and his power thereof declared 2. Duty of our selves and others that O Lord it is our duty all of us to endeavour the same and wish and seeke by all meanes to advance it 3. Defect that there is even too supine a negligence in us and others in this as well as in many other good duties II. Our petition for 1. Gods power to be shewne in advancing it 2. For our owne well disposednesse that it may be such that we may doe our best to promote it and that his Kingdome may come in us III. Our intercession for others that others may be as well disposed as we our selves and that his Kingdome may come in their hearts IV. Our deprecation that God will be pleased to pull downe all enemies of his Kingdome and all opposition and opposers with their malice and envy V. Our thanksgiving that it hath pleased him 1. So graciously to governe all things as hee doth to a good end 2. To give us grace to desire the same and to seeke it as well as many others 3. Further to assure our selves and soules of that his Kingdome so to be encreased perfected and consummate in his due time in us and others to the glory of his grace and power 29. What the third petition That Gods will may be done as readily by mee and all Gods people upon earth as by those blessed Saints and Angels in heaven where it is to be done with all joy courage and alacrity 30. What is the order of it After the desire of sanctifying Gods name and of the advancement of his Kingdome that in that Kingdom his will may be done by us and all men whereby better to be assured we are his subjects as well as those willing and ready Ministers of his Saints and Angels in heaven that his illustrious Kingdome of glory 31. What the parts The 1. Object the will of God 2. Action to be done or performed 3. Collimation of the action after the sublimed rule of Angels obedience and duty 32. What is the will of God Understood to be either his 1. Secret will which we are not to search into but he will see in due time and manner performed 2. His revealed will which is for us and other children which is required of us to be knowne and performed and so for us and our instruction revealed in his holy Word Law and Gospel a most sure and true record written for our remembrance 33. What the doing or performance of it Our holinesse in the 1. Faith knowing and beleeving it 2. Practice of good workes and obedience answerably to be thought on and proposed by us to be done as it is required at our hands by God and so herein professed obedience generally to Gods holy will and commandements and that in speciall sense as not only the actions but the heart and cogitations submitted to the performance thereof as in the last Commandement the very inmost cogitations of soule and thought to be reduced to this obedience and the love of God and thither tendeth that following collimation and direction 34. How is this that rule of direction or imitation In earth as it is in heaven understood either I. Improperly in 1. Our bodies and members that are earthly as well as in our soules and mindes that are heavenly 2. The lower parts and powers of our affections as well as higher power of will 3. Those that are yet uncalled as well as those that are called and already in the heaven of the Churches bosome and Kingdome of grace 4. In our owne selves endeavouring as in Christ to perfect the same II. Properly in earth by us that dwell in this world in the midst of many temptations and provocations to sin as well as by the inhabitants of heaven Saints and Angels free from all temptations and discouragements 35. How is it so done If as by them usually performed so we strive to doe it obeying both 1. Voluntarily which is with all our hearts willingly freely cheerfully readily without hypocrisie grudging repining murmuring griefe or delay 2. Totally endeavouring to his whole will for the matter of it manner of it every part of it so his will and not ours to the denying of our selves 3. Continually so with Constancie in our good intention Perseverance to the end and thus striving to perfection of obedience we yeeld true and sincere obedience which though in us imperfect when thus regulated by this perfect obedience and aiming at that perfection of Angels though not attaining unto it is accepted of God and so to the proportion of our ability here
life of grace is sustained continued and confirmed in us by the heavenly Manna food of soules Christ thus received as he hath commanded and as the blessing of God sanctifieth the corporall food no lesse this bread of life to the nourishment and refreshing of the soule 53. How in the effect and virtue As we are hereby made one with Christ and he one with us and we all in him at one with God and so said to be 1. Flesh of his flesh and bone of his bones As the corporall food united to our bodies This spirituall uniting our soules to him and in him 2. One bloud in him and of him the second Adam all the elect as one bloud in the first Adam all mankinde one by transfusion of nature with sin this other by transfusion of power and grace in righteousnesse 54. How is this expressed here As many graines of corne make one loafe and many grapes one cup of wine so we are alâ— one bread in Christ and one cup or wine acceptable in Christ 1 Cor. 10. 17. and all the faithfull in all ages becomming one body and of one bloud in Christ where ever diversly dispersed over the whole world in him receive all graces as he is heire of all and thus we have union with Christ and in him with God the fountaine life and blisse Communion with all Saints in heaven and earth 55. How is this nourishment seen in the soule As it is increased in strength of the spirituall life and more furnished with graces for as man liveth not by bread only but by the word proceeding from the mouth of God this is most apparantly seen in the soule strengthened and confirmed in the faith grounded on his truth thereby as all things have their being gathering strength to live unto eternity in the mighty power of the same that sustaineth all things and so thirsting to drinke of the fountaine of living waters is thus nourished and refreshed of God so commeth next in place to be considered with what reverence we should come and approach to the holy Table and receiving the Sacrament 56. Why should kneeling at receiving the blessed Sacrament or bowing towards the holy Table be used The very naming of them the blessed Sacrament and holy Table might seem sufficiently to answer this Question as indeed by any that but rightly conceived the due worth of the Sacrament with the benefit and blessing or so reverently esteemed the holy mysteries as they ought and with dutifulnesse to God in all humility at the receiving and else remembred to render thankes for the same it would never be questioned or so questioned as it is by some with intention to deny or decline it they would rather thinke no humility too low reverence too much or devotion too great that could be offered to God or shewne at the receiving and remembrance of so great a blessing and in so great a presence not the like of it againe on earth as where the greatest Potentates and mightest Kings and Emperours may be glad to yeeld their humblest reverence with the rest of Gods Saints and Servants but to content any modest minded man and not engaged to fancie or faction it might suffice that the Church who hath and ever had delegate power as we see in the Apostles and from them derived to their successours to see things in order where they come and commanded things to be done decently and in order and so from antiquity have established it and had the warrant and approbation of Gods holy Spirit in the Church with promise of his gracious presence to be with them to the worlds end to guide them into all truth the promises of God being Yea and Amen in Christ hath so ordained and commanded it which command of his and guidance of that holy Spirit as from the mouth of God himselfe is by all godly men and dutifull sons of the Church to be esteemed though here and in the like cases perhaps nothing will suffice or satisfie some curious questionists and fancifull or furious factionists of our times with a spirit of conâ—radiction bent wholy to sedition wrangling and dissention 57. But is not this bordering too neare on Idolatry or superstition and tending to diminish the Creators honour It would never be dreamed on but by such men as nothing almost can please that is not of their owne coinage crotchets of their owne devising or an idol of their owne fancies setting up and then iudeed such and such only shal have all the applause or even extream and unreasonable adoration among them and their poore seduced and deluded Sectaries and here it might aswell be said of honouring the King who is Gods Image that it were to diminish Gods honour or that reverence before the chaire of Estate to be diminishing the Kings honour or observance to the Peers on whom his favour shines a disgrace to the Prince as this when indeed it is a more honouring of either by that distinguishing and respect to others in their due place and degree and by the degrees the dignity of each more seen and declared and the reverence done to the one redounding in some measure to the oâ—her as if not more enhauâ—sed yet more expressed by it and as the house for the owners so these for Gods sake respected though as the things different so the reverence exhibited to each his due as shewed in the last Section before there being a Cultus reverentiae or Râ—ligiosa observantia as well as divina adoratio a civill respect religious reverence and divine worshâ—p and so some things may have a civill respect others a religious observance God only a divine worship and the holy things in reference to him and for his sake are reverenced so far forth as they are which is far from insinuating their derivation of Gods honour upon any besides God which were damnable Idolatry and God divert it for as the infinitude of his nature cannot be comprehended under the same kinde of being so neither to be comprehended or dispersed under the same kinde of worship with a creature when yet notwithstanding by such reverentiall respects to holy things in their degrees the Church may seem to shew as one learnedly observes by what naturall and rationall proportions she rose and we may with her by way of supereminencie as the Schooles speake from a relative respect of divine things to an absolute respect of the divine Essence and from a just valuation of man to a right estimate of God and this a religious holy and good use of that reverence used according to the severall distance and difference of degrees in it 58. Doth the Church of God so allow it Yes and ever hath as Damas speaks of the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may we say of some part of the reverence used whiles divine worship only directed to God and for whose sake yet the respect and reverence that we yeeld to the holy things is to them extended and
or tempters will but set on it to tempt the soule and seeke the subversion of the same 34. And this is a necessary consideration Yes and a good preparation to repentance but faith the principall and most necessary matter yet preferred and the rather for that in that one word I beleeve is necessarily included the forsaking of all these things and so that first part of the promise thus else overpassed is yet thereby as effectually as possibly may bee intimated The second part of the Catechism Wherein of the Creed in generall SECT 1. Quest. 5. The Creed of the Apostles and why so called How it is the Symboll or note of a Christian and so called the Symboll or token of their faith and unity in it The twelve Apostles composers of it by tradition and so partition of it into 12. Articles The authority of this Creed and compared with others received of the Church this being the most ancient and summe of them They the illustration of this and all the rule of faith and unity and so with the description of faith premised is set forth and declared How and why first propounded with the nature of saith and the severall sorts of it both historicall faith temporary faith and degrees thereof Faith of miracles and lastly true and saving faith which is onely properly called faith with the extent root and fruit of the same The substance also and degrees of this faith and difference from the others seene by the root fruit and continuance The wsake faith yet be true saith and how it is to be strengthned The strongest faith yet imperfect requiring increase and divers good effects of it How faith is else diversly in holy Scriptures taken with the causes whence produced the efficient God he giver Instrumentall the word and Sacraments Naturall and formall in our apprehension and application finall cause in Gods glory and our jestification The value of workes and of generall ana speciall Or explicate and implicise faith The effects of true and saving faith and how are need both iâ— and workes for a testification of the same both to our selves and our owne soules The comfort assurance of the true faith above the vaine arrogancy and presumption of the others the meanes of preserving it and parts of Creed 1. REcite the Articles of thy Beleefe I beleeve in God the Father Almighty c. 2. What is here contained Summa credendorum the summe of our faith or Christian beleefe 3. How are these Articles usually called Either the Symboll of the Apostles Symbolum Apostolorum or The Apostles Creed 4. Why so called Because it summarily containeth the principall points of Religion handled and propounded in the doctrine and bookes of the Evangelists and Apostles 5. Is there any other reason rendered Yes as though by some compiled by the Apostles themselves yet wheresoever dispersed over the whole world in preaching or propagating the Gospell as an abridgement thereof this holy Symboll might be a rule to their Disciples and a token of their agreement in the one onely and true faith 6. To what end Both by the analogy thereof to direct the doctrine of the teachers and right understanding of the hearers in these principall points of faith and so consequently any heresies arising by these as a touchstone tryed found drosse might be rejected and so thereby to know a true Christian. 7. Js it then thought composed by the Apostles themselves So Saint Augustine and others have beene of opinion but whether by themselves or their disciples out of their writings and preachings it is assuredly found to be most Orthodox and even from their times Most Anciently Universally received 8. Why called a Symboll As a token or badge of their faith and also as jointly compiled by them as aforesaid and so thought according to the number of the 12. distributed into 12. Articles by Saint Augustine and others remembred 9. In what manner To each of the 12. Apostles as to the compilers thereof an Article assigned viz. 1. To Saint Peter I beleeve in God the Father c. 2. John Maker of heaven and earth c. 3. Iames And in Jesus Christ his onely Sonne our Lord c. 4. Andrew Which was conceived c. 5. Philip He suffered under Pontius Pilate c. 6. Thomas He descended into hell the third day c. 7. Bartholomew He ascended into heaven and sitteth c. 8. Matthew From thence he shall come to c. 9. Iames Alph. I beleeve in the holy Ghost c. 10. Simon Zelot The communion of Saints c. 11. Judas Iacobi Forgivenesse of sinnes resurrection of c. 12. Matthias Life everlasting Or thus 1. I beleeve in God c. 2. And in Jesus Christ c. 3. Which was conceived c. 4. He suffered under c. 5. The third day he rose c. 6. He ascended into heaven c. 7. From thence he c. 8. I beleeve in the holy Ghost c. 9. Holy Catholique Church the communion of c. 10. Forgivenesse of sinnes c. 11. Resurrection of bodie c. 12. Life everlasting 10. Of what authority is this Creed If it were penned by the Apostles then as Canonicall Scripture indeed but howsoever of greatest authority next to them above and before all others as most anciently and universally received 11. Are there any other Creeds then Other in forme of words according to severall occasions of the times and compilers but one and the same in substance and matter and so may seem expositions of this former 12. Who were those compilers of them Some of them Generall Councels some others worthy and reverend Fathers lights of the church in those times and for the most part occasioned by heresies arising for the plainer discerning and confutation of the same 13. Which are they The Nycene Creed composed by the Fathers in that Councell Constantine the great Emperor being present and President to explaine the Apostles Creed and extirpate Arrius impiety Athanasian Creed compiled by Saint Athanasius persecuted by the Aâ—ians for a testimony of his sincerity in the truth and to instruct and confirme others Ephesine Chalcedon Agathen and others the like in severall Councels on the like occasions set forth 14. How should I then know and rightly understand which to receive and embrace In receiving this one of the Apostles wee receive all for they are but expositions upon severall occasions or explanations of this former 15. What use of this and those others Divers and sundry uses and no lesse manifold then excellent both for a 1. Rule of faith 2. Preservative from and against heresie 3. Meanes of distinguishing true Christians from heretiques 4. Briefe memoriall at entrance into Christianity to know thereby what 1. To have continually before their eyes for profession 2. To stand in defence of it even to the death 3. To answer at Baptisme 16. In what forme was the Creed first propounded In forme of an answer as that of
goodnesse 3. The graces and excellencies so lately before by Adam received and now this offence in neglect and contempt of them all Specially in Adam 1. This matter a small matter to be performed to forbeare an apple the offence so much the more for he that will not doe a small matter how will he performe a greater 2. His will being so free that hee might have performed it the fault so much the more foule in that he did not which so easily fully and perfectly he might 3. He had but one commandement hee could have no lesse unlesse none and not to keepe one and so easie a one how should he keepe more or what should he doe lesse this the more offence 4. His estate so excellent and nothing wanting in that excellency next and neare to Angels Yet to forget God be unfaithfull or unthankfull proud and disobedient or all so much more shame and neare to the sinne of Angels which so much more hainous their sin as high their excellency and condition before and so in eternity from an incredible height fell to eternitie to an extreame depth and despaire and well might Adam in this respect of his late excellencie and high estate bee by this his foule guilt and forgetfulnesse miserably ashamed and confounded 22. Was it indeed so hainous Yes yet this is not all neither for besides that that disobedience is the summe of neglect despight and contempt of the divine Majesty thereby in the prime manner of exerucsubg authoritie as Lord or Creator neglected despised and contemned by the poore creature a worme or dust the worke of his hands and that ought to exhibit all honour and service yet more this disobedience of his was not onely for himselfe or to his owne prejudice but in prejudice and to the ruine of all his posteritie as in his person and loynes included and so a defection most miserable as of so many and by a parent to be considered most injurious and lamentable 23. How can that be As in him then one person all the whole nature of man and generation of mankinde was so in him it suffered shipwracke of grace and received pollution of guilt 24. What is the effect in us We in him and by him deprived of that originall justice wherein hee was created after the image of God in righteousnesse and true holinesse lost that image and doe inherit what hee purchased by disobedience originall sin 25. Wherein is it seene In the want of originall justice weaknesse of nature so defaced pronenesse to all ill by which meanes that originall guilt further buddeth out in us into an actuall transgression 26. But is that originall sin punishable in us Yes as we were in Adam and with him capable of losse to lyable to punishment as attainder of blood in families so ours in his which foulnesse is further manifested and thereby also aggravated by thence springing many actuall sins 27. But could no ransome serve but the Sonne of God No neither Angels nor any earthly treasures not heaven and earth sufficient to satisfie the infinite offended Majesty of God but onely the Son of God and his precious bloud as 1 Pet. 18. not with corruptible things as gold or silver but with the precious bloud of Christ as a Lambe undefiled and without spot c. 28. Doth sin deserve so ill Yes the infinite curse of the Law judgement in this world and eternall damnation in the world to come both against Adam and us 29. Was hence then the need of the Mediator Christ so powerfull God and man Yes and so promised to him and the Fathers apprehended by hope performed to us apprehended by faith to the purging of sin and salvation of all the elect 30. How proposed to be considered As a Saviour of his people or the expectation of all a light to lighten the Gentiles and to be the glory of his people Israel 31. How their glory As from them descended of their race yet in whom all the nations of the earth should be blessed and so 1. Promised by God to Adam and the Fathers and Patriarchs 2. Expected by all holy men 3. Spoken of by the mouth of all the holy Prophers which have beene since the world began 32. How promised by God 1. To Adam in Paradise immediately after his fall the seed of the woman c. 2. To Noah as appeareth by his blessing the God of Sem. 3. To Abraham that in his seed all Nations c. 4. To Isaac with the feale of the Covenant circumcision 5. To Jacob and Judah as appeareth by the blessing Gen. 49. 10. And so consequently to David the Lord sware in his holinsse not to faile David and of the fruit of the body c. 33. How expected by holy men From even Adam himselfe whose first son through wicked Cain his wife almost in that expectation hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Lord or Messiah according to the promise So Abraham longed to see his dayes Isaac in Moriah the sight of God Iacob wrestling with God hoped a blessing and Saviour and all the Fathers as David the Lord to my Lord c. 34. How by the Prophets From Moses who set downe Gods promise to Adam received the Tables walked with God and saw the Angel in the bush in the Mount which was Christ and prophesied more of Shilo to be sent even all the Prophets witnesse that from Genesis to the Revelation is but the Genesis of the Revelation of Christ shadowed under many types and veiled in the Old but unveiled in the New Testaments 55. How so All or most of the legall Types and ceremonies with the Sacrifices in the Law shadowes of Christ the Tabernacle and Temple it selfe representing his comming and Kingdome life actions and glory Elias also of the forerunner Melchisedec Ioshua and Solomon the types of Christ every Prophet speaking of the Messias and his comming or actions Esay that a Virgin shall conceive and so to us a childe borne and a Son given yea and his passions and sufferings in whose stripes we are healed so also his actions miracles preaching healing the sicke halte blind lame riding to Jerusalem parting his garments and what not birth place stocke linage institution flight returne all foretold from Moses to Esay and from Esay to Malachy who lastly sheweth the Angel of the Covenant that Moses saw their bookes and writings full of him his acts and sufferings actions and passions foretold and described 36. How called by them Sometimes Emanuel God with us signifying his nature The mighty God Councellor c. Esay The mighty one the Redeemer The holy one the holy of Israel The Messias or anointed the Christ. 37. How here styled in this place Jesus a Saviour wherein comprehended the name Emanuel as salvation is only from the Lord. 38. Why called Christ As anointed by God and so signifieth the name Messiah in the Hebrew and Christ in the Greeke appointed to that office and
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
is this part of his exaltation As the farther manifestation of his glory and exercising his power and authority and answering in convenient analogy to a part of his humiliation 3. Jn what respect Whereas he was once judged himselfe by men under an unjust Judge with unrighteous judgement and without any guilt condemned now to the rectification of justice hee being appointed Judge of all Judges and justicer to all men by ministring true judgement shall rectifie all their obliquities and all the just however with him oppressed by injustice with him and by him be justified and cleered and the wicked however long suffered or justified wrongfully on earth now most justly condemned and so now he that was judged unjustly constituted a most just Judge over both quicke and dead 4. What herein to be considered The end of the world when this shall be The second comming of Christ or comming againe for this end The last or universall judgement of both the quicke and the dead 5. How the end of the world As the most fit time and so expressed in both the Nycene and other Creeds at the last or at the end of the world he shall come againe c. And the Scriptures The Angels reapers c. Mat. 24. cap. 25. At the last the end c. 1 Cor. 15. 6. Why the end of the world That iniquity may be full all come together to judgement the greatest concourse to the manifestation of althings to their greatest glory or shame glory or majesty of the Judge honour of his Saints confusion of all his enemies 7. How shall Christ be Iudge As appointed of the Father from whom he receiveth all power and all authority 8. But hee professeth he commeth not to judge the world That is spoken of his first comming when hee came in humility to lay downe his life an offering for sinne and save those that are his and was himselfe though wrongfully judged he being then as the heyre in minority and before his entrance to his kingdom but once constituted in the throne he shall execute justice and judgement 9. Doth not the Father then Yes the Father executeth it by the Son and in the virtue sanctity and efficacy of the holy Spirit yet by the man Christ most respectively 10. Why so 1. For the visible execution thereof in the sight of all creatures both wicked and goldly and as well men as Angels 2. For the greater terrour shame and confusion of all his enemies that in his humility in that forme despised him and therein the wisedome of God 3. For the greater comfort of all his servants and for whose sakes hee put on that forme of humility 11. Whence shall he come From thence hee shall come againe from the heavens in the power and majesty and by the appointment so of God the Father 12. How shall he come In the clouds of heaven in that majesty and manner as the Angels told the Disciples he shall come againe as you have seene him goe Matth. 22. 30. Acts 1. 13. What shall he doe Judge both the quicke and the dead execute justice and minister true judgement to all people so divided either Before judgement especially distinguished by quicke that are to be changed and dead that are to be raised Or after judgement especially to be distinguished by good that are saved and justified bad that are cursed and condemned 14. What herein considered The Antecedents Processe Consequents of it 15. What the antecedents The Signes going before it Gathering of all flesh to it 16. What signes Recorded in Scripture remembred by our Saviour for preparation of our hearts to consider it and the terriblenesse thereof Matth. 24. and Luke 21. As 1. the Sun to be darkned 2. The Moone turned into blood 3. The Starres to fall from heaven 4. The powers of heaven to shake 5. The Sea to rore horribly 6. The earth to quake and as it were all the elements moved and troubled as feeling their dissolution at hand 7. Mens hearts to faile for feare 8. And men or the ungoldly to be at their wits end Though the godly may with more boldnesse looke up as knowing their salvation at hand and their Redeemer neere before whom shall goe a consuming fire to licke up his enemies and consume the world that shall bee skrent as a scroule but purifie them changing their corruption into incorruption 17. How the gathering of all flesh At the last trumpe by the voice of the Archangell and power of God all flesh and all people shall heare the voice and come together and bee assembled at that great Sessions or Assizes of the whole world Both the quicke that shall then bee changed in a moment answerable to a dissolution by death and their corruption done away And the dead raised and all graves opened and yeeld their dead Seas and monsters beasts and birds whom they have enguft or devoured and so all flesh appeare before the tribunall seat of Christ expecting the judgement and sentence 18. How shall that be The processe thereof in all righteousnesse and equity all bookes opened both the book of 1. Law written to those under the Law Nature to the Gentiles 2. Conscience accusing or excusing as in the second to the Romanes c. 3. Angels good and bad testifying their knowledge 4. God 1. of remembrance above all things wherein all things recorded 2. Oflife wherein the Saints names are written What will the event be All things made manifest saving what God will have holden and so the secrets of all hearts disclosed the truth appearing mercy to the vessels of grace and justice to them that loved not nor exercised nor fought mercy 19. In what manner After opening of all bookes and due Examination of all things Testifying of all witnesses Accusations heard and confessed or cleered Ponderation of all causes to the approbation of the justice and mercy used a most just sentence of the righteous Judge that shall bee approved so by all consciences both good and bad guilty and absolved 20. In what forme Of a Venite maledicti to all the blessed for their eternall happinesse and salvation Jte maledicti to the wicked to their eternall misery woe and condemnation 21. What is the summe of it A blessing of the godly without end or measure curse to the wicked without redresse and paines as endlesse and easelesse as remedilesse 22. What the consequents Execution of that finall sentence in the power and authority of that most just Judge and therein the distinction of the Good from the bad Sheepe from Goats Wheat from chaffe Gold from drosse Conducting the godly to glory Casting downe the divell into hell Confirmation of eternity to both in joy or torment 23. How the distinction In the mighty power of God according to his sentence by the ministery of the Angels and powers of heaven 24. How the conducting to glory By the same power and ministry of the good Angels with joy to the heavenly Palaces
Judges or Judges of these things we are to leave them to their superiours whom God appoi eth 43. Can the Church of Rome then or any particular Church fall from God It is apparent for that the Lords Spirit is not tyed to any place for then not only Jerusalem his City but the famous Churches of Asia long since collapsed had yet stood and flourished and many others now under Mahumetan and Turkish servitude or quite decayed 44. How then did God promise his Spirit to his Church to be with it to the end of the world To be present to lead it into all truth wheresoever it is even in all places of the world but as the winde bloweth where it listeth so his Spirit to the faithfull every where â—ut for their infidelity sometimes pulleth one downe and setteth up another even casteth off the naturall branches for unbeleefe and grafteth in others all according to his good will and pleasure 45 What learne you else concerning this Church That as it is the Church of God a holy Church and Catholicke in regard of all times places and persons of all sexes and degrees peoples and nations whatsoever whereof it consists consenting in the truth of the Catholicke doctrine of the Prophets and Apostles so it is also and in unity of Spirit in the communion of Saints 46. What in this communion of Saints considered The union in that it is a communion The persons who are Saints How is their union 1. in the unity of faith the doctrine of salvation 2. The head which is Christ. 3. The body which is his Church they members 4. The Spirit which is the bond of peace among them 2. In the participation of the Sacraments tokens of this union and communion 3. Bond of charity and love between themselves and Christ their head and by him also with God 47. What is that communion then That holy and sweet fellowship which all the members of the Church have one with another and with Christ their head and so with God whereby all good is communicated to them from above and consequently in mutuall charity one unto another 48. Between whom is this communion considered Between the Saints and Christ their head and so with God themselves one with another so the Saints both in heaven and earth 49. How with Christ and God As the excellent Meanes whereby reconciled to God and at peace with him Grace of partaking of Christs righteousnesse being one with him by faith Assurance of my hope of all good things in him and by him attained for that he so feeleth my wants heareth my prayers is ready to relieve my misery 50. What fruit and profit of this All happinesse and goodnesse thereby acquired As peace with God peace of conscience peace in the soule Influence of all graces from Christ our head Effects of holinesse and righteousnesse from him Glorious inheritance title estate and hope of all Saints and all comforts in him 51. How exemplified By the spirituall building Christ the foundation and head cornerstone and we the building By the peacefull Olive Christ and we the branches ingrafted By the Vine Christ and we the pruned branches By the head Christ and we the members By the Bridegroome Christ and we the spouse and such similies of his imparting his goodnesse righteousnesse and graces to us 52. How of the Saints among themselves As members of one body branches of that Vine and Olive stones of that spirituall building all for the good one of another bringing forth much good fruit to the honour of God 53. How between us and Saints in heaven In mutuall sympathy as branches of one vine consent in the praises of God praiers one for another though not one to another and all best duties however unknown to us now will be manifest hereafter they being our fellow servants and brethren that assuredly wish our good and happinesse and in the resurrection to be partakers with us in glory 54. How among the Saints on earth Though plainly and evidently in 1. The unity in Faith the doctrine of truth professed Hope of blessednesse Spirit and bond of peace 2. Union with the Head and participation of the Sacraments yet most essentially in the union in charity and workes of mercy By helping one another By releeving and comforting the weake By bearing one anothers infirmities and doing all good temporall to the body spirituall prayer instruction and the like to the soule to the comfort of the Saints and Church of God 55. Why called Saints Both By the generall calling of God to grace Out of charity to the Church of God in all The visible members presumed faithfull In hope of the inheritance of Saints and desire that it may be given to all For that the best part are indeed Saints of God What comfort in this faith Most heavenly to consider That 1. Christ himselfe in this sympathy feeling our wants heareth and knoweth our prayers 2. Even Saints in heaven desire our good and pray for it 3. How mean soever in worldly eyes yet if Saints of that high and holy fellowship wherewith no compare as joyned so to the King of Kings c. 4. All Saints their prayers devotions fastings are heard and made and done for us and our good as all Christs actions and merits applied 5. That hereby is more content and true riches then in all worldly possessions as all good enjoying of heavenly and earthly good comming of this communion 56. What learne we hence Many good duties and how to behave our selves in and towards the Church of God and communion of Saints As 1. To honour and reverently esteeme of this holy society 2. To desire the good of it as a faithfull member of the same 3. To bee of holy conversation as beseemeth a Saint and a Christian. 4. To come out of the world leaving Egypt and Sodome to be admitted into this Canaan the House and Church of God 5. To be in unity with my selfe God and his Saints in the bond of the peace of a good conscience love and charity 6. To seeke sit company of Saints and so to delight in Gods house the Saints on earth and such as excell in vertue 7. Conversing with Saints on earth by holy conversation and those in heaven by heavenly contemplation to aspire to a more strait union with that holy congregation 8. To doe good to all especially to those that be of the houshold of faith as having a fellow-feeling and compassion to all Gods Children 9. To exercise our selves in fit and holy actions beseeming Gods house and that holy company 10. To have comfort in all things and sufferings both in respect of the Saints and their fellow-sufferings but chiefly Christ his fellow-feeling of our infirmities to helpe and relieve us 57. What followeth The last three Articles of the Creed concerning the priviledges given and belonging to this holy Society remission of sins resurrection of the body and life everlasting SECT 12. The 10.
abused to vanity or idolatry 12. VVhat images are here named Of any thing in heaven or earth or under the earth to worship them or to commit idolatry with or by them 13. VVhat explication followeth of them Of 1. Those in heaven understood either Of God himselfe Or his glorious creatures Angels Saints Host of heaven Sun Moone c. 2. Those in earth water c. 14. VVhy are we to make no image of God Because both 1. it is impossible to make any image of the Holy One of Israel Esay 40. 25. 2. It is expresly forbidden Deut. 4. 15. 3. It is scandalous to his Majesty to think any such image could be like him as to turne the glory of Israel and incomprehensible God to the similitude of corrupt man or as the Psalmist said of a Calfe that eateth hay with us it might be scandalous to any without as Jewes Turkes or Heathens to turne them from the truth or confirme them in their impiety to suffer any such abominations 15. Is there no Image to be made or representation of the Trinity At full it can never be as who could ever without presumption or presume without guilt to portrait that Ancient of Dayes who though heard speak from heaven was never seen Deut. 4. 15. to prevent all occasions of Idolatry but for the humanity of the Sonne and visible signes wherein the holy Spirit presented themselves to be seen of mortall eyes neither hath it been ever questioned or to be doubted the lawfulnesse of portraying or for good uses of representing or reserving their portraitures 16. May there be any lawfull use of them Of remembrance and holy memorising their blessed actions and benefits we receive by them if as by the brazen Serpent and Gideons Ephod there be not farther occasions ministred to ignorance of Idolatry 17. What of Images of Saints and Angels That they may lawfully be made no doubt but too often found for want of better instruction to ready an occasion of offence few can deny though the fault of the person not the matter 18. What of the Sun Moon and host of heaven All Images for Idolatry made as were those of the superstitious Gentiles so forbidden in the like sort on the earth of Men Beasts Fishes Birds creeping things or else creatures which are under the earth of fishes in the Seas Monsters or Divells to the great dishonour of the Creator worshipped and to men an occasion of falling hereby utterly condemned 19. Why are they so particularly here remembred In regard of the heathen among whom Gods people were to passe and especially the Egyptians from whom they so lately parted with minds looking backe to the onions and flesh-pots of Egypt were infected so deeply with these abominations that they worshipped Images of all such things as Of Sun Moon and Stars Orus Phebus Diana and the Queen of heaven the Star of their God Rempham Fire the Persians God Osyris in forme of a Bull. Anubis a Dog Venus a Cat. Dagon of a Fish the Crocodile and Ibis wilde beasts and all manner of creatures and so with all manner of abomination even to lust and murder sacrificing humane bloud yea and their sons and daughters to Divells 20. Is this the reason they were so expresly and strictly forbidden Yes because the people were too prone to rush headlong into such superstitions of the heathen as appeared by their looking backe to Egypt making the Calfe and after by their many fallings to Idolatry with Baall other gods of the Nations and which more the very brazen Serpent Gedeons Ephod and the like remembrances of holy things were occasion of Idolatrising and falling away insomuch that they went a whoring after them Judg. 8. 27. and 2 Kings 18. 4. 21. The Image may not then be worshipped No for so it is an Idoll at full and plaine Idolatry so grosse as that of the blinde heathen 22. But may not God be worshipped in or by the Image If it were so it seemeth the worshippers of Baal might be justified who pretended the Lord in that their false worship so much reproved and mocked by the true Prophets 23. Why this so strictly urged That even all shew and appearance of evill and occasion of Idolatry to subvert weake souls may be taken away yea that those that are without the Church as Jewes Turkes and Heathens might not receive hurt or the Church scandall but they so the better and sooner converted to Christianity 24. What other corrupt worship is forbidden All prophaned and prophane service of God by setting up own fantasies in any kinde of will-worship whereby our will is advanced and Gods will neglected which is most displeasing to him and accounted but Idolatry 25. What sorts of it 1. When either inventions and fantasies of our owne braines others setting forth are set up for Gods service besides or contrary to his will 2. When we rest in the outward and bodily service and act onely 3. When we serve God without repentance as if it were with unwashen hands in prophanenesse and prophanation of his service 26. What meane you by humane inventions All superstitious and idolatrous rites and ceremonies borrowed of Turkes Jewes or Heathen and obtruded upon Gods people for a part of his service to the burthen of the Church and trouble or hurt of Gods service or Christian soules 27. May not ceremonies then be used Yes no doubt for they are so prescribed by the Apostle for order decencie and edification which rules what rites or ceremonies soever transcend border upon burden of the conscience and superstition 28. What think you of them that allow of no externall rites or ceremonies in Gods worship As falne into a nice superstition and on the contrary side idolatrizing the idoll and fancy of their owne braines against Gods prescript word as not tending to edification since without decency contrary to good order and in contempt of authority 29. How many sorts of erring therein Either in this nice superstition to the ruine of all good order and government as it is too commonly seen by the sequell Or in that grosse superstition in receiving all things without order and discretion borrowed from whomsoeuer Jew or Heathen and trusting thereto or in the act doing and resting therein whether imposed to the burthen of the conscience or Gods service so by a load of ceremonies or voluntarily undertaken without warrant of Gods word or other sufficient authority in generall or particular 30. To whom belongs it to determine hereof To the ordinary and lawfull Pastors and governours of the Church proceeding onely according to the rule of Gods holy word 31. What is resting in the out ward act and service only When the bare actions of comming to Church praying receiving the Sacraments as it were without soule of inward devotion of soule are presented to God at the bare saying the Pater noster Creed or Commandements and such like things without setting the heart about them which in effect
in his Majesty by filthy and polluted carcases of sinners stinking before him worse then carrion and a very sinke of corruption 30. What the conditions then of true prayer That it be 1. directed to God alone from such sanctified heart 2. Found in faith and directed by charity 3. Strengthened by confidence grounded on his promise 4. Accompained with the true sense of Gods infinite mercy and goodnesse Our owne need necessity and misery Hearty and earnest desire of Gods glory above all things 5. Fervent and zealous in the giving him the praise due unto his name by such tendering our duty though for the rest submitting all to his will 31. What the wings of prayer Almes and fasting that will make it so are more high and appeare more acceptable before God or faith and charity faith whereby lightned and directed charity whereby further enlightned and more enflamed 32. Can the wicked pray or no Either they cannot pray their hearts being hardened or they doe not pray right hindred by their sinne and ignorance or if they pray for good things not heard because they aske commonly for evill ends or if for evill things their prayer is turned into sinne so in effect in that estate they are wretched and cannot pray no more then a dead man speake or reason 33. But doe they not seem to pray Yes in words but far from the nature of true prayer as Cains sacrifice from an acceptable one having blood and war in his heart and so 1. Esau many cry with strong cries and bitter but never thereby speed of the blessing yea though with teares when yet his heart not turned 2. Balaam may wish to die the death of the righteous and that his last end may be like theirs 3. Very ungracious persons may have good wishes in their mouthes but never true prayer as wishing the thing but not the gracious means to come by it according to Gods will 34. What differences between wishes true prayer In that wishes 1. are more sudden and inconsiderate soon ceasing prayer more instant fervent deliberate 2. Are without respect of the meanes or care of right or wrong prayer godlily respecting both 3. Are for the most part for worldly things or for better but after a worldly fashion prayer for spirituall things rather or if for earthly after a more heavenly manner 4. If for spirituall things are very inconstant and fading prayer more zealous and fervent 5. As transient and soone passing and as it were a desire but from the teeth outward and fitting the mouth of fooles When prayer is from a godly soule persevering in humility other vertues in the favour of God and fitting the lips of the wisest so even wrestling with God and gaining the blessing or more yet to wing our meditations to the highest pitch so to inflame our zeale and rouse up our affections and kindle our devotions in and unto the performance of so holy and religious an action we may with a learned and moderne Divine for close consider the 1. Great excellencie 2. Urgent necessity 3. Wondrous force and efficacy of this divine duty of prayer How appeares the excellency of it For that it is defined by some to be an holy Coloquy or Dialogue betweene God and a devout soule yea Saint Chrysostome tearmes prayer animam animae the soule of a Christian soule for as the soule is most essentiall part of man so is prayer of a Christian and as the reasonable soule puts a difference betweene a man and a brute beast so doth prayer betweene a true Christian and a heathen and Saint Bafil fitly resembles prayer to a chaine of gold where with the care of God himselfe is as it were tyed to the tongue of man for whereas Gods seat is in heaven whence all grace and goodnesse distills and mans upon earth which is but a sinke of sinne and valley of tears there is no other chaine to linke God and man together more closely then this of prayer And that this combines them it is plaine as a Christian in the 9. of the Acts is described by this periphrasis that he call upon the name of the Lord so God himselfe in the 65. Psalme is described by another equivalent unto it for he is still the hearer of prayers O thou that art the hearer of praiers to thee shall all flesh come Secondly we read in 141. Psal. is called a sacrifice and that of incense Let my prayers come before thee as incense and the lifting up of my hands as an evening sacrifice The sacrifice of incense being as well pleasing unto God under the law and therefore called the sweet incense in Numb 4. and there was appointed an altar of gold for it in Exod. 40. and this is moralized in prayer Rev. 8. where we see an Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne marke how for the sweet incense of prayer there was provided a golden censer and a golden Altar and an Angell to offer it what greater honour can a mortall man who is but dust and ashes as Abraham himselfe acknowledged attaine unto then to be admitted to friendly and familiar conference even with God himselfe thus obtained by prayer And thirdly if we compare the Kingdome of Heaven to a Palace or Princely Mansion house as our Saviour doth John 14. then is Christ himselfe the only ready way conducting to this Palace so he calls himselfe in the 6. verse of that Chapter where he saith Ego sum via c. I am the way and as Christ is the right way that leads to life so faith apprehending him is as it were the doore opening to this way and so called Acts 14. Ostium fidei the doore of faith and as faith is the doore so the word of God and the knowledge of the same is as it were the key that opens this doore so named Luke 11. clavus scientiae the key of knowledge and as knowledge is the key so is prayer as it were the ring or hammer wherewith we knocke the very terme being used Matth. 11. where our Saviour exhorting unto prayer saith pulsate knock and it shall be opened which may teach all Christians to take this hammer of prayer and therewith knocke and call upon God that he would be pleased with the key of knowledge to open the doore of faith that so they may have entrance by the way of life into the Palace and Paradise of Heaven This is the excellencie of prayer How shew you the necessity thereof It is such that whereas Darius Dan. 6. made an edict that no man for the space of thirty daies should make any petition to God or man save to the King only yet the Prophet Daniel chose rather to be cast into the Lions den then to forbeare so long the so necessary exercise
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
supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
2. Common as his attributes such as glory honour mercy Iustice c. as called just mercifull c. II. His Word and Sacraments Scripture and all that pertaines to it to make it knowne to men and him in it the preaching hearing it Church persons Saints Sabbaths and ceremonies means whereby we know him 3. His workes of creation heavens that declare the glory of God c Gubernation and providence as his mercies judgements graces and whatsoever any way declare his mighty power or great goodnesse on earth or whatsoever made knowne of him in the Bookes of 1. Scripture the Law and Gospel doctrine and things therein contained his titles names attributes graces and glory 2. Creatures where heaven and earth the pages and every creature character of his glory in which read and represented his creation guiding governance and mighty preservation of them and so al of them speaking and declaring his mighty name and power 13. What is meant by sanctifying Either a 1. Purifying and cleansing of things uncleane as Lepers sinners uncleane persons and their sin and uncleannesse or the like 2. Preferring things poluted and prophane to better and holier use as the Temples of Heathens to Christian use 3. Promoting things of common use to a more sanctified use as Aaron and his sonnes consecrated Priests and water bread and wine so consecrated in the Sacraments 4. Preserving things hallowed in that use as Temples and Oratories to the use and exercise they are appointed 5. Professing and declaring or shewing and setting forth with praise and honour hallowed and sanctifying things and in this sense chiefly understood this sanctifying Gods name as signifying himselfe and his honour though as by it is understood the meanes of it in our selves and other creatures it may bee taken in some of the other senses 4. In what manner As his name is sanctified in the holy and sanctified use of any the creatures or dedicating our selves to his service as we may see in 1. Purifying our soules and consciences from evill workes 2. Converting sinners to God 3. Preserving our bodies and soules in holines and honour doing all good workes to the glory of God 4. But most particularly in speaking and setting forth his honour and glory which is the substance and effect of the third Commandement 5. How is that performed 1. By doing all things pertaining to his honour and manifestation thereof 2. Declining from all things tending to his dishonour 6. How especially and particularly By I. Thinking and meditating graciously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth II. Speaking discoursing piously religiously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth III. Doing all the speciall acts of piety and devotion as 1. Preaching his name words and doctrine the Law and Gospel 2. Hearing and receiving the same with reverence 3. Praying and receiving the Sacraments 4. Blessing and praising him 5. Dedicating our selves and soules to his honour 7. How else to be hallowed By declining all impediments of his honour because we see his name too often prophaned by all kinde of evill and wickednesse of mens or the devils invention As 1. Idolatry superstition witchcraft 2. Ignorance 3. Ingratitude 4. Dissimulation and so by Swearing Forswearing Cursing Blasphemy c. Where we desire that all these things evill acts and agents whether men or devils that are against his honour may bee removed and so his name in all places by all and above all to bee honoured and sanctified 8. But his name is most holy and how can it bee more hallowed or prophaned In it selse it is most holy and for ever and so can receive no augmentation or diminution of honour but in regard of the manifestation before men so the wicked seeme to prophane it by their pollutions but indeed come not nighest but onely pollute themselves to their owne perdition that remaining holy for ever and on the contrary the godly strive to hallow it more and so inded procure their owne holinesse and honour and thereby happinesse as God accepteth their good will in setting forth and declaring his honour as especially by 1. Declaring and setting forth his power and greatnesse justice and truth mercy and goodnes 2. Praying to him and praising of him 3. Preaching and declaring his will the Law and Gospel to all men whereby he is most especially honoured even to the ends of the world and all dishonour vices and heresies rooted out 9. Is this then the summe of the third Commandement onely prayed for It may be well understood so 1. Principally that Commandement as where the hallowing of Gods name is commanded according to the scope and words of this petition and all prophanation forbidden utterly as is most plainly apparant 2. So consequently of all the other Commandements of the first Table whereby Gods honour is to be set up in heart as in the first Commandement in the Temple and in his solemne worship as in the second Commandement and especially on his Sabbath as in the fourth Commandement by which means he is more honoured and his name universally glorified as also in the 1. Second petition we desire it openly executed and promoted by his power 2. We desire it may bee willingly performed and submitted udto by our will and best and holiest affections 10. What the sum of this petition then That his name may be honoured and sanctified as acknowledged and declared so amongst all men and the holinesse thereof more famously with all due observances by us and all people glorified whereby 1. We may ascribe all honour to it whether we speake of his titles Behold his creatures Meditate of his words and workes Receive any blessings Be conversant in any holy duties exercises 2. All impediments of his honour may be removed and his honour vindicate from all abuses of unholy and prophane persons or Wordlings 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people and that consequently his Kingdome of grace may come upon us 11. What is in the letter here expressed Most plainly by the 1. Petition for our selves 2. Intercession for others that God will be pleased to have this duty thus by us and by others done as we pray indefinitely hallowed be thy name and used the Preface our
and Spirit sonus testimonii for it as in the 12. Section of the Creed is also more fully demonstrated 44. But is not this power of the Priests and of the Church controverted or denyed Not unlesse by Schismatiques or no better then Novatian heretiques as the Fathers stile them and so by Arrians and other heretiques greater matters even to the Trinity it selfe could be controverted or denied and none but such false brethren can deny this for if we beleeve Scriptures credit the ancient Fathers or assent to the Church of England we shall finde it a truth uncontroulably asserted and undenyable 45. How show you or confirme you it To begin with the Fathers that as neerest the Apostles times best knew the Scriptures and meaning of them delivered from Christ and his Apostles and so best expositors of them saith Saint Augustine Qui confiteri vult ut inveniat gratiam quaerat Sacerdotem scientem solvere ligare if hee will be sure of pardon let him seeke out a Priest and make his confession to him for God who alone hath the prime and originall right of forgiving sinne hath delegated the Priests his Judges here on earth and given them the power of absolution so that they can in his name forgive the sinnes of those that humbly confesse unto them but as the Scribes said once Is not this blasphemy if any Schismatiques amongst us shall say Is not this Popery we may well answer with holy Job or bid them take his counsell cap. 8. v. 8. enquire of the former generations aske of the Fathers and they shall tell thee the Fathers too pious to speake blasphemy too ancient to be suspected of Popery these may informe us farther herein 46. What ancient Fathers else With Saint Augustine take Saint Chrysostome in his 5. Hom. on those words of Esay I saw the Lord sitting on a Throne what is comparable saith he to that power of the Priest to whom Christ said Whatsoever ye binde on earth shall be bound in heaven and whatsoever yee loose on earth shall be loosed in heaven heaven waits and expects the Priests sentence here on earth for the Priest sits Judge on Earth and the Lord follows the servant and what the servant bindes or looses Clave non erranâ—e that the Lord confirmes in heaven words most cleare for the formall judiciary absolution of the Priest nothing more plaine and Saint Jerom the supposed Patron of that opinion that holds the Priests power only declarative and so in effect none at all speakes yet home in his Epistle ad Heliodorum de vita solitariâ saying God forbid that I should speake a word amisse against the Priests Qui sacro ore Corpus Christi conficiunt in the holy Eucharist meant per quos nos Christiani sumus in baptisme qui claves Regni Coelorum habentes quodammodo ante diem judici judicant by remitting and retaining of sinnes where he that can but construe Judicant needs no further Comment of his words so Saint Grogory the Great 26. Hom. in Evangel Apostoli Principatum supremi judici sortiuntur ut vice Dei quibusdam peceaâ—aretineant quibusdam relaxent the Apostles and in them Priests are made Gods Vicegerents on earth in his name to retaine or forgive sinnes not declarative only but judicially animarum judicios siunt as he goes on speaking made judges of the soules of men casting the obstinate downe to the gates of hell by the fearefull power of excommunication and lifting the penitent into heaven I by the blessed power of absolution and he no better then a Novatian with Saint Ambrose in Psal. 38. that denies it as Saint Cyprian and many other Fathers also shew too pious to speak blasphemy and too ancient to be suspected of Popery as a foresaide and thus the Fathers enform us 47. But put all out of doubt how shew you it by Scripture If we looke to Matth. 18. 18 and John 20 and 23. there is plainly a power of remitting sinnes first propounded and promised and after fully performed and given or granted to the Apostles and the Priests their successors or as it were conferred and confirmed to them by our blessed Saviour saying Whose soever sinnes ye remit they are remitted c. which cannot bee otherwise understood for how ever some would faine expound it of preaching onely as those of the Novation straine or of baptizing as some others would guesse yet plaine it is both these they had power to doe before as Matth. 10. 7. Goe preach c. as John 4. 2. the Disciples baptized c. but this power most emphatically here delivered with a ceremony after his resurrection and so received where seene John 20. 22. he breathed on them as it were infusing that power and investing it on them and them in it he bad them receive it and joyneth to it that commission so amply saying Receive ye the holy Ghost whose sinnes ye remit c. which word of receiving the power could not bee properly used by him there if they had beene endued with it before as they were with power to preach and baptise though perhaps not in so ample a measure enabled to doe it this the genuine sense and thus the Fathers and all best Writers interpret it the peculiar power given as Gods deputed Judges on earth in his name to pardon and absolve the humbly penitent of their sinnes 48. Is this the tenet also of our Church It is for so in the second exhortation before the Communion the penitents are exhorted to come to some discreet and learned Minister of Gods word by his Ministery to receive comfort and the benefit of absolution to the quieting of their conscience so likewise in the forme of absolution prescribed by our Mother the Church for the visitation of the sicke after confession to the Priest he thus absolveth by the authority committed to me I absolve thee from all thy sins in the name of the Father c. 49. But here some may say at the time of death indeed in articulo mortis it may be more convenient though not else If so then it is enough and as much as we need desire for a good Christian will and ought so to prepare himselfe as if every day were the day of his death because nescit quando Dominus veniet and he should by this reason be thus often or alwaies prepared so all the holy Fathers teachus as our Saviour himself and from a glimmering of this light the very heathen could say omne crede dieÌ„ tibi deluxisse supremum thus then by this rule wee should not only allow it but the frequent use of it as perhaps the best Christians best know the use comfort and necessity of it they having to bee feared but hard and seared consciences that neglect or despise it or at least that find no need of the use or comfort and benefit in the use of it being so great a quiet well understood to a troubled consience of
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
regard of his former estate a falling Angel 2. His height and pride Lucifer and son of the morning 3. His enmity to God the evill one 4. His enmity and malice to man Satan and the deceiver and destroyer 5. His antiquity of malice and subtilty the old serpent the old enemy 6. His cruelty the red Dragon and roaring Lyon seeking whom he may kill or devoure 7. His mischievous nature and condition the Divell 14. Whence his enmity to God Out of ingratitude and despaire without grace or hope ever to attaine his favour having had so glorious an estate and so contemptuously forsaken it as those falling Angels did and since accursed and reserved under chaines of Gods wrath to judgement thence even hating all goodnesse 15. Whence his enmity to man Out of inveterate malice and envy of his future happinesse as who shall by Gods appointment possesse the place of those forlorne and falling Angels so rather wishing them with him involved in Gods wrath and torments of hell then to attaine to heavenly blessednesse 15. How is he here and usually deciphered As the Author of all evill Sower of tares in Gods field Seducer of mankind 16. How the author of all evill As he first hatched sin in all places Both Heaven Paradise The Earth 17. How in heaven By his pride and disobedience to God the cause of his fall from thence 18. How in Paradise By his subtilty and temptation of our first parents to sin which bred the subversion of them us and all mankind 19. In what manner First tempting Eve the weaker vessel to the tasting of the forbidden fruit and so to disobedience setting her in the way to subvert Adam in whom we all sinned and dye 20. How the offence Disobedience to Gods command that proved his and all our ruine 21. How is it our ruine By originall guilt as we were in his loynes and in him sinned and in and with him all flesh and mankinde accursed 22. How author of sinne now on earth As at first the cause of that first fall and originall guilt whereby we all perish so still setting forward and provoking us to evill ever since 23. How so By his wicked motions and suggestions to sin within us By his wicked agents and instruments evill men without us 24. How his motions within us As the good Spirit of God moveth us to goodnesse and giveth grace this evill spirit taking occasion of our originall guilt and inclination to evill as a spirit working on our spirits if Gods good Spirit leaveth us never so little perswadeth our too yeelding hearts to evill 25. What are his suggestions All evill thoughts of sin and rebellion against God and his Commandements all prompting occasions and provocations to sin by his subtilty ministred God suffering him as the sight of the forbidden fruit the tempting and lying words in Paradise uttered his and sins deceitfulnesse ever since 26. What agents and instruments Within our selves our owne false hearts and lusts without us all evill men and leud company by evill words and examples enciting us to sin and perswading us to wickednesse which wee are by corrupted nature too prone to hearken unto and follow 27. How soweth he tares in Gods field By such meanes in the Church and members thereof either corrupting them by his suggestions leud agents and instruments and their wicked examples inciting them to evill or detaining them from doing good 28. How seduccth he mankind Adam in Paradise who fell by actuall disobedience and involved his posterity in originally diffused sin and all others ever since by his like practices and subtilties bringing that originall blot into actual and habituate offence and enmity with God 30. What are his workes Sinne in all the branches and kindes thereof whether of omission commission error ignorance presumption c. 31. How are they his workes God is the author of all goodnesse the world and all things therein created by him and every good grace thought word and work by his power produced so his workes accounted when on the contrary side all difficiency from goodnesse the worke and contriving of the Divell or a backsliding from God and goodnesse for such is the nature of sin 32. In what manner are they his workes As he is the first lyer and father of lyes for by his lying came error by error solly by that foolishnesse sin and disobedience so sin came from him and all error foolishnesse lying against God the truth and the like are his workes 33. What are the qualities of his workes Opposite to the works of God which are done in truth goodnesse and righteousnesse 34 As how 1. As they are found to be both false so error lyes foolishnesse hypocrisie and the like whereas the workes of God are true and stand fast for ever founded in verity and judgement 2. Ill as all sin and wickednesse but Gods good so all that he created was good 3. Unholy but Gods workes are holy and honoured for ever 4 Workes of darknesse shunning the light and flying from the sight of God But Gods works are true and righteous and just and holy and good in the light and perfect stable for ever 35. What are sins of omission As all sins are a blotting out of the Image of God in the soule and originall guilt is the want of originall Justice that should be in us as Saint Ansclme defines it or that inclination to ill that wee naturally drew from our first parents loines by ignorance in the mind and concupiscence in the flesh as Hugo speakes consisting in a pravity of nature in generall and subjection to punishment eternall and actuall sins thence budding are every action both internall and externall as thought wish word or deed against the law and will of God so sins of omission are the omitting of that good we ought and by that law that we are commanded to doe or the viclation of the affirmative part or commandements of that law 36. What are the sins of commission The committing of that evill that we are by the law forbidden to doe or the violation of the negative part and commandements of the same 37. What are sins of ignorance The perpetrating of that evill which we know not rightly or the qualifying of the offence and so much the more heinous as proceeding from grosse or affected ignorance 37. What are sins of malice Whatsoever wittingly and willingly is acted with knowledge of the mind and deliberate intention of the will as it were of prepensed malice and neere of kin or neere to sins of presumption 38. VVhat sins of weaknesse and infirmity Sins committed besides our full intention by impotency of affection or perturbation of mind as Peters deniall of his master and the Disciples flying 39. And what are sins of presumption Sins with a high hand of deliberate counsel and in contempt of God and his divine law 40 Are these the workes of the Divell They are as every good thought word and worke
adorne the Gospel 8. There is a reward for the righteous God will crowne these his workes and us though not through desert of the workes but of his grace and according to the workes with eternall glory Heb. 6. 10. Athanasius Creed 59. Can none be saved without good works No for though not for the workes yet neither without the workes can we be safe for they testifie we are in Christ justified and have Gods Spirit with us working our sanctification and so cannot be idle but fruitfull in him whence it is true the works are via regni not corona regnandi which is only Christ and the Instrument faith 60. What followeth of these fruits effects of faith Manifold comforts As 1. Peace of conscience 2. Joy in tribulation 3. Increase of hope 4. Hearty love to Gods house and children 5. Assurance of election 6. Joyfull waiting for a Crowne of glory and many other the like which are and may be true tokens of our true faith and signes to examine it by the more the better both for our owne good and confirmation of others 61. Can any then be assured of true faith Yes by the testimony of Gods Spirit to the heart soule and conscience and the signes and tokens aforesaid duely examined 62. But many feares and doubts will arise Yes but true faith and love of God casteth out feare and vanquisheth all doubts at the last which feares and doubts may indeed proceed from weaknesse of flesh and blood but Gods Spirit crying in our hearts Abba Father comforteth and strengthneth us against them all and giveth us assurance 63. Is it not arrogancy or presumption to assure ones selfe he shall be saved Nothing lesse done as it ought to be for it is true humility rightly to assure himselfe he shall be saved by Jesus Christ since so he renounceth himselfe and whatsoever is in man or other creature and cleaveth to Gods mercy humbled in his owne eyes 64. By what means is faith preserved and increased By the same meanes that as first it was caused and wrought in us at first viz. Inwardly the Spirit of God Outwardly reverent Hearing reading meditating on the Word of God Receiving and using the Sacraments and prayer 65. In a word then what is faith A resting upon Christ alone for salvation as Psal. 2. 12. Acts 16. 31. c. 66. Is this expressed in the Creed It is and so principally insisted on and especially described in the same 67. Of how many parts consisteth the Creed Vulgarly accompted of the twelve parts before rehearsed the twelve Articles as to every Apostle as compiler thereof was attributed his Article usually else as in the Catechisme Of three parts concerning God the 1. Father in the first Article 2. Son in the next six Articles 3. Holy Ghost in the 5 last Articles Or otherwise four parts concerning 1. God the Father in the first Article 2. God the Son in the six next 3. God the holy Ghost in the 〈◊〉 4. The Church or Gods people 〈◊〉 four last Hitherto the generall division and consideration of the Creed now followeth the particular explication of the same SECT 2. The particular Explication of the Creed I believe in God the Father c. Our beleefe in God and the parts thereof in respect of his essence and persons for his essence gathered from the booke of nature and reason confirmed by the grounds of all true and good Philosophy as also from other Bookes of Gods judgements and his justice and equity The Booke of prophesie and revelations shewing the divine power and very heathen Oracles confessing and confirming the same The consent of Nations and Bookes of Scripture and Conscience proving and acknowledging the verity of the true God who is but one proved also by all grounds of reason and religion as well authority both divine and humane what God is and what his Essence subsistence Attributes and actions whereby wee learne to â—â— know him Of his existence and therein considered the manner of it and persons in the Trinity showne and proved by many places of holy Scripture and other reasons and similitudes whereby more illustrated to our capacity and how all three persons are one onely true God with the relation betweene themselves and to the creature Where also their unity in their actions and operations ad extra and their unity in the personall proprieties and therewith determination of such their actions is further ilustrated with divers similitudes and comparisons to that purpose whereby the eye of reason more elevated toward the higher pitch of the eye of saith may in 〈…〉 some sort though but darkely and as in a glasse or far off take a view of the same or be humbled herein 1. WHat is here comprehended in these Articles The summe of all things necessary to be known and believed unto salvation 2. What and how many things Two concerning 1. God the principall and main taske and best knowledge of a Christian. 2. His Church a profitable and thence dependant consideration 3. What concerning God is to be learned These two principles 1. What God is in his Essence in unity one God 2. How distinguished in his existence in Person in Trinity Father Son and holy Ghost to us manifested 4. What learne you first concerning God and his essence To know 1. That there is a God 2. That there is but one God 3. What or who that one God is 5. How know you there is a God By the 1. Bookes of nature and reason 2. Booke of Gods judgements 3. Revelation of prophesies 4. Consent of all Nations 5. Booke of Scripture and 6. Booke of Conscience 6. How by the Booke of Nature All creatures by a secret instinct acknowledging and confessing the same by their subjection excellent order frame and continuance arguing a workman the heavens and world an excellent Author time a beginning since eternity places ascending to Gods throne above all places causes shewing a supreme cause above all every thing as it were signifying there was a supreme goodnes which gave it al things else their being not able to have it of themselves or give it to themselves but of a much more excellent being and beginning then themselves which is and must needs be good 7. How doth reason confirme this By her best and purest power surveying the creature the order course and causes of things in nature and their excellencies findeth a supreme cause above all other causes and being above all other beings and goodnesse above all finite things inhabiting a place above all finite places and time beyond finite time and so findeth God in heaven and eternity by the grounds of true Philosophy 8. Explaine this more fully Many letters cast together could never make a booke without the hand or head of some wise and learned composer how much lesse could all the creatures and heaven and earth themselves bee made or come together in that excellent order and frame they are
without the hand of an excellent powerfull and wise composer which could be no other then that divine power wisdome and excellency we call God So causes depend from one another till we come at a supreme and infinite cause of none depending which is God Place in the higest or be of heaven pointeth toward an infinite extent beyond all places or comprehensions the throne and majesty of God Time likewise before her first point and at her end of date sheweth her bounds to bee limited but some durance to be beyond all limits eternity and so the enduring of the eternall Majesty 9. How by the Booke of Gods judgements Not only singling out sinfull persons and shewing strange tokens of divine wrath on notorious offences as on Sodom and Gomorrah and on Achan and Jonah by lots wonderfull discoveries of murders and other villanies oftentimes by punishments attending but even if they escape no lesse reason perswading there is a God a righteous Judge will at last render justice to the oppressed righteous and bring the cruell unjust oppressors tyrants and murderers to account and judgement 10. How seene by revelations or prophesies That there is such a Divine power foreseeing and foreshewing so wonderfull things to come passing the reach of humane or mortall capacities the only note of true Prophets and pointing at the divine providence and power and wisedome of the true God and which the Idols and Heathen gods did wholly want Esay 41. 23. 11. What say you then to their Oracles They were either false or by the devils subtilty and craft onely conjecturall or doubtfull and so both alwayes inclinable that they might bee to any side even contrary senses applyed so Aio te Aeacida Romanos vincere posse might be that either hee should vanquish the Romanes or the Romanes him So Inimici intrabunt regnum tuum subjicient-ur domui tuae either subjectierunt or subjicient-ur .i. ignem to bee understood 12. But did not these Oracles prejudice the knowledge of God or of his truth To some blinde and foolish Pagans it might to the more wise and judicious it might confirme them there was a truth to be knowne though beyond the divells or his Oracles reach or capacity and so the knowledge of these spirits and their ignorance might rather prove there was some spirit above them omniscient which is God 13. How by consent of Nations Since all peoples tongues and languages have from the beginning of the world ever made this confession none so barbarous or brutish but acknowledging a divine power governing the world beneficiall to mankinde and avenging sinne and injustice though according to their knowledge or civility some after a more excellent and religious manner then others and many of their very Heathen Poets Bards and Philosophers writing and speaking most divinely of him 14. How by the Scripture Most fully and plainly and as in all the knowledge of God so particularly and distinctly in this that nothing more that as indited by the most ancient and divine Philosophers Prophets and others so excellently proving the divinity by their divine consent and testimony it may stand one for all 15. How by the booke or light of Conscience If all testimonies failed yet the very soule and conscience secretly acknowledgeth the divinity and supreme power over all so the eyes and hands ready to bee lift up towards heaven even of the very infant or other in distresse as thence expecting ayd or blessing and so confessing a God nay the nature of man so much abhorring atheism that rather then no God will make himselfe an Idoll which falsity or false god may seeme strongly to evince this naturall ingrafted axiome and set on the minde to seeke and acknowledge the verity of the true God 16. How know we that there is but one onely true God By both reason and her principles and all authorities grounded on reason and revelation 17. How by reason Cleerly since God is infinite there cannot be two or more infinites for so there should be somewhat beyond the infinite and uncomprised therein which were a contradiction in it selfe so there is but one infinite and so one true God and so likewise all the Attributes of omnipotence independency supream goodnesse and the like are all only capable of unity or otherwise imply irreconciliable impossibility and contrariety 18. How by authorities Both of all sound Philosophers Platoniques and others by the grounds of reason and true Philosophy as well as all other the tractates of Fathers Schoolmen And Scriptures proving it by the grounds of true and sound divinity What then is God A Spirituall Essence of himselfe subsisting most simple pure and absolutely good infinitely present holy wise just and mighty the Creator governour and preserver of all things 19. What note you herein chiefly His Essence Attributes and Actions 20. How in particular His 1. Essence and being as his Name I am or Jehovah 2. Nature spirituall as Father of Spirits more noble then corporeall substances 3. Subsistence and existence undepending and of himselfe subsisting 4. Attributes Most simple without mixtion or composition of parts or accidents Most pure free from all corruption stain or imperfection Absolutely good of himselfe as fountaine of all essences and goodnesse Infinitely beyond all comparison 1. Present filling all places heaven of heavens and the world and all time or durance from eternity to eternity 2. Holy the holiest of Angels not neere or to be compared with him 3. Wise knowing all things past present and to come secrets of all hearts and even entia non entia 4. Just to all both good and evill 5. Mighty able to doe whatsover he please his will only rule of his power 5. Actions 1. Creator by his creation of all things of nothing 2. Preserver of all creatures in heaven and earth men and Angels 3. Governour and guider of them all to and for his only glory the end of all c. 21. What note you of the Essence and nature of God That it is infinitely pure and excellent transcending our understanding and capacity fully to conceive of the same 22. VVhat know or learne we concerning the existence of God The manner of his existence or manifestation of his Majesty sitting to our capacity and conceiving of the divinity in the persons of the Trinity 23. How call you them persons As Hypostasis or manners of existence of the divine Essence each individuall existence of which divine Essence is a severall Intellectuall Hypostasis or person 24. How many persons Three Father Son and Holy Ghost 25. VVhy three persons Because in the same God hath manifested his gracious presence and existence in relation both towards mankinde and all his other creatures 26. How shew you this By large testimonies of holy Scriptures principally as well as all other reasons and similitudes 27. How in Scriptures Matthew 3. 16. the voice from heaven this is my beloved Son c. where the Father giveth testimony from
never finde out or comprehend them how much more likely is it she may faile in such high and divine mysteries so farre remote from sense and so above our understanding for if Aristodemus as Saint Augustine remembreth laboured many yeares in seeking out the nature of a Bee which yet finally hee never attained how shall she thinke to comprehend the infinite eternall and invisible Trinity 47. What use hereof To humble reason that faith hereby may be the more exalted that whereas I professe with the tongue so with the heart I may indeed believe in God 48. Where is the substance of this faith professed In the Creed before rehearsed 49. In which words In these I beleeve in God SECT 3. A more particular Explication of the words of the Creed I beleeve in God the Father c. So to take her sight thereof more cleerly from the eye of faith the Analysis or division of the first Article of the Creed where the action what it is to beleeve and what to beleeve in declared and the object of that beleefe God or his Church And the action of beliefe applyed first to the object God in his Essence in unity one God and meant in the manner of his existence in the Trinity in the thrce persons united in nature and Essence but distinguished in their personall proprieties aná persons in whom is â—o inequality or precedency either to other in respect of their Godhead being all one but only difference for order sake in the distinction of their person or parts of them A farther explication of the word of beleeving â— the diverse acceptation of the same and application of it to the soule the subject and God the object of it and to the first person here many wayes described or Father of all creatures Christ and in him all the elect whereby we are sons and have his grace protection and image in righteousnes and true holinesse and cared for and provided of all things even a royall inheritance of the Saints in heaven Further showne as he is alsufficient and almighty or omnipotent which is by and from him communicated with his essence to the other persons which omnipotence is chiefly showne and seene by us in that world of the creat a worke finite virtutis and though opera Trinitatis ad extra be indivisa this principally attributed to him so stiled Creator as originally from him wherein considered the decree and execution of it in the production and preservation as it were a continued creation of al things The subject of which his mighty power and operation the heaven and earth and all their glorious and excellent creatures in them contained and so with them in these words mean and intended 1. VVHat note you generally in the words Two things the Action and Object 2. What is the action Faith or beliefe which is diversly understood here according to the diversity of the object Which is either God His Church and graces 3. How diversified As the words imply and import by Beleeving in or Beleeving only 4. What is the difference To beleeve is one thing to beleeve in another or as the same yet intended or extended with an addition to the former 5. In what are we to beleeve In God only who is Father Son and holy Ghost 6. What are we to beleeve The Articles concerning the Church and Gods graces or actions and priviledges conferred on and done for the same 7. What professe we when we say we beleeve in These five things that we Know consent acknowledge Apply It to us and our hearts Us to it Put confidence in it 8. What when we beleeve The foure first only acknowledge assent acknowledgement and applying it 9. Doe we professe this faith to every Article Yes either to beleeve in or to beleeve it to which our hearts ought to be applyed in that faith 10. How manifold is this profession Twofold with the Heart to justification Tongue to salvation 11. What is the object of faith That about which our faith is imployed and which it doth apprehend or acknowledge 12. How manifold is it Twofold according to the former division of the Creed either God or his Church 13. How set forth there The first concerning God in all the former part of the Creed eight Articles till you come to the holy Catholique Church the second part from that to the end the foure other Articles 14. VVhat confesse you concerning God Our faith and beliefe in him that is with speciall trust and confidence in him and his grace and mercy 15. How manifold is your confession and consideration of him Twofold Generally and essentially Particularly and personally 16. How understood Generally and essentially as I say I believe in God which is the Essence of the Deity communicable to the three persons And 1. Particularly or personally as I professe God the Father Creator 2. God the Son Jesus Christ our Lord and Saviour 3. God the holy Ghost the Comforter 17. How many Gods are there Only one God so the Nycene Creed and holy Athanasius expounding it say I beleeve in one God 18. But doth not Scripture name many gods The name of God in Scripture is understood and taken 1. Either properly and so there is but one God infinite in Essence and power inhabiting eternity 2. Improperly so Magistrates are called gods Psal. I have said you are gods as his Vicegerents 3. Falsly so Idols by the abuse and Idolatry of the people under the name of strange gods 19. VVhat note you then in the Godhead chiefly Both the union and unity in the Essence and the distinction in the persons 20. VVhat call you the unity The one and entire Essence of God appliable to the Trinity of persons aforesaid whereby the unity in Trinity and Trinity in unity is to be worshipped 21. What call you the Trinity The three persons communicating wholly each of them in the whole nature and Essence of God expressed in that unity in which is founded their union as in their personall proprieties their distinction 22. What is their union Their being united in that one nature the unity and Essence of the Deity whereby all three persons are co-essentiall co-eternall together and coequall 23. What is their distinction That personal propriety wherby each person in the manner of his existence is distinguished from other whereby the Father is not the Son and the Son is not the Father and the holy Ghost neither 24. VVhich are those proprieties The Father to beget or produce the Son the Son to be begotten the holy Ghost proceeding from both so the Son cannot be said to proceed nor the holy Ghost to be begotten nor the Father to be begotten or to proceed 25. How are these Attributes knowne from others For that all other Attributes as almighty incomprehensible uncreated infinite eternall omniscient most holy good wise God and Lord are attributed to all persons equally and indifferently as they are indeed one Essence God and so
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
the grievous torments that he suffered in his righteous soule beyond compare or that he descended or stooped so low in his humility and exinanition of himselfe to manifest his love extended to mankinde and glory now asserted and assumed to the very gates and into the dungeon of hell to the soules and spirits there desolate and deserted of the grace of God or out of his gracious presence there plunged in unspeakable griefe and torments by their wretched and wicked fall from God or prevarication against God and his Christ which though never so great joy to Saints Angels and soules of the Just onely served to them to increase their torments and so after his victory on the Crosse over sin and death this representing a triumph over hell and all that wicked rabble or all that is accounted evill and that hold of sinne and hell or the Prince of hell the Divell 24. But as is said in the story of Dives there is a great space set that none can goe from heaven to hell or returne thence to heaven Luke 16. It is true of any other but the Son of God hee only excepted and yet they also there saw and spake to one another but indeed there is so great a gulfe between them and their estates of despaire and other ugly hellish terror and griefe they can never come one at the other or to the joy and comfort or other estate one of the other such endlesse distance is there betweene their severall habitations and conditions the one injoying eternall blisse by the other quite forfeited and utterly desperate of all remedy and within himselfe as well as before God judged and condemned or this one having unrecoverably lost all grace and time of grace but the other made so good use of it and by grace and in the day of grace momentae unde pendit eternitas improved both that eternally and invincibly impossible to be cast out and possessed of glory which is the joy of the elect summe of all blisse and so the one of all things receiving joy and comfort as delighted in and pleased with the will of God the other in all things tormented that if in heaven as Satan came before God and among the children of God Job 1. yet no comfort in or joy from the glory of that place but rather griefe and torment to be or be accounted no more worthy of it having forfeited it and the price of it the time graces and what else once granted them for the gaine and obtaining that pearle or treasure and the very joy of the Saints a corrasive to them so this such a gulfe they can never passe and though see and speake can never come one at the other yet as these might see and speake as it were at enterview one to another and God is every where much more may Christ who is God how he please descend to shew his victorious conquest and triumph there and so truely divers wayes to be understood he descended into hell 25. But this phrase was left out in some Creeds It is true so it was in the Symbol of the Church of Rome and divers of the Easterne parts as appeareth by the Smyrnian Sardian Toletan Ephesine Constantinopolitan Chalcedon Councels and other ancient confessions but in some of them as the Roman since added is and may be well thus interpreted Whether Literally for his descent in triumph and manifestation of his glory Figuratively and parabolically for the pains of hell sustained in soule at and before his passion under the heavy wrath of God and curse due to us in body and soule Ruf. in Exposit. symb Jerom. Epist. 41. part 1. 26. But there are many and maine objections used against this his descent into hell Many but not so maine or indeed of any consequence to evince what they would or subject so plaine an Article of the faith so universally received and so fully confirmed by holy Scripture 27. They may be easily solved then They are and more pregnant places and proofs by farre produced to the contrary and in confirmation of the truth of the position evidently shewing them but in a manner falacies or captious and sophisticall argumentations 28. But many have infisted on them Yes and no point of doctrine almost never so sound but hath had many impugners no conceit so foolish but hath had many maintainers and upholders 29. It may be profitable to heare them Yes related and resolved since not once but so often stirred and agitated by uncircumspect and simple persons that have erred by them so to receive and have more full solution and to insist more firmly in the truth cleare foundation and though else it might seeme Camarinam movere to stirre up the stinke of some old heresie yet in this respect needfull to satisfie and recall the erring judgements of any missed by partiality or misinterpretation against the current and generally received doctrine of the Church and holy Scripture and such onely left to erre that are either 1. Lazie and will not seeke to know the truth and full satisfaction 2. Wilfull and bent to follow any by-way whatever evident proofe and reason able to satisfie any judicious evince the contrary of which overweening and wilfull spirits every age affording too much plenty and ours superabounding to the sowing and planting or replanting of many an ancient and later heresie 30. May we heare some of the principall objections then It is objected out of that Luke 23. 4. c. Father into thy hands I commend my spirit that therefore hee was not in hell but as a bare conceit scarce worth an answer as falling of it selfe for as by Gods hand his power and protection meant what place is free or out of the hand of God the Psalmist teacheth us as Psal. 139. 8. If I ascend to heaven thou art there if I goe downe to hell thou art there also if I take the wings of the morning and flye to the uttermost parts of the earth there also shall thy right hand hold me So our blessed Saviour in the words of the same Psalmist commendeth his Spirit into his Fathers hand or protection which he was also assured of whether in Heaven and Paradise and hell 31. How secondly It is objected out of that saying This day thou shalt be with me in Paradise spoken to the thiefe on the Crosse that therefore he was not in hell But the answer most plaine both that of Saint Augustine that he filleth all places Heaven Paradise and hell and no place free from his presence as before and so as he was God with him in Paradise or Heaven in regard of his divinity as in his Epistle 57. ad Dardanum Secondly his Soule and Spirit might both ascend into Paradise as was convenient and the same day to hell also for the manifestation of his glory or descending first and ascending after Ephes. 4. 9. as we see the excellent quick motions of the minde and soule and
thought from one side of the earth and one end of heaven to another in a moment such the quicke motions of soules and Angels hindred by no earthly or corporeall and bodily impediments thus doubly answered in regard both of the divinity and humanity of our Saviour 32. How else thirdly Thirdly objected from that saying of our Saviour on the Crosse Consummatum est it is finished ergo not in hell and answered most true not to suffer any paines or farther there to perfect the mystery and merit of our redemption which was fully perfected on the Crosse whose passions there of infinite valew as before expressed and this argument were good against Flaccus Illyricus and such as supposed he went to suffer not against us or that interpretation that sheweth his descent only for manifestation of his glory or the like respects 33. How else opposed Fourthly this particle say they is wanting in divers the ancient Creeds or Symbols of the faith ergo c. answered so is communion of Saints yet a most Catholique Article and no argument to say it is left out or not related therefore it is not so all truths that are not reported were no truth but it is as the former both by Scripture and authority proved and approved and besides in many or most of the Symbols and Fathers expositions of them As 1. In Athanasius Creed joyned to Cyprians workes 2. Ruffinus Exposition of it and citing the Psal. 16. 10. 3. Chrysostome his Creed and Exposition of it 4. Saint Augustine his Creed and Exposition where comparison and signe of Jonah explained 5. Ignatius the like 6. Ireneus though not in his Creed in his other writings So all the current of the Fathers besides the Councels recited before 34. What else opposed Fifthly the Evangelists say they have no story of it ergo the same in effect with the former if good what heresie in some part or other not so established as the Sadduces or any might build on such foundation as Moses makes no mention of creation of Angels ergo there are none but this reasoning is exploded by all judicious as without reason and the contrary yet here is plainly evinced by holy Scriptures in as many or more places and more pregnant far then produced against us 35. Which are those Psal. 16. 10. the Psalmists prophesie expounded by Peter in the 2. Acts 27. whereas it were both parts body and soule there mentioned soule in hell flesh in hope raised by the soule in power of the Godhead so the Holy One never to be left to see corruption what more plaine even by text of holy writ and Scriptures selfe expounding holy Scriptures the Apostle the Prophets words and meaning what David Prophencè Peter Didacticè and to the point as Elencticè of the contrary opinions where the resurrection shewed how the soule from hell the flesh or body from the grave where it did rest in blessed hope and raised thence within three days and never saw corruption and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the grave in other places as well as hell it is confessed both But Saint Peter makes it plaine how it is to be understood here and though wee need no further proofe this one and so cleare and plaine yet we may see more for further declaration or illustration 36. How else proved 2. Ephes. 4. 9. in that hee ascended what is but that he descended first to the lower parts of the earth and what is by it to be understood but hell for the grave not in the lower parts but neere the superficios of the earth and the body cannot be said to descend but to be laid there onely the soule active and able to descend or ascend and the body in the power of the soule when it was united againe as in the resurrection out of the grave and after in that higher exaltation and ascension 37. Be there any further proofes Yes divers as thirdly Rom. 10. 6. Say not in thine heart who shall ascend to heaven or who shall descend or goe downe to the deepe the Abysse to bring Christ from the dead or hell not grave for that is not Abysse or without bottome being as before shewne but neere the superficies of the earth or what so fit to be opposed as is there to heaven but hell as the meaning is plaine no fitter understanding of it and the divels themselves Luke 8. 31. so take it and hell by them expressed in that word the deepe or abysse desiring Christ not to be put out thence into the abysse 38. How else proved 4. By that of our Saviour as Jonah was three dayes and three nights in the Whales belly so the Son of man three dayes in the heart of the earth but the grave neere the superficies ut ante declaratum and the gulfe of hell so fitly compared alluding to that of Jonah his confession he was in the belly of hell in the seas and at the bottome of the mountaines and by this expressed what farthest from heaven and what farther removed then hell 39. Is it any farther demonstrated 5. Yes and most plainely and evidently againe by Peter 1. Epist. 3. 18. where that his saying of Christ who mortified in the flesh but quickned in the spirit by it went and preached to the spirits in prison that were sometimes disobedient when the long suffering of God waited for them in the dayes of Noah c. So plainely applied such his descent into hell to manifest his power and his glory and convince their disobedience both in Noahs time and all like disobedience and neglect of Gods forbearance and long suffering that nothing more cleere or any other or more fit and plaine understanding thereof can be and thus most cleerely evinced 40. Is not this passage otherwise interpreted Though Saint Augustine and others following him interpret it of the disobedient men in the dayes of Noah preached unto by Christ in his Spirit so directing Noah yet this interpretation of Damascenes and ours is the more literall and agreeing with this Article and as agreeable also with the Analogy of faith And where are divers senses all agreeable with the Analogy of faith the Spirit of God well knowing all that ever could be thence deduced and so as good intending the same it may be lawfull for us to use either and especially this as more literall and with fewest or no figures in it there being in that other of Saint Augustines divers farther fetched locutions or figures as of the prison and spirits disobedient for men and Christs Spirit for his whole selfe or the deity taken and his preaching for that by his Prophets and holy men as Noah whiles this of ours is more directly to the letter of the Creed but granting that were the more literall though it be not or prime intention yet a liberty may be used to the Churches edification in such a case and the sense well admitted the Article being so plaine also
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
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
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
in glory Cupio dissolvi c. 3. Gracious steps of life and conversation to ascend up to his holy hill of sanctification as preparing heart and hand soule and body to ascend to Christ at last and pertake with him in sanctity here as in glory hereafter and therefore did hee send the holy Spirit or Comforter 38. What fruit hereby Cheerfull ability to goe forward both in our Christian callings and duties of Religion by his comfort guidance and instruction alwaies remembring that he is ascended and gone before to prepare a place That we ought to prepare our selves to be received That we are strangers and Pilgrimes here That we have a high and more enduring City That therfore we elevate our minds and hearts and eyes and hands towards that place where our hope and helpe is and thither ascended into glory 39. What followeth The third degree of his exaltation his session at the right hand of God in Majesty and glory expressed in these words He sitteth at the right hand of God the Father Almighty 40. What is meant thereby His consistency for ever and plenitude of Majesty and glory there with the Father in the heavens 41. What in the words to be considered The figure or manner of the speech The meaning of the phrase 42. What the manner or figure The expression of this or the like divine matters and mysteries according to our humane capacity As by sitting understanding consistency being and remaining so for ever As by the right hand of God understanding his high power and Majesty 43. Is this frequent Yes concerning God especially where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causâ for humane weaknesse sake the eyes armes hands fingers and feet of God are often mentioned and the like figures and Metaphors used when we are not with the Heretiques Anthropmorphites to thinke God hath them so really in humane figure but to signifie his greatnesse past finding out or goodnesse and benefits to us by them 44. How to be conceived then 1. By his eyes his providence over us and all things 2. By his mouth his word and divine revelation 3. By his armes outstretched and mighty hand his strength power and mighty deliverances 4. By the workes of his hand and fingers acts of his power and by him ordered and ordained 5. By his feet and goings his marvellous proceedings and the like and so here as aforesaid by sitting stability for ever by his right hand or at his right hand of Majesty and glory to be conceived so Bathsheba at Salomons right hand 1 Kings 2. 19. and the Queen at the Kings right hand in the 45. Psa. understood placed in the greatest honour glory and Majesty 45. What is the full meaning of the phrase As in other places expressed Christ being sitting or standing his consistency for ever at the right hand of God in the power and glory of the divine Majesty 46. Was not this meant by ascending to heaven No for it is a distinct thing from it for That The ascension is in order before it The ascension may be without it The ascension of Christ was to this end 47. How understand you this It is evident the ascension was in time and order before said session and glory and ascension to heaven may be without it as we see in Saints and Angels who doe and shall ascend and though have fulnesse and an unspeakable measure of glory yet not in so high degree and Christs ascension was to that end to have that high degree above all as the complement of all glory and majesty 48. But was not Christ in that glory and at the right hand of the Father set from all eternity 1. In respect of his divinity he was so before all worlds and from all eternity and to that can bee no accession or addition of glory 2. In respect of his divinity united to his humanity so that it was from that time forth onely so considered and manifested 3. In respect of his humanity it was from that time and in that order so exalted 49. How is this elsewhere expressed in Scriptures By these speeches and prophesies or prophetique phrases 1. His exaltation farre above all heavens Eph. 4. 10. To a name above all names that at the name of Jesus every knee shall bow both of things in heaven and in earth Philip. 2. 9. 10. 2. All power given both in heaven and in earth Matth. 28. 18. 3. Let all Angels worship him Heb. 1. 6. so Psal. 97. 7. worship him all ye gods 4. I have set my King upon c. Aske of me and I shall give c. Psal. 2. c. 5. Sit at my right hand till I make thy enemies thy footstoole Psal. 110. 1. 6. All his enemies under his feet 1 Cor. 15. 25. And the like places and phrases shewing his majesty and glory 50. What analogy in this to his humiliation To the lowest degree as this the highest step of glory from the deepes of grave and hell to heaven so from the lowest misery in them to the highest glory in heaven 51. What learne we hence His great power able to defend and glory in majesty to the comfort and consolation of his Church and so our duties of Honour to his Majesty Praise to his excellent name Joy in the excellency of his glory Obedience to his mighty power with the Father and Holy Spirit in the guidance and government of his Church 52. In what respect As he is the head of the Church powerfull and able to defend all that are his against all powers of sin death and hell and Satan and all worldly opposition and in that honoured above all and constituted over all both men and Angels 53. What followeth His further manifestation of his glory in his second comming his comming to judgement the fourth degree or part of his exaltation expressed in the seventh Article From thence he shall come againe to judge both the quicke and the dead SECT 9. The 7. Article Christs comming to judgement The seventh Article shewing the fourth part of Christs exaltation in his comming to judgement and Analysis thereof where the time the end of the world and other circumstances and reasons such his last comming to judgement are to be considered as the antecedents and terror of the same with the extreame strangenesse of many accidents then happening The righteous processe and manner of executing it in all evidence and equity yet with all authority and the event and consequences the finall sentence and distinction of the sheep and goats or good and bad the one to life the other to death eternall to the full manifestation of Gods mercy and justice which began before to be showne is there more perfited and published so what duties to be learned and use of comforts to be raised from the same 1. VVHat is comprised in this seventh Article The fourth part or degree of Christs exaltation his commission and comming to judgment in power and great glory 2. How
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
Commandement thou shalt not take the name of c. The commination against the breach or neglect for the Lord will not hold him c. 2. What manner of Commandement A negative inferring and enforcing his opposite affirmative viz. not to dishonour or vainly abuse Gods most holy Name but to honour it and use all the holy meanes for the sanctifying of the same throughout all our whole life 3. What is the negative part In the forbidding all abuse of the most holy Name of God whether it be 1. By blasphemy against him his holy word holy things 2. Cursing and banning 3. By filthy swearing whether 1. Falsely 2. Deceitfully 3. Rashly 4. Cunningly 5. Or in any vaine manner and protestation 4. Foolish vowing and impossible unlawfull vowes 5. Or just vowes neglected or not performed 4. What the affirmative part The sanctifying of his name and setting forth of his honour with all our heart and expressed in our words and writings life and workes both by glorifying him his holy name and word By blessing and praising him By religious and godly swearing by him in his truth and to his glory By holy and just vowes and performance of them 5. How the parts opposite or opposed seen As we see glorifying his name opposite to blasphemy Blessing opposite to cursing Religious and godly swearing opposite to rash vaine and prophane oaths Holy and just vowes opposite to unlawfull ones and performance to the breach of them 6. What is understood by Gods name Either himselfe or his Attributes which are himself and whereby he is renowned as his Justice Mercy Power Glory goodnesse c. his Titles as Jehovah Jah Lord God I am c. The meanes whereby he is made known to his Church his holy Word Ordinances Religion and even all his creatures in all his workes As those of his Creation his creatures heaven and earth Characters of his power and glory Gubernation and providence blessings and judgements 7. How is his name signifying himselfe or his Attributes abused By unreverent and ungodly thoughts unholy and unreverent speeches unholy and prophane life 8. How honoured and well used In our hearts by thinking and conceiving of them reverently acknowledging beleeving and remembring him and them effectually In our mouthes confessing and speaking of them and him holy and reverently In our lives conformable to that holy profession 9. How is his name as it signifieth his glory abused By our pride or vain glory neglect or unthankfulnesse as also by idle and unsavoury speeches of him or dissembling suppressing denying or oppugning his truth and by our sinnes to his dishonour 10. How contrariwise herein to be honoured By our desire of his glory speech to his praise and deeds to his honour bringing forth good fruits to his glory and good example of others whereby he glorified in us and by others 11. How dishonoured in his Titles By neglect of them unreverent and carelesse use of them in any wicked light or ridiculous sort or manner By superstitious use of them to charmes exorcismes ungodlinesse By hypocrisie taking his name and profession on us in vaine 12. How honoured by them By our taking them in and to our hearts using them in our speech words and writings and professing them in godly life with all reverence holinesse and humility as in serious in most religious and godly manner 13. How is his word abused In our neglect or contempt of it In our unprofitablenesse and vaine use of it In our evill use to confute truth confirm errors scoffes or jests charmes or inchantments In our disobedience impenitency and prophanenesse notwithstanding our profession of it 14. How well used 1. By our study care and meditation in it Psal. 1. 2. Words ministering grace to the hearers seasoned with the power and efficacy of it 3. Obedience and deeds conformable to the same 15. How in his Ordinances honoured or dishonoured By our due observation to his honour or neglect or contempt of them whereby we dishonour him 16. How in his Religion honoured or dishonoured By upright and inoffensive conversation answerable to our profession to his honour by hypocrisie dissolute and prophane life of carnall gospellers his dishonour in the scandall of Religion 17. How honoured in his workes of Creation By holy meditation and mentioning of them to his glory and our instruction and by pure and sanctified use of them by the word and prayer to our comfort refreshing and blessing 18. How dishonoured in them By our neglect and carelessenesse to consider them prophane and irreligious use or abuse of them to sinne and shame presumptuous use in unthankefulnesse or superstitious use invanity idolatry witchcraft or the like 19. How honoured or dishonoured in his workes of gubernation his blessing or judgements First honoured in the reverent and thankefull receiving and regard of all his blessings whether to our selves or others in joy thankefulnesse and praises dishonoured in the neglect thereof Secondly for his judgements of punishments honoured by our patient bearing them humiliation and magnifying his justice and condoling with others dishonoured by our carelesnesse incorrigiblenesse impatience or murmuring under his hand and chastisements or mockings scoffing scorning or rejoycing at others afflictions Thirdly for his judgements in his particular providence over our estates and fortunes by lots or such like determinations honoured in the lawfull use for deciding controversies elections and the like and submission to his judgement in the same dishonoured by abusing and abusive lots to casting of fortunes and such other trifling and so abused and unlawfull games and idle haunting the same 20. What meane you then by taking Gods name in vaine The dishonour and abuse thereof in generall by all or any of the meanes and usages aforesaid according to the severall acceptations of the same In particular by blasphemy cursing filthy swearing rash and foolish vowes 22. What is blasphemy It is in generall as the word signifieth evill and hurtfull speaking 1. Against man to the damnifying of his good name disparaging and disgracing him so sometimes used 2. Against God to the derogation of his Majesty and so the false acrusation of Naboth went he had blasphemed God and the King but for evill speaking against God and holy things most usually and especially accepted 22. How is blasphemy against God Whatsoever derogatorily spoken uttered or done either against his Person Power and Majesty Attributes Name and Word As Pharaoh Exod. 3. Who is the Lord that I should c. Sennacharib 2 Kings â—9 Who is God of Israel In contempt the Jewes that said of Christ and God let God save him is he will have him and he saved others himselfe he cannot of the Gospell in despite calling it Avangelion and Jesus Jeshu c. as lastly in some sort propahnenesse whereby the name of God and Religion the truth and Christianity is blasphemed Rom. 2. 24. the name of God thus blasphemed among the Gentiles and Davids adultery 2 Sam. 12. so causing
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
either our necessities require or Gods blessings invite every day houre minute of time yeelding some new blessing or it selfe a blessing in the enjoying a longer time of grace and so such imitation 6. Fideliter fidenter in true saith with love unsained and sure confidence reposing our trust in God without waving or doubting as Saint James speaketh 7. Presenter as knowing or considering with the Philosopher the present time is only ours and delay breeds danger and here is no delaying or dallying with God in this to be used for true it is Nescis quid serus vesper ferat qui non est hodie cras minus aptus erat as true in this 8. Perseveranter with all constancie and patienc waiting the Lords seisure and never weary of weldoing remembring the widow importunity prevailing with the unjust Judge as much more we with the most good God 9. Practice and thus as perseveringly even to pray continually not only the vicissitude of frequent confession in humility fervent prayer in true faith pious intercession in unfaigned charity and praise and thanksgiving in duty and gratitude a forcible kinde of prayer to pull downe new blessings each taking their turns in a constant and continued course but such gracious speech of the tongue seconding the humble desires of the heart and both seconded by a godly course of life best fitting a devout Christian as the good life of the Preacher may seeme a continuall Sermon so this godly life of a good Christian in this course may seeme a continuall prayer from which directions how great abundance of holy meditations and helpes to devotion all incentives to this divine duty will arise may plainly appeare What followeth in speciall to be considered The Lords prayer as an absolute platforme of true prayer the Preface and other parts of it SECT 3. Of the Lords Prayer in particular and the Preface thereof and that fitly in the words or forme of the Lords prayer or any part of its the Analysis of the same prayer and first of the Preface of it how is our Father and what sons he hath with the comfort that we have of such his being our Father more then in any other title or respect and what use we should make of it in our well living hom he is said ours and in what respect so by us in our prayers to be named viz. to minde us to pray for the generall good of all our brethren why it is said in heaven to minde us of our owne low estate and his excellent Majesty so to elevate our eyes and soules to his Throne of glory Whence we hope for and expect all our helps and supply from him who though on earth and in all places most gloriously there raigning with our greatest joy and comfort if we be truly his why we ought to pray and not neglect it how in this Preface the holy Trinity in mâ—â—ed or to be understood 1. IS it fit to pray in the very words of the Lords Prayer It is very convenient and being rightly understood there cannot be conceived better that if all the wise men in the world had consented together a more absolute frame could not be contrived nor uttered with humane wisdome and therefore well worthy to be used and if God be pleased with us for his sake his words also may well be deemed acceptable especially when we present our selves in his merits and our minde in his words 2. But may we not alter them 3. Not in substance but in circumstance or manner to expresse more in particular our necessities or desires which there in generall are contained 3. May we not pray the effect of any one petition by it selfe Yes if our necessities so require and though in more ample illustration yet the same in effect for if opposite or besides the matter there expressed in briefe it cannot be right or accepted and so having used our best skill to expresse our wants or desires in any particular we usually close with this as in the most perfect and assured acceptable forme that can be uttered and more acceptable how much better understood for so we pray more truly in his words and with his Spirit wherefore we ought to take the best care we may rightly to understand the same 4. What is therein contained Three parts the Preface of confession Our Father which art in heaven The Petitions for our selves and other six in number Hallowed be thy name c. The conclusion of praise and thanksgiving For thine is thy Kingdome power and glory c. 5. What is contained in the Preface I. A confession of Gods great Majesty mercy and goodnesse in that a Father our Father in heaven his throne of glory II. A confession of our owne 1. humility 2. duty 3. wants and 4. hope As we are sonnes we say our Father as we are in earth looke up to heaven up to the hills from whence commeth our helpe even to our God in his holy habitation 6. Who is here understood called Father 1. Either God according to his essence the Father of lights and so the whole Trinity may bee understood as Father of spirits and as the Sonne is called Counsellour everlasting Father and Prince of peace Isaiah 9. 6. 2. Or first Person in Trinity in relation to the Sonne and Holy Ghost and so we pray to the Father in the name of the Sonne and by the help of the Holy Ghost 7. How is God our Father Not only by creation for so are all creatures also with men and Angels But first more particularly as made sonnes in Christ his naturall Son By redemption restored By adoption acknowledged 2. Manifested sonnes by our education in his house the Church Teaching by his word and doctrine Correction by his fatherly chastisements Sanctification by his holy Spirit Inheritance of Sons in his blessing 8. What Sons hath God Both 1. generally all creatures by creation 2. Specially Princes by participation of honour and authority children called of the most High and Gods Most especially and naturally Christ by eternall generation 3. Particularly and legally all Christians by adoption in Christ and though false restored to be the Sons of God 9. What are we put in minde of by this name Father 1. Of the means wherby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him being admitted Sons 3. The love that he beareth to us whom hee accounteth so as himselfe our Father 4. The dignity and what persons we ought to be so accounted his Sons 5. The indignity we offer if we be not Sonnes or faithfull to presume and so to be assured our prayer is but sinne and we deserve a curse and not a blessing 10. Why call we him Father rather then by any other name Because a name as most truly honourable so most arguing love for though King or Judge or Prince or the like seem in common eyes more honourable titles yet
or not prophaned not only in the duty of the third Commandement so mentioned but even all of them so what is either expressed or intimated in this petition is thus sumed up and declared the second petition order and Analysis of it shewing the parts of the same what meant by Gods Kingdome and how prayed for that it may come as his Kingdome of grace how to be promoted and his Kingdom of glory to be compleat and hastened the Scepter of Gods Kingdome and officers and instruments exercised in it according to their places and degrees as well as the opposite of it the Kingdome of Satan described so what is either intimated or expressed in this second Petition here briefly summed up and delivered the third petition with the order and Analysis of it what the will of God is and performance thereof here intended on earth by men as by Angels in heaven with all alacrity willingnesse and constancy the opposite whereof proceeding from the world the flesh and the Divell how to traine our selves to seek and our will to be more pliable to Gods will which is to be sought in his word and all both active and passive obedience to be ye elded unto it so what is either expressed or intimated in this third petition is here summed up and this briefly delivered 1. HOw many petitions are there and how divided Six in all thus distinguished I. The three former concerning heavenly things for the glory of God viz. 1. Hallowed be thy name 2. Thy kingdome come 3. Thy will be done c. II. The three latter part temporall and part spirituall things for our good 4. Give us this day our daily bread 5. And forgive us c. 6. Lead us not c. 2. Doe not all of them concerne Gods glory Yes but the first primarily and immediately and wholy intend it the three latter not so immediately but of necessary consequence and secondarily as wee ought to referre our selves and all our good to the glory of God 3. What learne you from the order of them In the first place to propose the glory of God in all our actions and prayers which cannot bee without our exceeding good and then our own good but so as directed to the glory of God and all things shall succeed well with us and our prayers bee heard according to that Seeke yee first the kingdome of heaven and the righteousnesse thereof and all these things shal be ministred unto you 4. What farther reasons for this 1. For that God is to bee respected absolutely for himselfe man for Gods sake as first such the order of the two Tables the duty to God for himselfe to men for his sake Secondly so God reverenced simply for his owne Rulers for his sake Thirdly God if he command as in his owne power is obeyed for his owne men in his right and for his sake whence they that respect men and above God may bee great persons ashamed and confounded 2. Gods creation and workes were and are principally for his glory and so ought our works intentions and prayers to be 3. The finall dissolution and end of all and judgement is for his glory and so the end of all our actions and of our duty should bee for his glory 4. Gods Saints servants holy men and Angels doe all aime at his glory principally and so ought wee if ever we hope to bee of that holy company 5. The very vessels of wrath and evill Angels are and shall bee to his glory the glory of his justice and so shall we if we neglect it here So this the scope that God prefixeth to his own actions and ours and all good creatures doe it willingly and all others shall doe it though unwillingly for God will have it done so deare unto him is his glory 5. What note you else generally in petitions The forme or manner of them they showing all the parts of prayer as well as the substance of it I. Ingenerall expresly in the whole frame of the prayer wherein the 1. Preface is confession 2. Petition and intercession the body of it 3. Praise and thanks giving the conclusion II. Particular in each of them and is either First expressed as 1. Petition for our selves 2. Intercession for others in the very words of each petition so uttered indefinitely or in the plurall number as they are Secondly intimated else therein a 1. Confession of some due to God or duty from us or both or neglect too frequent in us and others 2. Deprecation against such neglect or things opposite to the petition 3. Thanksgiving and praise for the performance of our vowes and duty by us or others in any measure as also for graces desired hoped or received which more in particular will be seene in the handling of each severall petition 6. What for the number of the petitions The equality 1. argueth his mercy that will heare us as much for our good as his owne glory 2. Sheweth our duty that ought as much to seeke his glory as our owne good if not more 3. Reproveth us else and our ingratitude that can desire more or more earnestly for our selves then his glory since hee hath granted us to pray three for his glory and three for our good with promise to heare a shame to inconsiderate petitioners that can aske three score for themselves ere one for God 7. How doe the three first petitions concerne his glory As they desire his name kingdome and will to be sanctified promoted and performed and honour so advanced as in the 1. That his honour in holinesse may be promoted hallowed c. 2. That his honour in power may be propagated Thy Kingdome come 3. That his honour in obedience may bee performed Thy will be done c. 8. What desire you then in that first petition Hallowed be thy name That Gods holy name may bee glorified in the holy and reverend use of his titles words and workes 9. Why this petition first placed Because none can bee truly a subject of Gods kingdome or doe his will that doth not in the first place propose this the scope of all his actions and make principall account of Gods glory 10. Who erre from this Whosoever either 1. Propose any thing to themselves before or above Gods glory as honour riches profit pleasure 2. Account such gaine godlinesse and so are but fleshly minded puffed up and knowing nothing as they ought 3. Runne on in prophane courses to the dishonour of God 11. What parts of this petition Two the 1. Object the name of God 2. Action sanctifying it 12. What is meant by the name of God As is expressed in the third Commandement the meanes whereby hee is made knowne unto men or his glory showne in the world whereby even every thing that serveth or should serve for his honour in some sort or other therein comprehended and briefly thus I. His titles 1. Proper Jehovah Lord God and the like Father Sonne Holy Ghost
Father c. as let thy name be sanctified by all 12. What farther intimated Very apparantly also a I. Confession of a 1. Due to God to have his name hallowed 2. Duty of our selves and others to sanctifie the same 3. Defect that it is too often and ordinarily prophaned and so we pray for reformation II. A deprecation against that abuse and prophanation and that God will be pleased to vindicate his honour III. Profession of praise and thanksgiving for that measure of grace whereby we are able to desire this That hope we have to have it performed by our selves and others 13. How summe you up all these together I. Our confession of a 1. Due it is sit O Lord that thy name should receive the glory and be sanctified 2. Duty of our selves others it is just O Lord that we should give thee praise 3. Defect it is too manifest O Lord that thy name is not honoured as it ought to be but by us and others too much dishonoured and prophaned II. Our petition O Lord let thy name be hallowed by us III. Our intercession we pray not only for our selves but O Lord let thy name be hallowed and sanctified by us all and thy glory among all Nations IV. Deprecation we beseech thee to vindicate thy name and honour and let not thy name be prophaned by the enemy V. Our thansgiving for this well disposednesse to his honour that it hath pleased thee O Lord to give us this grace Our hope in respect of our selves and others that thou O Lord hast ordained thy name by us and many others to be hallowed 14. What the second petition That Gods Kingdom may come the number of true beleevers encreased the Kingdome of grace enlarged and his Kingdome of glory hastened 15. What the order of it That after Gods name sanctified his glory desired and advanced his Kingdome and power of grace is thereby promoted extolled within us in our heart by faith and the working of his good Spirit to the subduing of sinne and all that is against God and without us in the world in which Kingdome we and all that are his may readily obey him and doe his will both men on earth with willingnesse as Saints and Angels in heaven with all readinesse joy and alacrity 16. What parts of this petition Two the 1. Object Gods Kingdome 2. Action to come 17. What meane you by his Kingdome That mighty power and infallible providence seen in guiding governing and directing all things to good end for his glory and we use to shew a threefold Kingdome of his as of I. Power in his universall Kingdome the world unto which all creatures are subject both men and Angels yea and Divels and this Kingdome Gods fold and field and draw-net c. as in the Parables and the parts both 1. Good and bad sinners and others 2. Wicked men and tyrants 3. Who are the tares drosse chaffe goats cockle and the like c. 4. As the godly the sheep and the like wheat gold c. and all shall bow under Gods hand II. Grace in his Church militant on earth of which only the godly are subjects as the wheat gold sheep that shall be severed from the tares and chaffe drosse and goats 3. Glory in the Church triumphant in heaven in the which Angels and Saints or soules of the just after the separation are his subjects 18. What meane you by the action come That his Kingdome may be 1. Erected where it is not 2. Continued and confirmed where it is 3. Restored where it is decayed 4. Encreased and enlarged by his effusion of his graces more abundantly 5. Perfected in us and our translation to felicity 6. Consummate in all and in due time compleat to his glory in eternity 7. Universally ruled and guided according to his good pleasure and will 19. How make you application particularly of the action to the object For the universall Kingdome that it may be so universally governed and if it be his good will all Turkes Pagans Infidels and Hereticks converted or confounded all evill men reduced to godlinesse tyrants and persecutors tamed the Divell and his wicked instruments brideled that his power may be seen in all things and celebrated by all and his good pleasure performed 20. What for his Kingdome of grace That it may be erected where it is not both in our hearts by faith and praces of his Spirit and in all places of the world where it is not or where it never was planted so among the heathen and to the ends of the earth that they may glorifie God with us 2. That it may bee continued and strengthened by his gracious presence and blessings where it is both within us in our hearts and without us where ever in the world 3. That it may be daily encreased and enlarged by more abundant measure of his graces and effusion of his Spirit into our hearts and upon all flesh to his more honour and praise and more and more willing obedience 4. That it may be restored where ever by Satans malice decayed whether within us by temptations of sinne from the world the flesh or the Divell or without us in any others or in the vastity of those decayed but sometime flourishing Churches where Gods honour did formerly stand and as among the Turkes and Jewes at this day in that wonder of the world Jerusalem and her Sion now under Turkish bondage and slavery those famous Churches in Asia Greece and Alexandria now oppressed by savage Barbarisme and Mehometicall insidelity and tyranny and where ever else the true faith now oppressed or opposed that God will be graciously pleased to relieve and restore it 21. How for the Kingdome of glory That as begun in grace in us and others by the power and earnest-penny of his Spirit and gracious revelations of his presence that it may be more perfected by our translation to that beatificall vision of his glory and for as much as it is daily tending to more perfection in the encrease of the number and approaching of the determinate consummation that finally he will hastening the marriage of the Lambe consummate and make compleat that number and give them full complement of all joy in eternity that all Saints and Angels together in fullest happinesse and felicity may set forth and enjoy his glory everlastingly 22. What is the Scepter of this Kingdome of God The power of Gods Spirit ruling every where most perspicuously and over all creatures universally as more particularly by grace in his Church militant and in most excellent glory in his Church triumphant 23. What instruments doth God exercise in it Even all creatures generally as instruments of his glory so shall the very Divells be wicked men and tyrants though unwillingly and constrained godly men more willingly and with readinesse and joy Saints and Angels most willingly cheerfully and speedily and more particularly seen by us in this Kingdome of grace 1. All good Kings and
which what good Christian is free and so good a preparative to our end and calling hence of which who is certaine or who can be too religiously carefull especially since they are so often in holy Scripture called on for it and should often remember their end and the strict account then to be made of all the things committed to their charge and of all that they have done in the flesh which with the holy Father that thought he heard the trumpet of God and Archangells voice continually sounding in his eare that surgite mortui venite ad judicium often meditated on this and the like thoughts and preparations would as to this also be motives to much good and to prevent much evill 50. But how is the Minister able to discerne the spirits or to do this sufficiently not knowing the secrets of the heart or sins lurking there The Priest indeed cannot nor may not absolve any but the penitent nor can know their penitency but by their outward expression it is Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the thoghts and secrets of the heart the Priests eye pierceth not so farre he onely reads the sorrowes of our hearts by our words and outward confession without which he cannot give nor we receive the benefit of absolution 51. But is not private or auricular confession how ever it seeme needfull sometimes rooted out of our Church and abolished Though not so generally and peremptorily commanded or in the Priests power to enforce or require it yet it is not rooted quite out neither nor utterly abolished as we see by that second exhortation before the Communion urging the penitents to it and by the forme prescribed for the visitation of the sicke and their absolution after their private or auricular confession and by the Canon enjoyning the Ministers silence on paine of suspension of such crimes so privately by the humble penitent revealed and confessed in all which passages we see it by Law approved so though the Ministers power of calling them to it be abridged the thing it selfe yet and use of it is not abolished 52. What differs the Priests power ministerialiter that you shewed before and this declarative If you meane declarative onely very much or as much as the Judges and his â—riers declaration of the same things otherwise ministerialiter is declarative too but not that only as ministerialiter in respect of God and his Church may be authoritative also in respect of Gods commission granted to them to be Judges of the sinnes and soules of his people as aforesaid as Gods deputed Judges on earth for those things and so the Kings Judges as his Ministers of justice Ministers in that point to the King and Commonwealth yet having authority from him authoritativé proceed and pronounce sentence of the things in their commission and ministerially execute his the Kings judgements according to his Lawes and have power so to doe and declarative pronounce the same and their authority granted doth no way lessen the Kings which the exercise mediately rather doth more shew and promulge the same but to say they had therefore power but declarative because ministerialiter they execute the Kings authority or declarative only not authorative because ministerialiter they do it whereas they may well stand together yet each in their order and degree were to derogate from their authority and dignity as these schismaticks do in the like manner from the Churches office and authority 55. This authority then of the Church and Priests in that point is cleare enough It is and though ministerialiter to the honour of God and good of his Church executed and declarative uttered or published by them not to be denied authoritative also by power and vertue of his commission granted to them in whose name they doe it as originally in him in his own proper right and only doe existent to them only mediately and by grace derived and thus by The Doctrine of the Church of England according to the true record and rule of holy Scriptures and the consent of the Fathers from all antiquity we are assured hereof and taught this truth against all novelties of Schismatickes so that if we either Assent to our mother Church Beleeve the Scriptures or Credit the ancient Fathers as aforesaid wee cannot deny the Priest this power of the remitting sinnes having thus Gods word and Scriptures sure record his Sonnes promise and holy Spirits testimony so many wayes to assure us of it and since he can in the name of God forgive us our sinnes good reason have we to make our confession to him for surely God who doth nothing in vaine never gave the Priest this power in vain but for our benefit and expects our doing the best we can to make good use of it having ordained in the Priest the power of absolution that wee should use the best meanes we can to obtaine that blessing which is our confession to him nor can we sleight this but we may quickly and well heare Saint Augustine Tom. 10. Homil. 49. applying his speech close to such slieghters teaching us a better lesson nemo sibi dicat saith he occulte ago quia apud Deum ago c. let no man flatter himselfe and say I confesse in private to God and God that knoweth my heart will or shall pardon me though I never confesse at all to the Priest ergo sine causâ dictum esset quae solveritis in terra c. hath God in vaine said whose sinnes ye remit they are remitted Hath he in vaine given that power of the keyes to the Priest Frustramus ergo Dei verbum by our wilfull neglect shall we goe about to make void the promise of Christ God forbid if we have offended this way preveniamus judicium Dei per confessionem let us let us yet now at last prevent the terrible judgement of the last day by timely confession of our sinnes to God and the Priest as he hath commanded who as he hath prime and originall power of absolution Esay 43. 25. and is our high Confessor in the heavens hath not in vaine done any thing or commanded us to humble our selves in his Church and to his substitutes the Priests our confessors here on earth and thus much of the power of the Church in the dispensing of absolution requiring our duty of confession 54. If this were the doctrine of the ancients how was it seconded by their practise Accordingly to all intents both privately to the comfort and absolution of such humble penitents and more publickly in reforming the stubborne or notorious offenders and as with all authority thus commanded with all gravity by them exercised and with all humility and dutifulnesse by all the sonnes of the Church even to the greatest of them obeyed as the Ecclesiasticall Histories doe plentifully declare whereby the Churches discipline grew so religiously admired that even famous for it to succeeding times awfull feare and obedience
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
O Lord take evill out of our wayes and remove all lying lips and deceitfull tongues and keep us from blasphemy and all cursed speaking and whatsoever may polute us or prophane thy holy and sacred Name that ought to be sanctified 4. In our thanksgiving for all graces reeceived so O Lord we remember those blessings bestowed on our souls that we doe desire thy glory or in any measure performe the same Others that O Lord many on earth doe with us sanctifie thy Name shewing thy praise and so consort with those holy Quires in the heaven that doe ever sing thy honour Our blessed hope of continuance for ever in that holy course of sanctifying thy name and that confidence of that thy grace 7. How in the second Petition 1. In our confession of Gods glory Thy kingdome O Lord is an everlasting Kingdome and thy dominion endureth throughout all ages and thou O Lord art King for evermore Our duty it is meet O Lord that wee should desire thy glory and advancement of thy Kingdome Our neglect but in stead thereof wee have neglected our duty and in too many things we lament our misdeeds rather promoted the kingdome of Satan 2. In our petition and intercession of us all that thy kingdome may come both by us and all people thy kingdome may bee desired and promoted and that thou wilt 1. Governe thy universall kingdome to thy glory and in the same erect 2. Enlarge and confirme thy kingdome of grace and thereby also 3. Perfect and hasten thy kingdome of glory for the good of us and all Saints 3. In our deprecation that O Lord thou wilt bee pleased to remove all impediments of thy kingdome in us and all others and destroy the kingdome of Satan and Antichrist 4. Thanksgiving for the 1. The advancement of thy kingdome O Lord both in thy universall government and guiding all things to thy glory and particularly in thy kingdome of grace for thy erecting increasing and restoring the kingdome of Christ and the Gospel 2. The blessed hope wee have of thy everlasting kingdome of glory in the heavens 8. How in the third Petition 1. In our confession of Gods great power and authority that thy will O Lord is the perfect rule of all right cousnesse and goodnesse and so worthy to be obeyed by all as for thy wills sake they had a being and all things are and were created Our duty that it is just and meet that we and all creatures should obey thy will and conforme our selves unto it In our defects that we have been too negligent and disobedient children and have gone astray from our mothers womb it is too apparant and we lament the same 2. In our requests and intercession for our selves and others Lord let thy secret will be done according to thy good pleasure and thy revealed will so likewise by us and all creatures with ready cheerfull and willing obedience here on earth as it is in heaven 3. Deprecation Remove O Lord all obstacles both of our stubborne and uncircumcised hearts and whatsoever is displeasing to thee either in us or the world as all sinne and disobedience 4. Thanksgiving for our selves and that measure of obedience which wee are enabled unto and for thy will accomplished in us for our good Others in the like sort that doe thy will or patiently suffer the same and that thy Saints doe it jo fully Our hope and assurance that it shall be fulfilled by us and in us to our comforts though lesse perspicuously here yet more perfectly hereafter in heaven 9. How in the fourth Petition 1. In our confession of 1. Gods bounty That thou O Lord openest thy hand and fillest all things living with good feedest the hungry the Lions and young Ravens that call upon thee clothest the Lillies and refreshest all things with thy goodnesse 2. Our duty to looke up to thee the spring of all comfort and fountaine of living waters 3. Our neglect that O Lord wee have been too neglective and undutifull we have not herein honoured thee wee have fallen from thee trusted to our strength and arme of flesh and uncertaine riches we bewaile our foolishnesse and offences II. In our request or petition and intercession for all other our necessities Give us this day our daily bread all necessaries for this life yea comfort both of body and soul spirituall and temporall food and blessings with comfort to eate our bread III. Deprecation of evill and famine O Lord to keep us from hunger and want from plague pestilence and famine from battell and murder and from sudden death and all other misery and wayes of the destroyer IV. Thankesgiving 1. For ourselves and others the peace plenty and prosperity wee enjoy our daily food and comforts received both temporall and spirituall of our souls and bodies 2. For our hope and assurance of his favour and continuance of all blessings that O Lord we and all that are thine may bee sure wee shall want no manner of thing that is good for body or soul and we doe therefore praise thee and will ever sing of thy mercies 10. How in the fifth Petition 1. Confession of Gods mercy That there is mercy with thee O Lord and plenteous redemption and therefore thou shalt be feared and thou O Lord onely canst absolutely forgive sinnes 2. Confession of our duty that we should flye to the shadow of thy wings for mercy to cover our transgressions and wee ought to forgive our enemies 3. Our neglects that 1. O Lord we have gone astray every way from thee and have not hearkened to thy law and we are miserable sinners 2. Our neglects that we have not sought thee or thy mercies betimes we have not repented as we ought we lament both our sinnes and unrepentance 3. Our neglects that wee have not been mercifull as wee ought to bee the better assured and prepared for mercy c. II. In our request and intercession Lord forgive us our trespasses our sinnes and ignorances our infirmities and presumptions our unrepentant and unmercifull behaviour as we desire that wee may have thy graces more freely hereafter to performe these things and so O Lord make us to forgive others that we may be forgiven III. Deprecation Take from us O Lord our hard and stony hearts and give us hearts of flesh that we may obey thee repent us of our sinnes and forgive others as wee hope for forgivenesse from thee remove sinne and all obstacles of mercy or penitence all unmercifulnesse and impenitence IV. Thanksgiving 1. For Gods mercies that thou O Lord art so ready to forgive more then we to ask 2. For his grace that hee hath promised and assured us his mercies in Christ and hath so forgiven sealed to us his forgivnes of our many misdeeds 3. For that measure of grace and repentance give us to fly from sin desire repentance shew mercy 4. For our hope and assurance of his mercies to our selves and others and all graces
to be continued here and consummate in glory where all teares shall be wiped from our eies and in token of full forgivenesse all misery done away 9. How in the sixt Petition I. In our confession of 1. Gods graces first preventing to preserve us from evill and temptation to sin Subsequent to defend and keepe us in temptations from contagion of sin and to deliver us from evill or turne it to our good 2. Our weaknesse how apt to fall unable to resist evill or doe good how ready to faile in temptation 3. Our sufficiency in any measure from thee O Lord so O Lord we confesse our weaknesse without thy graces and that all our sufficiencie is from thee II. Our request or petition for our selves and intercession for others O Lord not lead nor suffer us to fall or leave us in any temptation whether of sin or calamity to despaire or forsake thee but relieve us with thy saving graces and turne the temptations to our good and give a happy issue III. In our deprecation of all evill included and infolded in the petition the chiefe part of it Lord remove all evill of temptation sin guilt or punishment asswage the power and malice of the Divell and deliver thy chosen and Israel from all their sins and infirmities and feare of the enemy Thanksgiving for all our temporall and spirituall deliverances from all calamities sinne and temptations to sinne and happy issue given to such temptations or misfortunes Thanksgiving for his graces continually infused and present with us in our distresses and miseries whereby we are enabled to passe through or beare them Thanksgiving for our hope and assurance of such further graces and the continuance of them that O Lord thou hast beene so powerfully present with us in all our needs and necessities and wilt so continue as having promised to be with thine to the end Our father 's trusted in thee and were delivered and thou O Lord wilt deliver Israel from all her sinnes as thou hast delivered thy Saints and we will therefore praise thee with joyfull lips 10. How in the conclusion In the voice of joy and thanksgiving ascribing all praise to him and magnifying him and his holy name shewing that he only is worthy of all honour and to whom wee are so particularly bound for his blessings and so we and all creatures do acknowledge the might of the Majesty of his glory the ground of our confidence whereby we are assured to be heard drawne from 1. Matter acknowledged his due all Kingdome and dominion Power and might Glory and Majesty 2. Manner originally absolutely and eternally his and at his dispose Circumstances of 1. Person thine O gracious God and loving Father in Jesus Christ. 2. Time and eternity they are thine for ever and ever 3. Certainty in truth and indeed as thou art true and thy word Yea and Amen And thus in this confidence we conclude with the ascribing all praise and honour to him in the way of thanksgiving for his mercies and manifestation thereof saying For thine is Kingdome power and glory for ever and ever Amen 11. What other exposition of this Prayer can you briefly shew As some expound these six Petitions by them to be divided into seven to be understood in particular so many deprecations against the seven deadly sins and prayer for the vertues to them opposed both in the generall and in the branches 12. In what manner The first Petition Hallowed be thy name that all pollution and luxury may be removed and chastity and temperance given that so both our bodies and soules may be fit and spotlesse temples of the Holy Ghost and his holy name neither in us or by our words lives or actions dishonoured or blasphemed The second Petition Thy Kingdome come that covetousnesse and so the dominion of earthly things as serving Mammon may be removed and contentednesse peace and poverty of spirit in humility may be given us because Blessed are the poore in spirit for theirs is the Kingdome of heaven The third Petition Thy will be done c. that idlenesse and loathing of goodnesse removed and devotion and divine love given us that inflamed therewith we may be willing to perform obedience both in body and soule and so Gods will done in earth as it is in heaven The fourth Petition Give us this day our daily bread that gluttony and drunkennesse may be removed and sobriety and temperance given us that having moderate necessaries to relieve and comfort us we may there with be content and possesse our soules and the gaine of godlinesse The fifth Petition Forgive us c. that all anger and rancour or malice removed charity and patience may be given us that we forgiving others in love and mercy may be forgiven The sixt Petition Lead us not into temptation that pride whereby we seem especially to tempt God and to be tempted to leave God in all sin may be removed and humility given us that not trusting in our owne strength but in Gods wee may be defended The seventh Petition But deliver us from evill that envie the malicious root of mischiefe whereby the Divell enoying at Adam as man his God and his obedience and felicity neglected sin so entred may be removed and love the fountaine and grace the beginning of all good may be given whereby we delivered from evill 13. How is this exposition approved Though well and conveniently used for the morall application and tending to the planting of vertue and supplanting of vice in all these capitall heads the seven deadly sins and their Lernean poyson where with they infect the soule yet not so fully accommodate to the textuall explication whether in the letter or genuine sense and meaning of the Text. 14. Wherefore say you so Because not only one of the same sinnes in such severall petition but in each petition rather every one of the same seven deadly sins in the generall and most of them and their branches are desired to be removed and the opposite vertues planted as may be seen manifested in particular 15. How is this seen or shewne 1. As in the first Petition Hallowed be thy name all sinne is an unhallowing or prophaning of Gods Image and name and so prayed to be removed and virtue in generall planted 2. As in the second Petition Thy Kingdome come all sinnes are the power and kingdome of Satan which wee desire removed and Gods Kingdome in virtues and graces to be planted 3. As in the third Petition Thy will be done c. as all virtue and grace in us is Gods will and al sin against it both in generall and in particular we consequently desire done or removed 4. As in the fourth Petition Give us c. as we desire moderation of contentednesse in godlinesse which can never be but in the forsaking of all sin and desire of grace and vertue 5. As in the fifth Petition Forgive us c. we pray expresly against all sinnes
works as of grace comprehended in the old and new Testaments 15. Are they two covenants then or one One in substance though two in circumstance one in matter though two in manner of promulgation and divers other ceremonies and circumstances as of time Sacraments Penmen and the like so they agree in the main and chiefe matter differ onely in the lesse principall things in manner and accidents 16. How doe they agree 1. In the Author God the author of both 2. Mediator Christ the mediator one in substance though then veiled since revealed and so Moses his type and divers sacrifices as standing in his stead in that law 3. In the promises 1. God to be their God 2. Of grace and remission of sinnes 3. Of blessings in generall and spirituall ones 4. In the condition on our parts of Faith and Obedience 5. In the end Salvation 17. How differ they 1. In the circumstance of the promise of grace that in the Messias to be exhibited this of the Messiah revealed 2. Corporall promises and temporall blessings concerning the land of Canaan figuring a more heavenly inheritance and land of the living Canaan above 3. In outward Rites and Types and sacrifices and other Sacraments with them as these other Sacraments and onely Christ the substance with us 4. Clarity that in many types and shadowes of Priesthood and sacrifices obscure this in doctrine and substance Christ and his fulfilling all types more evident 5. Gifts as now more large graces and effusion of Gods Spirit upon all flesh promised 6. Duration that till the Messiah this is to the end of the world and for ever as the Priesthood 7. Obligation of that to the whole law Ceremoniall Morall and Judiciall this the Morall onely the others vanished 8. Amplitude that in the people of the Jewes onely this of all people all faithfull to the ends of the earth 9. Priesthood that of Aaron the type this of Christ the true high Priest for ever after the order of Melchisedes And so likewise in the Pen-men of it the manner and other like circumstances of which hereafter 18. How are they then called as distinguished The Law and the Gospell the covenant of Workes and the covenant of Grace or in regard of the Record in which it is registred the Old and New Testament 19 But had not they the Gospel Yes as the joyfull promise of the Messias but more obscurely and in types shadowed even in the law it selfe but the Law most plainly and expresly delivered preached and testified and in that regard the Law bare the denomination of both And so with us the Gospel and revealing of the Messiah most evidently exhibited in whom all shadowes are vanished and all types fulfilled and a great part of the Law abrogated though the best part the morall Law still in force and with us the Gospel yet beareth now the denomination of the whole and so wee call it The new Covenant or covenant of Grace 20. What is intended then by the Covenant of God in generall That his gracious favour whereby hee hath condiscended to stoop so low to the consideration of mankinde and our poore estate as to give us his gracious promise to be our God and grant us his graces and blessings on our condition to be his people and yeeld him our faith and obedience 21. What are the parts then of it and parties The parties to it God and his people or servants the parts of the covenant are in respect Of God his gracious promise To be their God and defend them To give them His graces Mercy forgivenes To send them his blessings Them their humble promise of Faith to beleeve in him Obedience to his will To be his people honor him 22. How is this Covenant made knowne or extant It is made knowne and revealed unto us from the beginning in the Word of God and so extant 23. What Instrument or Record of it The Old and New Testament so called as in them the word and promises of God contained testified recorded and exemplified for us so named the Scripture and Bible or Book of God 24. How called Instruments As legally composed the Author and other parties Pen-men signing sealing delivery and witnesses all in due forme as by law required 25. How called Testaments As the will of the Testator who thereby appointeth what hee will have done after his death or departure by his heires and executors that possesse his substance 26. But God cannot die how is it then his Will or Testament Nor Christ as speaking properly for though he died according to the flesh yet he liveth unto eternity but as departed from earth and gone into heaven or retired into that his holy habitation and leaving the earth to the sonnes of men thus declareth his will and giving so large legacies as all earthly substance and heavenly blessings requireth his Executors and overseers his Vice-gerents and other legatories his people to whom it pertaineth to see his will performed 27. Who the Authour in the old Testament God the promiser or testator who doth covenant with his people to be their God and giveth them his mercies and blessings upon their condition or covenant to keep his commandements 28. Who the other party His people the people of the Jewes who enter into Covenant with him to observe his Lawes 29. Who the Penmen hereof God himselfe and other publicke Notaries 30. How God himselfe Most especially both in writing and dictating the principall part thereof the Autograph of his own hand the ten Commandments Dictate Of his owne mouth Of his Spirit by the Prophets and other holy Men all Other holy Scriptures writings 31. Who the other publicke Notaries Both Moses his servant the recorder and publisher of his Law and testimonies the Prophets his officers to write out and interpret the same as his Temple the Court to lay up and preserve those Records 32. How were they signed By his owne hand in the Mount set to the Commandements the substance of all other holy Writings by his mighty hand of power in miracles and the Spirit of prophesie evidence of the finger of God 33. How delivered To Moses and the Fathers under the cloud and in the whole old Law received also by faith and hope of things not seen 34. How sealed By his seale of his Spirit shewing his graces in those tokens or outward and visible signes and seales his Sacraments that represent his graces as in some sort engraven in them 35. What Sacraments Circumcision especially and the Passeover though there were also divers other holy signes and sacrifices 36. What graces In Circumcision the rooting out and supplaning of sin The Pascall Lamb or the Passeover the nourishment in the Church Strengthning of the soul. Deliverance out of danger and passing from Egypt to Canaan so from the tent on earth to a Temple in heaven from an earthly to a heavenly Tabernacle 37. What witnesses A cloud of witnesses all the
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
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