effects of the same 10. How is the Spirit of God so called Of his secret and hidden originall and proceeding as well as actions and operations in the hearts of the faithfull How in particular 1. Of his spirituall nature incorporeall and invisible spiration and secret proceeding from the Father and Son 2. Equality with Father and Son so as God a Spirit 3. Spiration and secret operation of graces in the Church 11. How called Gods Spirit As proceeding from the Father and the Sonne their holy power and vertue 12. How called holy Spirit 1. Of his originall the holy Father and the Sonne 2. Being himselfe Holy God and Holy One of Israel 3. Operations Sanctifying the Church Working all holy motions in the heart of the faithfull 13. How is his manner of existence in the Trinity As in blessed Athanasius Creed expressed not made or created nor begotten but proceeding by internall spiration from the Father his love to the Son and from the Son his love to the Father eternall with them and from both the love proceeding to the comfort and conservation of all things this good and loving Spirit of God 14. VVhat is his order in the Trinity Though in the Trinity in essence power or eternity none be afore or after other none greater or lesse then another but all three persons coeternall and coequall yet in order the Father is first from eternity producing the Son the Son second from eternity begotten in that eternall generation and the holy Ghost the third in order as eternally proceeding from both 15. VVhat is his personall propriety Proceeding from them and so distinguished from both for the holy Spirit onely is proceeding and not either Father or Son as the Son onely begotten and not the Father nor Spirit though all the three indifferently and equally named and said to be God and Lord uncreate invisible and all other the like attributes 16. VVhat are the actions of the Spirit Especially attributed to him as to his office and person the comfort renewing sanctification and conservation of all things by and in Scriptures testified as Job 38. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life So Gen. 1. The Spirit of the Lord moved on the waters and God breathed into man a living soule Exod. 31. 3. I have filled him with the Spirit of God in wisedome c. Psal. 51. 11. Take not thy holy Spirit from me and verse 12. Stablish me with thy free Spirit Psal. 104. 30. If thousend forth thy Spirit they are created so thou renewest the face of the earth Esa. 11. 2. The Spirit of the Lord is upon him the Spirit of wisedome c. and Esa. 61. 10. The Spirt of the Lord is upon me as recited Luke 4. 18. and so most abundantly in the New Testament 17. How there showne As the gifts and graces of God by that Spirit are said bestowed upon the Church and faithfull in Christ 1 Cor. 12. and plentifully else As 2. Tim. 3. 16. Scriptures by inspiration of the holy Ghost 2 Pet. 1. 12. Holy men moved by the Spirit of God Rom. 8. 15. By that Spirit to cry Abba Father and Rom. 8. 16. The Spirit witnesseth with our spirit that sons c. Iohn 3. 3. Except regenerate of water and the holy Ghost not see the kingdome of God Mat. 3. 11. Where Christ is said Baptizing with the holy Ghost and being baptized the holy Ghost visibly descended c. As also in the Acts and many like places 18. How is comfort attributed As he is called the Comforter and sanctification attributed as the holy Spirit or sanctifier also teaching illumination and the like Iohn 14. 26. and 15. 26. and 16. 7. c. where the holy Spirit the Comforter shall teach them all things and lead them into all truth and bring all things to their remembrance and shew them all things to come 19. But are not these things from the Father also Yes from the Father in the Son but by the dispensation of the holy Spirit and attributed more particularly to him as the Comforter in respect of their end the comfort and sanctification of the Church by all saving graces when else in respect of the power and originall it is true Opera Trinitatis ad extra sunt indivisa All three persons jointly produce these holy actions 20. What is the holy Ghost then in briefe The third person in Trinity proceeding from the Father and Son distinct in person but one in essence and coequall with them in substance eternity majesty and glory 21. What his office To effect the workes of God in his creatures and to bestow his gifts on them and especially to sanctifie the elect to eternall life 22. What are those gifts Divers according to the good working of that holy Spirit as well in regard of diversitie of times and other occasions and circumstances as persons 23. How in regard of the persons Either particular to the elect as the adoption and confirmation thereof in sanctification and other saving graces to salvation Or common to others also as knowledge power to doe excellent things yea with show of some sanctification as members of the visible Church though else reprobates found at last as seene in very Iudas and divers others 24. How in regard of the times or other circumstances Some ordinary in the Church at all times and common to all the faithfull as saving graces illumination holinesse sanctification Others extraordinary as in primitive times and else as it were in stablishing and confirmation of the faith then new planted or preached as the gifts of healing miracles tongues and such like 25. How is the Spirit given From the Father and the Sonne Joh. 14. 26. or from the Father by the Son Iohn 15. 26. 26. How is the name of the Spirit of God taken For the Spirit himselfe illuminating comforting and sanctifying the faithfull and sometimes for the gifts of the same Spirit shed into the hearts of those vessels of grace 27. Is it necessary to have the holy Ghost Yes for except we bee borne againe of water and the Spirit wee cannot inherit the kingdome of God Ioh. 3. 5. and that Spirit beareth us witnesse we are the children of God and in him only we cry Abba Father Rom. 8. 15. and without that Spirit flesh and bloud cannot inherit the kingdome of God 1 Cor. 15. 50. 28. By what meanes is the holy Ghost attained The ordinary meanes the ministry of the word use of the Sacraments frequent and fervent praier Extraordinary the good occasions offered at the pleasure of God 29. How is that holy Spirit retained By the same meanes that attained with meditation and godly care not to offend that good Spirit or neglect his graces 30. Can the Spirit of God be taken away The Spirit of adoption and regeneration is never wholly taken away from the elect though the operation sometimes eclipsed to the eye 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
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
heaven of the Son and the holy Spirit descendeth in the visible forme of a Dove and resting on him 28. How else demonstrated So Mat. 28. 19. Goe teach baptize in the name c. 1 Joh. 5. 7. In heaven three beare witnesse the Father VVord and Spirit Psal. 33. 6. By the word of the Lord the heavens were made and their heasts by the breath or Spirit of his mouth So in the 1. Gen. Elohim the Trinity and the Lord his Wisedome and Word and Spirit mentioned the like Jo. 1. and divers other places 29. How by other reasons and similitudes By many similitudes and reasons urged by some but most especially of man created in Gods Image in respect of his soule 1. The soule the fountaine of all the faculties as the Father 2. Understanding as the wisedome and eterternall word or truth and character of the Father 3. Will or love whereby God loveth himselfe and image essentiall in himselfe loved of it and for it and his owne sake all things else so God by his wisedome or word or truth his eternall Son one with himselfe in Essence created the world and his holy Spirit moved on the waters his will and love comforting and preserving as still guiding and governing the workes of his creation 30. How are all three persons called God Because they are all one in Essence infinite and so God 31. Are there not rather as three persons three Gods No for all truth confesseth one God infinite and eternall and besides him none other but divine revelation manifesteth a Trinity of persons or manner of existence in relation to all creatures in that unity and one divine essence 32. Is it onely then in relation to the creature Not so neither but the foundation thereof is in the nature of the Godhead it selfe which as infinitely wise and powerfull knowing it selfe and in his minde producing his owne likenesse that character or image of that divine Essence knowing it selfe is in the minde and brest of God the Father forming that image the Sonne so begotten from eternity and as infinitely happy blessed and good loving it selfe that love of the Father to his Image and Son or Wisedome or Truth and of the Son to the Father the holy Spirit of God is from them both proceeding from all eternity by which Wisedome or Truth and Love his Son and holy Spirit God the Father createth guideth and governeth all things 33. Js this the foundation of that relation to the creatures It is And for his owne sake hee produceth all good and so loveth it as good and both by creation governance guiding and preservation directeth all to eternall good his alone glory which what creature soever seeketh is therein happy and in his grace and thereby apparantly good and consequently shall be thereby eternally blessed 34. How is the unity of the Godhead further manifested By the unity of the actions undivided in their operations towards all creatures the Father creating by the Son and holy Spirit the Son and holy Spirit with and from the Father exercising the power of the Father and Godhead so God created the world by his Wisedome or Son in his Love or holy Spirit 35. How the Trinitie of the persons therein distinguished By their personall proprieties and determination of the joynt actions of the Godhead according to that propriety 36. How are the proprieties The Father begetting the Sonne begotten and the Holy Ghost proceeding 37. How the joint actions determined Creation to the Father redemption to the Son sanctification to the Holy Ghost so the Father stiled Creator the Sonne Redemer and the Holy Ghost Sanctifier 38. How is this to be understood Creation attributed to the Father though effected by the Sonne in the Holy Ghost Redemption from the Father by the Sonne in the Holy Ghost Sanctification from the Father and the Son by the Holy Ghost and to that third person attributed 39. How to reason further manifested Faith is above reason more then reason above sense and hence many have fame into heresie by striving to subject to humane reason such high and divine mysteries yet as not contrary but excelling reason they may in some sort be illustrated by reason unto some measure of humane capacity 40. How this mystery That though three persons yet but one onely God in substance or essence one infinite in power majesty and eternity as that one soule of man having these three excellent powers or faculties of understanding will and memory so distinct in that one and individuall soule 41. How else illustrated By Saint Augustine also intimated as the light of the Sun or Moone and in the Aire all but one light and of that one Sun how much more Trinitie so in unity in that Lo. of Nature whose high nature workes and essence are above the lawes of our low nature or reason being the Creator Lord and Commander of all 42. Are not then comparisons to be made hereof Not in way of equality or simply for that were to the derogation of that infinite Majesty since infiniti ad finitum nulla est proportio there is no proportion or comparison but onely in assistance of our weake capacities ex parte as it were and imperfecte with this notion moreover that acknowledging our weaknesse to apprehend or comprehend such things and their disproportion we proceed with Christian modesty and moderation not proudly or peremptorily to the derogation of divine Majesty 43. How meane you this In such divine mysteries the true objects of faith rather then humane reason not to tye him who is Lord of Nature to the limits or rules of poore weake Nature his vassall and creature and to whom had he pleased he could have given other lawes then are now prescribed so not to say or thinke this cannot be in earth or nature and therefore neither in heaven or Divinity which were a poore and absurd conclusion 44. Explaine it further As to say or thinke a man cannot beget a son sibi contemporaneum or of essence and time with him therefore God cannot which were to make the Lord onely like man to whom the whole world is but as a drop of a bucket and lesse being in comparison nothing to him who inhabiteth eternity and of his Almighty and infinite power may doe what he please and so have his Son and Holy Spirit blessed persons in one essence with him from all eternity 45. How can reason comprehend this It may after a sort but faith is the sitter instrument of the soule to apprehend these mysteries And it shall be enough for reason if she can but apprehend and have a sight of her owne weaknesse and faith shall thereby have the better perfection 46. How shall reason with reason be humbled If she consider how many and small things as wormes and flyes and some so neere as her owne selfe and soule there are even before our feet in the world such things whereof shee is ignorant and can hardly or
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
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
that make a prayer of it Yes in that ignorance and much more all infidell-like and deboished Christians that take the words in their mouthes and never conceive it in their hearts nor expresse it in life by obedience and so most fearfully abuse and take Gods name in vaine to their condemnation 66. Why the gesture of standing used by all at this confession 1. To difference it from prayers where at we kneele 2. To shew uniforme gestures with the Ministers as unity in consent 3. To shew our readinesse to stand constant yea and die in the constant profession of this faith 4. To signifie the posture of Souldiers as ready to fight in defence of this faith and our Lord and so souldiers with their swords drawne and standing signified as much as Primitive times and Histories relate 67. What learne we hence To stand in the truth profession and defence of this faith even to death that the Lord may give unto us the Crowne of life which he grant to us for his mercies sake in Christ to whom be glory ever Amen SECT 13. Quest. 6. Concerning the summe of the Creed Not so much a praier as acclamation in zealous expression of their confidence The sum of the Creed or substance thereof Epitomised and application of our Christian faith to the three Persens in Trinity Father Son and Holy Ghost and under the third part or Article concerning the Holy Ghost the rest of the Articles shewne comprehended with a most plaine and familiar expression of the same 1. VVHat learne you chiefly in these Articles I learne this one thing faith or to beleeve in God distinctly explicated in three parts according to the number of the three Persons in Trinity 2. What the first First I learne to beleeve in God the Father who hath created me and all the world 3. What note you in it The application of my faith to the first Person in Trinity the Father described by His Essence God Person Father Attribute Almighty Action of creation the Creation Object thereof the world Application thereof to my selfe My Creator as Thomas said my Lord and my God who created me and all the world 4. Which the second Secondly in God the Son who redeemed me and all mankinde 5. What note you in this The application of my faith to the second Person in Trinity the Son described By His essence God Person the Son Action redemption the Redeemer Extent in sufficiency to all mankinde in efficiency to all the Elect. Application to me also my Saviour and Redeemer What more chiefly observed in the Mediator Christ His name Jesus a Saviour Christ anointed His nature God and Man so Gods Son our Lord. His office of Saviour or Messiah Mediator to God making atonement for men Redeemer of men the redemption performed by his humiliation in his incarnation sufferings death By his exaltation in his resurrection ascension session with comming to judgement 6. How more especially his office of mediation seen Apparently executed in His Kingly office governing Priestly office offering that sacrifice his body and making atonement for Prophetick office instructing his Church 7. Which the third part Thirdly in God the holy Ghost who sanctifieth me and all the elect people of God 8. What note you in this The application of my faith to the third Person in Trinity the holy Ghost described By His essence God Person the Holy Ghost Action the sanctifier and sanctification Object the Elect or Saints of God Extent all of them Application to my selfe as he sanctifieth both me and all the elect people of God 9. But what is that which followeth in the Creed concerning the Church of God Intended to be comprehended in this Article concerning the Holy Ghost as by the vertue and efficacie of his holy Spirit all the merits and benefits of Christs office and sufferings and the merits of God are applied to the Church and Saints called the elect people of God 10. How are they called then The Church of God by the merits of Christ redeemed and by the operation of this Spirit collected united and made A holy Church by his sanctification Catholicke Church by his every where diffused graces Communion of Saints in his uniting power knitting them to the head Christ and God among themselves in unity of faith Christians Spirit at peace with God themselves all others Charity helping one another participation of the Sacraments signes and seales of this communion whereby called Saints and whence the blessings and benefits or the priviledges of this holy company do spring which are to be found in this Noahs Arke the Church and no where else 11. Which are they The forgivenesse of sins by the application of Christs merits to our soules in this life The resurrection of bodies after this life in the vertue and power of his resurrection our sins being forgiven The life everlasting the consequent of this resurrection to enjoy glory in eternity with him and in him by his grace 12. Why is all this attributed to the Holy Ghost Because by him is the dispensation of Gods graces to his Church 13. Is it not then to Christ Yes and to the Father too for these three are one and their workes are joyntly exercised together for the good of the Church though distinguished in the order and manner of the execution of them according to the propriety of the persons in the Trinity 14. How then attributed to the Father As to the fountaine from whence all goodnesse mercy and graces doe proceed and flow 15. How to the Son As to the meanes whereby derived to the Church the powerfull and valuable price of our redemption whereby all good is conferred on the Church 16. How to the Holy Ghost As to whom the dispensation of all his goodnesse and grace is committed to the perfection and complement of this worke of God in sanctification the earnest penny of glorification 17. This then is the sum of our faith Yes concerning both God and his Church and so the whole substance of the Creed 18. What followeth The third part of the Catechisme concerning the Law or the Will and Comandements of God The third part of the Catechism concerning the Commandements SECT 1. QUEST 7. Wherein the transition The transition to the Commandements or third part of the Catechisme in the seventh and following question where first the number name and title of them as the written Law of God whence the difference of Laws and especially those of the Iews the once whole Church of God are shewed and handled with many notes of particular distinction among themselves as of the morall Law from the judiciall Law that was more peculiar to the Common-wealth and state of the Iewes and of them both from the ceremoniall with the reason and manner time and and or change and other respects of the same of Christian ceremonies and their use and of the Morall Law more in particular how it is perpetuall and in effect and force both
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
their truest honour from this that fathers of the Countrey and Common-wealth and for God though King of Kings Lord of Lords God of Sabbath Judge of the world and such his names seem of more honour yet full of terrour as Majesty and we poore creatures more need comfort and he most honoured in his mercy and how can those names be such comfort as Father since he a 1. King of Kings we dust and ashes 2. Lord of Lords we poore slaves 3. God of Sabbath we poore wormes 4. Judge of all we poore and miserable sinners So what doe these great titles but strike a terror into us that have need of mercy to comfort us in our deep necessity and of a Father not a severe Judge our great Warriour of Prince to looke upon our misery 11. How are we then comforted in the name Father In that it is a name of love and mercy and as there is mercy with him he shall be feared and so also honourable to him and to us most comfortable according to which name shewing mercy to all his creatures and most particularly to us in Christ so we may consider his fatherly love and affection I. As he is a Father that 1. can deny us his sons nothing that is requisite 2. Is ready to forgive and receive the penitent sinner and sonne as in the parable of the prodigall 3. Is full of compassion in the bowells of his mercy to his creatures and sons II. As we in Christ in whom he is well pleased III. As we either 1. aske or pray asking him blessing 2. Returne or are penitent aske forgivenesse 3. Desire his love favour or mercy 4. Aske his grace 12. What else learne we hence As Sons to be like him to have his image in us Eph. 5. 1. To be holy as he is holy To be mercifull as our heavenly Father is mercifull Luke 6. 36. To be perfect as he is perfect Matth. 5. 48. To be humble and shew all filiall duty towards him our Father 13. Why say we our Father 1. In regard of God who is all our Father 2. In regard of Christ in whom he is so particularly made our Father 3. In regard of the Holy Ghost by charity speaking in our hearts Abba and shewing him all our Father 4. In regard of the Church in whose words as in generall we are taught to pray being many but one body 5. In regard of our faith in that Church in Christ whereby we have all one Father 6. In regard of our charity as we are to pray for and to remember all and so say our Father 14. But why may we not as well say my Father Though my Father and my God or Lord in particular confidence in any distresse may be well said of us as Eli Eli c. yet for a generall form of prayer to be used by all nothing so fit as our Father in regard of his mercy love and compassion ready to receive forgive and releeve us and our Father especially 1. As in Christ in whose name and words we speake for whose sake are not else accepted 2. As in faith and confidence of this in him and by his Spirit 3. As in charity with all men so in body the Church and taught to pray for others as well as our selves and that our prayers can never be effectuall for our selves farther then as in charity earnest for others 15. Of what doth it then chiefly minde us 1. Of our Brother Saviour Redeemer Judge also Christ in whom God is made ours and we his 2. Of the strict union with God by Christ whereby he being ours whom have we to flie unto but him 3. Of the communion of Saints the family of God of which we are made a part and so to pray for our brethren 16. What learne we farther hence To take heed of all contempt of our brethren for without that charity to pray for them our prayers can never be effectuall for our selves no not holy neither nor prayers but rather a cursing and no way comfortable nor a blessing since God is not our Father if we be not in charity for God is love 17. Whom are we then to pray for Generally for all men of all estates and conditions whatsoever even our enemies persecutors and slanderers that God may turne their hearts and for Turkes Jewes Infidells and Hereticks that they may be converted to the faith 1. Especially for Princes that under God may be the meanes of his glory by good government 2. All good people and benefactors to us or the poore Saints on earth 3. All those to whom in any particular respect we are bound as Fathers c. 4. All those in any necessity need danger distresse or sicknesse 5. Our selves and all our brethren the elect whom God in his predestinate counsell hath appointed to salvation 18. Are there not some then we ought not to pray for Yes first the Divell our and Gods enemies against whom we are to pray 2. All knowne enemies of God so David against his enemies viz. as enemies of God and whiles so And so did the Church against Julian and such as he and Samuel forbidden to pray and mourne for Saul 1 Sam. 16. viz. as enemies of God or whiles s. 3. The dead not to be prayed for neither as whose estate is unchangeable of paines or glory 19. Why added which art in heaven 1. To remember us of his excellent Majesty and power and glory as who dwelleth in the heavens 2. To elevate our mindes to his Throne of glory 3. To minde us where we are and so of our meannesse and to teach us humility 20. Why to remember us of his Majesty Power and Glory For our comfort and that as he is our Father and so willing to doe us good so also 1. In Majesty honourable wherein our honour to be his Sons 2. In Power able to doe what ever we desire or he thinke fit or please 3. In Glory and of the same will impart to us and doe us good and advance us for his glory 21. Why to clevate our minds I. That we may alienate our minds from earthly things to be fitter to pray II. That we may not be glewed to the earth for then we can have no desire or power to pray III. That we may looke towards our Fathers house and our native home heaven IV. That we may consider 1. who it is and where he is that we pray unto 2. What things we ought especially to pray for heavenly and spirituall things 3. Whence those best blessings and indeed all good gifts else descend from above from the Father of lights 22. How to minde us where we are To make us in humility to consider our meane estate and so 1. How we are in a vale of misery this earth in a place of necessity 2. How far from our home and thence long for heaven our native soile and fathers house 3. How much we want of perfection so to desire
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
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
saved There are surely many Hypocrites that take the badge of Christ but fight under the banner of Satan but commonly it is seen true by their works we may know them 32. Is it then easily to be discerned who shall be saved Nothing lesse for the most impenitent sinner for a while may at last finde mercy and be converted and as we are to judge none we are to hope well of all and to believe of our selves as we finde by our faith of others in charity 33. Then are we to account all members of Christ that are baptized Charity bindeth us so to it as who have beene washed in the same Lavar of regeneration received into the same fellowship and visible company of Saints and faithfull that wee are though God onely indeed knoweth who are his 34. What use of Baptisme The sacramentall assurance of the love of God and his graces to us and so admittance into his house and Church and by faith cooperating a step to our salvation which as in the use so in the remembrance may be very profitable 35. What profit in the remembrance thereof To confirme the grace well begun in a mans heart whereby to grow in grace and so forward to godlinesse 36. How may that be effected If he beleeve he shall bee hereby more confirmed in the faith so being a true Christian be hereby registred in the Catalogue of Saints that all the fiends in hell shall never be able to blot him out againe 37. How is this benefit here described By these excellent names and titles in the answer here expressed as the baptized is said to be made hereby 1. A member of Christ. 2. Childe of God and 3. Inheritor of the kingdome of heaven 38. How a member of Christ As ingrafted into him by Baptisme and received to bee a member of his body the Church of which he is the head and Spouse 39. How understand you the body of Christ Divers wayes and especially these three either his Naturall body united to his soule so borne and for us offered an oblation for redemption of our offences Or his Mysticall body and that understood either Politically of his Church the company of the faithfull Or Sacramentally and spiritually but verily in the Sacrament of the body and blood of Christ exhibited to his Church under the species and signes of bread and wine 40. Which of these here understood His mysticall and politicall body the Church whereof hee is the head the whole Church his Spouse and every good and faithfull Christian a member 41. How is he seene to be head By giving to the same and every member thereof Life Motion Direction 42. How is any of us known so to be a member of him By our receiving life motion and direction from him and as we feele our soules to be 1. Living in God 2. Moved by his Spirit 3. Directed by his holy Word 43. Is there any difference in the members of this mysticall body Yes according to the diverse gifts and graces of Gods holy Spirit working in them 44. In what manner Though secretly yet evidently by the gifts appearing in them as of prophesie tongues interpretation healing teaching and governing and the like whence some Apostles other Prophets Teachers Governours as the same Spirit giveth power and direction 45. How have these the names of members As in every well governed Commonwealth the Prince representeth the head the State a body his faithfull Councellours eyes the Law the life and soule the Teachers the understanding Governors the will and all Prelates Magistrates and Judges the shoulders whereon the head is borne and all weighty affaires of estate the Artificers Husbandman and Trades the hands which worke and the feet whereon the Commonwealth standeth So in the Church the like order and distinction of members seene 46. How is that showne By the Apostles owne words 1 Cor. 12. where the Prophets who are called Seers Apostles Teachers c. are showne members of that mysticall body of Christ the Church for the good and conveniency of the body in divers degrees yet all needfull even the meanest as well as the more honourable and in the charity and harmony of the whole every one one anothers members as all together members of Christ. 47. What commeth of being members of Christ We are thereby children of God and so consequently in the right of Sonnes inheritors of the Kingdome of Heaven 48. But were not we children of Godelse Not as beloved or in grace and favour with him for so we are onely as we are in Christ. 49. Who are then the children of God Either Generally all creatures men and Angels Particularly men sonnes of Adam who was the son of God Most specially the elect by adoption and grace in Christ who is most essentially intirely and supremely the Sonne of God 50. How is Christ the Son of God By nature of the same essence God of God begotten not made eternally before the world was created the wisedome truth image and beloved of God 51. How are Angels sonnes of God As the most excellent creatures spirits in light created for the service of God who is the Father of light and Father of Spirits the originall of them and all things and so Satan the disobedient spirit or one of them that fell from that excellent estate in which created is said Iob 1. 6. to come and stand before the Sons of God 52. How are men the sons of God Generally as Angels and all creatures else as created in an excellent estate in the first Adam but though disobedient in some measure by the subtilty and meanes of that Angell that fell Satan or the old Serpent yet particularly taken againe into favour and had a Saviour appointed the eternall sonne of God a meanes of their restauration 53. How are the elect the sons of God Most specially in his favour and grace for his love to Christ in whom they are accepted as his members and having put on his righteousnesse by faith and grace given them for his sake as it were accompanying that faith so made acceptable and their soules adorned 54. Why are not the falling Angels in like hope For that they in a more excellent estate created more was required of them in regard of their rare perfection whose sin and guilt was so much more heynous as their knowledge and estate more excellent and so they fell in eternity to eternity 55. How then should men lesse excellent be saved Even in that respect as 1. not so highly transgressing having not received so excellent gifts or so many and heavenly talents but as inferiour in gifts and graces inferiour in offence and who in time fell had in this world a time of returning and meanes of salvation appointed 2. In regard of the occasion and meanes of their fall 56. How is that Their guilt though heynous as against the infinite Majesty of God yet inferiour to that also of Angels in this as who fell of
their owne accord perversnesse and pride when mans disobedience by the meanes subtilty and solicitation of that wicked one the old Serpent and enemy of mankinde one of those rebellious Angels the originall of his owne and Adams fâ—ll and so all our ruine 57. There is then onely that meanes left of mans salvation Onely in Christ the Mediator and Redeemer one of our owne bloud as man and one with God and in whom we are sons and beloved 58. This is then a great priviledge The greatest priviledge and prerogative that can be and most glorious title to be the sonnes of God for if Kings sons on earth bee honourable how much more sons of the King of heaven 59. What benefit by this priviledge or prerogative To be inheritors of the kingdome of heaven due onely to the sonship and to no other worthinesse or workes 60. How is the inheritance of heaven then due to us As sons not without doing good workes nor yet for the workes sake but for Christ in whom God is well pleased with us and our workes that would else bee but splendida peccata even our best works without Christ. 61. Why did the Lawyer then say Master what shall I doe to inherit eternall life A solecisme in both Law and Divinity to think that inheritance should descend by workes or doing and not by filiation or being sonnes which as sons will doe the will of their Father yet hope to have the inheritance not for doing the works but by being sons 62. The question was not then well proposed It shewed the propounder was no perfect scholler in Christs schoole and howsoever signifieth his good intention yet arguing him in that point neither good Lawyer nor found Divine 63. How is heaven then an inheritance As it belongs to the sons of God and by them to be inherited as they are members of Christ. 64. Are they inheritors then onely so Onely as they are thought worthy to have the prerogative to be accounted sons of God being members of Christ so accepted in him and made acceptable by him who is the true Vine and naturall Olive and all the elect the branches 65. How is it said a kingdome As it hath all the honour nobility splendor and glory that can be ensignes or annexed to dominion or majesty with stability of peace and eternity of durance in that most happy estate and in so high measure of contentment that all earthly Kingdomes State and Majesty are but drosse and contemptible in comparison of the same 66. How a kingdome of heaven In regard of the excellency and eminency of glory in that highest degree that nothing can bee more whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull all true sons and servants of God there God himselfe in full and beatificall vision is seene in the heavenly Jerusalem the City of God and supernall Palace and Courts of that great King filled with his glory presented before and in presence of Cheruh Seraph with all those heavenly Quires Orders and Hierarchy that celestiall company innumerable Saints and Angels 67. Is this the benefit of Baptisme It is thereunto ascribed as whereby I am so admitted into the Church the visible company of the faithfull and being engrafted into Christ accounted a childe of God and heire in hope of the kingdome of heaven SECT 4. The third Question The Godfathers promise in Baptisme for the performance of our Christian duties Of repentance faith and obedience our Repentance in forsaking world flesh and Divell The Divell and enmity to God man being anthor of all evill and sin in heaven paradise â—on the 〈◊〉 continually by his wicked motions and suggestions and Agents or instruments so sowing tares in Gods field Sin in the heart of seduced mankind The Divels works being sias of all sorts so evill and opposite to the works of God as sins of omision ana of commission of ignorancâ— and of malâ— of weaknesse of infirmity Or presumption and the like All workes of the Divell the wicked world with her ompes and vanities Or vain pompes how to be understood and distinguished from the necessary ornaments of the Prince or State How sinne is vaine and all worldly things vanity the sinful lusts and corruptions of the flesh all evill how to be resisted of faith and how we make profession of it in Baptisme and reason Of it The fruit of faith obedience So then also professed showne in our diligence to seeke learne and will therein revealed with constancy all the dayes of our life 1. VVHat did your Godfathers and Godmothers then for you They did promise and vow three things in my name 2. What is meant by promise and vow That they did Both promise the matter and for assurance Confirme it with a solemne vow for me and so not Only simply and Barely promise though promise bee much to be respected and kept in all honest and lawful things but solemnly vow and confirme that promise by publique profession and protestation Made Before God and the Church To God and his Church so In the face of his Congregation and for such things so Good holy and Just and My duty that had they neither been promised vowed or protested yet in all right ought to have beene so soone as knowne acknowledged and to the utmost of my power performed 3. Wherefore is this question here put To shew the reason of the ancient custome and use to have sureties at Baptisme 4. What is that To undertake for us between God and us so before the face of his Church our Christian duties 5. How our Christian duties here described By these three things in the answer propounded Of 1. Forsaking evill The Divell and all his works The world and the flesh 2. Beleeving the Articles of the Christian faith 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same Continually all the daies c. 6. Whence is this question and answer taken From the very words of the Liturgy where the things here repeated in the ordinary administration of Baptisme are required of the Infant and sureties and by them vowed and promised according to the Churches laudable and most ancient in stitution 7. Recite these three things briefly Repentance faith and the fruits thereof obedience 8. How Repentance To forsake all evill 9. How faith To cleaveto God by believing on him and pursuing that which is good 10. How obedience In that generall duty to feare God and keepe his Commandements 11. How is repentance described here By forsaking all evill in these three branches intended comprehended the Divell World Flesh. 12. What is the Divell The ancient and accursed enemy of Adam and all his posterity who fallen from God expelled out of heaven devoid of grace is the author of sin and of our ruine and misery 13. How fell he from God By disobedience and pride and so called 1. In
is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body and
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
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
immaculate Lambe even the Son of God to cure that malady and no other meanes found sufficient whence he the expectatation of both Iew and Gentile so in the law and her many types showne or shadowed and by the Prophets foretold and diversly named As here Christ the Saviour which in a manner all the rest The Saviour Emanuel God and man the Christ anointed to his office of King Priest and Prophet for the good of his Church and right administration of the same being Gods onely Son and in all respects our Lord. I. VVHat learne you in this second part of the Creed What we are to beleeve and confesse concerning the second person in Trinity the Son of God 2. What concerning him Two things His nature wherein his Essence Person His office of mediatorship wherein his Humiliation Exaltation 3. Where the first is his nature described In the second Article And in Jesus Christ his only Son our Lord where we finde his nature Son of God and therein his Essence and person whereby he is also Christ the Saviour and our Lord 4. VVhere his office of meditatorship In the same second and the following five Articles where he is named Jesus the Saviour and Christ so anointed to that office declared in his humiliation for us by incarnation passion and descent even to death and hell for us and our sins as also his exaltation by his resurrection ascension and constitution in glory to advance us to heaven in the adoption of Sonnes to the inheritance of Saints 5. VVhat then of him is declared in the second Article What 1. His name is and therein intimated and described 1. His nature Jesus signifying a Saviour which ought to be Emanuel so named by the Angel from God 2. His office Christ the Messias anointed and appointed thereunto by God 2. He is in nature person in respect of 1. God his only Son 2. Us our Lord so we say Expresly And in Jesus Christ his only Son our Lord. 6. VVhat is your confession concerning his Essence and office in generall That he is Jesus the Saviour and so Emanuel that is God with us consequently Christ the Messias anointed of the Lord and appointed from everlasting to that office by the Father being his only Son in nature by eternall generation God of God Light of light very God of very God and of one substance with the Father by whom all things were made and so our Lord who came downe from heaven for us and was incarnate and made man and performed the office of a Redeemer paying the price of our redemption and so brought us to this blessed estate of salvation 7. VVhat of his Essence in particular In respect of his divinity that he is very God the only Son of God the eternall Son of the Father equall to the Father as touching his Godhead in respect of his humanity very Man of the substance of his mother borne in the world and inferiour to the Father as touching his Manhood 8. VVhat of his person That he is perfect God and perfect Man both natures combined in the unity of his person 9. How can that be As the reasonable soule and body two different natures make one Man so God and Man one Christ. 10. Are the two natures then consounded No they remaine perfect without confusion of substance that God should be made Man or Man God but joyned in the unity of the person that assumed the Manhood into God 11. But it was said in Scripture God was made Man It is true and the Word was made flesh by assuming the Manhood to it selfe not by turning the Godhead into Manhood or any third nature or Essence but by that most neer union of assuming it into one person 12. VVas there not such a union spoken of before in the persons of the Godhead No for there the three persons were united by an essentiall union in the nature of the Godhead only distinguished by personall propriety and manner of existence here the two natures in this person are essentially distinguished in their being and no way confounded but remaining perfect only joyned and most neerely combined in the person of the Mediator which is Christ. 13. VVhat need was it that the Mediator or Christ should be God and Man 1. That in his humanity he might suffer and bear the weight of our guilt and punishment to make satisfaction to the offended Majesty of God in exact justice man sinning by man expiation to be made 2. Divinity sustaining the humanity that it might be most able to performe it and acceptable in the performance and so outweighing the sins of the whole world in the worth and merit thereof and consequently able to advance all to his glory 14 Why was it thus To shew the great glory and goodnesse of God and how he is most just and yet mercifull 15. How appeareth that In that being so holy and pure and so hating sin that he punisht it in the Angels and just that he cannot but punish sin in whomsoever he findeth it his holinesse requiring it since his purity and goodnesse as he is holy cannot behold or abide it much lesse approve it yet so mercifull that hee sendeth his owne Son out of the bosome of his love and mercy to beare the burthen of that guilt which in justice must be punished but the delinquents not able to beare the heft thereof or satisfie so the same 16. But doth God so hate sin As nothing more it being most necessary to his holy nature and most to his dishonour by disobedience and as it were a denying or despising of his Majesty 17. Are there not yet degrees in sin No doubt and the most haynous sin against the Holy Ghost as a perverse obstinate and continued deniall of the truth of God even to his face and in despite of the Spirit of grace leading to desperation or finall impenitency 18. But Adams sin was not so No not in regard of the intention or malice of the act or extention of infidelity to finall impenitency or deficiency of grace and despaire yet in other spects if not greater yet large and exceeding great 19. How was Adams sin so great Though onely a taste of the forbidden fruit yet in that a fearfull disobedience and transgression both in the great Intention of the guilt Extention to all mankinde 20. Jt seemes a small offence the taste onely of an Apple forbidden But in that very sense as so small a matter and many other wayes the guilt and offence so much more horrible and deformed and whereby Adam grew presently most wofully ashamed and confounded as appeared by his hiding and flying from the presence of God 21. How appeareth this greatnesse of his sin These many wayes as generally in all sin and sinnes 1. By the greatnesse of the Majesty forbidding it infinite so an infinite offence 2. His great authority Lord and giver of all good so heynous the offence to neglect his authoritie and
anointed with the oyle of gladnesse above his fellowes Psal. 45. 39 With what oyle anointed As there expressed of gladnesse glad to doe the will of his Father so the Spirit of God in most abundant measure understood by that oyle wherewith he was endued whence the Spirit of the Lord upon me applyed to him by it apparantly testified the Mediator and Saviour and in the power thereof executing that office 40. Why should he be so anointed As Kings Prophets and Priests were anointed with materiall oyle by Gods institution to shew their due and legimate calling to those offices so our Saviour with that Spirituall oyle to that more Divine office in it comprehending the other 41. What then contained in the office of Christ or Mediator His office of King to govern his office of Priest to make an atonement for sin his office of Prophet to teach and instruct in his Church 42. Wherein consisteth his Kingly office In being head of his Church and so having redeemed it governing and protecting it appointing his law and ordinances in conservation of the estate thereof till he shall deliver it and all dominion to God the Father of whom he received it 43. Wherein is his Priestly office seene In his atonement made for his people so offering that one full and perfect proprietary sacrifice which though but once offered so perfect there needeth no other as all other sacrifices were but shadowes of this and in the vertue and merit of this hath satisfied sufficiently for the sins of the whole world and is a Priest for ever after the order of Melchisedec 44. But are all the sins in the world thereby forgiven No for though the price and atonement bee of sufficiency in value yet the efficiency pertaineth onely to those according to his ordinance that by the hand of faith take and apprehend it to take benefit and make use of the same 45. How explaine you this As in generall pardon of the Prince or other if granted which is of sufficiency to save the condemned if it be not taken out and pleaded or used to his benefit the party may suffer for the neglect so if this satisfaction and atonement for sin be made by Christ be not taken and beneficially applyed by faith in the ministry of the Church the soule that neglecteth it may perish 46. Wherein is his prophetique office In his instruction of his Church in all things necessary to salvation as he did with his owne blessed words by his owne selfe being conversant in the flesh and after by the doctrine of the Apostles and Evangelists enlightned the same and ever since by those holy Bishops Fathers and Pastors that to succeeding times hee appointed and left in his stead to teach and instruct in his Church 47. How is he said Gods onely Son By excellency as the first of all his brethren Gods onely Son by eternall generation in whom are many sons else made sons by his meanes by vertue of adoption he onely and no other a son by nature 48. How is he our Lord Both as he is Gods Son who is Lord of all As he hath power given him by the Father As he hath purchased us at a price his bloud As hee continually instructeth helpeth governeth and defendeth us And as we have yeelded our soules given our names to him and among so many millions of Saints hope in his name and seeke for his light and his salvation 49. What followeth The third Article of the Creed concerning his Incarnation the first degree of his humiliation in the execution of his office of mediation SECT 5. The third Article Which was conceived c. Concerning Christs Incarnation The Analysis of the third Article and some of the others following whereof of his incarnation and so his conception and nativity whereby as it is said God was made man and taking our nature was borne of Virgin the mystery whereof is expended to the wonder of the Iew and amazement of the Gentiles yet proved to both by their own tenets and principles with the necessity on both his and our parts that it should be so to restore us not onely to the former estate in Adam but a far and more blessed and glorious in Christ where the resemblances and similitudes Or rather dissimilitudes but proportionable difference like respects on both sides are at large recyted and compared together and thence flowing as by humanity attained to the ful satisfaction of Gods justice even in an exact and eminent degree and therefore also is the Genealogy of Christ as the true Messias so exactly and punctually described by two of the Evangelists and the knots and difficulties of the same with some objections made against it solved and unloosed with the good uses we may or might to make thereof observed 1. VVHat is set forth in the execution of his office of Mediation His humiliation in three degrees Incarnation Passion Death and descent to the grave and hell His exaltation in foure other degrees Resurrection Ascension Session at the right hand of God Commission to be Judge over quicke and dead 2. How is his Incarnation here set forth In these words Conceived of the holy Ghost borne of the Virgin Mary What note you hence Two parts his Conception by the holy Ghost his Nativity borne of the Virgin Mary 3. What meane you by Jncarnation His inanition of himselfe and as it were debasing of himselfe in respect of his majesty of divinity thereby to put on humanity 4. Expresse this more fully Christ taking of our flesh and humanity on him whereby he who according to his divinitie being the eternall Son of God in the bosome and palace of his Father in all happinesse and glory yet of his love to us wretched and miserable and to make us happy humbled himselfe to be found in the form of a servant and to take our nature on him so performed in his conception and nativity 5. Was God then conceived or borne No but that person in Trinity which was God equall to the Father tooke our nature on him or the man Christ that was so conceived and borne into that one person with him by which personall union wee use and are allowed to say the Son of God crucified and Mary the mother of God and the like by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which figure either natures proprieties are often attributed to the other and both joyntly or severally to the person 6. How in Scripture used Even so also hence we finde it said 1. God was made man 2. The Word was made flesh Ioh. 1. 3. The Son of God crucified Heb. 6. 6. 4. The Son of man with the Father in heaven and that came from the Father Ioh. 3. 13. 5. And the like phrases which expresse the manhood of Christ taken into God and so made one person all these things are so most true in the unity of the person 7. How his conception By the holy Ghost as the Angell said The
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
his Fathers will 3. Love and submission to him and his will and Commandements 4. Repulse of the Divell and his temptations 5. Humility even in the greatest degree and beyond compare 6. Contentednesse in his humility sufferings and reproach 7. Thankfulnesse honour and praise given to his Father for all and in all things in most abundant manner and measure counterpoising Adams fall and all our frailty but much more in infinite measure surmounting it as he the second person in Trinity and descending from heaven performed this who was infinite as God and so made infinite satisfaction and restored by it not only Adam but his posterity and in token thereof carried the poore penitent theefe on the crosse with him into Paradise 24. Are we so then pardoned in his person justice Yes as in one Adam all sinned by one Christ are all made alive and as the offence by one to condemnation so much more the grace abounded to justification and in his stripes we are healed 25. But how is the law satisfied Man sinned and man must dye man offended and the Man Christ made full and superabundant satisfaction 26. But the soule that sinneth must dye It is true Anima quae peccat morietur by one Adam sin came into the world and had dominion over all and in that one Adam and his person we all sinned and were deprived of grace all since offences but branches of that radicall and originall transgression so that person Christ in his loynes in the flesh did make satisfaction for his and all our guilt and being without sin in the sanctifying of Gods Spirit as the first fruits hallowed was an oblation for all our sinnes the branches or buds of that first sin whose root thus cut off in Christ the branches must needs dye unlesse again replanted by the hellish power of Satan and falling from grace 27. But is this exact and true justice Yea we may see it an eye for eye and tooth for tooth life for life infinite satisfaction for an infinite offence that it may well be not only in vigore but rigore Juris true and exact justice and though some seeme to remit it à rigore Juris wherein the soule that sinneth not a Damon for Pitheas not a friend for a friend but the soule it selfe that sinneth is to dye and shew that in vigore juris full satisfaction is made and the debt paid and we all cleered yet if we consider that one person that sinned and we all in his loynes the foundation of guilt and that one person that maketh satisfaction and we all his members and in him if ever elect or saved we may so exact justice truely to the uttermost mite and superabundant satisfaction made both in rigore as well as vigore juris and praise and admire with all Saints and Angels the wisedome goodnesse and mercy of God 28. Why is the humanity and genealogie of Christ so particularly set downe and recorded To shew he is truely the Messias and promised seed according to the Scriptures viz. of the seed of Abraham of the Tribe of Juda and house or linage of David 29. How appeareth it Plainely in the Scriptures and his genealogy recorded by the Evangelists Matthew and Luke 30. But doe not these genealogies differ They may yet both true according to divers direct lines as we see in the lines of Nathan and Salomon as after five or ten or many descents the children intermarrying severall direct lines came from the same party to the same on both sides 31. But divers fathers are named there of Joseph Yet both right the one the naturall father the other the legall father whose the issue accompted when the younger brother was to take the elder brothers wife to raise up seed to his brother 32. But the Genealogy is of Joseph not Mary whose Son Christ was in the flesh But he tooke a wife of his owne Tribe and family according to the Law and the Evangelists and Angel Luke 3. shew and call him as her son the son of David 33. Yet was not Mary said of the Tribe of Levi These two Tribes of Juda and Levi were so neerely linked as placed at Jerusalem and about the offices of the Temple and so many Intermarriages so the more occasioned had passed that it was sure enough and not hard to shew their descent from either Tribe 34. How can you shew that By all histories of the times and Scripture where it is apparant the Kingly family of Juda and Priestly of Levi much intermixed and so the very government was with the priest not only in regard of their high and sacred office but of their blood by many Intermarrriages intermingled and lines there of Nathan and Salomon compared with the history of the governours doe shew 35. Why then was Christ especially named of the linage of David As the Kingly line fitting the Son of the King of Kings and in regard of the promise and prophesies 36. He is then also acknowledged of Levi And not unfitly as hee was to offer that eternall sacrifice and is a Priest for ever after the order of Melchisedec who was also both King of Salem and Priest of the most high God 37. How were his Disciples called his brethren The phrase and custome of the Jewes was so to call the neere kinsmen or acquaintance and he also calleth them so in his love saying goe tell my brethren and some of them were his neerest kinsmen according to the flesh and so Abram said to Lot his kinsman we are brethren 38. How or which Disciples were his neerest kinsmen Anna the wife of Ioachim the Father and Mother of the Virgin Mary both of the Tribe of Iuda according to Damascene she of the Tribe of Levi according to Epiphanius and both by divers lines truely said had by two other husbands two other Maries by Cleophas Mary wife of Alephus mother of Iames Alpheides and Symon Cananaeus by Salome the other Mary wife of Zebedeus mother of Iames and more especially called the brother of the Lord and Iohn the Evangelist whom the Lord as it is said so loved Thus his cousin germanes and called in the common phrase his brethren 39. How was this James more especially called the brother of the Lord Because he was so like him as testifieth Egesippus who lived next to the Apostles times that those who were sent to take him were faine to send Iudas before them to shew which he was and to distinguish them one from the other and so he came and by that token of the kisse betraied him 40. What learne we hence Many duties especicially As 1. Reverent admiration with all Saints Angels of this divine unspeakeable mystery 2. Humiliation of our selves before God in remembrance of his admirable humility 3. Gracious magnanimity and lifting up our hearts to God and heaven in remembrance of our hereby acquired in him best and truest nobility 4. Joyfull commemoration of this his wonderous favour
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
of the great King as the place of all felicity 25. How of the wicked In the same power but by the hands of those wicked and infernall spirits executing Gods judgment and heavie anger against sinners so tumbling them headlong into hell into that dungeon of eternall misery and confusion where is weeping wailing and gnashing of teeth the worme that never dyeth and fire that never goeth out death gnawing on them alwayes dying never put out of that paine but so eternally miserable 26. Js this the end Yes this is the end of the judgement though of the joyes or torments no end eternity being confirmed to both and by this meanes the equity of sentence of that most just Judge eternally manifested rendring to every one according to his workes 26. Are then the workes considered Yes and they that have done well goe to life everlasting and those that have done evill into everlasting fire 27. Is life then for the workes given No but rendred according to the workes whereby the faith vertue and graces of the godly given by God were approved to the eye of God and the world and now seene by it that verily there is a reward for the righteous there is a God that judgeth the earth 28. How is his mercy then seene In giving those graces that faith that apprehendeth the Saviour Christ and charity that so covereth and satisfieth all defects so in mercy imputeth that righteousnesse that now in justice according to his goodnesse bringeth their absolution whiles the wicked wanting these are taken in the workes of their owne hands and condemned 29. The wicked are then judged and condemned for their workes Yes and that in justice as without mercy who neither loved sought nor exercised mercy but the godly in justice also but according to their works testifying their faith so not for their works nor yet without workes as they are via Regni non causa regnandi as before was declared 30. Is there no other judgement Yes there is a particular judgement for every one at the day and houre of death wherein as the world leaveth us so judgement findeth us and the soule then separated from the body receiveth particular sentence of mercy or condemnation but at the last day both men and Angels beholding body and soule joyned together shall publiquely in the sight of all to the manifestation of Gods justice to all receive the sentence to their farther joy or griefe and to the consummation thereof which is the generall judgement 31. What learne we hence Divers good duties befitting Christians and their Christian conversation 1. As vigilancy in our callings as expecting the Lords comming to call us to account for our workes 2. Care of keeping a good conscience which is an onely comfort and assurance of our soules in Christ when all bookes and so that booke withall are opened 3. Avoiding rash judgement and censure of others leaving the judgement to the Lord who shall justly judge both us and them 4. Judging our selves in time and condemning what is ill that we may so by penitence avoyd the judgement and condemnation of the Lord. 5. Raising and rousing up our selves to all good workes especially prayers and praises to God for all his gifts and graces in the joyfull expectation of his comming and reward 32. What profit hence 1. Our chiefest and best comfort that in all afflictions there shall bee an end and for all good sufferings a reward 2. Joy in all good actions that shall then receive the crowne of praise and blessednesse 3. Preparation of our soules for heaven in expectation of the Lords comming and our rendring our account 33. It is then good to remember judgement An onely meanes to avoid sin by often remembrance as of God and heaven and hell so of this judgement and the account to be made and if it were possible as it were to have alwayes the trumpet of God and voice of the Archangell sounding in our eares his Surgite mortui venite ad judicium 34. VVhat followeth The eighth Article of the Creed concerning the third person in the Trinity our beliefe in God the Holy Ghost SECT 10. The eighth Article and third part of the Creed Concerning the Holy Ghost The Analysis of the eighth Article how wee beeleve in the holy Ghost and what concerning his essence God person and name the holy Spirit and why so called As also the manner of his existence and order in the Trinity his personall ppoprieties actions and operations to him attributed for the guidance and good of the Church and so how comfort is particularly ascribed to him and he called the Comforter his gifts and graces how distinguished and distributed among the members of the Church for the good of the same how also to be retained or said to be revised or quenâ—â—ed 〈…〉 us and what sinne against the holy Ghost is and how vnpardonable So what chiefly hence to be learned for our use and comfort 1. VVHat is the third person in Trinity God the Holy Ghost called the holy Spirit of God 2. How prosesse you your beleefe in him In these words I beleeve in the Holy Ghost 3. What therein to be considered The action or duty to beleeve in or put my trust and confidence in him as was before declared The object in respect of his essence God person the holy Spirit the third person in Trinity 4. VVhat concerning his essence That he is one God in unity of essence with the Father and the Sonne who with the Father and the Son together is worshipped and glorified who spake by the holy Prophets as is explained in the Nicene Creed so very one God with them working in unity with them as was before declared onely distinguished in the propriety of person 5. VVhat considerable in his person The name and reason thereof The manner of existence in the Trinity The order action and propriety of person 6. VVhence the name of spirit From that similitude to other spirits and spirituall natures the fountaine as it were and beginning of divers hidden secret and invisible motions and actions 7. How many sorts of spirits Some causes and substances the principall other onely effects and accidents So there are spirits Heavenly ones Increate so both Essentially we say God is a Spirit Personally the spirit of God Created Angels good and bad Soules of men all causes in one sort or other and producers of admirable effects Earthly ones as Spirits in the arteries of the body Winde and motion of the Ayre are moved and divers meteors So called of their secret and imperceptible beginnings and motion 8. VVhat else spirits The effects of the former spirit both Good motions as the spirit of fortitude gentlenesse understanding and other gifts of Gods Spirit Evill motions spirit of anger giddinesse cavillation contentions c. 9. VVhat then meant by the name Spirit In generall any hidden nature secretly with force stirring or moving any thing and as wee see sometimes the
11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
Seas or grave turned it to rottennesse or wilde beasts or fishes devoured it yet when he saith Come againe yee children of men no graves rottennesse or corruption can keepe them from his presence whose word can againe restore them as at first created them out of nothing 20. How is this further confirmed Even by the rules of reason at least from the justice equity and mercies of God in Christ. 21. How in reason As they in the soule pleased or offended God so to be made the object of his justice or mercy for as he is God of Abraham and God of the living of all Abraham and not a part onely his soule as else illustrated by divers examples and similitudes 22. How in the justice of God As the body with the soule offended the divine Majesty so with it to be called to account and since no such justice yet seene performed that it should hereafter bee at the last 23. How in equity As both soule and body served God and did honour him and in Christ accepted of him so both to rise to be honoured which commeth towards his mercy and as he is Father of both in Adam and Christ. 24. How his mercies in Christ As promised to all faithfull and for his promise sake both body and soule to be blessed else but a part of blessing and God and Christs servants but in part his or part of his servants raised but as his blessing perfect and promise without failing or repentance so full and perfect restoring and blessednesse both in body and soule 25. How farther illustrated By examples and similitudes of the resurrection 26. What examples Not onely Christ himselfe in whose forme we shall rise which also giveth a taste as a first fruits assurance and testimony of our Resurrection and sheweth Gods power and good will to our nature but also of divers others as the widow of Sarepta and Shunamites son by Eliah and Elisha raised to life the man by the Prophets bones and those three raised by Christ Dorcas by Peter and Eutiches by Saint Paul all farther testimonies and tokens of the very bodies resurrection 27. What other similitudes Of the day succeeding night spring after winter even flyes and Bees the Rigndove beast Myoxus and Phenix from death usually reviving to life againe seeds cast into the earth there dying yet quickned againe Saint Pauls instance of the Resurrection 28. What hence gathered That as when wee see some herbes bud in the spring we know so others may so when we see some bodies raised we may know by their example others may also or when we see some excellent Artist show some excellent workes by it wee know he can doe more if he please so when wee see God raised some and gave life and cloathed the soules with the bodies he can doe so by all the rest when he sees his time and when he please 29. With what bodies then shall we rise With the same wee live here as holy Iob saith and Saint Paul with our owne bodies yet made glorified incorruptible and spirituall bodies 30. How glorified As fitted to that mansion they shall possesse in the heavens 31. How incorruptible By doing away all corruptions and imperfections which may tend towards death or offence to the soule so a comfort whatever imperfection weaknesse or deformity there all such imperfection and defect shall be done away and the glorious soule as a glorified one so shall have a perfect and incorruptible body to praise God with eternally 32. How said a spirituall body Not that it is turned to a spirit but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possesse and as it shall be comformable to these spirituall exercises of the soule then to bee used and sympathizing with that spirit subject in all things without reluctancy to the Spirit of God 33. How the Resurrection effected By the Father in the Sonne and virtue of the Holy Ghost whereby all shall be raised and brought to judgement 34. Of whom this resurrection meant Of the godly hereby princially intended the symboll of whose faith is here expressed but of all here intimated of the just to mercy the others condemnation hence consequently gathered 35. What learne we hence Good duties in preparation of our selves for a joyfull resurrection As 1. not to live like Epicures or such as expect no resurrection but in dayes of grace as preparing for a life in glory 2. To consider how though death impaire us there shall be a resurrection to renew us 3. To serve God with all our members bodies and soules also that all may be partakers of a joyfull resurrection of the just to glory 4. To be comforted against death in this hope and joyfully expresse the same in all things 36. What comforts to be hence raised In that as we may finde hough we live a thousand yeares yet wee must dye in the first Adams fall so now though a thousand or thousands in the dust yet in the second Adam we shall be raised in his forme and power so 1. To beare all weaknesse sicknesse deformity even death it selfe with patience since Christ will raise all that are his in power and beauty to glory 2. To bear the parting with our neerest friends patiently in remembrance of this resurrection and meeting againe in joy in body and soule at the resurrection 3. To beare the very parting and laying downe of this body of dust with that moderation and comfort beseeming a Christian and servant of him that will at last reward all our service done to him either in body or soule with a mercifull and just reward 37. What followeth hence As a consequent of this resurrection life everlasting for as forgivenesse of sinnes argueth taking a way the punishment death and so a resurrection no lesse it and the resurrection import the position of life everlasting 38. What is your hope then Of a joyfull resurrection to life everlasting both in body and soule to be consummate with God and all Saints in the heavens 39. What herein to be considered The life of body and soule eternity of the same The sum and consummation of all happinesse in such joyes that no eye hath seen or eare heard or could enter into the heart of man prepared for the Saints and to endure to eternity 40. What is life The act of living not so much consisting in the continuance as exercising the faculties of life and enjoying the goodnesse 41. How mean you that For that long continuance as a hundred or a thousand yeares without knowledge the light of life or action the exercise of life or doing good and the best acts of the soule is but as it were a long sicknesse and lethargy of the soule or deficiencie of life wanting the fruit and comfort of the the same 42. How doth the soule live By her owne being but from God authour of that being and
continuall theft and she since she so cut herselfe from him and her bastardly issue continuall theeves 4. Sometimes as continually so wholly robbed of his estate and his inheritance transferred to the bastardly breed of some lewd varlot and harlot 5. And lastly with him sometimes others robbed as the inheritance and estate that ought to descend to them thus carried to others that worst and least deserve any good and hence the severity of divers laws both divine and humane that shew the odiousnesse and deterstation of it among all Nations by the punishments 39. What punishments By the Law 1. Of God death as aforesaid Deut. 22. 22. 2. Solon lawfull instantly to kill those taken in adultery 3. Certaine Indians adjudging the adultresse to cut the adulterers throat and some kinsman of hers 4. Nebuchadnezar broiling them on a gridiron 5. Zaleucus among the Locrians to have their eyes put out 6. Egyptians the adulterous nose cut off and the adulterer to have a thousand stripes 7. Turkes though allowing many wives yet adultery punished with death usually 40. How many instances of the execution of such lawes If there were not yet the lawes and sentence of them and the law makers sufficiently shew the foulenesse of the evill but both execution of them according to the letter are abundantly shewed in stories and even beyond the letter of them approved of by Magistrates and such as had the power of interpretation and execution of them and some others 41. How shew you that 1. Zaleucus whose owne sonne and heire of his kingdome taken in adultery and the subjects praying release of the punishment the father caused one of his sons eyes and one of his own to be put out in execution of the Law 2. In Alexander approving the act of the noble Theban Lady Timoclea that slew her adulterous ravisher 3. In the Romans that punished the adultetry and ravishing of the Lady Paulina with destruction of the Priests and Temple of Isis by whose means it was done 5. In the famous strumpet and adulterous Messalina lastly executed by the good Emperour Claudius command 6. In the law Julia executed long time duly and adulterers both of noble bloud and else without difference put to death as testified by all Writers and Tacitus with them 7. In the Emperour first Valentinians time many noble women of great parentage for adulery put to death as testifieth Ammianus Marcellinus 8. In Andreas King of Hungaria whose Queen having betraied a noble Lady wife of Baudebam to her brothers rape and being slaine by him who with his bloudy sword carring her heart to the King had his act approved and retained his honour 8. In Philip the faire King of France that spared not his owne daughters adultresses or their Paramours 9. In Lawes the eleventh that never made shew of anger or offence for his sisters death slain by her husband Seneschall of Normandy with her adulterer in bed together 10. In Gonzaga Duke of Ferrara that caused his treacherous and adulterous Captaine first to marry the party wronged and whose husband he had slaine to marry her and then hanged him 11. In the rape of Lucretia where for Tarquinius adultery the Kings and their race banished and whole forme of government changed and many like stories or as pregnant of the odiousnesse of adultery and punishments attending inflicted both by the hand of God and men 42. Recite some of them 1. Such as King Osbrights adultery rape of the Lord Bruers wife the bringing in of the Danes in revenge of it and subversion of his estate and kingdome with many others and the ruine of all England 2. Such as Paris Helens adultery the ruine of Troy and firebrand of almost all Asia and Greece 3. Such as Valentinians the third his adultery with Petronius Maximus wife that cost his life besides the sacking of Rome and destruction of the Romane Empire with the death of many thousands bringing in Gensericus King of the Vandalls and all miseries that follow warre and desolation 4. Such as Davids adultery punished with many plagues and crosses in himselfe and his Kingdome and with lewd children 5. Such as the Benjamites adultery with the Levites wife or concubine the rooting out of that tribe and fearfull dissolution Judg. 20. 7. Such as the Israelites adultery with the Midianitish women causing the plague wherein 24000. slaine and the Mideanites and their whorish wives and women utter destruction by Gods command all of them saving the unpolluted virvins 42. In this sufficiently declared the odiousnesse of this soule and crying sin If it be not you have it at least charactered fully in the booke of God and writings of other holy men that describe it in the proper colours with the punishment vengeance due and belonging 1. As whoremongers and adulterers God will judge Heb. 13. 4. 2 Such shall not inherit the Kingdome of God 1 Cor. 6. 9. 3. Adultery is a fire that devoureth to destruction Job 31. 12. 4. Saint Basil saith adultery is the hooke of the divell whereby he draweth us to destruction 5. Gregory it is a furnace whose mouth gluttony flame pride sparkles filthy words smoake infamy ashes poverty and shame It is noted of it it woundeth body and soule goods and good name posterity and all that belong to us to death 43. How is it to be shewed As it woundeth a man or he woundeth himself 1. In his body as well as soule by it and fornication polluted 1 Cor. 6. 13. 2. In his soule polluted and dishonoured Prov. 6 31. 3. In his wife wronged despised Mal. 2. 14. 4. In his children impoverished punished or bastardized threatned and seen in David and his posterity 1 Sam. 12. 10. and Prov. 6. 25. 5. In his goods and estate commonly wasted Job 31. 12. 6. In understanding and judgement Prov. 6. 32. 7. Name and to his dishonour Prov. 6. 33. and so it woundeth every way even to death that it is true of this in an eminent degree lust having conceived bringeth forth sin and sin perfected bringeth forth death 44. But what say you then of chastity in the other side As much by all to be honoured and admired and no lesse seen blessed by God then by all commended 45. How shew you this In that it is remembred as of humility to be the roote continence the girdle temperance the nurse so chastity the crowne of all vertues and all Saints and soules of the just that shall be taken up to Sion and the new Jerusalem in the embleme of this as with the title of Virgins and crowne of chastity in token of their holy desires as redeemed from men the corruptions and pollutions of the world are so onely said worthy to accompany and follow the Lambe and the blessing of Joseph that mirror of chastity on earth doe abundantly testifie 46. How in Joseph In that for his sake the Lord knowing and thereby testifying his innocency many received blessings 1. As his Masters
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
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
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
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
Church in the administration of the Sacraments and admission of Converts to Baptisme and Penitents into the Church and participation of the other Sacrament in primitive times especially and even when whole Nations were converted to Christianity and baptized As this also a preparation by the description of the holy Table or Altar-place of it ceremonies and reverence used at it to the doctrine of the Sacrament of the Lords Supper coming next to be handled Yet once more ere we passe this Sacrament what is meant by these words used in the ceremony In the name of the Father c. By the Name of God as all Divines teach is understood not onely that Nomen ineffabile Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as written with foure letters and by some corruptly pronounced Jehovah instead of Jaha or Jâ—hu and usually read Adonai by the Hebrewes themselves and others by their directions but all other the glorious titles attributes and holy meanes whatsoever whereby any noâ—â—â—â—s of the divine Majesty are imparted and the knowledge of God in any sort derived unto us and so by them as farre as humane frailty will permit God himselfe made knowne unto men And as his attributes of Mercy Justice Goodnesse and the like seeming accidentall attributes are yet â—o essentiall they are his very essence and God himselfe Nullum accidens in Deum cadit quicquid in Deo est essentia est so much more his Name and Titles taken for God himselfe all of them together sparkling like rayes from that their center of theirs the divine Majesty which they would expresse to our knowledge thus God himselfe meant by his name and by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name is ordinarily accepted for God himselfe absolutely as the chiefe meanes of our knowledge of him which yet hath a twofold consideration as what is either passive received or active set forth byus which knowledge passive received or in the receiving may perhaps properly pertaine to the third Commandment and exposition of the name of God there as the same passive in the setting forth and acknowledgement of it may pertaine to this place and perhaps both to the first Petition of the Lords prayer wherein we desire Gods Name may bee hallowed which we may well interpret by all holy meanes of receiving this knowledge of him as well as setting it forth and acknowledging of it to his glory and in this last sense here properly understood that the person is baptised in the Name that is in the 1. Power and authority 2. Confession and acknowledgement 3. Honour and praise 4. Love and feare Of the divine Majesty of the Father the Son and the Holy Ghost the great and glorious mystery of the Trinity so revealed as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name and that saving Name Jesus Emmanuel and other names of God the same and other mysteries are no lesse emphatically then sweetly shadowed and included In what manner Thus the name expressing the divine Majesty or all meanes of the knowledge of â—t thereby expressed and all saving health springing from that knowledge or as Nomen est nota rei and the Sonne the Character of his Fathers glory how fitly may the Sonne the Saviour Jesus the center of the Trinity and of our salvation the Father saving by the Sonne actuating it by the holy Spirit to whom committed the dispensation of Faith and treasury of all graces here shadowed under this Name for the name above all names for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai the Epitheton of the Father may seeme to import the fountaine of his all-sufficiencie and power as it doth right so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name above all names at which every knee should bow imply the character of the brightnesse of his Fathers glory as it importeth also the Word the Wisedome the Way the Truth the Light the Life of all saving health and knowledge whence all saving health derived and as sweetly suiting with the rest and sympathizing with his nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekina shadowing unto us the overshadowing power and goodnesse of that holy and blessed Spirit the dispenser of all divine graces and so all of them together the Trinity of the persons in the unity of the divine Majesty whereby showne as opera Trinitatis ad extra so essentia ad intra bein indivisa the Unity in Trinity and Trinity in Unity mysteriously included in the Name above all names that saving Name Jesus with the revelation of which Name the whole Trinity was also revealed in that Emanuel to all mankinde and which so great a mystery as desired to be looked into by Angels but hidden from all former ages was with him and in him manifested to the world And no wonder if so great mysteries should be in that great and glorious Name involved when in the very name of Antichrist and character of the Beast so deep mysteries are found included For as great is the mystery of godlinesâ—e deep Gods counsels and secret his judgements past finding out so we may observe great are the depths of Satan strong the delusions of the Divell and as hideous as intricate the mystery of iniquity How is that mystery or name of the Beast and Antichrist meant or explained The Divell is usually tearmed Gods Ape so where God planteth his Church he will strive to erect his Chappell hard by And as God will set up his Christ upon his holy Hill of Sion so he striveth to set up Antichrist not onely in his owne Chappell but in the Church of God as much as he can poluted by him and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God so Antichrist working by the power of the Beast hath his false prophets working lying wonders in the power of the Beast and Dragon and delusions of the Divel and thus as Christ to Antichrist Gods truth to Satans delusions and Gods counsels to the depths of Satan we may behold who the mystery of iniquity working by Antichrist and the power of the Beast are opposed to the mystery of godlinesse wrought by God and in Christ revealed as Contraâ—ia juxta se posita magis elucescunt God advancing his Christ the truth and godlinesse in his Church the Divell that Beast of the field in Paradise the old red Dragon for his bloudy designes and falling Angel for his pride striving to set up Antichrist and all spirituall wickednesse even in the high places as high as Tribunal Ecclesia the very pulpits if his false prophets can get into them to sow their seeds of Heresie Atheisine and prophanenesse and for his name literally it is plainly understood of his opposition to God and his Christ but for his name so mystically expressed by numbers or rather inveyled in them that have busied so many thousands searching eyes industrious wits and judicious heads to pry into them to finde out the mysterie it may
and faith are spirituall things so is â—e spiritually and after a divine and inâ—ffable manner presenâ— to it and nourishing and sustaining the saâ—â— But is not this he confession of Con or Transuâ—stantiation No For neither with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe we say it is cum Christo or Christus cum paâ—e in or sub pane this with Christ or Christ within or under it Nor with the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into his body but with Christ himselfe as Christus is panis vitae so this Bread is his body and the Cup his blood and so say his Apostles but in the Sacramentall locution and phrase of a Sacrament where the signe sheweth the thing signiâ—ed and by vertue and efficacie of his power and instâ—tution â—oth are divinely present by the operation of his Spirit and grace and so found expressed in holy Scripture as also expounded in the same where he is not only figuratively called the Vine the Shepheard c but more mysteriously also to be understood as here in the Sacrament and so expounded in other places 44. How expressed or so expounded In that whereas Baptisme is called Absolutio peccatorum the wâ—shing of sin The Laver of Râ—generation Titus 3. 5. 21. and saveth us 1 Pet. 3. 21. being the Sacrament or signe of it onely So â—ircumcision called the Covenant Gen. 17. 10. but the signe or Sacrament of it vers 11. proxime sequenti So the Lamb is the Passover Exod. 12. 11. but called the Remembrance of it vers 14. and the signe of it Exod. 13. 9. and so Matth. 26. 26. and in the other Evangelists it is called Christs body and his blood and 1 Cor. 10. 16. the Communion of his body and Communion of his blood yet bread and partakers they of that one bread in which sense also said Christ was the Rocke spirituall meat and drink and the Rock said to bee Christ 1 Cor. 10. 3. 4. So Christ our Passover 1 Cor. 5. 7. and the Lamb 1 Joh. 29. and in the Revelation and the likeâ— wherein though wee acknowledge Gods powerfull and gracious presence in it and the weaknesse of our apprehension or reason to sound the depth of this mystery and manner of his comming as we doubt not of his presence and true and very receiving neither hold we it needfull for weake reason curiously to enquire further nor need we seek to the Ubiquitaries doctrine or other Comments of humane invention for props of our faith or this holy confession 45. How doe we then apprehend the mystery As it is delivered and to be apprehended spiritually and by faith so mysteries are offered not to questioners but to beleevers yet herein if with Solomon we admire or say How is it credible God should thus dwell with men 1 King 8. 27. let us remember what the Angel Gabriel said The power of the most highest and of the holy Ghost hath overshadowed it Here is his power word to search further or beyond it were temeâ—ity and not to beleeve it infidelity but to beleeve and acknowledge it life eternall 46. How may we reverently call or esteeme it As the Fathers have in their godly zeale declared described and called it As a great inestimable divine most noble Sacrament a pure venerable eternall praise-worthy Mystery A Mystery of peace and piety holy of holies blessing and hidden Manna and such reverent Titles as their holy zeale and devotions moved them unto And if any way seeming hyperbolical we may well think and know nothing too high to shew it or words too divine for this holy mystery if well and graciously interpreted or understood 47. What figures of this Sacrament 1. The Paschall Lamb principally whose forerunner it was 1 Cor. 5. 7. 2. The bread wine that Mâ—lchisedec brought â—ut when he blessed Abraham Gen. 14. 18. and hee a type of Christ. 3. The Shew-bread alwayes before God lawfull for none to eate but the Priests this those onely that are godly and so a Royall Priesthood 4 The Cake baked in ashes in vertue of which Elias walked fourty dayes and fourty nights and came to Mount Horeb where he saw God as wee hereby strengthened and brought to see God 5. The Manna Angels food for the excellent properties and only ceasing the Sabbath and this in use with us till the eternall Sabbath 6. The Ark containing holy things made of puâ—est shining Cedar Shittim woâ—d this of the flesh of the Sonne of God and bringing holinesse and graces and blessings with it 7. Elizeus meale 1 King 4. that sweetned the pot and took away bitternesse and death so this bringing life 48. â—ow is Christ generally in holy Scripture said to be received 1. In his person as by Zacheus entertaining him to whom he said This day is salvation come into thy house 2. In the poore received or entertained in charitie when it will bee acknowledged what yee did to these the little ones yee did to me 3. In his Mâ—ssengers Who receive you receive me and who receive me receive him that sent me as who receive a Prophet in the name of a Prophet shall have a Prophets reward 4. In his doctrine and by faith so Joh. 1. 12. To such as receive him he gave power to become the sonnes of God 5. In the Sacraments of the old Law shadows and types of the new 6. In Baptisme he that is baptized into Christ hath put oâ— Christ Gal. 3. 17. 7. In the Lâ—rds Supper most divinely as in this Sacrament exhibited and most effectually as verily and indeed by application of his gâ—aces and presence powerfully to the soule that whereas the old Sacraments were types and shadowes the Doctrine the Articles or conveyance the Messengers the nectaries and servants Baptisme the seale of a new life and beginning in Christ this of the comforts and nourishing in him as continually feasted with his graces and enjoying his presence 49. What are the benefites whereof wee are made partakers hereby The strengthening and refreshing our soules by the body and blood of Christ as our bodies are by the bread and wine 50. What is here expressed The analogy of these spirituall comforts to the soule and spirituall life correspondent though in a divine manner to those corporall comforts of the body by those excellent meanes and instruments In what manner In the 1. Receiving and using 2. Blessing and graces 3. Effect and vertue of it 51. How seen in the receiving and using In that first as the bread and wine are received by the hand of the body eaten and digested by the mouth and stomach are made the nourishment of the body 2. So the body and blood of Christ received by the hand of faith fed on by the mouth digested by the heart is made nourishment and strength to the soule 52. How in the blessing and graces In that as the bodily life is continually fed nourished and refreshed by these corporall substances so the spirituall
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
s. 3 q. 37. vid. Name of God L Lawes and their soverall sorts p. 3. s. 1. q. 6. and Law how written ib. q. 42. Law and its use p. 4. s. 1. q. 10. Last â—udgement p. 2. s. 9. q. 5. Life and eternity vid. Everlasting life Long life how a blessing p. 3. s. 7. q. 62. Lords Supper parts and relat p. 5. s. 3. q. 4. the mysteriousnesse of it q. 38. c. â—igures and manner of it ib q 47. preparation to it ibid. s. 4. q. 20. Love of God p. 3. s. 3. q. 34 p. 3. s. 13 q 3. Love of neighbour ibid. Lying and falshood vide truth M Magistrates vi Parents Masters theirs and servants duties p. 3. s. 7. q. 38 Marriage p. 3. s. 9. q. 52. Member of Christ how p. 1. s. 3 q. 38. Mysterys of Religion vid. Sacraments and Lords supper Mystery of the Trinity vid. Trinity Mysterious names â—ehovah â—esus c. p. 5. s. 2. q. 76. c. Mystery of godlinesse ibidem Mystery of Iniquity vid. Aâ—tichrist Morality of the law p. 3. s. 6. q. 28. s. 1 q. 25. Murther and the seuerall sorts p. 3. s. 8. q. 6. c. N Names and their use p. 1. s. 2. q. 17. Imposition and change of them ib. s. 2. q. 1 c. Name of God p. 3. s. 5. q. 5 c. p. 4. s. 4. q. 12. how â—hallowed or prophaâ—ed ib. p. 5. s. 2. q. 75. name â—ehovah q. 79. Nativity of Christ miraculous p. 2. s. 5. q. 14. Necessity of Christs humanity p. 2. s. 5. q. 26. O Oaths and vowes p. 3. s 5. q. 25. Obedience active passive p. 4. s. 4. q. 44. Obedience and â—umiliation of Christ p. 2. s. 6. q 4. c. Obedience to Parents and Superiors p. 3. s. 7. q. 13 c. Oppression vid. Stealing Parents p 3. s. 67. q. 18. Passion and sufferings of Christ p. 2. s. 6. q. 27. c. Petitions and division of the Lords prayer p. 4 s. 3. q. 4 s. 4. q. 1. c. s. 8. q. 3. c. Polithisme vid. Atheisme Prayer and the parts p. 3. s. 4. q 34. p. 4. s. 2 q. 3. sorts and other requisites ibidem Preaching and other duties in Gods service p. 3. s. 4. q. 45. p. 5. s. 5. p. 33 â—uty of preachers and hearers Preface of the Law p. 3. s. 2. q. 4. c. other circumstances ibidem Profanes p. 3. s. 3 q. 32. Q Qualification and maner of true prayer p. 4 s. 2. q. 26. Quallity name and nature of the Beast vid. Antichrist R Religion what it is p. 1. s. 1. q. 37. and the truth of it p. 2. s. 2 q. 11. Resurrection and Assention of Christ p. 2. s. 8. q. 9. tipes of it ibid. Resurrection of the body p. 2. s. 12. q. 17. Repentance explained p. 1. s. 5. q. 32. p. 5. s. 2. q. 18. Requisites in Baptisme p. 5. s. 2. q. 27. c. Reverence and Devotion used in prayer p. 5. s. 2. q. 62. and in the church ibidem Robbery vid. stealing Rules for right expounding the law p. 3. s. 2. q. 36. p. 3. s. 57. q. 3. Rules and other requisites of Prayer p. 4. s. 2. q. 28. S Sabbath and sanctifying it p. 3. s. 6. per tot Sacrament p. 5. s. 1. q. 1. c. number and true use ibid. s. 1. q. 50. Sacriledge p. 3. s. 10. q. 33. Selfe murther p. 3. s. 8. q. 37. Servants vid. Masters Service of God and duties therein p. 3. s. 4. q. 44. p. 3. s. 6. q 62. Session of Christ in glory p. 2. s. 8 q. 46. c. and last judgement ibid. s 9. per tot Sins their severall sorts and divisions p 1. s. 4. q. 35. Sin against the holy Ghost p. 2. s. 10. q. 33. Slander vid. lying and Murther Sons of God vid. Father p. 2. s. 4. q. 47. p. 4 s. 3. q. 7. Soul murther vid. murther and lying State of nature and grace p. 4. s. 1. q. 18. Stealing p. 3 s. â—0 q. 9. c. Subjects their duties vid. Kings Sum of the Catechisme p. 1. s. 1. q. 42. p. 5. s. 5. q. 1. and use of it ibid Superiors vid. Parents Supper of the Lord p. 5. s. 3. q. 11. name and benefits p. 10. c. vid. Lords supper Swearing vid. Oathes T Tables of the law and their division p. 3. s. 3. q. 2. Temptations of divers sorts p. 4. s. 6. q. 3. Theft vid. Stealing Title of the Catechisme p. 1. s. 1. per tot Trinity of persons in the Godhead p. 2. s. 2. q. 31. and unity ibid. p. 2. s. 3. q. 20. Truth in charity p. 3. s. 11 q. 9. c. V Union vide Communion Vow vide Oathes Vow in Baptisme p 1. s. 4. q. 2. c. Use of the law p. 4. s. 1. q 9 W Word and will of God p. 1. s. 4 q. 71. p. 5. s. 5. q. 9 vide Bible Worldly vanities and lusts p 1 s 4 q. 50. Worship of God p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica and note xpus set for Christus and xpt for Christ generally so taken and is so generally mistaken being indeed the Greeke Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus a like mistake of some in H. supposed the lattin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name Iesus so abreviated Y Younger sort their duty p 3 s. 7 q 25 q. 35. Youth vid. children Z Zeal vid the love of God The Printer to the Reader Gentle Reader WHereas the Authour by reason of sicknesse and other infirmities could not be so present in assisting the Correction as he desired if any small Errata or mistakes have escaped our best vigilancie such as Instruction for Institution favour for savour or some particles as but and in wanting superabounding or set one for another it will be thy courtesie and ingenuity in reading to certifie and amend them the current of the sense as it were enforcing or shewing the true scope of the meaning there intended and as it is I doubt not but thou wilt be glad to peruse it and that with good contentation and comfort so that thou mayest reap both pleasure and profit by it is the hearty desire of him that wisheth thy best good Farewell FINIS