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
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
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
arguments retorted on themselves and other scisenatiques and Heretiques or misbeleevers but showne more strengthning and confirming our present assertion with the use to be made of the same 1. VVHat is the last degree of Christs humiliation His descent into Hell expressed in these words He descended into Hell which some annex to the former as included in them others to the following words as a preparation to the consideration of his resurrection from the dead some repute it a distinct Article 2. How is it then interpreted After divers manners and so consequently as diversly understood so variously referred 3. Whence growes this difference From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew and more Easterne Churches as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell and so divers times either way accepted and used 5. What is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By it also signified the Grave and Hell and no lesse the estate of the departed indifferently whether good or bad to joy or torment 6. How many severall interpretations are there then Six at the least deduced from this ground or difference 7. Which are they The first figuratively understood for the torments of soule and in his soule suffered at in and before his death the heavy anger of God against our sins which caused his agony and bloudy sweat and crying out Eli Eli c. even as it were the paines of hell being depraved of that solace which he was wont to finde in God as learned Doctor Field speakes l. 5. de Eccles. c. 18. 8. Which the second Literally understood of the place of the damned whither he is said to descend not to suffer any torments for consummatum est was said before and the worke finished of redemption and he assured the penitent thiefe This day thou shalt bee with me in Paradise but to triumph over the Divell and Hell conquered and for manifestation of his glory there and to the disobedient spirits to their greater torments and confusion 1 Pet. 3. 19. 9. Which the third Understood the lower parts or some places neare hell but not the hell of the damned where the Patriarchs or Saints before were supposed to abide not having full sight and fruition of God 10. Which the fourth Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the grave to which his body descended 11. Which is the fifth Figuratively thereby understood in the phrase of the Greeke the estate of the dead 12. Which the sixth Figuratively also to signifie his stay in that state or the grave three dayes as it were the duration or permanency thereof 13. Which is the most approved interpretation The first and second as most consonant to the analogy of faith and expressed or allowed in the doctrine of our Church the others either exploded or impertinent 14. How the first approved For that it is most assuredly true that our Saviour felt most extreame torments in his soule that even the paines of hell after a sort gat hold upon him as the Psalmist and Prophet David speaketh when he sweat drops of bloud and that there needed an Angell from heaven to comfort him as Luc. 22. 34. and after cryed Eli Eli c. by the dismall apprehension of the heavie wrath of God and sorrowes endlesse due to us and lying so heavy on his soule which may further bee illustrated and proved by these reasons following 15. Which be they That such and so great sorrowes did seize on his soule appeareth in that 1. That with onely consideration of them hee was so troubled that he confessed My soule is heavie even unto the death and prayed those three times with that fervency Father if it be possible c. Mat. 26. 28. c. 2. His apprehension of the sorrowes caused these drops bloudy sweat and agony and so terrible griefe and trouble of soule that needed the Angell from heaven Luke 22. 42. c. 3. The feare of death so terrible was so apprehended that it wrested those prayers and supplications from him with strong cryings and tears to him that was able to save from death whereby he was heard in that hee feared Heb. 5. 7. which shewes the greatnesse of the trouble of his soule 4. So wonderfull was that feare he was surprised withall when he suffered that hee cryed Eli Eli c. and a second time and gave up the ghost that offering for sin 5. As he was more powerfull then all the Martyrs so he suffered more then all if all were put together from righteous Abel to this day 6. His soule being an offering for sin and soules having sinned and all the faithfull in him and their sins in his soule to be expiated and everlasting death due heavy indeed and grievous paines must needs take hold on him by which we delivered in his power though with extreame paines and sufferings 16. But what is the end thereof That howsoever insupportable by men and Angels or unutterable yet thereby perfectly redeemed both body and soule by passions both of body and soule in the power of his divinity that never left him not even in that agony passion and death when hee seemed to bee overcome whereby yet he became conqueror 17. This interpretation then of his descent into hell is approved of Yes though perabolically interpreting it yet as agreeable to Scriptures and the analogy of faith 18. How the second interpretation Literally true also as consorting with the plain text of Scripture words of the Creed and testimony of Fathers and expounded by our Church so in regard of his triumph over hell and Satan and manifestation of his glory there and to them to their greater terror torments and confusion as Saint Peter seemeth to intimate saying in the spirit hee went and preached to the spirits in prison which were disobedient in the dayes of Noah 1 Pet. 3. 19. 19. How of the third Exploded by our Church and holy Scriptures as that acknowledge no third place or state of soules departed but Heaven or Paradise the place of joy and hell the state of the damned 20. How the fourth As lesse pertinent or proper since thereby is only signified what was before expressed by hee was buried and so a tautology of buriall as to say He was buried and descended to the grave in effect but he was buried and he was buried 21. How the fifth A like impertinent interpretation and inferring A tautologie of death before expressed in that he was dead for what difference betweene he was dead and descended into the state of the dead 22. How the sixth Little other then the former for being in that state it importeth some stay and how long that was is declared in the words following The third day he rose againe from the dead 23. What then Catholiquely understood by his descent Either
the grievous torments that he suffered in his righteous soule beyond compare or that he descended or stooped so low in his humility and exinanition of himselfe to manifest his love extended to mankinde and glory now asserted and assumed to the very gates and into the dungeon of hell to the soules and spirits there desolate and deserted of the grace of God or out of his gracious presence there plunged in unspeakable griefe and torments by their wretched and wicked fall from God or prevarication against God and his Christ which though never so great joy to Saints Angels and soules of the Just onely served to them to increase their torments and so after his victory on the Crosse over sin and death this representing a triumph over hell and all that wicked rabble or all that is accounted evill and that hold of sinne and hell or the Prince of hell the Divell 24. But as is said in the story of Dives there is a great space set that none can goe from heaven to hell or returne thence to heaven Luke 16. It is true of any other but the Son of God hee only excepted and yet they also there saw and spake to one another but indeed there is so great a gulfe between them and their estates of despaire and other ugly hellish terror and griefe they can never come one at the other or to the joy and comfort or other estate one of the other such endlesse distance is there betweene their severall habitations and conditions the one injoying eternall blisse by the other quite forfeited and utterly desperate of all remedy and within himselfe as well as before God judged and condemned or this one having unrecoverably lost all grace and time of grace but the other made so good use of it and by grace and in the day of grace momentae unde pendit eternitas improved both that eternally and invincibly impossible to be cast out and possessed of glory which is the joy of the elect summe of all blisse and so the one of all things receiving joy and comfort as delighted in and pleased with the will of God the other in all things tormented that if in heaven as Satan came before God and among the children of God Job 1. yet no comfort in or joy from the glory of that place but rather griefe and torment to be or be accounted no more worthy of it having forfeited it and the price of it the time graces and what else once granted them for the gaine and obtaining that pearle or treasure and the very joy of the Saints a corrasive to them so this such a gulfe they can never passe and though see and speake can never come one at the other yet as these might see and speake as it were at enterview one to another and God is every where much more may Christ who is God how he please descend to shew his victorious conquest and triumph there and so truely divers wayes to be understood he descended into hell 25. But this phrase was left out in some Creeds It is true so it was in the Symbol of the Church of Rome and divers of the Easterne parts as appeareth by the Smyrnian Sardian Toletan Ephesine Constantinopolitan Chalcedon Councels and other ancient confessions but in some of them as the Roman since added is and may be well thus interpreted Whether Literally for his descent in triumph and manifestation of his glory Figuratively and parabolically for the pains of hell sustained in soule at and before his passion under the heavy wrath of God and curse due to us in body and soule Ruf. in Exposit. symb Jerom. Epist. 41. part 1. 26. But there are many and maine objections used against this his descent into hell Many but not so maine or indeed of any consequence to evince what they would or subject so plaine an Article of the faith so universally received and so fully confirmed by holy Scripture 27. They may be easily solved then They are and more pregnant places and proofs by farre produced to the contrary and in confirmation of the truth of the position evidently shewing them but in a manner falacies or captious and sophisticall argumentations 28. But many have infisted on them Yes and no point of doctrine almost never so sound but hath had many impugners no conceit so foolish but hath had many maintainers and upholders 29. It may be profitable to heare them Yes related and resolved since not once but so often stirred and agitated by uncircumspect and simple persons that have erred by them so to receive and have more full solution and to insist more firmly in the truth cleare foundation and though else it might seeme Camarinam movere to stirre up the stinke of some old heresie yet in this respect needfull to satisfie and recall the erring judgements of any missed by partiality or misinterpretation against the current and generally received doctrine of the Church and holy Scripture and such onely left to erre that are either 1. Lazie and will not seeke to know the truth and full satisfaction 2. Wilfull and bent to follow any by-way whatever evident proofe and reason able to satisfie any judicious evince the contrary of which overweening and wilfull spirits every age affording too much plenty and ours superabounding to the sowing and planting or replanting of many an ancient and later heresie 30. May we heare some of the principall objections then It is objected out of that Luke 23. 4. c. Father into thy hands I commend my spirit that therefore hee was not in hell but as a bare conceit scarce worth an answer as falling of it selfe for as by Gods hand his power and protection meant what place is free or out of the hand of God the Psalmist teacheth us as Psal. 139. 8. If I ascend to heaven thou art there if I goe downe to hell thou art there also if I take the wings of the morning and flye to the uttermost parts of the earth there also shall thy right hand hold me So our blessed Saviour in the words of the same Psalmist commendeth his Spirit into his Fathers hand or protection which he was also assured of whether in Heaven and Paradise and hell 31. How secondly It is objected out of that saying This day thou shalt be with me in Paradise spoken to the thiefe on the Crosse that therefore he was not in hell But the answer most plaine both that of Saint Augustine that he filleth all places Heaven Paradise and hell and no place free from his presence as before and so as he was God with him in Paradise or Heaven in regard of his divinity as in his Epistle 57. ad Dardanum Secondly his Soule and Spirit might both ascend into Paradise as was convenient and the same day to hell also for the manifestation of his glory or descending first and ascending after Ephes. 4. 9. as we see the excellent quick motions of the minde and soule and
thought from one side of the earth and one end of heaven to another in a moment such the quicke motions of soules and Angels hindred by no earthly or corporeall and bodily impediments thus doubly answered in regard both of the divinity and humanity of our Saviour 32. How else thirdly Thirdly objected from that saying of our Saviour on the Crosse Consummatum est it is finished ergo not in hell and answered most true not to suffer any paines or farther there to perfect the mystery and merit of our redemption which was fully perfected on the Crosse whose passions there of infinite valew as before expressed and this argument were good against Flaccus Illyricus and such as supposed he went to suffer not against us or that interpretation that sheweth his descent only for manifestation of his glory or the like respects 33. How else opposed Fourthly this particle say they is wanting in divers the ancient Creeds or Symbols of the faith ergo c. answered so is communion of Saints yet a most Catholique Article and no argument to say it is left out or not related therefore it is not so all truths that are not reported were no truth but it is as the former both by Scripture and authority proved and approved and besides in many or most of the Symbols and Fathers expositions of them As 1. In Athanasius Creed joyned to Cyprians workes 2. Ruffinus Exposition of it and citing the Psal. 16. 10. 3. Chrysostome his Creed and Exposition of it 4. Saint Augustine his Creed and Exposition where comparison and signe of Jonah explained 5. Ignatius the like 6. Ireneus though not in his Creed in his other writings So all the current of the Fathers besides the Councels recited before 34. What else opposed Fifthly the Evangelists say they have no story of it ergo the same in effect with the former if good what heresie in some part or other not so established as the Sadduces or any might build on such foundation as Moses makes no mention of creation of Angels ergo there are none but this reasoning is exploded by all judicious as without reason and the contrary yet here is plainly evinced by holy Scriptures in as many or more places and more pregnant far then produced against us 35. Which are those Psal. 16. 10. the Psalmists prophesie expounded by Peter in the 2. Acts 27. whereas it were both parts body and soule there mentioned soule in hell flesh in hope raised by the soule in power of the Godhead so the Holy One never to be left to see corruption what more plaine even by text of holy writ and Scriptures selfe expounding holy Scriptures the Apostle the Prophets words and meaning what David Prophencè Peter Didacticè and to the point as Elencticè of the contrary opinions where the resurrection shewed how the soule from hell the flesh or body from the grave where it did rest in blessed hope and raised thence within three days and never saw corruption and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the grave in other places as well as hell it is confessed both But Saint Peter makes it plaine how it is to be understood here and though wee need no further proofe this one and so cleare and plaine yet we may see more for further declaration or illustration 36. How else proved 2. Ephes. 4. 9. in that hee ascended what is but that he descended first to the lower parts of the earth and what is by it to be understood but hell for the grave not in the lower parts but neere the superficios of the earth and the body cannot be said to descend but to be laid there onely the soule active and able to descend or ascend and the body in the power of the soule when it was united againe as in the resurrection out of the grave and after in that higher exaltation and ascension 37. Be there any further proofes Yes divers as thirdly Rom. 10. 6. Say not in thine heart who shall ascend to heaven or who shall descend or goe downe to the deepe the Abysse to bring Christ from the dead or hell not grave for that is not Abysse or without bottome being as before shewne but neere the superficies of the earth or what so fit to be opposed as is there to heaven but hell as the meaning is plaine no fitter understanding of it and the divels themselves Luke 8. 31. so take it and hell by them expressed in that word the deepe or abysse desiring Christ not to be put out thence into the abysse 38. How else proved 4. By that of our Saviour as Jonah was three dayes and three nights in the Whales belly so the Son of man three dayes in the heart of the earth but the grave neere the superficies ut ante declaratum and the gulfe of hell so fitly compared alluding to that of Jonah his confession he was in the belly of hell in the seas and at the bottome of the mountaines and by this expressed what farthest from heaven and what farther removed then hell 39. Is it any farther demonstrated 5. Yes and most plainely and evidently againe by Peter 1. Epist. 3. 18. where that his saying of Christ who mortified in the flesh but quickned in the spirit by it went and preached to the spirits in prison that were sometimes disobedient when the long suffering of God waited for them in the dayes of Noah c. So plainely applied such his descent into hell to manifest his power and his glory and convince their disobedience both in Noahs time and all like disobedience and neglect of Gods forbearance and long suffering that nothing more cleere or any other or more fit and plaine understanding thereof can be and thus most cleerely evinced 40. Is not this passage otherwise interpreted Though Saint Augustine and others following him interpret it of the disobedient men in the dayes of Noah preached unto by Christ in his Spirit so directing Noah yet this interpretation of Damascenes and ours is the more literall and agreeing with this Article and as agreeable also with the Analogy of faith And where are divers senses all agreeable with the Analogy of faith the Spirit of God well knowing all that ever could be thence deduced and so as good intending the same it may be lawfull for us to use either and especially this as more literall and with fewest or no figures in it there being in that other of Saint Augustines divers farther fetched locutions or figures as of the prison and spirits disobedient for men and Christs Spirit for his whole selfe or the deity taken and his preaching for that by his Prophets and holy men as Noah whiles this of ours is more directly to the letter of the Creed but granting that were the more literall though it be not or prime intention yet a liberty may be used to the Churches edification in such a case and the sense well admitted the Article being so plaine also
types thereof and analogies to be observed 22. What analogies herein An analogy or correspondency of it both to the descension as he came downe to earth from heaven the bosome of his father and height of glory by his incarnation so here he ascended from earth to heaven to his father and his right hand in Majesty by his glorious ascension The types thereof Moses Enoch and Elias of whom hereafter 23. What the ascension or action His glorious ascending to heaven in the sight and presence of many witnesses as it were foretold accordingly performed 24. How foretold Both by the Prophet David thou art ascended up on high hast led captivity captive and given gifts to men By himselfe Joh. 14. 2. I go to prepare a place c. Joh. 20. 17. I ascend to my Father and your Father to my God and your God By the types of it in the old Testament Enoch Moses and Elias 25. Why in sight and presence of many witnesses To their comfort and our confirmation that as his resurrection manifested to the women the Disciples one after another and sometimes two or three and then more together even till more then 500. at once so many times during his abode on earth so his ascension as every part of his actions for us and so our faith might be confirmed in the mouth of many witnesses and so indeed were by both Prophets Martyrs and others 26. Whence ascended he From earth to heaven from top of Mount Olivet by Jerusalem as it were from the earth to the heavenly Jerusalem City of the great King from the Church here to the Church above 27. To what end To prepare a place for us as he taught his Disciples To elevate our hearts to heaven and heavenly things To shew the way to us and all that are his To manifest his power and glory to mortall eyes and hearts according to their capacity that abundantly more is apparent in the highest degree to the blessed Saints and Angels in heaven 28. In what manner ascended he In an admirable and wonderfull manner as appeared by the Angels words then appearing to his Disciples and those present testifying of him and saying ye men of Galilee why stand ye gazing up into heaven This Jesus whom ye saw ascend shall so come as c. Acts 1. 11. 29. When was that Forty dayes after his resurrection during which time he was conversant on earth directing and comforting his Disciples and strengthning them 30 Why were those forty dayes interim For many good reasons and gracious comfort and instruction to his Church As 1. assurance of his resurrection in that space conversing though after a more divine manner and appearing so often and to so many 2. Confirmation of the verity of his humanity offering himselfe to be seene and touched and felt yea and eating with them though hee needed no sustenance yet as to Thomas herein descending to them to confirme their weake though ravished and admiring faith 3. Strengthning his Disciples opening their hearts and so comforting instructing and confirming them against all occurrences and times of fiery trials and persecutions 29. Did he not also appeare at other times and to others Yes but after a more ravishing strange and transcendent manner so to divers holy men As to Saint Paul on the way to Damascus but with such glory and splendor that hee was both amazed and stricken blinde but converted To Saint Stephen full of faith and of the holy Ghost even from heaven and in his majesty at the time of his martyrdome and very dissolution To Saint Iohn in Pathmos on the Lords day in a heavenly vision to the illustration of his understanding in writing that prophesie of the Revelation And to many Saints else to whom the Lord in grace yet with manifestation of some part of his glory appeared 30. Who were types of this his ascension Enoch who walking with God was taken away and no more seen Moses who ascending to mount Nebo was taken from men and Eliah who went up to God in that fiery charet and in the sight of Elisha ascended up to heaven 31. What analogy of their ascension to this As types to the antitypes usually have so those both to Christ and his ascension 1. As Enoch the 7. from Adam a holy and sabbaticall member and generation of the just walked with God and was so translated 2. So Christ the 7. of those that were ever til then raised to life of that line the Holy and Just One Prince of peace and author of our rest and endlesse Sabbath having walked with God now thus ascended 32. How Moses As that great Lawgiver and who in the wildernesse after forty dayes fast received the Law from God on mount Sinai and delivered the curses on mount Ebal and blessings on mount Geresin Deut. 27. 12. at last ascending mount Nebo though buried by God thus translated and taken from men was from the earth and tents of Israel ascended So Christ the Law-giver and confirmer of a better Law and covenant of grace after 40. daies fast in the wildernesse having vanquished Satan and on mount Sion manifested his Majesty after forty dayes conversing with men after his ascending Mount Calvary and death buriall and resurrection to life thus from Mount Olivet ascended up to heaven 3â— How Eliah As the greatest Prophet that ever arose in that state and the Church of the Jewes as who raised the dead to life opened and shut heaven at his prayer without dying was translated and ascended up to God in the power of the Spirit in that strange manner and convoy the fiery Charets and horsemen of Israel So Christ the great Prophet and Messias raising the dead in soule and body to life eternall having the key of David and opening and shutting heaven by those siery trials at his passion opening the gate of life and entring thereby at his resurrection thus triumphed in his ascension 34. Was this so manifested It might seeme so even by himselfe in his transfiguration where those types thereof Moses and Eliah met with him the Antitype on Mount Tabor as it were in a divine conference about the same 35. What was the event of it In that triumph ascending he led captivity captive and gave gifts unto men 36. What gifts Gifts and graces of his holy Spirit yea and the pouring forth of that Spirit in his Church most abundantly or as he speaketh the sending of the Comforter the holy Ghost the Spirit of truth for the direction guiding and comfort of his Church to the worlds end 37. What learne we hence In duty of humble thankfulnesse and praises often to ascend 1. In our contemplation to those high Palaces that so with preparation of soule in this life we may ascend to those high Courts hereafter whither he is gone before 2. In affection and hearty desire and longing after them by our preparation of will and wishes to be there with Christ whither he ascended and is
abused to vanity or idolatry 12. VVhat images are here named Of any thing in heaven or earth or under the earth to worship them or to commit idolatry with or by them 13. VVhat explication followeth of them Of 1. Those in heaven understood either Of God himselfe Or his glorious creatures Angels Saints Host of heaven Sun Moone c. 2. Those in earth water c. 14. VVhy are we to make no image of God Because both 1. it is impossible to make any image of the Holy One of Israel Esay 40. 25. 2. It is expresly forbidden Deut. 4. 15. 3. It is scandalous to his Majesty to think any such image could be like him as to turne the glory of Israel and incomprehensible God to the similitude of corrupt man or as the Psalmist said of a Calfe that eateth hay with us it might be scandalous to any without as Jewes Turkes or Heathens to turne them from the truth or confirme them in their impiety to suffer any such abominations 15. Is there no Image to be made or representation of the Trinity At full it can never be as who could ever without presumption or presume without guilt to portrait that Ancient of Dayes who though heard speak from heaven was never seen Deut. 4. 15. to prevent all occasions of Idolatry but for the humanity of the Sonne and visible signes wherein the holy Spirit presented themselves to be seen of mortall eyes neither hath it been ever questioned or to be doubted the lawfulnesse of portraying or for good uses of representing or reserving their portraitures 16. May there be any lawfull use of them Of remembrance and holy memorising their blessed actions and benefits we receive by them if as by the brazen Serpent and Gideons Ephod there be not farther occasions ministred to ignorance of Idolatry 17. What of Images of Saints and Angels That they may lawfully be made no doubt but too often found for want of better instruction to ready an occasion of offence few can deny though the fault of the person not the matter 18. What of the Sun Moon and host of heaven All Images for Idolatry made as were those of the superstitious Gentiles so forbidden in the like sort on the earth of Men Beasts Fishes Birds creeping things or else creatures which are under the earth of fishes in the Seas Monsters or Divells to the great dishonour of the Creator worshipped and to men an occasion of falling hereby utterly condemned 19. Why are they so particularly here remembred In regard of the heathen among whom Gods people were to passe and especially the Egyptians from whom they so lately parted with minds looking backe to the onions and flesh-pots of Egypt were infected so deeply with these abominations that they worshipped Images of all such things as Of Sun Moon and Stars Orus Phebus Diana and the Queen of heaven the Star of their God Rempham Fire the Persians God Osyris in forme of a Bull. Anubis a Dog Venus a Cat. Dagon of a Fish the Crocodile and Ibis wilde beasts and all manner of creatures and so with all manner of abomination even to lust and murder sacrificing humane bloud yea and their sons and daughters to Divells 20. Is this the reason they were so expresly and strictly forbidden Yes because the people were too prone to rush headlong into such superstitions of the heathen as appeared by their looking backe to Egypt making the Calfe and after by their many fallings to Idolatry with Baall other gods of the Nations and which more the very brazen Serpent Gedeons Ephod and the like remembrances of holy things were occasion of Idolatrising and falling away insomuch that they went a whoring after them Judg. 8. 27. and 2 Kings 18. 4. 21. The Image may not then be worshipped No for so it is an Idoll at full and plaine Idolatry so grosse as that of the blinde heathen 22. But may not God be worshipped in or by the Image If it were so it seemeth the worshippers of Baal might be justified who pretended the Lord in that their false worship so much reproved and mocked by the true Prophets 23. Why this so strictly urged That even all shew and appearance of evill and occasion of Idolatry to subvert weake souls may be taken away yea that those that are without the Church as Jewes Turkes and Heathens might not receive hurt or the Church scandall but they so the better and sooner converted to Christianity 24. What other corrupt worship is forbidden All prophaned and prophane service of God by setting up own fantasies in any kinde of will-worship whereby our will is advanced and Gods will neglected which is most displeasing to him and accounted but Idolatry 25. What sorts of it 1. When either inventions and fantasies of our owne braines others setting forth are set up for Gods service besides or contrary to his will 2. When we rest in the outward and bodily service and act onely 3. When we serve God without repentance as if it were with unwashen hands in prophanenesse and prophanation of his service 26. What meane you by humane inventions All superstitious and idolatrous rites and ceremonies borrowed of Turkes Jewes or Heathen and obtruded upon Gods people for a part of his service to the burthen of the Church and trouble or hurt of Gods service or Christian soules 27. May not ceremonies then be used Yes no doubt for they are so prescribed by the Apostle for order decencie and edification which rules what rites or ceremonies soever transcend border upon burden of the conscience and superstition 28. What think you of them that allow of no externall rites or ceremonies in Gods worship As falne into a nice superstition and on the contrary side idolatrizing the idoll and fancy of their owne braines against Gods prescript word as not tending to edification since without decency contrary to good order and in contempt of authority 29. How many sorts of erring therein Either in this nice superstition to the ruine of all good order and government as it is too commonly seen by the sequell Or in that grosse superstition in receiving all things without order and discretion borrowed from whomsoeuer Jew or Heathen and trusting thereto or in the act doing and resting therein whether imposed to the burthen of the conscience or Gods service so by a load of ceremonies or voluntarily undertaken without warrant of Gods word or other sufficient authority in generall or particular 30. To whom belongs it to determine hereof To the ordinary and lawfull Pastors and governours of the Church proceeding onely according to the rule of Gods holy word 31. What is resting in the out ward act and service only When the bare actions of comming to Church praying receiving the Sacraments as it were without soule of inward devotion of soule are presented to God at the bare saying the Pater noster Creed or Commandements and such like things without setting the heart about them which in effect
things to come and expected A shadow and show or signification of good things present and enjoyed relate also to the Messias and promise of him and rest and deliverance by him Paedagogy of the Jewes and to them a signe of distinction from others Temple and service there in their rest in Canaan Or shewing also the nonage of the law looking towards grace and subjection of that Church as the heyre under age so in the servitude of that Church over-rated with ceremonies and teaching them to bow their stiffe necks to the service of God inuring them to it by legal strict observances And lastly shadowing the rest of Christians and of the law under the Gospell made easie by grace So here begunne in grace and perfected in glory Eternall with God in the heavens So whereas ceremonies are either Chiefly shadowing things to come as here principally the Messias or For signification of some present duty and holy memoriall For order and decency reconciling gravity and authority as well as attention to the divine celebrations and actions Though some of the later may reflect on us Christians with the morality of the Commandement yet all the chiefe respects in the ceremony serving the Jewish Church and Synagogue and shadowing Christ to come hee being come they with that Church are vanished 30. Shew it more particularly This Commandment and their Sabbath though morall in the substance was as many other things in the morall worship of God over-rated with many legall and strict observances to the very letter inducing a ceremoniall respect and shadowing good things to come whiles it and the Jewes Church lasted which the Jewes could hardly beare yet made more hard in many respects by their owne traditions as seene in the Talmude and witnessed by our Saviours words who doing good deeds on it disliked by them reproved their blindnesse and intimating the alteration if not then beginning it shewed hee came to do good and dissolve those hard knots and burdens and make the Sabbath more profitable and pleasant as convenient both to Gods honour and mans comfort and that the pedagogy servitude and nonage of their Law Temple Sabbath and other such legall ceremonies vanished hee would ordain a new Testament Church law Sabbath and Sacraments of Christians and hee the Lord of the Sabbath thus ordering it and as it were beginning first by himselfe she wing and honouring the day by his glorious resurrection and other apparitions as Saint Augustine speaketh after by his holy Spirit perfected it in his holy Apostles and Churches doctrine and ordinances as we see it established where is conserved the morality of it in the worship of God and time destined to his service even according to that in the Commandement determined with the resting and sanctifying that rest though not so literally legally and burdensomly as then to them ceremonially enjoined yet as religiously and with respect to the morality of the rest as it concerned both them and us both the rest of the ox cattell servant for their comfort and refreshing and our rest for our fitter dedication of our selves to such holy action as the service of God then to be performed and attending it with more alacrity that are all by us observed as by the Lord and his Church or by the Lord in his Church ordained he himselfe so declaring and demonstrating the day also as Saint Augustine speaks Epist. ad Januar. 119. 9 13. by his glorious resurrection and honouring it by his many apparitions in Pathmos and else to his servant John that calleth it his day as well as his other Disciples or having finished the Iewes Sabbath by that his rest in his grave on that day and withall their Passeover and Sacraments by his glorious resurrection designing our new Sabbath and day of it by it as the same Father speakes Serm. 15. de verbis Ap. consecrating as it were the Lords day to us and promising us there with an everlasting day in the heavens and so continuing as we may collect or commending to us in it such convenient ceremonies as respect that his joyfull remembrance our deliverance by him our rest begun here in grace and to bee perfected in glory with him in the heavens or the like fitting us Christians for decency order and the beauty of holinesse though all ceremoniall shadowes of him to come and legall pedagoy and servitude ended and thus ensued the change of the day not the law of the ceremony and shadow not the substance or morality of the strictnesse servitude and unpleasantnesse not the duty or profitablenesse of the Commandement by him that was Lord even of the Sabbath and of the Commandement 31. But how say you by him changed for that is still by some controverted 1. As he finished the ceremony and by his appearance actions and presence tooke away the shadowes and unprofitable rudiments that were no longer to endure then to the revealing of the Messias expected and by them shadowed so the substance come they unusefull and vanish and Secondly as by his power his Apostles and Church so ordered and ordained and by his holy Spirit instructed practised it and that even whiles the solemne funerals as one well speakes of the Jewish Church Sabbath and ceremonies were in performing that is betweene our Saviours resurrection and the destruction of the Temple as well as afterward to all succeeding ages which may suffice us whereas else indeed the summe of all may be for that point of the change if that neither I. Christs 1. precept granted since not expresly to be found Though we have as much in effect by his former teaching hee was Lord of the Sabbath and so his example and 2. Practice of sanctifying it in his resurrection and other apparitions on that day and such election and declaration of it with motives and instructions thence arising to his Church and Disciples 3. Denomination of it the Lords day by his servant John as aforesaid may serve II. Nor the Apostles precept so expresly to be found for the sanctifying it in all points as required though we have their First observation of it by the Lords example Second selecting it for pious actions Third so ordaining it in divers Churches Fourth practice and therein tacite precept Fifth Tradition having so left it to the Sixt Church and constitution in some Fathers and Doctors opinions Seventh denomination of it the Lords day III. Nor Churches and primitive times Ancientest 1. Practice without controll from thence derived 2. Tradition received for Apostolicall 3. Constitutions very ancient even as those first times 4. Canons thence successively ensuing consent of all Ecclesiasticall Histories Writers and fathers that all confesse it so delivered received can prevaile to satisfie contentious spirits which doe abundantly satisfie all moderate men they should yet be perswaded the Churches power so granted by the Lord with the assistance of his Spirit promised to guide them into all truth and direct them might suffice to
legere and preeando disces prccari so using this we may learne to pray and weepe for that wee cannot weepe or be sensible of these best things which shewing a good desire can never be far from the wished effect also in our mindes often to revolve and consider 1. The great mercies and goodnesse of God towards us to stir us up to thankfulnesse 2. The great wants and miseries we are in to move us to confession and prayer for reliefe 3. The great wants our poore brethren are in to move us to charity and compassion so to pray for them 4. The many dangers we have escaped by the gracious providence of God to move us to praise him 5. The many blessings we receive continually to urge us to thanksgiving that are continually preserved fed and nourished kept and sustained by him which only well thought on might move us effectually to this duty to pray continually 24. How or in what respect 1. As every minute day Sabbath houre and yeare are new blessings adding continuance to our life and being 2. As every minute day and houre bring new blessings or minister occasions to consider of the same and move us to thankes 3. As every creature may seem to put us in mind of their and our Creator 4. As every good creature yeelding us comfort may put us in minde of his goodnesse as the summe of his glory the Heaven his throne and residence the day his light and so every good thing sheweth some sparke of his grace and goodnesse 5. As every blessing a new memoriall of his love and bounty to us so to remember him the giver of life heat and comfort friends goods health and whatsover we enjoy to cloath feed helpe or releeve us and such pious arguments of praise might be continually present with us to move us to praise him that even while we live on earth we might herein lead an Angels life and be better prepared for glory and capable of it in greater measure the soule so adorned having so great a measure of grace 25. When and where are we to pray As often as conveniently we may and the oftner the better so with zeale and discretion or with the spirit and understanding 1. Both publicke on the Sabbath and solemne feast dayes in the Temple with the Saints in the great congregation 2. Privately on the weeke dayes in the family with the promise of the presence of God 3. Retiredly at any time in the closet where God that seeth in secret hath also promised to reward openly 4. Continually on every good occasion and blessings received and considered to remember and blesse the giver and send up some sigh or ejaculation towards heaven whence the gifts descend 5. Ordinarily for all those daily blessings received as at our First uprising that restored to a new day and light that might else have slept an endlesse night and sleep Secondly at our downelying that having passed the troubles of that day we have rest and in remembrance of our grave our bed and sleep of death Thirdly at our receiving our meat sanctifying the same by prayer and after giving praise for the same 6. Extraordinary as any necessities urge or extraordinary blessings or dangers present oftner and more incessantly so we finde first Daniel three times a day Dan 6. Secondly David seven times a day and at midnight and with great earnestnesse for the childe Thirdly Christ himselfe three times together at his agony 7. Whensoever we finde our selves best disposed to so holy a dutie and not to quench the Spirit or neglect his good motions of grace in the heart 26. What else to be noted for the circumstances of prayer 1. Such as the time the Sabbath most especially appointed for his solemne worship yet not neglecting other times but as often as conveniently may be 2. Such as the place the Temple especially thence called the house of prayer where many gathered together like many coales giving the greater heat many sticks the greater flame and many godly mens prayers joyntly more powerfully ascending to pull downe blessings from God as he signifieth Ezechiel the 14. by joyning Noah Daniel and Job together to shew powerfull prayer and not nelecting any other place on good occasion as the three children in the Furnace David on his bed and Daniel in the Lions den 3. Such as the persons the Minister especially in publicke but withall the whole company and communion of Saints so called as gathered together in so holy an excercise and therein associated with the Saints and Angells in heaven that joyntly with them and ever performe that spirituall and divine exercise 4. Such as the ceremonies such as appointed or most tending to comelinesse and edification 5. Such as the gesture the most humble and reverent by the outward position of the body signifying the inward reverence and humility of the soule 27. How is that In uniformity with the Church in publicke and according to the custome of the place and direction of Authority and so generally kneeling in praier used with us as the most humble gesture according to our Countries guises though prostration in the Easterne Countries and with the Jews but not simply to exclude any manner of gesture in humility presented in private though in publicke required uniformity most commendable and kneeling shewing most humility and so we may finde Daniel kneeling and David saying Come let us fall downe and kneele before the Lord our maker David prostrate before the Lord for the childe Isaac walking in the fields praying The poor Publican standing aloof and praying Jonah lying in the Whales belly praying and heard and so any gesture not in convenient in humility or it not stubbornely opposed to it or charity or uniformity which thereby loseth the praise of humility and groweth scandalous in the same 28. What other the rules or order in prayer Direction 1. To whom to pray to God alone not to Saint or Angel 2. In whose name in Christs the only Mediator and no other 3. By whose helpe the holy Spirit speaking in us and making us truly cry Abba Father 4. For what things for only good things not evill 5. By what rule according to Gods will 6. To what end to Gods glory the end of all 7. With what conditions and virtues to bee graced 29. What virtues required Chiefly 1. Humility wherein the poore Publican respected when the proud Pharisee rejected 2. Faith whereby only prayer is made powerfull and acceptable 3. Charity without which we can never aske a petition shall please God nor ever obtaine of him more for our selves then in charity we would desire for other 4. Repentance whereby we putting off our polluted garments of sinne when we come into the presence of God whose eyes try the children of men and who so hateth sinne that no impure thing shall come nigh him for if a King would not be served by filthy clownes or boores at his table how much lesse God
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
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