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
regard of his former estate a falling Angel 2. His height and pride Lucifer and son of the morning 3. His enmity to God the evill one 4. His enmity and malice to man Satan and the deceiver and destroyer 5. His antiquity of malice and subtilty the old serpent the old enemy 6. His cruelty the red Dragon and roaring Lyon seeking whom he may kill or devoure 7. His mischievous nature and condition the Divell 14. Whence his enmity to God Out of ingratitude and despaire without grace or hope ever to attaine his favour having had so glorious an estate and so contemptuously forsaken it as those falling Angels did and since accursed and reserved under chaines of Gods wrath to judgement thence even hating all goodnesse 15. Whence his enmity to man Out of inveterate malice and envy of his future happinesse as who shall by Gods appointment possesse the place of those forlorne and falling Angels so rather wishing them with him involved in Gods wrath and torments of hell then to attaine to heavenly blessednesse 15. How is he here and usually deciphered As the Author of all evill Sower of tares in Gods field Seducer of mankind 16. How the author of all evill As he first hatched sin in all places Both Heaven Paradise The Earth 17. How in heaven By his pride and disobedience to God the cause of his fall from thence 18. How in Paradise By his subtilty and temptation of our first parents to sin which bred the subversion of them us and all mankind 19. In what manner First tempting Eve the weaker vessel to the tasting of the forbidden fruit and so to disobedience setting her in the way to subvert Adam in whom we all sinned and dye 20. How the offence Disobedience to Gods command that proved his and all our ruine 21. How is it our ruine By originall guilt as we were in his loynes and in him sinned and in and with him all flesh and mankinde accursed 22. How author of sinne now on earth As at first the cause of that first fall and originall guilt whereby we all perish so still setting forward and provoking us to evill ever since 23. How so By his wicked motions and suggestions to sin within us By his wicked agents and instruments evill men without us 24. How his motions within us As the good Spirit of God moveth us to goodnesse and giveth grace this evill spirit taking occasion of our originall guilt and inclination to evill as a spirit working on our spirits if Gods good Spirit leaveth us never so little perswadeth our too yeelding hearts to evill 25. What are his suggestions All evill thoughts of sin and rebellion against God and his Commandements all prompting occasions and provocations to sin by his subtilty ministred God suffering him as the sight of the forbidden fruit the tempting and lying words in Paradise uttered his and sins deceitfulnesse ever since 26. What agents and instruments Within our selves our owne false hearts and lusts without us all evill men and leud company by evill words and examples enciting us to sin and perswading us to wickednesse which wee are by corrupted nature too prone to hearken unto and follow 27. How soweth he tares in Gods field By such meanes in the Church and members thereof either corrupting them by his suggestions leud agents and instruments and their wicked examples inciting them to evill or detaining them from doing good 28. How seduccth he mankind Adam in Paradise who fell by actuall disobedience and involved his posterity in originally diffused sin and all others ever since by his like practices and subtilties bringing that originall blot into actual and habituate offence and enmity with God 30. What are his workes Sinne in all the branches and kindes thereof whether of omission commission error ignorance presumption c. 31. How are they his workes God is the author of all goodnesse the world and all things therein created by him and every good grace thought word and work by his power produced so his workes accounted when on the contrary side all difficiency from goodnesse the worke and contriving of the Divell or a backsliding from God and goodnesse for such is the nature of sin 32. In what manner are they his workes As he is the first lyer and father of lyes for by his lying came error by error solly by that foolishnesse sin and disobedience so sin came from him and all error foolishnesse lying against God the truth and the like are his workes 33. What are the qualities of his workes Opposite to the works of God which are done in truth goodnesse and righteousnesse 34 As how 1. As they are found to be both false so error lyes foolishnesse hypocrisie and the like whereas the workes of God are true and stand fast for ever founded in verity and judgement 2. Ill as all sin and wickednesse but Gods good so all that he created was good 3. Unholy but Gods workes are holy and honoured for ever 4 Workes of darknesse shunning the light and flying from the sight of God But Gods works are true and righteous and just and holy and good in the light and perfect stable for ever 35. What are sins of omission As all sins are a blotting out of the Image of God in the soule and originall guilt is the want of originall Justice that should be in us as Saint Ansclme defines it or that inclination to ill that wee naturally drew from our first parents loines by ignorance in the mind and concupiscence in the flesh as Hugo speakes consisting in a pravity of nature in generall and subjection to punishment eternall and actuall sins thence budding are every action both internall and externall as thought wish word or deed against the law and will of God so sins of omission are the omitting of that good we ought and by that law that we are commanded to doe or the viclation of the affirmative part or commandements of that law 36. What are the sins of commission The committing of that evill that we are by the law forbidden to doe or the violation of the negative part and commandements of the same 37. What are sins of ignorance The perpetrating of that evill which we know not rightly or the qualifying of the offence and so much the more heinous as proceeding from grosse or affected ignorance 37. What are sins of malice Whatsoever wittingly and willingly is acted with knowledge of the mind and deliberate intention of the will as it were of prepensed malice and neere of kin or neere to sins of presumption 38. VVhat sins of weaknesse and infirmity Sins committed besides our full intention by impotency of affection or perturbation of mind as Peters deniall of his master and the Disciples flying 39. And what are sins of presumption Sins with a high hand of deliberate counsel and in contempt of God and his divine law 40 Are these the workes of the Divell They are as every good thought word and worke
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
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
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
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
house that prospered in all that was under his hand 2. As the keeper of the prison that committed all to his charge seeing it so to prosper 3. As Pharaoh and his whole house and servants that so honoured him 4. As the whole land of Egypt preserved by him and his wisdome God blessing him 5. As his father also and whole family preserved from fury of the famine and destruction by his hand and God working by him 6. And so good to the whole Church of God then comprised in them being faithfull Abrahams family 47. How then was Polygamy being but a kinds of pollution allowed to the Jewes 1. As a peculiar priviledge of that people only then in expectation of the Messias and blessing of many children 2. As a dispensation of the Law and for the hardnesse of their hearts more truly alledged 3. As a connivencie to the hardnesse of their hearts rather then full allowance by such tolleration or making it lawfull and yet where many wives allowed the same law for adultery in full force and with death to be punished 48. What can be said then more in detestation and of the heinousnesse of those crying sins There needs no more for full manifestation thereof unlesse we say with S. Gregory lib. 31. Mor. or Tho. secunda secundae q. 153. art 5. that the sequell or eight infernall daughters that follow them may seem to make them shew more detestable which are reckoned to be 1. Blindnesse of minde 2. Precipitancie 3. Inconsideration 4. Inconstancie 5. Self-love 6. Love of this world 7. Feare of the future 8. And hate of God Which though the off-spring of all or many other sins more often especially from this spring for as saith Navar sum do Luxuria cap. 23. sect 113. Hoc vitium inclinando mentem ad delectationem venerorū quae est omnium vehementissima occupat partem animae inferiorem in appetendo procurandoilla rursus rapit ad idem superiorem sibi valde cognatam quasi vim inferendo ut non permittat illi circa ult ad alium debet finem intendere nec media ad ille illum deligere at impellet ad se mundumque hunc minis amandum futurumque horrendum tandemque ad deum ultorem odio habendum quo fit ut eo longius ab hoc vitio excaecante abesse debeam contemplationi addicti literis dediti gubernatores duces judices quo Lucidiori prudentiâ sapientia consilio circumspectione constantia indigent tam ad prefigendas sines scopos quem ad diligendum media quibus cos assequantur 49. What is the best course to be taken to avoid so horrible a sin Surely even 1. To avoid even the first motions or occasions and so lesse endangered to fall into the enormousnesse thereof 2. To make conscience of the least sinnes so more easily to avoid more crying sins a good course in all sins and all degrees of them 3. To avoid the causes of sin especially and apply all lawfull remedies 50. Which are they in this sin Remembred before under the names of occasions or meanes of falling opposite to the meanes of preserving chastity and may be thus marshalled as the causes of this sin with their remedies in this order As 1. Naturall corruption 2. Excesse and riot 3. Idlenesse and ease 4. Soft apparell and delicacie 5. Unstaidnesse of minde 6. Wandring sences 7. Evill occasions of all sorts and especially evill company To which may and ought to be opposed as remedies 1. Prayer 2. Abstinencie 3. Honest labours 4. Temperance 5. Sobriety and modesty 6. Restraint of senses 7. Shunning of occasions and especially evill company 51. Explane it further Naturall corruption that bringeth forth sinne and that death Ja. 1. 15. continually abideth and buddeth forth in us which is to be restrained by grace sought for and obtained by prayer Ja. 1. 5. Secondly excesse and riot is the shop of lust against which abstinencie is to be opposed for else as Gregory Nazian saith who pampereth his belly and would overcome the spirit of fornication is like him that would quench a flame with oile and so Prov. 23. 33. Thirdly idlenesse is the opportunity that Satan and lust desireth to enter by opposite to which honest labour in a calling that cutteth the throat of that fiend otia si tollas periere c. Fourthly soft apparell minstralsey and delicacie are the bellowes that blow the fire and nurse of idlenesse and lust as temperance of chastity and all vertues Fifthly unstaid and wandring thoughts usher in loosenesse and wontonnesse that sobriety modesty and staidnesse of minde seeke to expell Sixtly eyes wandring and eares open to evill whisperings of lust and Satan are the windows to let in sinne that such fit restraint of the senses should avoid and lastly shunning evill company is to avoid many especiall and pregnant occasions or causes of much evill 52 What say you then of marriage A remedy also and so appointed that they that have not the gift of continencie may marry and so keep themselves und efiled members of Christs body and which ought to be done in the Lord and with an especiall care of divers circumstances and things therein 53. What speciall care to be had then in marriage Principally to observe as neare as can be and have respect unto I. The equality of the parties in 1. Religion 2 Cor. 6. 14. and 1 Cor. 7. 39. 2. Age. 3. Parentage 4. Condition and the like things II. The ends for which marriage ordained 1. Avoiding incontinencie 2. Mutuall helpe comfort and society spirituall temporall 3. Increase of a faithfull and blessed seed in the Church III. The nearnesse of degrees or impediments by law prohibited to shunne them IV. The consent of Parents Deut 7. 3. 1 Cor. 7. 38. Parties themselves and their mutuall love and affection as Gen. 24. 27 c. Opposite to which as in generall to marriage the forbidding or ungodly restraint thereof unlawfull divorces and marriages so in particular the neglect of these cautions in the contracting of marriage it selfe which is intended to be a furtherance to godlinesse honesty and chastity but in the neglect may prove but a gap to incontinencie and evill of all sorts as well as adultery or fornication 54. What to be said of incest As a detestable offence and the heynousnesse gathered by the punishment death Levit. 20. 10. and the odiousnesse since forbidden also seene in the dishonour of bloud and holy societies as well as the breach of Gods Commandements and so the Apostle reproveth it as a sinne scarce heard of among the Gentiles to take the fathers wife 1 Cor. 5. 1. 55. What of sodomy and the like As a most abominable unnaturall monstrous and bestiall offences even if possible not to bee named among Christians and if perpetrate though death appointed no punishment grievous enough for the sin and so Sodome and Gomorah as well as some other places recorded in Histories have been
What herein to be observed The due examination of themselves and First of their repentance both in regard of their whole life and sinnes Past and present to repent them truly of those sinnes To come to prevent them by stedfastly purposing to lead a new life Secondly of their faith wherein to bee noted the Ground of it Gods mercy and promises Meanes of it in and through Christ. Fruit of it referred to Christ and This mystery a thankfull remembrance of it and of his death His members so to forgive as we desire to bee forgiven in him and be in perfect peace and charity with all men 4. Why is this preparation and examination required Because otherwise eating and drinking unworthily the unprepared persons eate and drinke their owne damnation not considering the Lords body by their presumption 1 Cor. 11. 28. And so making the power of it that should be salvation to their perdition So he that came unprepared to the feast without his wedding garment was for that presumption cast out into utter darknesse Matth. 21. 12. which may teach us to bee prepared when we come to this feast and Supper of the Lamb. 5. What may move us to this preparation The consideration and due weighing with our selves 1. Our great unworthinesse of so great a blessing thus neer to approach to the Lord of glory 2. The great presence we are to approach unto even the highest estate of the world the honourable company of Saints 3. That highest place the Church and presence of God and the Lamb that we are to come before and so neere to be thus received and how shall we appeare in our filthy nakednesse orragged and polluted cloathes of sin 4. The great favour of God thus inviting us to this feast taking us home to him tying us so neere in bonds of love 5. The great and inestimable benefit wee receive hereby as Christ himselfe his graces union with God communion with all Saints and confirmation in this happy estate 6. What other motives or consideration to bee used Such godly and pious meditations as the very mystery it selfe and every part of it considered apart may present unto us to stir up devotion and a desire of the same in the soule as of 1. The types and figures of it and the like 2. The excellencie of it compared with other feasts 3. The wonderfull graces and effects of it 4. The Sentences of Scripture and Fathers concerning it 5. The necessity of it whereby the soule may be inflamed with more earnest desire of it and desire to be prepared and adorned in fitting sort for the receiving it worthily as a Bride for her Bridegroome Christ or the guest having on a wedding garment 7. How for the types and figures of it By remembring the types aforesaid and such like other figures representing the divine manner and majesty of the mystery as well as the antiquity and eternity of the blessing intended and prepared for the godly as it is 1. The feast of the marriage of the Lamb the feast of our Passover and feast of our Souls 2. The wedding dinner in the Gsopell 3. The supper of the Lamb in the Revelation 4. The banquet of the great King 5. Figured 1. In the Passover 2. The Cakes Abraham set before the Angels 3. The bread and wine by Melchisedâ—c set before Abraham 4. The Shew-bread in the Temple before the Lord. 5. The Cakes that Elias did eate walking in the strength of them fourty dayes to mount Horeb. 6. The meale and oyle of the widow of Sarepta that did not waste in the famine 7. The Manna Tree of life Rock and such other things representing the sweetâ—esse comfort and eternity of it 8 How the Excellencie compared with other Feasts In that the feasts of the world commonly 1. Are profane and sensuall this heavenly and spirituall sanctified and ordained for the health of the soule 2. Have variety and vanity this onely one dish but of that perfection and divine relish in that unity yeelding infinite pleasure and all saciety 3. Have or use little speech of death but all of earthly pleasures in this like the Philosophers banket here is a deaths head to teach temperance the memoriall of Christs death and passion but cause of our salvation proposed Store of meats bring diseases to the body and destruction to the soul in this the soul refreshed with the grace of Christ bringing salvation The great excesse openeth the way to hell in this holy feast Christ setteth open the ready way to heaven 9. How the graces else and effects considered In a wonderfull measure manifested in it and so worthy to be admired loved and desired since as he is wonderfull holy Esay 9. 11. so is this mystery and as was said by Manna Man-â—u what is this so may wee say truly with admiration of his mercy and love what is this 1. That the Sonne of God should be thus given bread of life and Manna to his people 2. That hee that dwelleth in heaven among Quires of Angels should thus be food to the sons of men 3. That the Lord of Majesty should thus make his Mansion on earth and among the tents of his servants 4. That hee should bee thus received whom the heavens cannot containe for his glory 5. That this meat should thus comfort the soule purge the conscience and cure our leprosie of nature 6. That he doth nourish us with his owne body after so divine a manner 7. That the heavenly effect is such that the meat is not converted into our nature but wee changed by it into a more divine nature 10. What other effects and graces remembred In that herein is the most comfortable work under heaven for our good wherein especially remarkable 1. That whereas other meats receive life of the body this giveth life to the soule 2. That whereas other meates are changed into our substance this changeth us into it and a more heavenly substance 3. It doth change the mortality of our nature into immortality of life and glory 4. It cannot therefore be that our bodies should remaine in the sepulchre since refreshed and nourished by Christs body 5. It is so a pledge of our resurrection and ascension with Christ into glory 6. As bodily food reneweth and comforteth naturall heat and strength so this the heat of the soule 7. As the forbidden fruit corrupted soule and body so this by the blessing of God sanctifieth both 8. Hereby not onely spirituall diseases that cause death but death it selfe expelled and put to flight 9 Hereby all sinnes cleansed vertues encreased and the soule made fertile with spirituall graces 10. Hereby we are deified as we may speake made divine like God reformed to his image in grace here in glory hereafter which are by some referred to twelve heads 11. Which are they In that his holy remedy cure of sicknesse comfort in health ease in infirmity and mystery is 1. To quicken us in death or deadnesse of