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
the Churches command 10. But have not some kept their old names as those of yeares baptized Yes it may be so and no doubt but parents or themselves or others upon good occasions may and have authority at other times to change them as aforesaid 11. How are names then said received in Baptism Generally or for the most part and by common practice of all or most being a particular or personall and speciall priviledge doth not infringe or overthrow an universall law 12. But we finde many received names before baptisme It is true at Nations conversions and with people of yeares converted to Christianity it being at their owne choice to keepe or change their names but we speake generally here of children comming to baptisme of whom as well as the ancient manner thereof we shall speake more hereafter in the Sacraments 13. Jt is then most convenient to give names in Baptisme It is as at our birth wee receive the name of man and sirname of parents so at our new birth or regeneration in baptisme to receive a new name or Christian name in remembrance of the family of Saints whereinto we are by this meanes engrafted so also was it in Circumcision in whose place Baptisme succeedeth 14. But divers instances may bee given to the contrary for Circumcision To bee understood then of breach of the ordinance or in case of necessity or some extraordinary incumbrance or priviledge that doe not disanull or infringe a generall law 15. For Gersom he was named ere circumcised It was a plaine breach of the ordinance and Moses like to have beene punished and died for the fact and perversnesse of Zipporah his wife 16. All the children of Israel in the wildernesse not circumcised yet had names assuredly But that a place and case of extraordinary necessity and incumbrance when much good order and discipline was neglected and sometimes superciliously by the factious Israelites contemned 16. Benoni was named by Rachel before circumcision But as her wish onely held and at circumcision Benjamin by his father who had the absolute authority 17. But Saint John Baptist and Christ also by the Angels before circumcision Extraordinary revelation was the preparation of names for those sanctified persons yet the 8. day according to the Law ordinarily circumcised and the names solemnly imposed or published to the accomplishment of the very letter of Moses Law 18. It standeth then with best reason or conveniency to have the name imposed in baptisme It doth and from all antiquity so received at our new birth to receive that new or Christian name and that the Godfathers should impose or publish the same 19. Is that most convenient Yes for so is the generall use and we have no custome in the Churches to the contrary but many reasons for the same As 1. Not against Scripture but consonant to them 2. It is most anciently received and used 3. It proceeds from the love of parents requesting it and them undertaking it 4. It is a benefit to the infant if the parents die 5. It is a helpe to the parents by aiding and remembring them 6. It is a comfort encouragement and stirring up of the childe to remember the duties 7. It is a meanes to increase mutuall love and friendship among neighbours by performing this duty one for another 20. But why are children baptized being infants and not rather when they come to yeares and discretion For divers good reasons especially these foure viz. 1. Imitation of Circumcision in whose place it succeeded 2. After the example of Christs receiving little children 3. For that the covenant pertaines also to them as well as the parents and so that seale 4. That we may be so presented to God as earely as may be 21. How in imitation of circumcision As which was commanded the eight day and that being the seale of the Covenant and so this hence administred also to infants as that was by Gods speciall command 22. How from the example of Christ He not only not refusing the little children or their good will that brought them but blaming them that would have them kept from him and commanding them to be brought and suffered to come and more expressing his will and good will By his 1. Receiving them 2. Taking them in his armes 3. Laying his hands on them 4. Blessing them and his 5. Exhortation to all men to follow their innocency 6. Promising them and them only heaven 7. Affirming their Angels to stand before his Father in heaven c. 23. How pertaines the covenant to them As made to Abraham and his seed all the saithfull and their seed whosoever borne of faithfull parents and in the bosome of the Church and to whom as the Covenant so especially this seale at first as that of circumcision doth pertaine and though never so little ones yet we see respected by God and Christ in mercy 24. Why also presented so in the Church That as early as may be conveniently they may be testified so and Registred in the number of Gods children as what greater happinesse and so never too soone and from which to be kept a misery or abatement of the blisse as the utter deprivation endlesse misery 25. Then it is good children should be soon baptised As with conveniencie may be and to that purpose are divers Canons of the Church and though God can save without meanes yet we are called upon to shew our duty and love in not neglecting the ordinary meanes of our salvation 26. Is baptisme then a meanes thereof It is though not Ex opere operato in the bare worke yet our conduit of grace by the faith in Christ and application of other saving graces implied in the right use and receiving of the same 27. Then it is faith and not baptisme that saveth But that faith requireth also Baptisme as baptisme implyeth the vertue of faith and as Christ originally faith instrumentally so Baptisme Sacramentally cooperate worke and assure our salvation 28. Both faith and baptisme then are required Yes they are for he that beleeveth and is baptised shall be saved and except a man be borne of water and of the spirit he cannot be saved so not the bare circumcision but a new creature required 29 How doth this then pertain to Infants As they are borne in the bosome of the Church and the Covenant also made to them and are So 1. Presented to God in the Church and 2. By faithfull parents and 3. Upon Gods gracious promise in Christ in that covenant of grace 4. In the faith of the Church and parents 30. But is this enough For them it is but for others of riper yeares is required a due disposition to faith and repentance actually performed and grace to shew forth the fruits of the spirit and so in men of yeares as they are found in grace they were though fit to bee baptized as we read of Cornelius the Eunuch and others 31. Many then are baptized that are not
their owne accord perversnesse and pride when mans disobedience by the meanes subtilty and solicitation of that wicked one the old Serpent and enemy of mankinde one of those rebellious Angels the originall of his owne and Adams fâ—ll and so all our ruine 57. There is then onely that meanes left of mans salvation Onely in Christ the Mediator and Redeemer one of our owne bloud as man and one with God and in whom we are sons and beloved 58. This is then a great priviledge The greatest priviledge and prerogative that can be and most glorious title to be the sonnes of God for if Kings sons on earth bee honourable how much more sons of the King of heaven 59. What benefit by this priviledge or prerogative To be inheritors of the kingdome of heaven due onely to the sonship and to no other worthinesse or workes 60. How is the inheritance of heaven then due to us As sons not without doing good workes nor yet for the workes sake but for Christ in whom God is well pleased with us and our workes that would else bee but splendida peccata even our best works without Christ. 61. Why did the Lawyer then say Master what shall I doe to inherit eternall life A solecisme in both Law and Divinity to think that inheritance should descend by workes or doing and not by filiation or being sonnes which as sons will doe the will of their Father yet hope to have the inheritance not for doing the works but by being sons 62. The question was not then well proposed It shewed the propounder was no perfect scholler in Christs schoole and howsoever signifieth his good intention yet arguing him in that point neither good Lawyer nor found Divine 63. How is heaven then an inheritance As it belongs to the sons of God and by them to be inherited as they are members of Christ. 64. Are they inheritors then onely so Onely as they are thought worthy to have the prerogative to be accounted sons of God being members of Christ so accepted in him and made acceptable by him who is the true Vine and naturall Olive and all the elect the branches 65. How is it said a kingdome As it hath all the honour nobility splendor and glory that can be ensignes or annexed to dominion or majesty with stability of peace and eternity of durance in that most happy estate and in so high measure of contentment that all earthly Kingdomes State and Majesty are but drosse and contemptible in comparison of the same 66. How a kingdome of heaven In regard of the excellency and eminency of glory in that highest degree that nothing can bee more whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull all true sons and servants of God there God himselfe in full and beatificall vision is seene in the heavenly Jerusalem the City of God and supernall Palace and Courts of that great King filled with his glory presented before and in presence of Cheruh Seraph with all those heavenly Quires Orders and Hierarchy that celestiall company innumerable Saints and Angels 67. Is this the benefit of Baptisme It is thereunto ascribed as whereby I am so admitted into the Church the visible company of the faithfull and being engrafted into Christ accounted a childe of God and heire in hope of the kingdome of heaven SECT 4. The third Question The Godfathers promise in Baptisme for the performance of our Christian duties Of repentance faith and obedience our Repentance in forsaking world flesh and Divell The Divell and enmity to God man being anthor of all evill and sin in heaven paradise â—on the 〈◊〉 continually by his wicked motions and suggestions and Agents or instruments so sowing tares in Gods field Sin in the heart of seduced mankind The Divels works being sias of all sorts so evill and opposite to the works of God as sins of omision ana of commission of ignorancâ— and of malâ— of weaknesse of infirmity Or presumption and the like All workes of the Divell the wicked world with her ompes and vanities Or vain pompes how to be understood and distinguished from the necessary ornaments of the Prince or State How sinne is vaine and all worldly things vanity the sinful lusts and corruptions of the flesh all evill how to be resisted of faith and how we make profession of it in Baptisme and reason Of it The fruit of faith obedience So then also professed showne in our diligence to seeke learne and will therein revealed with constancy all the dayes of our life 1. VVHat did your Godfathers and Godmothers then for you They did promise and vow three things in my name 2. What is meant by promise and vow That they did Both promise the matter and for assurance Confirme it with a solemne vow for me and so not Only simply and Barely promise though promise bee much to be respected and kept in all honest and lawful things but solemnly vow and confirme that promise by publique profession and protestation Made Before God and the Church To God and his Church so In the face of his Congregation and for such things so Good holy and Just and My duty that had they neither been promised vowed or protested yet in all right ought to have beene so soone as knowne acknowledged and to the utmost of my power performed 3. Wherefore is this question here put To shew the reason of the ancient custome and use to have sureties at Baptisme 4. What is that To undertake for us between God and us so before the face of his Church our Christian duties 5. How our Christian duties here described By these three things in the answer propounded Of 1. Forsaking evill The Divell and all his works The world and the flesh 2. Beleeving the Articles of the Christian faith 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same Continually all the daies c. 6. Whence is this question and answer taken From the very words of the Liturgy where the things here repeated in the ordinary administration of Baptisme are required of the Infant and sureties and by them vowed and promised according to the Churches laudable and most ancient in stitution 7. Recite these three things briefly Repentance faith and the fruits thereof obedience 8. How Repentance To forsake all evill 9. How faith To cleaveto God by believing on him and pursuing that which is good 10. How obedience In that generall duty to feare God and keepe his Commandements 11. How is repentance described here By forsaking all evill in these three branches intended comprehended the Divell World Flesh. 12. What is the Divell The ancient and accursed enemy of Adam and all his posterity who fallen from God expelled out of heaven devoid of grace is the author of sin and of our ruine and misery 13. How fell he from God By disobedience and pride and so called 1. In
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
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
sort for publique testification of the visible members of the Church their proficiency in that faith professed in Baptisme and approbation of them 26. Why is it then expunged in our Church It is not expunged 27. Is it then a Sacrament Not so neither but a religious ceremony well and profitably to be used 28. But how then in the Rubrique is it said it is no detriment if it be not used To take away the superstitious conceit in some that without it Baptisme were imperfect or that it is a Sacrament or of absolute necessity 29. But doe not some hence utterly neglect it If they doe the fault is their owne as wee see from a word misunderstood how ready many will be to take exceptions thence to establish their owne fancy and perversnesse and cause a world of wrangling and trouble 30. How is it then necessary Onely of conveniency and for politicall order not as a Sacrament 31 But he that said Goe baptize said also to Peter confirme thy brethren To be understood as it is expounded by us of his Stability in the faith for good example Duty in preaching as his office Diligence in his calling and Apostleship to the comfort of his brethren and good of the whole Church 32. Jf it be usefull why is it neglected It is not 33. Where or when is it executed Wheresoever required or when it may with conveniency be performed 34. What benefit is thereby Much and many wayes if we consider it both for 1. The testification of our proficiency 2. Approbation of our sufficiency 3. Gratulatory commendation of us to God by the Church 4. Benediction from such our superiours 5. Prayers for further graces then publiquely made for us and so a 6. Comfort to the party confirmed 7. Enabling us to further duties in religion and devotions that may so better be performed 8. Relaxation of our sureties who stand for us engaged 35. After the name and title what is next to be considered at the entrance into the Catechisme The matter or subject and division of the same 36. What is the matter or subject of it The summe and substance of Religion for the manner thereof also as we see so briefly set forth and explained 37. What is Religion The bond betweene us and God including our duty to him for his mercies given to us by his covenant of grace 38. What is that Covenant On Gods part mercy that he will be our God and give us all graces on ours obedience that we will be his servants 39. What is then required of us Faith to beleeve in God and his word and promises Hope to call upon him trust in and worship him Charity the expressing of our obedience by doing his will and shewing our love to him and our neighbour 40. But these are graoes of his Spirit Yes but given to us and required to bee exercised by us to his honour 41. What is the substance then of Religion To exercise our selves in these shewing Our Faith by beleeving in him and his word Hope by prayer and depending upon him Charity in willing obedience to his Commandements 42. What then is the summe and substance of the Catechisme The explication of these our duties Of Beleeving in him Praying to him Obeying his will The fundamentall points of Religion And Gods worship so briefly propounded whence the Cate chisme principally toucheth on and explaineth The Creed Commandements and Lords Prayer which are called summa credendor summa faciendor summa orandor The summe or breviate as it were of things that are to be Beleeved Done or Prayed for by us 43. How many parts are there of the Catechisme Especially these three and for a Corollary of them as it were tho doctrine of the Sacraments and seales of the Covenant and our faith and so foure parts usually expressed or with addition of the Introduction five parts mentioned 44. Which then are the foure parts The exposition or explication of 1. The Creed the Articles and summe of our beliefe 2. Commandements the duties of us required to be done 3. Lords Prayer teaching how wee ought to pray 4. Sacraments the seales of the Covenant 45. How else are these five parts set downe The Introduction in the foure first questions and answers before the Creed Explication of the Creed Commandements Lords Prayer Sacraments as aforesaid 46. Are all Catechismes concerning these things Yes for these are the maine points whereon they insist howsoever in divers manners as in other words or order set forth and more or lesse amplified and explained 47. Wherein doe they usually or chiefly differ from this or one from another In the order of the parts Or some Introduction Or some Additions or other as concerning the word of God or Magistracy or the like which yet may bee reduced to the former parts as the word of God and Scripture to the Beliefe concerning God who giveth his word for direction of our faith the Magistracy to our duty towards God to whom they are subordinate and our neighbours as all godly Magistrates and superiours are acknowledged 48. How differ they in introduction According to the variety of invention of severall Authours of them or proceeding after divers manners and order and so diversly occasioned 49. How differ they in their order Sometimes by placing the Explication of the Commandements Prayer or Sacraments before the Creed or either before other in some other order then is followed in this Catechisme though in substance and intention to teach even the meanest the very same 50. What thinke you of the order and method of this Catechisme As most convenient and profitable of all others both following the Liturgy and grounded on the words of the vow made in Baptisme and so prosecuting the parts occasioned by the same to bee considered and also according to the nature of the things there explained 51. How in respect of the things As 1. faith required to beleeve God and his promises so the Creed first propounded 2. Obedience and the fruit of faith good works directed by Gods will so the Commandements secondly proposed 3. Prayer for continuance in the most holy course and profession of faith and good workes and so in the third place the doctrine and rule of prayer 4. The seales of all this from God to us the Sacraments as the confirmation and ratification of his promises in the covenant of grace 52. How then is the Introduction fitted to this By putting us in minde of our name and Baptisme and so our vow and promise for performance of the aforesaid duties and devotions expressed and taught in those foure parts The Creed Commandements Lords Prayer Sacraments 53. How many points in particular in these foure parts 30. in all the 12. Articles of the Creed 10. Commandements 6. Petitions of the Lords Prayer 2. Sacraments 54. How are they else divided Into 10. heads or principall parts viz. 3. Parts or heads of the Creed 2. Tables of the Law and Commandments 3. Parts
saved There are surely many Hypocrites that take the badge of Christ but fight under the banner of Satan but commonly it is seen true by their works we may know them 32. Is it then easily to be discerned who shall be saved Nothing lesse for the most impenitent sinner for a while may at last finde mercy and be converted and as we are to judge none we are to hope well of all and to believe of our selves as we finde by our faith of others in charity 33. Then are we to account all members of Christ that are baptized Charity bindeth us so to it as who have beene washed in the same Lavar of regeneration received into the same fellowship and visible company of Saints and faithfull that wee are though God onely indeed knoweth who are his 34. What use of Baptisme The sacramentall assurance of the love of God and his graces to us and so admittance into his house and Church and by faith cooperating a step to our salvation which as in the use so in the remembrance may be very profitable 35. What profit in the remembrance thereof To confirme the grace well begun in a mans heart whereby to grow in grace and so forward to godlinesse 36. How may that be effected If he beleeve he shall bee hereby more confirmed in the faith so being a true Christian be hereby registred in the Catalogue of Saints that all the fiends in hell shall never be able to blot him out againe 37. How is this benefit here described By these excellent names and titles in the answer here expressed as the baptized is said to be made hereby 1. A member of Christ. 2. Childe of God and 3. Inheritor of the kingdome of heaven 38. How a member of Christ As ingrafted into him by Baptisme and received to bee a member of his body the Church of which he is the head and Spouse 39. How understand you the body of Christ Divers wayes and especially these three either his Naturall body united to his soule so borne and for us offered an oblation for redemption of our offences Or his Mysticall body and that understood either Politically of his Church the company of the faithfull Or Sacramentally and spiritually but verily in the Sacrament of the body and blood of Christ exhibited to his Church under the species and signes of bread and wine 40. Which of these here understood His mysticall and politicall body the Church whereof hee is the head the whole Church his Spouse and every good and faithfull Christian a member 41. How is he seene to be head By giving to the same and every member thereof Life Motion Direction 42. How is any of us known so to be a member of him By our receiving life motion and direction from him and as we feele our soules to be 1. Living in God 2. Moved by his Spirit 3. Directed by his holy Word 43. Is there any difference in the members of this mysticall body Yes according to the diverse gifts and graces of Gods holy Spirit working in them 44. In what manner Though secretly yet evidently by the gifts appearing in them as of prophesie tongues interpretation healing teaching and governing and the like whence some Apostles other Prophets Teachers Governours as the same Spirit giveth power and direction 45. How have these the names of members As in every well governed Commonwealth the Prince representeth the head the State a body his faithfull Councellours eyes the Law the life and soule the Teachers the understanding Governors the will and all Prelates Magistrates and Judges the shoulders whereon the head is borne and all weighty affaires of estate the Artificers Husbandman and Trades the hands which worke and the feet whereon the Commonwealth standeth So in the Church the like order and distinction of members seene 46. How is that showne By the Apostles owne words 1 Cor. 12. where the Prophets who are called Seers Apostles Teachers c. are showne members of that mysticall body of Christ the Church for the good and conveniency of the body in divers degrees yet all needfull even the meanest as well as the more honourable and in the charity and harmony of the whole every one one anothers members as all together members of Christ. 47. What commeth of being members of Christ We are thereby children of God and so consequently in the right of Sonnes inheritors of the Kingdome of Heaven 48. But were not we children of Godelse Not as beloved or in grace and favour with him for so we are onely as we are in Christ. 49. Who are then the children of God Either Generally all creatures men and Angels Particularly men sonnes of Adam who was the son of God Most specially the elect by adoption and grace in Christ who is most essentially intirely and supremely the Sonne of God 50. How is Christ the Son of God By nature of the same essence God of God begotten not made eternally before the world was created the wisedome truth image and beloved of God 51. How are Angels sonnes of God As the most excellent creatures spirits in light created for the service of God who is the Father of light and Father of Spirits the originall of them and all things and so Satan the disobedient spirit or one of them that fell from that excellent estate in which created is said Iob 1. 6. to come and stand before the Sons of God 52. How are men the sons of God Generally as Angels and all creatures else as created in an excellent estate in the first Adam but though disobedient in some measure by the subtilty and meanes of that Angell that fell Satan or the old Serpent yet particularly taken againe into favour and had a Saviour appointed the eternall sonne of God a meanes of their restauration 53. How are the elect the sons of God Most specially in his favour and grace for his love to Christ in whom they are accepted as his members and having put on his righteousnesse by faith and grace given them for his sake as it were accompanying that faith so made acceptable and their soules adorned 54. Why are not the falling Angels in like hope For that they in a more excellent estate created more was required of them in regard of their rare perfection whose sin and guilt was so much more heynous as their knowledge and estate more excellent and so they fell in eternity to eternity 55. How then should men lesse excellent be saved Even in that respect as 1. not so highly transgressing having not received so excellent gifts or so many and heavenly talents but as inferiour in gifts and graces inferiour in offence and who in time fell had in this world a time of returning and meanes of salvation appointed 2. In regard of the occasion and meanes of their fall 56. How is that Their guilt though heynous as against the infinite Majesty of God yet inferiour to that also of Angels in this as who fell of
spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
of his favour 22. What are we then to doe To pray for continuance and perseverance in this so holy and happy estate 23. Can we fall from this estate Never if we be truely his 24. Why then should we pray for it To shew that we are truely so for if we bee his we cannot chuse but doe so and if we doe not so it showes we are not his notwithstanding the outward signe of Baptisme for grace which is the inward part and as it were the very soule of the Sacrament will shew it selfe in praise and thanksgiving which is also a blessed token of Gods servant as who honoureth his master and shall be honoured of him 25. What pray you for here The grace of continuance and to persevere Can we not continue else in this estate No more then begin unlesse he lend power and grace as the precedent and preventing so also the consequent and continuall grace of continuing and perseverance 26. Then we assume to our selves no power at all Not unto us we ought to say not unto us but unto thy Name O Lord be praise for there is nothing that we have not received and so are to honour God for it and such is the very estate of Saints and Angels who have all their excellency from God and so shall evermore praise him 27. If we or they have no excellency or sufficiency of our selves why then so honoured As Instruments of his praise and for his glory which shall be such abundant blessednesse as no mortall heart able to conceive the happinesse or glory thereof 28. How long pray we so to continue To continue in the same to my lives end viz. to have continuance of grace here the earnest penny of endlesse glory hereafter What may this teach us The difference of our estate here in the Church in grace and that in glory hereafter The dependancy of one on the other the former being the door gate or entrance to the latter 29. This then is the summe of this answer It is comprehending an earnest and resolved Affirmation yes verily Asseveration and by Gods grace c. Praising God I heartily thanke Prayer I pray God c. 30. What followeth The Creed or summe of our Christian beliefe the second part of the Catechisme occasioned by the second part the vow in Baptisme in the Question and Answer last before rehearsed and so here endeth the first the Introduction comprehended in these foure first Questions and Answers 31. Why is not the first part of the threefold promise here likewise as distinctly handled As the Second concerning the Articles of faith or third concerning the commandements Because that as at the latter end of the Creed the estate of the damned is left out though a part of the faith as lesse principally pertaining to the comfort and consolation of the godly in their most holy calling where the estate of the Elect is deciphered to life everlasting as the prime scope the vessels of grace doe aime at in eternall glory or only intimated Exopposito in the same so here the consideration of the Divell the World and the Flesh that are to be renounced and left so only pointed at are passed over sicco pede as it were and the second and third part as more materiall to the information of the Christian are more principally here insisted on and thus punctually prosecuted whiles the other left so soone as only intimated or but remembred 32. But good instruction to repentance ariseth from the first well considered Yes but the more materiall foundations of our faith though in the second place promised for orders sake so proposed here principally prosecuted as the other thought sufficiently at this place so only touched and at other places on good occasion more fully handled as in the Sacraments 33. But might it not well have beene more insisted on here No that it might not stay us from better and more substantiall matters concerning the foundation of faith in the Articles of the beleefe though withall it is intimated in the very beleefe it selfe for who can believe in God aright except hee renounce the World the Flesh and the Divell God and Mammon light and darknesse Christ and Belial 〈…〉 not dwell together but as most necessary faith the ground-worke and foundation of our salvation here first expended for what else comparable to that consideration or what else to be here seene in them more then as before noted considerations moving us to repentance that cannot yet be perfited nor indeed well begun without the ground-worke of faith whereby only we can most truely see these to flye them being such evills and so opposite to the divine goodnesse As the 1. Divell so ready to devoure us that roaring Lyon old Serpent red Dragon the accuser of the brethren and ancient enemy of mankind that attends All 1. Mischiefe and evill against the godly as in Job 2. Times the Sabbath not free from his seducements other times how much lesse 3. Places as 1. Heaven not exempt whence he fell for pride and where hee accused Job 2. Church where he shuts the eyes eares hearts mouthes of his 3. Paradise where he tempted our first parents and what places then priviledged 4. Societies in Heaven where among Angels Lucifer Paradise by him subverted Christs Disciples where a Judas and what holier societies ever found 5. Occasions in all times places and societies whatsoever 2. World 1 That is a Vale of teares and flood or torrent of troubles sea of misery turmoiled with continuall tempests of cares tribulations and sorrowes like waves so raging and violent without all quietnesse till the world passed and heaven that haven of rest attained Yet the body so glewed to the world and the soule by it so cleaving to the Mammon and things or mucke and dung thereof that it can hardly bee thence separated or won to cleave stedfastly to God 2. Where are a sort of Canaanites Ismaelites Moabites c. enemies of God and his people fooles like children following feathers bubbles vanities pleasures and like Indians or Glaucus Exchanging gold for iron silver for pibbles And all sorts ready perire or perdere themselves or others as 3. The 1. Men with cares troubles or tribulations 2. Youth with vanity lightnesse and folly overtaken all with sin ignorance errour and blindenesse Children not yet born perishing by the mothers hand cup or knife or throat cut by her foot or poysoned born starved in body or soule or both bred idle untaught untutor'd that better unborn or abortive 3. Father 's either idle exposing them to want beggery theeving c. or as bad By Mammons providing a sword for the soul whiles the body fed pampred proudly cloathed but the soule naked starved and cloathed in rags O poore soule no better cared for 3. Flesh and all the lusts exorbitant passions vanities So many enemies furies or fiends within us to torment us and betray us when any Externall enemies occasions and temptations
Philip Acts 10. If thou beleevest thou maist be baptized the Eunuch answered I beleeve that Jesus is the son of God So in the Primitive Church the question to the Catechumeni those that were turned from Gentilisme and to bee admitted to Christianity being made How beleevest thou answer was made I beleeve in God the Father c. 17. Why say we not Wee beleeve in the Creed as well as Our Father in the Lords Prayer Because every one shall live by his owne faith 18. What is faith It is generally described and said that fides est eorum quae non vides and though of things so unseene yet of that infallible truth grounded on Gods most sacred word and revelation the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infallibility as by whose word all things have their truth and being that being more high holy and certaine then all else humane knowledge of reason or sense the ordinary gates of knowledge that are often deceived even in things neere us as Starres Orbes and Elements how much more in things farther off removed from the soule or sense but the the very confirmation and certainty both of them as Christian Philosophy above all the knowledge of the Heathens in knowing the true ground and foundation of things from God the eternall truth when they but from some mediate causes and especially in discerning those highest and holiest things concerning God and the soule and her truth essence estate and fountaine whence chiefly all other knowledges depend where Crede intelliges is the beginning of all most refined divinest knowledge and as reason more excellent then sense so this then reason by even as many degrees as spirituall and heavenly things exceed earthly and corporall or Gods truth mans reason yet not to thinke every opinion conceit or fancy of vaine men doting on the idols of their owne deluded imaginations or sometimes prejudicate opinions against God and his truth to be matters of faith as were the fancies of many miserable schismatiques fanatique persons and heretiques this faith being indeed so only of highest and holiest things and according to Gods word and revealed truth opened and declared by his holy Spirit in the ministry of his Church and so knowne to be by the approbation and testimony of those holy and reverend Governours by him appointed to that ministration in the same and whatsoever else but of private spirit and fancy if repugnant to the former to whom the custody of his Church and sacred Oracles are committed and hence the malady may be observed of the many schismes heresies blasphemies and errors of all seditious and turbulent persons both of former and present times such the case of Arius Manes Eutyches Sabellius Eunomius Novatus and all that rabble whose wicked opinions have often beene newly furbished and sometimes with some additions by foolish men of later times as what folly mischiefe or madnesse so grosse almost that hath not found some to give it entertainment of which all times stories and authors are full and shew too wretchedly abundant testimony 19. Of how many sorts is saith Of two sorts Either Common or That of the elect Tit. 1. 1. 20. What call you common faith That faith which as well the rebrobate as the elect may have 21. How manifold is this Threefold Either Historicall Temporall or Faith of miracles 22. What is historicall faith That whereby a man doth beleeve the outward letter and history of the word and truth therof and it hath two parts or degrees 23. Which are they The Knowledge thereof in respect of that word of God the object of it Assent and this is in the very Divells themselves who beleeve and tremble James 2. 19. 24. What is temporary faith That which lasteth for a season and not commonly to the end of ones life or if it do beareth no due fruit nor hath the root of love charity figured in the seed which fell in the stony ground yet is of divers sorts 25. Which are they The first degree beyond historicall faith Having three parts or degrees in respect of the word both 1. Knowledge of it 2. Assent to it 3. Professing it with some faire shew and go no further All which he may doe which hath no love to the word this was in Simon Magus Act. 8. 13. 26. What other kinde of this faith That in these five degrees seene 1. In Knowledge of the word 2. Assent to it 3. Profession of it 4. Inwardly rejoycing in it 5. Bringing some kinde of fruit but for want of the root of love of no growth and fading and falling a way at last 27. What is the faith of miracles Whereby a man grounding himselfe upon some speciall promise and revelation from God beleeveth some strange and extraordinary thing he desireth or prayeth for shall come to passe by the worke of God held to be in Iudas as well as the other Apostles and may be in some that want true and saving faith 28. What is that saving faith or the faith of the Elect A supernatural gift of God apprehending applying the saving promises of God made unto us of salvation in Christ with all the circumstances of the same to the soule receiving the benefit to the conscience for purging and comforting it and bringing forth fruit through the same 29. How differs this faith from the others Besides those first five degrees it proceedeth further in extention and perseverance to the end 30. How that It comprehendeth the former 1. Knowledge 2. Assent 3. Profession 4. Rejoycing And further addeth 1. Application to the soule 2. Purging the conscience from dead workes 3. Comfort in the holy Ghost 4. Bringing forth much fruit 5. Perseverance to the end 31. VVhat is the fruit thereof Assurance and confidence in God for both things temporall and eternall 32. How is that That we shall 1. Have our soules saved in the day of the Lord by this justifying faith apprehending and applying Christ and his merits to the same 2. Want of no manner of thing that is good and profitable or convenient for either body or soule since to whom God hath given Christ in him hee hath given all things necessary and convenient for them and this is our confidence in the Lord. 33. VVhere is the substance of this faith expressed In the Creed rightly understood 34. Are there any differences or degrees in this true faith Yes though a true and saving and justifying faith yet found in some a weaker in others a stronger faith yea and in the same person sometimes a weaker or otherwhile stronger faith 35. How is it then knowne being weake from the former sorts of faith that sade or faile 1. To God by the heart and his owne worke in the same 2. To men onely by the effects 1. The fruit thereof 2. And continuance unto the end 36. But is not the hypocrites or reprobates faith often hardly by men distinguished from true faith It may be for a time and
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
never finde out or comprehend them how much more likely is it she may faile in such high and divine mysteries so farre remote from sense and so above our understanding for if Aristodemus as Saint Augustine remembreth laboured many yeares in seeking out the nature of a Bee which yet finally hee never attained how shall she thinke to comprehend the infinite eternall and invisible Trinity 47. What use hereof To humble reason that faith hereby may be the more exalted that whereas I professe with the tongue so with the heart I may indeed believe in God 48. Where is the substance of this faith professed In the Creed before rehearsed 49. In which words In these I beleeve in God SECT 3. A more particular Explication of the words of the Creed I beleeve in God the Father c. So to take her sight thereof more cleerly from the eye of faith the Analysis or division of the first Article of the Creed where the action what it is to beleeve and what to beleeve in declared and the object of that beleefe God or his Church And the action of beliefe applyed first to the object God in his Essence in unity one God and meant in the manner of his existence in the Trinity in the thrce persons united in nature and Essence but distinguished in their personall proprieties aná persons in whom is â—o inequality or precedency either to other in respect of their Godhead being all one but only difference for order sake in the distinction of their person or parts of them A farther explication of the word of beleeving â— the diverse acceptation of the same and application of it to the soule the subject and God the object of it and to the first person here many wayes described or Father of all creatures Christ and in him all the elect whereby we are sons and have his grace protection and image in righteousnes and true holinesse and cared for and provided of all things even a royall inheritance of the Saints in heaven Further showne as he is alsufficient and almighty or omnipotent which is by and from him communicated with his essence to the other persons which omnipotence is chiefly showne and seene by us in that world of the creat a worke finite virtutis and though opera Trinitatis ad extra be indivisa this principally attributed to him so stiled Creator as originally from him wherein considered the decree and execution of it in the production and preservation as it were a continued creation of al things The subject of which his mighty power and operation the heaven and earth and all their glorious and excellent creatures in them contained and so with them in these words mean and intended 1. VVHat note you generally in the words Two things the Action and Object 2. What is the action Faith or beliefe which is diversly understood here according to the diversity of the object Which is either God His Church and graces 3. How diversified As the words imply and import by Beleeving in or Beleeving only 4. What is the difference To beleeve is one thing to beleeve in another or as the same yet intended or extended with an addition to the former 5. In what are we to beleeve In God only who is Father Son and holy Ghost 6. What are we to beleeve The Articles concerning the Church and Gods graces or actions and priviledges conferred on and done for the same 7. What professe we when we say we beleeve in These five things that we Know consent acknowledge Apply It to us and our hearts Us to it Put confidence in it 8. What when we beleeve The foure first only acknowledge assent acknowledgement and applying it 9. Doe we professe this faith to every Article Yes either to beleeve in or to beleeve it to which our hearts ought to be applyed in that faith 10. How manifold is this profession Twofold with the Heart to justification Tongue to salvation 11. What is the object of faith That about which our faith is imployed and which it doth apprehend or acknowledge 12. How manifold is it Twofold according to the former division of the Creed either God or his Church 13. How set forth there The first concerning God in all the former part of the Creed eight Articles till you come to the holy Catholique Church the second part from that to the end the foure other Articles 14. VVhat confesse you concerning God Our faith and beliefe in him that is with speciall trust and confidence in him and his grace and mercy 15. How manifold is your confession and consideration of him Twofold Generally and essentially Particularly and personally 16. How understood Generally and essentially as I say I believe in God which is the Essence of the Deity communicable to the three persons And 1. Particularly or personally as I professe God the Father Creator 2. God the Son Jesus Christ our Lord and Saviour 3. God the holy Ghost the Comforter 17. How many Gods are there Only one God so the Nycene Creed and holy Athanasius expounding it say I beleeve in one God 18. But doth not Scripture name many gods The name of God in Scripture is understood and taken 1. Either properly and so there is but one God infinite in Essence and power inhabiting eternity 2. Improperly so Magistrates are called gods Psal. I have said you are gods as his Vicegerents 3. Falsly so Idols by the abuse and Idolatry of the people under the name of strange gods 19. VVhat note you then in the Godhead chiefly Both the union and unity in the Essence and the distinction in the persons 20. VVhat call you the unity The one and entire Essence of God appliable to the Trinity of persons aforesaid whereby the unity in Trinity and Trinity in unity is to be worshipped 21. What call you the Trinity The three persons communicating wholly each of them in the whole nature and Essence of God expressed in that unity in which is founded their union as in their personall proprieties their distinction 22. What is their union Their being united in that one nature the unity and Essence of the Deity whereby all three persons are co-essentiall co-eternall together and coequall 23. What is their distinction That personal propriety wherby each person in the manner of his existence is distinguished from other whereby the Father is not the Son and the Son is not the Father and the holy Ghost neither 24. VVhich are those proprieties The Father to beget or produce the Son the Son to be begotten the holy Ghost proceeding from both so the Son cannot be said to proceed nor the holy Ghost to be begotten nor the Father to be begotten or to proceed 25. How are these Attributes knowne from others For that all other Attributes as almighty incomprehensible uncreated infinite eternall omniscient most holy good wise God and Lord are attributed to all persons equally and indifferently as they are indeed one Essence God and so
fully dead he had fulfilled the law and curse 2. Later lest his Disciples faith might faile or comfort too long be deprived and their hope to be turned into despaire 6. How the Prophesies Both of Hos. 6. 2. After two dayes c. and the third day he shall rise Jonah 1. 17. and 2. 2. utged the 1 Cor. 15. 4. c. Christ himselfe Matth. the 17. 12. 23. The Son of man shall be slaine and rise againe the third day and Matth. 20. 10. Mark 10. 34 Joh. 2. 19. 7. How the type of Jonah As is declared Matth. 12. 40. as Jonah was three dayes and three nights in the Whales belly so must the Son of man be in the heart of the earth 8. What more considerable in the time That it was 1. The first day of the week the Lords day our new Sabbath the Christians rest the day whereon the creationbegun and the day of the second creation so by Christ perfected our redemption 2. Morning early the first time of the day so day of grace here begun and true light arise in it and enlighten it 3. Extraordinary light of the world as before the Sun rising to shew the new Sun of righteousnesse with his preventing graces riseth so for the illustration of the new world in that true light 4. The first Month with the Jewes as a beginning of the new yeare of joy and eternall Jubilee of all Saints 5. Spring of the yeare so the spring of the new world as the day spring from on high so the worlds new birth and spring in restoring peace and redemption 6. Time of the Passeover when to fulfill the Passeover the true Pascall Lambe was offered the ceremonies so to cease all shadowes abolished the truth it selfe appearing 7. Finally he rested the Jewes Sabbath to the fulfilling but end thereof at his death that brought new life to the Christian Church and Sabbath by his Resurrection What note you in that action his Resurrection The efficiency in the power of divinity whereby according to the decree and will of God his soule reassumed the body and raised it out of the grave The effect in him his body raised from death to life the first fruits of them that beleeve The effect in us spiritually our raising from the death of sin to the new life of grace Corporeally our assurance and earnest of our resurrection at the last to the strengthning of our hope and confirming of our faith The effect in Types thereof for our farther comfort and instruction 9. What was the efficiency The great power of the divinity united to his humanity and by that to us as his members to the raising of him the first fruits and us at last that though it suffered him to sleepe that three dayes death in his passion did not leave his body in the grave nor suffered that Holy One to see corruption and in the same vertue by his merits after our sleepe of death will at last raise us out of the dust 10. How the effect In both his humanity and by him over ours in the mighty power of the divinity and raised him first and so will us at the last 11. What Types thereof Not onely Jonas by those three dayes in the Whales belly representing the time of our Saviours stay in the grave and bosome of the earth but Isaac after a sort at his birth in the deadnesse of Sarahs wombe and Abrams age received from death and more at his binding for the sacrifice on Mount Moriah restored to life and a figure of this onely Sonne of God and Sonne also of Abraham Christ here offered in sacrifice on the Crosse and thus restored to life 12. What other Types were there Both Adam himselfe Enoch Elias and divers other types of him and Emblemes herein of him and of the resurrection 13. How was Adam Though in him we all dye yet whiles he was in the state of perfection see wee in him a type of Christ the second Adam and the resurrection who in a dead sleepe had the woman taken out of his side his spouse named Eva the mother of the living as Christ in this dead sleepe had out of his side sending forth water and bloud the Church his spouse taken as it were out of those wounds by his death who is the mother indeed of the living 14. How was Enoch As one that walked with God and so taken from men was no more seene but raised so to life from state of that mortality 15. How Eliah In that manner taken away from men and mortality by the chariot of God translated to heaven to have this part in the resurrection of the just and be an evident type of Christ and embleme of the same 16. How any others The three in the Old Testament raised to life the widowes sonne of Sarepta the Shunamites son and the man raised by the Prophets body The three in the New Testament Lazarus the widowes son of Naim Jairus daughter all as it were to shew us the power of God in them and so many emblemes of Christs resurrection who was so the seventh of them that were raised or tenth of them all that were types and emblemes of him and his resurrection as a perfect number as from whom they received all the holinesse vertues and power of the resurrection which they were ordained to foreshew as figures of the same 17. What learne we hence Our duties as of mortifying our earthly members in remembrance of his death so a rising from the death of sin in the remembrance and power of his resurrection who dyed for our sinnes and rose againe for our justification who will so raise our soules in this life as both bodies and soules after death at last and also many other comforts hence arising 18. Which are they 1. Both the strengthning and confirmation of our faith in the comfortable remembrance of Christs resurrection already performed and so many other Saints of our owne nature of flesh and bloud with him or emblemes of him 4. Erection of our eye of hope to the state whereunto hee our eldest brother is entred and hath already received and invested divers in life and the resurrection of the just 3. Comfortable walking in this vaile of misery where we must one day meet with death in regard of our assurance in him of a joyfull resurrection 19. What fruit hereof Fourefold 1. heavenly minde set on heavenly not earthly things 2. Holy life new borne babes pure innocent and harmlesse 3. Joy in the graces and Spirit of God and in heavenly not corruptible things 4. Growth and increase in holinesse as branches of the true Vine Christ c. 20. What followeth In the sixt Article the second degree of his exaltation in his ascension to heaven in these words Hee ascended into heaven 21. What herein to be considered 1. The matter action ascension termini from earth to heaven 2. The manner in the presence of many witnesses with the time and
originall fountaine of life living of himselfe and undependently and so giving all things else their life and being 43. How doth the body live By vertue of the soule and her union with it and so by the power and operation of the same 44. What is eternity A duration and continuance or enduring without beginning or end or both 45. How explaine you this Eternity or such enduring is considered First either simply and absolutely without beginning or end and so only God absolutely eternall and inhabiting eternity 2. In part as the Schooles speake either a part ante without beginning but having end so Gods decrees from eternity either without beginning but ending in his workes or a part post having beginning but without end so the eternity of Angells and soules that by creation had beginning but by Gods grace and goodnesse continuing them shall never have end this is also called eviternity and thus all eternity is contra distinguished to time 46. In what manner As eternity absolute hath neither beginning nor end so God eternall Eviternity hath beginning but no end so Angels and Soules Time hath both beginning and end so this world and all temporall things and thus all continuance is usually distinguished 47. What is eternall life then The fulnesse of joy and comforts of life in the presence of God that shall never have end 48. How more largely The union of body and soule as the resurrection of the just to that end to be united unto God and have the fruition of the glorious God head enlightning and inhabiting those that are his for ever so making them to dwell with him in whose presence is fulnesse of joy and life for evermore 49. How is this else called Happinesse and blessednesse eternall as therein enjoying the fruits and comforts of that everlasting life 50. Js this also the life of Angels It is whose onely blessednesse and chiefe delight is in contemplation and fruition of the glory beauty and majesty of God then which there can be no greater joy or happinesse 51. How so Because in him is all goodnesse even in the fountaine all goodnesse else but a few dispersed sparkes of that eternall light or a drop of that Ocean wherein onely is plenitude to the satisfying of all desires of what goodnesse soever 52. How is eternall life else taken Sometimes in the Scripture for the meanes and beginning of this in the kingdome of Grace as it is said to Christ to whom shall we goe thou hast the words of eternall life and this is eternall life to know thee and whom thou hast sent Jesus Christ. 53. How is this eternall life As it is the union of the soule to God by grace though imperfectly yet receiving the comforts of life from him by the influence of his holy Spirit bringing joy and unspeakable blessings and peace to the same 54. How manifold is eternall life then Twofold either inchoate in this life in the kingdome of grace Or consummate as aforesaid in the kingdome of glory And this is also twofold or in two degrees 55. Which are they 1. Either in that part onely the soule as that is united to God and enjoying happinesse with him when the soules of the just depart hence in the Lord. 2. Or in body and soule most fully as shall bee after the generall resurrection and so principally here intended 56. What the parts of this life and blessednesse The divine and blessed living of the soule and body when joyned together in the presence of God and union with him enjoying the fulnesse of all that is called goodnesse as both joy and pleasure riches health liberty honour glory and all these absolute and entire not mixed with any grief or any other inconvenience as worldly things but perfect according to the perfection and excellence of the person place and giver 57. And how this estate expressed else in holy Scripture By many comfortable phrases and figures expressing the joy honour glory comforts or blessings there as said to be and remaine With God and in God in the Lord. In the hand of God in his presence In heaven in eternall rest and peace In Paradise in Abrahams bosome In joy blessednes as here in life everlasting 57. But is not life everlasting to the wicked No for their estate is not properly a life as wanting all joy comforts and fruits of life but a death or continuall dying in paine and torments and so if at any time said to live it is with addition of everlasting torments or to live in everlasting chaines of darknesse with the Divell and his Angels or the like whereby signifying an eternall dying life or living death and in that respect most properly termed everlasting death 58. Why is not this their estate expressed also in the Creed Because this is here intended as a symboll of their faith so penned for the comfort of the just and to remember them of their hope and happinesse and stirre them up to godlinesse leaving the others to the hand of God whose estate yet may hence be plainly gathered and also is in St. Athanasius Creed some others more fully expressed 59. What learne we hence Many good duties as in our Christian calling so to order our lives and conversation as alwayes having an eye to this blessed hope Remembring this end without end Breaking off sinne betimes since no uncleane thing may enter here Striving to enter the strait gate of vertue leadign to eternity leaving the broad way of the world Taking joy in things that shall yeeld everlasting joy Desiring praying longing for it c. 60. Why is Amen added To shew the certainty assurance and confidence we have as well as our owne consent to this faith 61. VVhat signifieth it Verily certainly or undoubtedly or as it is else usually rendred So be it 62. What meane you then by it That we doe beleeve and confesse Not onely in word professing but from the very heart Not wavering but certainly without doubting Not as though it were in our owne power but craving helpe and strengthning of our faith from the hand of God 63. But how should Amen bee added since it is no prayer 1. Either as the last Article signifies those priviledges of the Church whereunto all faithfull soules aspire and so in that aspiration say Amen 2. Or as we generally confesse the certainty of it and our submission of soule to this faith and the will and truth of God 3. Or in particular we intimate our prayers for this or some other thing for our owne good and the Church of God 64. For what things For faith as Lord give us true faith For encrease of our faith as Lord encrease our faith For helpe and comfort Lord helpe our unbeleefe For defence Lord defend us and all professors of this faith Or the like holy aspiration to heaven and heavenly things in the meditation and confession of this faith 65. But doe not they abuse it
that make a prayer of it Yes in that ignorance and much more all infidell-like and deboished Christians that take the words in their mouthes and never conceive it in their hearts nor expresse it in life by obedience and so most fearfully abuse and take Gods name in vaine to their condemnation 66. Why the gesture of standing used by all at this confession 1. To difference it from prayers where at we kneele 2. To shew uniforme gestures with the Ministers as unity in consent 3. To shew our readinesse to stand constant yea and die in the constant profession of this faith 4. To signifie the posture of Souldiers as ready to fight in defence of this faith and our Lord and so souldiers with their swords drawne and standing signified as much as Primitive times and Histories relate 67. What learne we hence To stand in the truth profession and defence of this faith even to death that the Lord may give unto us the Crowne of life which he grant to us for his mercies sake in Christ to whom be glory ever Amen SECT 13. Quest. 6. Concerning the summe of the Creed Not so much a praier as acclamation in zealous expression of their confidence The sum of the Creed or substance thereof Epitomised and application of our Christian faith to the three Persens in Trinity Father Son and Holy Ghost and under the third part or Article concerning the Holy Ghost the rest of the Articles shewne comprehended with a most plaine and familiar expression of the same 1. VVHat learne you chiefly in these Articles I learne this one thing faith or to beleeve in God distinctly explicated in three parts according to the number of the three Persons in Trinity 2. What the first First I learne to beleeve in God the Father who hath created me and all the world 3. What note you in it The application of my faith to the first Person in Trinity the Father described by His Essence God Person Father Attribute Almighty Action of creation the Creation Object thereof the world Application thereof to my selfe My Creator as Thomas said my Lord and my God who created me and all the world 4. Which the second Secondly in God the Son who redeemed me and all mankinde 5. What note you in this The application of my faith to the second Person in Trinity the Son described By His essence God Person the Son Action redemption the Redeemer Extent in sufficiency to all mankinde in efficiency to all the Elect. Application to me also my Saviour and Redeemer What more chiefly observed in the Mediator Christ His name Jesus a Saviour Christ anointed His nature God and Man so Gods Son our Lord. His office of Saviour or Messiah Mediator to God making atonement for men Redeemer of men the redemption performed by his humiliation in his incarnation sufferings death By his exaltation in his resurrection ascension session with comming to judgement 6. How more especially his office of mediation seen Apparently executed in His Kingly office governing Priestly office offering that sacrifice his body and making atonement for Prophetick office instructing his Church 7. Which the third part Thirdly in God the holy Ghost who sanctifieth me and all the elect people of God 8. What note you in this The application of my faith to the third Person in Trinity the holy Ghost described By His essence God Person the Holy Ghost Action the sanctifier and sanctification Object the Elect or Saints of God Extent all of them Application to my selfe as he sanctifieth both me and all the elect people of God 9. But what is that which followeth in the Creed concerning the Church of God Intended to be comprehended in this Article concerning the Holy Ghost as by the vertue and efficacie of his holy Spirit all the merits and benefits of Christs office and sufferings and the merits of God are applied to the Church and Saints called the elect people of God 10. How are they called then The Church of God by the merits of Christ redeemed and by the operation of this Spirit collected united and made A holy Church by his sanctification Catholicke Church by his every where diffused graces Communion of Saints in his uniting power knitting them to the head Christ and God among themselves in unity of faith Christians Spirit at peace with God themselves all others Charity helping one another participation of the Sacraments signes and seales of this communion whereby called Saints and whence the blessings and benefits or the priviledges of this holy company do spring which are to be found in this Noahs Arke the Church and no where else 11. Which are they The forgivenesse of sins by the application of Christs merits to our soules in this life The resurrection of bodies after this life in the vertue and power of his resurrection our sins being forgiven The life everlasting the consequent of this resurrection to enjoy glory in eternity with him and in him by his grace 12. Why is all this attributed to the Holy Ghost Because by him is the dispensation of Gods graces to his Church 13. Is it not then to Christ Yes and to the Father too for these three are one and their workes are joyntly exercised together for the good of the Church though distinguished in the order and manner of the execution of them according to the propriety of the persons in the Trinity 14. How then attributed to the Father As to the fountaine from whence all goodnesse mercy and graces doe proceed and flow 15. How to the Son As to the meanes whereby derived to the Church the powerfull and valuable price of our redemption whereby all good is conferred on the Church 16. How to the Holy Ghost As to whom the dispensation of all his goodnesse and grace is committed to the perfection and complement of this worke of God in sanctification the earnest penny of glorification 17. This then is the sum of our faith Yes concerning both God and his Church and so the whole substance of the Creed 18. What followeth The third part of the Catechisme concerning the Law or the Will and Comandements of God The third part of the Catechism concerning the Commandements SECT 1. QUEST 7. Wherein the transition The transition to the Commandements or third part of the Catechisme in the seventh and following question where first the number name and title of them as the written Law of God whence the difference of Laws and especially those of the Iews the once whole Church of God are shewed and handled with many notes of particular distinction among themselves as of the morall Law from the judiciall Law that was more peculiar to the Common-wealth and state of the Iewes and of them both from the ceremoniall with the reason and manner time and and or change and other respects of the same of Christian ceremonies and their use and of the Morall Law more in particular how it is perpetuall and in effect and force both
strength 35. How is the love of God seen By adhering to him so with all our minde seen in knowing beleeving in remembring him With all Our heart in trusting hoping fearing and rejoycing in him soule in humility and submission patience and obedience gratitude and thankfulnes to him Strength to the uttermost of body and soule in all good duties to his honour 36. How in generall is the love of God considered 1. For the measure 1. Simply without measure and as before with all heart minde soule and strength comparatè 2. Comparatè above all things else Matth. 10. 37. Luke 14 26. 2. The manner absolutely and first our friends in the Lord. Secondly our foes for the Lord. Hence rising zeale of Gods glory opposite to this 1. Either in the defect want of the love of God with all our hearts above all things Hatred of God and his graces encreased by sin 2. Disorder loving our selves above God and his Commandements the world in the riches pleasures pride and other carnall things 37. VVhat are wee to consider in the knowledge of God The matter God and his truth and goodnesse revealed The measure according to our calling meanes time alotted The manner spirituall and holy knowledge in humility and effectuall to grace and salvation Opposite to this in the excesse curiosity wise above sobriety The defect 1. exceedingly ignorance simply affected 2. In a sort a small measure of knowledge too little for the quantity and 3. For the quantity a literall or speculative knowledge without care or conscience of godlinesse or the power thereof 38. VVhat in beleeving to be considered In generall faith in God and assent to the word of God In speciall to the threatnings of the Law and promises of the Gospell and for the Quantity with full understanding consent and assent Quality lively and working by charity Opposite to this in excesse credulity to even vanity without Gods word In defect in understanding by ignorance Consent by doubting Assent by wavering In Quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quality idle and dead faith And that either legally infidelity working carnall security Or evangelically counterfeit faith of hypocrites heretiques c. 39. VVhat in remembring God to be considered The laying up and treasuring in our mindes the things concerning God and secondly often calling such things to minde especially his mercies and judgements opposite to which if wee forget him his holy word mercies or judgements or so partially or slenderly remembring them without care conscience or obedience 40. What is assiance or trust Adhering to God and depending on him in all our needs whether we have means or not as who can helpe without above meanes Opposite to which if On the contrary in Excesse we tempt God Defect wee carke and care or use unlawfull meanes leaving God In disorder we trust in instruments and meanes as wealth world men many mighty wizards or divels 41. What hope A kinde of trust with faith fixed on God and his goodnesse expecting from him deliverance from ill and exhibition of good things whether for this present life or the life to come opposite to which in excesse is presumption in defect is despaire and so as wee ought to trust and hope in him and him alone are we to take heed wee presume not nor despaire or in participation of both with Epicures grow carelesse and without hope 42. What is his feare An awfull and son-like feare which though the object be Gods anger against sinne yet is more loath to offend him so good a God and mercifull then for the danger of punishment effect of his anger opposite to which is carnall security senselesnesse and despaire 43. What is rejoycing in God Delighting in him as the supreme good in his word his mercies and promises and the heavenly and inestimable comfort wee receive by them with joy in the prosperity of his house his Church his servants and honour which filleth the heart with more content then any carnall and worldly things Psal. 4. opposite to which are miserable delights of sinfull worldly carnall and voluptuous men 44. What is humility and submission to God A removing of all conceit of our owne worthinesse and humble acknowledgement of our owne vilenesse in nature and defect of sinne and desert of punishments together with consideration of Gods mercies and bounties to us whereby to bee cast downe before him that hee may raise us up Opposite to which a high conceit of our owne selves our worth and merits to the robbing him of his honour and praise and our forgetfulnesse of duty 45. What is patience An humble subjection of our selves to the crosse or hand of God in his chastisements and tryalls which must needs bee for our good and so found to be as his children by Our Meekly Cheerfully and comfortably Constantly Enduring entertaining them Opposite to which rashnesse and senselesnesse in excesse in defect impatience murmuring fainting and despaire or seeking issue by unlawfull meanes whiles wee will endure much for the world nothing for God 46. VVhat obedience The submitting our wils to the will of God and that onely rightly if voluntarily not forced totally not by fits or in part sincerely without hypocrisie and continually to the end Opposite to which either Disobedience to him by sinnes of omission and commission and that by negligence or contempt Obedience to men or other things more then God yea to sinne the flesh the world and the divell Gods enemies Disorder in the manner not voluntarily or totally sincerely or continually 47. VVhat gratitude or thankefulnesse A testification both by word and deed of a thankfull minde for all his benefits in all estates whether prosperity or adversity acknowledging him and him alone the author of all good things Opposite to which is unthankfulnesse and not acknowledging this or ascribing it to our owne power wit worth worke fortune idols or instruments or meanes forgetting the prime fountain 48. How to love God with all our strength With all powers of body and soule and so in the whole man to exercise all these good duties to his honour 49. How his honour set forth Both by word and deed internally in the soule and externally in the body and whose life and conversation to expresse and advance the praise and glory of God and so to avoid all prophanenesse which is especially to his dishonour Hence springeth 1. Internally zeale of Gods glory 2. Externally holy life and behaviour 50. What is the zeale of Gods glory A servent desire of the advancement thereof both in our selves and others and cheerfully using of the meanes thereof together with removing all impediments of the same proceeding from sincere affection guided by knowledge and discretion seene in the moderation in respect of all circumstances and especially of the time and seasonablenesse 50. What opposite to this Either want of zeale in luke warmnesse Apoc 3. 15. coldnesse Zeph. 1. 12. Or corrupt zeale mixed with Maliciousnesse bitter zeale Covetousnesse
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
may be administred to an Infant being in the same state and condition with us as theirs with them in every respect 31. How in respect of the institution Because Christ commanding them to teach and baptise all Nations as Abraham and his seed and sons together before so the fathers and their children now to be received into the new Covenant and not the fathers alone but the children with and in the estate persons and condition of the father as whiles they are in minority they are accounted a part of him and so where whole housholds baptised and Christ commanded the little children to be brought unto him gave them his blessing and reproved them that would have kept them from him 32. How by the doctrine of the Apostles Because as Christ receiving them and testifying that theirs is the Kingdome of heaven the Apostles also teach as Saint Peter treating of Baptisme and remission of sins by Christ Acts 2. 39. sheweth the promise is made to them and their children and Saint Paul that in and to beleeving parents the children are sanctified 1 Cor. 7. 14. that were else uncleane but now are holy and what is this but within the covenant and capable of that seale of grace especially as also the practice was 33. How the practice of them That whole housholds baptised as the houshold of Stephanus and Lydia baptised by Saint Paul 1 Cor. 1. 16. and the Jaylor all that belonged to him Acts 16. 33. and so hath been the practice since of al times of receiving children to Baptism especially of beleeving and faithfull parents 34. What reason for it Because there is so neare a relation betweene the parent and children that what the estate of the parent is such is the estate of the childe reputed to be till it come to yeares of discretion nay it is taken for a very part or limbe of the parent and so according to reason and the words and intent of the Covenant within compasse of it and capable of the seale 35. But they want actuall faith and repentance Though in their single persons they doe yet as in the persons of their fathers and godfathers that represent them they may be said to have it and so in all respects capable of the seale as also wee see an estate assured in Law to the father and childe by some ceremony used and the childe capable of it though not yet capable of understanding to know what is done 36. How is it added that when they come to are they are bound to performe Because though in infancie before they knew or could doe good or evill their parents estate and condition was reckoned theirs yet come to yeares of discretion actually required of them as distinct persons of themselves and now in the estate of them Ezeck 18. 20. that every ones sins on his owne head and required every one to live by his owne faith and if allowed in nonage a beneficiall hand to receive a benefit or blessing must also finde being come to age an officious hand to performe a duly or condition 37. When is this chiefly shewne or declared At confirmation when the godfathers having seen the childe in the rudiments of Religion well instructed from that particular engagement at the font with the parents in some sort may seeme discharged thenceforth only in common duties of Christianity obliged as the childe is then publickly by profession of his owne faith with the duties thereof charged the others exonerated answerable to which was that order of the Jews to have the childe at thirteen yeares of age for Bar-mitzuah into their number communion and Synagogue as it were admitted and thenceforth to answer for and charged with his owne sinnes as the father was before whence the father with great joy then calling tenne men for witnesses of the childs instruction and sufficiencie in the knowledge of their Law Rites and Religion with praising God for it and praying for his continuance and proficiencie therein desireth such his admission and himselfe to be discharged this in all chiefest respects thus nearly suiting with our confirmation as aforesaid as it is appointed to be used 38 Is this the generally received doctrine Yes and confirmed by all ancient Fathers and never opposed unlesse by the Anabaptists and giddy-headed Sectaries that are commonly content with nothing that is not new â—angled and of their owne broaching and invention 38. How in such as are of yeares converted Then as in whole Nations conversions all they of discretion bound to make actuall profession of their faith so all such were demanded their faith and how they beleeved and making profession of their faith I beleeve in God c. and also their repentance and desire of Baptisme they were admitted and baptised and whose children if they had any under age were baptised with them or which they had after in their infancie 39. Who may baptise Those that had the commission the Apostles and their successours to whom it was said Goe teach and baptise c. 40. How of others that doe it Understood a presumption to goe against or beyond our Saviours commission 41. How many sorts of Baptisme According to the parts of it so distinguished into the 1. Externall Baptisme in the water the symbole of the other 2. Internall of the soule that twofold In the bloud of Christ to remission of sins Of the Spirit to the souls renovation by his graces And others make a fourefold Baptisme Either Fluminis that of the water Matth. 3. so John Baptist. Flaminis that of the Spirit so Christs Baptisme Sanguinis of Martyrdome 10. Marke 38. Luminis sine doctrinae Acts 18. 35. 19. 4 Whereby the Baptisme understood the doctrine of John The two first properly so called the latter figuratively as also the Baptisme of the Fathers in the cloud and in the sea 1 Cor. 10. 2. 43. What difference between Christs and Johns Baptisme The same in substance and the end or effect admission into Gods favour and grace and to repentance and newnesse of life to the faith of Christ that was to come but differing in the circumstances 1. Of the time as that before Christ exhibited or that he had fulfilled all things this in the full complement of grace 2. Of the maner of Johns Baptisme into Christs to come and preparing the way by repentance this of Christs into his death as already come 3. Of the Ministery of John the forerunner this in the plenitude of the power of the Messiah 4. Of the reference that the first had to the complement in Christs person performance and baptisme And so he said I indeed baptise you with water but there is one among you that baptiseth with the holy Ghost and with fire 44. Doth not John hereby then more distinguish them No not in respect of the substance but only the circumstance of his Ministery compared with the fulnesse and power of Christ in which his was to have complement and receive
veâ—ily and indeed taken and received of the faithfull in the Loâ—ds Supper 33. What herein observed Tâ—e matter body and bloud of Christ. The action take â—and received by the faithfull The Analogy and reseâ—blance of the parts The manner theâ—eof verily and indeed wherein chiefly the force of the relation 4. What are the relata and correlatâ— The Bread and Wine consâ—cration and blessing breaking powring forth giving and distributing nourishing and strengthening the body Relate uâ—to and signifying the Body and Blood of Christ his holineâ—e and veâ—tue his suffering and shedding his blood his taking and receiving by faith nourishing and refreshing of the soul. 35. What the Relation and Analogie The similitude of the things and representation of one by the other founded after a sort on the similitude of the things themselves in nature but absolutely obtaining the force of the Sacramentall signifying from the institution and by grace 36. How is the taking and receiving of them then Verily and indeed but after a spirtuall and divine manner not so grossely and corporally or carnally to be understood as poore sense or reason should thinke or presume to define under the compasse of their shallow apprehension which their presuming hath moved and stirred up strange mists in this divine speculation that ought onely mysteriously to be looked on and admired with the eye of faith not curiously to bee pried into by silly eye of sense or humane reason 37. Why say we so Because as there are arcana Dei and Religionis that ought not to be pried into and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be told and mysteries in the Trinity and faith that even mortall heart cannot comprehend nor is it fitting or needfull for us to know much lesse curiously enquire after so especially in this mystery where Christ is verily and indeed present yet after such an ineffable manner the tongue cannot utter nor reason well comprehend yet faith may plainly see because hee hath said it who is the Truth and wee must beleeve though for our weaknesse not able sufficiently to conceive or comprehend 38. Why cannot we comprehend them Because wee are finite and the counsels and wayes or thoughts of God that he will have concealed to exercise our humility not like us or our thoughts or wayes buâ— as his wisedome in the depth of his counsels infinite in himselfe though to us-ward and in part so much as necessary for us to know finite and revealed proportionable to our understanding and apprehension so what is not revealed it is holy modesty and sobriety not curiously to enquire after as in this and many other things 39. But some have devised how in this and the like Yet without Gods especiall grace or command and illumination it may well seeme but lost labour and vain for when many have devised divers wayes of his presence here or in the midst among his Disciples when the doores were shut he to whom all power is given can have other means to shew his presence and power then their poore thoughts or inventions can devise And for this if it had been expedient for us to know he would have shewed it it may then suffice us that since hee hath said it hee is present and how hee is present wee shall finde by his graces here and perfectly in glory when we shall know as we are known and all our imperfections done away 40. What are we to doe then With the Disciples to receive him beleeve and enjoy his blessed presence and grace making no question with those Capernaits as to say Master how camest thou hither considering also the Bethshemites were blessed by the presence of the Arke but cursed and plagued when they began curiously to pry into it 1 Kings 6. And curious questions little availe to godlinesse especially in such things as this where silence and admiration is the best eloquence to expresse such mysterie and here godly meditation safer then Socraticall disputation when commonly discourse of controversie doth abate devotion which ought rather to be kindled by pious and godly meditation 41. Is this sufficient then or best for us It is For we may consider if humane reason waver in things sensible how much more in divine so farre above sense and from sense removed The creation of Angels being above humane sense or capacity Moses is therefore said not to have mentioned it so in this mystery much more the manner of Christs presence and how he commeth uttered onely as Pythagoras Scholars were silent and assured it was so if hee said it though else they did not perceive it much more the authority of Christ should be with us because he said it and so let us honour him in this mystery praise him for his mercies receive his graces beleeve his promises and be thankfull for his presence and blessings and here those things wee comprehend we may admire and what wee cannot we should more admire and if word or heart be wanting to expresse or conceive let not faith be wanting to relieve because he is truth and the Sunne remaines a spâ—endent body though Batâ— or Owles eyes cannot endure it or our eyes look into this truth 42. But are wee not to beleeve as the ancient Fathers did Yes as the holy and most ancient ever have done as the Disciples who beleeved not queâ—tioning how and enjoyed his grace and presence and the like by the most ancient Fathers confessed we are to acknowledge as 1. With Dionysius the Areopagite that it is a most divine mystery 2. Justine Martyr that not common bread or drink 3. Tâ—rtullian that it was made Christs body 4. Origen that wee eate and drinke the body and blood of Christ and so the Lord entreth under our roofe 5. Cyprian that as in the person of Christ the Humanity was seen but the Divinity hid so in the visible Sacrament or divine essence communicated 6. Hillary of the verity of the body and blood of Christ there is no place of doubt 7. Ambrose that more excellent food then Maâ—â—a 8. Jerome the Lord both maker of the feast and food 9. St. Augustine that in this sacrifice the Lord boâ—â— Priest himselfe and sacrifice And so of others with whom we consent in the Orthodox interpretation and confesse and admire he greatnesse and divinesse of the mystery and with reverence embrace what in some respect we are not able to conceive of the mysterious Majesty of the same 43. How are we then to believe That by the faithfull receivers verily and indeed is the body and blood of Christ received and so duly and in faith received as Christ said it it is his body and blood and with it himselfe and his merits are applied to the soul to make it a holy Tabernacle fit for his presence which yet as it is spirituall food is understood in a spirituall manner and selfe fitâ—ing the same mystery and not destroâ—ing the natuâ—e or parts of the Sacrament but such his presence but the soule
seeking to procure and 1. Have a sense of feeling and so a knowledge and an acknowledgement of sin 2. To have a loathing leaving and forsaking of the same 3. To have a resolution and firme prosecution of it and a new course of lâ—fe and holy living as was before declared in the Sacrament of Baptisme and the Godfathers vow and promise at the Font. 18. How is a sonâ—e of sin wrought in us By grace given of God obtained by prayer and consideration of the will of God which is our holinesse and so we may proceed thence 1. To the knowledge of sin which is looking into the glasse of the Law wherein is seen God â— purity Our sanctity required Our sin and so ugly deformity 2. To the acknowledgement of that hatefull monster sin thereby to obtaine remission and forgivenesse and deliverance from the same 19. How is the loâ—thing of sin best wrought in us By considering 1. The uglinesse and deformity thereof in Gods sight 2. The uglinesse and deformity of our soules thereby made abominable in Gods sight and like the Divell 3. The losse wosustaine thereby as the blotting out the image of God in our â—oules 4. The impurity of sin and the soule defiled by sin made a cage of uncleane birds 5. The â—ate of God against sin whose eies can behold no evill 6. The loathing wherewith God loatheth a sinner and his actions that are so contraâ—y to his pure nature polluted and unclean 7. The end of sin shame misery and confusion which may well move â—s to the leaving loathing hating and forsaking the same as so â—oule a monster that God much hateth 20. How may that godly resolution be best wrought and confirmed in us By considering 1. The promises of God to the penitent and godly persons 2. The goodnesse of God requiring it 3. The mercy of God alluring us to him 4. The examples of mercy in sinners received to grace to their comfort and felicity as of Mary Magdelâ—ne penitent thiefe David Peter c. 5. The judgements of God against impenitent sinners denounced 6. All the actions and workes of God as iâ— were perswading us to a new obedience 7. The unprofitablenesse shortnesse and contemptiblenesse yea endlesse shame of sin 8. The fruits of conversion to God holinesse and honour joy comfort and peace hereby and here obtained endlesse glory and eternity of reward hereafter in the love favour and presence of God which may move us to a constant resolution yea prosecution of so happy a new a course intended and perseveâ—ance to the end 21. How is the preparation by faith By examining the truth and lively operation thereof to the saving and adoring the soule by 1. The ground thereof the Rocke Christ. 2. The stedfastnesse there of without wavering 3. The fruits and â—ffâ—cts thereof in our repentance begun and perfected Love to God in praise and thankfulnesse Love to men in charity and forgivenesse 22. What is faith The evidence and assurance of things not seen but hoped for and so in particular of the mercies and promises of God made to us in Christ expressed in his word and confirmed in the Sacrament the seale of grace the ground whereof is Christ the rock and head corner stone on which the Church is built and whence it is so firme that the gates of hell shall not be able to prevaile against it and as the Apostle saith Neither heighth nor depth principalities nor powers life nor death things present nor things to come is able to remove us from it or the love of God the fruit and effect of the same 23. How is repentance the fruit of it As that is indeed the root and beginning of all goodnesse in us and also yeelding at last perfection to the same as the feare of God the beginning of wisdome is founded in faith the doctrine of salvation apprehended by faith mercy and graces received by faith repentance so begun continued and perfected by the working of faith and so also the fulfilling of the Law begun in faith of God for whose sake we love our neighbour and in the same faith yeeld him our Lord his honour and obedience thus faith formeth in us all vertues and graces as the same testifie the truth of our faith 24. How is this excellency of faith seen Excellently described in ninth and tenth to the Hebrewes where shewn to be the root and foundation of all the excellent graces of God as the power of God in all holy men and Saints on earth the ornament of the soule and to us even all in all for godlinesse so by 1. The eie of faith 1. The Fathers saw the promises afar off 2. We see God and 3. Looke up towards heaven 2. The hand of faith we apprehend Christ and his mercy and merits and apply them to the soul and are ready and prompt to all good works 3. The heart of faith we beleeve and conceive Christ lay hold on the promises 4. The tongue of faith we praise God and make a godly confession 5. The feet of faith Enoch walked with God and we come to his holy Temple and walke the waies of righteousnesse and by this faith as by a hand receive Christ in the Sacrament and a mouth feeding on him and a stomach or digestive faculty taking him to our soules we are nourished by him and turned by his power into one substance body flesh and bloud with him made flesh of his flesh bone of his bones and in him acceptable to God 25. How is this faith seen working by love In our yeelding all honour and praise to God with thanks for his benefits and obedience to his will and Commandements In our yeelding due respect to our neighbour according to the will of God in perfect charity and peace with all men 26. How then in respect of God In generall To yeeld all honour love obedience and duty as it is expressed in the Commandments and first Table especially In particular In respect had to this Sacrament and the receiving thereof 1. To have an humble and thankfull heart 2. To have holy remembrance of this so great benefit and blessing 3. To have reverent commemoration thereof with mouth and lips ready to set forth the praises and goodnesse of God with thanksgiving for the same 27. How in respect of men To be rightly disposed in charity towards them Both generally As it is the will of God and commanded in the Law and Gospel And particularly In regard of this holy action where is so especially required 1. Forgivenesse We desire forgivenesse as in the Lords Prayer 2. And here And perfect peace with all men As we desire to be at peace with God and to have union with him and communion with the Saints whereof this Sacrament is a token and symbole received to the soule 28. How if we sinde not our selves so well prepared We are not to leave the Sacrament but rather labour to be better prepared which if we
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of