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
immaculate Lambe even the Son of God to cure that malady and no other meanes found sufficient whence he the expectatation of both Iew and Gentile so in the law and her many types showne or shadowed and by the Prophets foretold and diversly named As here Christ the Saviour which in a manner all the rest The Saviour Emanuel God and man the Christ anointed to his office of King Priest and Prophet for the good of his Church and right administration of the same being Gods onely Son and in all respects our Lord. I. VVHat learne you in this second part of the Creed What we are to beleeve and confesse concerning the second person in Trinity the Son of God 2. What concerning him Two things His nature wherein his Essence Person His office of mediatorship wherein his Humiliation Exaltation 3. Where the first is his nature described In the second Article And in Jesus Christ his only Son our Lord where we finde his nature Son of God and therein his Essence and person whereby he is also Christ the Saviour and our Lord 4. VVhere his office of meditatorship In the same second and the following five Articles where he is named Jesus the Saviour and Christ so anointed to that office declared in his humiliation for us by incarnation passion and descent even to death and hell for us and our sins as also his exaltation by his resurrection ascension and constitution in glory to advance us to heaven in the adoption of Sonnes to the inheritance of Saints 5. VVhat then of him is declared in the second Article What 1. His name is and therein intimated and described 1. His nature Jesus signifying a Saviour which ought to be Emanuel so named by the Angel from God 2. His office Christ the Messias anointed and appointed thereunto by God 2. He is in nature person in respect of 1. God his only Son 2. Us our Lord so we say Expresly And in Jesus Christ his only Son our Lord. 6. VVhat is your confession concerning his Essence and office in generall That he is Jesus the Saviour and so Emanuel that is God with us consequently Christ the Messias anointed of the Lord and appointed from everlasting to that office by the Father being his only Son in nature by eternall generation God of God Light of light very God of very God and of one substance with the Father by whom all things were made and so our Lord who came downe from heaven for us and was incarnate and made man and performed the office of a Redeemer paying the price of our redemption and so brought us to this blessed estate of salvation 7. VVhat of his Essence in particular In respect of his divinity that he is very God the only Son of God the eternall Son of the Father equall to the Father as touching his Godhead in respect of his humanity very Man of the substance of his mother borne in the world and inferiour to the Father as touching his Manhood 8. VVhat of his person That he is perfect God and perfect Man both natures combined in the unity of his person 9. How can that be As the reasonable soule and body two different natures make one Man so God and Man one Christ. 10. Are the two natures then consounded No they remaine perfect without confusion of substance that God should be made Man or Man God but joyned in the unity of the person that assumed the Manhood into God 11. But it was said in Scripture God was made Man It is true and the Word was made flesh by assuming the Manhood to it selfe not by turning the Godhead into Manhood or any third nature or Essence but by that most neer union of assuming it into one person 12. VVas there not such a union spoken of before in the persons of the Godhead No for there the three persons were united by an essentiall union in the nature of the Godhead only distinguished by personall propriety and manner of existence here the two natures in this person are essentially distinguished in their being and no way confounded but remaining perfect only joyned and most neerely combined in the person of the Mediator which is Christ. 13. VVhat need was it that the Mediator or Christ should be God and Man 1. That in his humanity he might suffer and bear the weight of our guilt and punishment to make satisfaction to the offended Majesty of God in exact justice man sinning by man expiation to be made 2. Divinity sustaining the humanity that it might be most able to performe it and acceptable in the performance and so outweighing the sins of the whole world in the worth and merit thereof and consequently able to advance all to his glory 14 Why was it thus To shew the great glory and goodnesse of God and how he is most just and yet mercifull 15. How appeareth that In that being so holy and pure and so hating sin that he punisht it in the Angels and just that he cannot but punish sin in whomsoever he findeth it his holinesse requiring it since his purity and goodnesse as he is holy cannot behold or abide it much lesse approve it yet so mercifull that hee sendeth his owne Son out of the bosome of his love and mercy to beare the burthen of that guilt which in justice must be punished but the delinquents not able to beare the heft thereof or satisfie so the same 16. But doth God so hate sin As nothing more it being most necessary to his holy nature and most to his dishonour by disobedience and as it were a denying or despising of his Majesty 17. Are there not yet degrees in sin No doubt and the most haynous sin against the Holy Ghost as a perverse obstinate and continued deniall of the truth of God even to his face and in despite of the Spirit of grace leading to desperation or finall impenitency 18. But Adams sin was not so No not in regard of the intention or malice of the act or extention of infidelity to finall impenitency or deficiency of grace and despaire yet in other spects if not greater yet large and exceeding great 19. How was Adams sin so great Though onely a taste of the forbidden fruit yet in that a fearfull disobedience and transgression both in the great Intention of the guilt Extention to all mankinde 20. Jt seemes a small offence the taste onely of an Apple forbidden But in that very sense as so small a matter and many other wayes the guilt and offence so much more horrible and deformed and whereby Adam grew presently most wofully ashamed and confounded as appeared by his hiding and flying from the presence of God 21. How appeareth this greatnesse of his sin These many wayes as generally in all sin and sinnes 1. By the greatnesse of the Majesty forbidding it infinite so an infinite offence 2. His great authority Lord and giver of all good so heynous the offence to neglect his authoritie and
anointed with the oyle of gladnesse above his fellowes Psal. 45. 39 With what oyle anointed As there expressed of gladnesse glad to doe the will of his Father so the Spirit of God in most abundant measure understood by that oyle wherewith he was endued whence the Spirit of the Lord upon me applyed to him by it apparantly testified the Mediator and Saviour and in the power thereof executing that office 40. Why should he be so anointed As Kings Prophets and Priests were anointed with materiall oyle by Gods institution to shew their due and legimate calling to those offices so our Saviour with that Spirituall oyle to that more Divine office in it comprehending the other 41. What then contained in the office of Christ or Mediator His office of King to govern his office of Priest to make an atonement for sin his office of Prophet to teach and instruct in his Church 42. Wherein consisteth his Kingly office In being head of his Church and so having redeemed it governing and protecting it appointing his law and ordinances in conservation of the estate thereof till he shall deliver it and all dominion to God the Father of whom he received it 43. Wherein is his Priestly office seene In his atonement made for his people so offering that one full and perfect proprietary sacrifice which though but once offered so perfect there needeth no other as all other sacrifices were but shadowes of this and in the vertue and merit of this hath satisfied sufficiently for the sins of the whole world and is a Priest for ever after the order of Melchisedec 44. But are all the sins in the world thereby forgiven No for though the price and atonement bee of sufficiency in value yet the efficiency pertaineth onely to those according to his ordinance that by the hand of faith take and apprehend it to take benefit and make use of the same 45. How explaine you this As in generall pardon of the Prince or other if granted which is of sufficiency to save the condemned if it be not taken out and pleaded or used to his benefit the party may suffer for the neglect so if this satisfaction and atonement for sin be made by Christ be not taken and beneficially applyed by faith in the ministry of the Church the soule that neglecteth it may perish 46. Wherein is his prophetique office In his instruction of his Church in all things necessary to salvation as he did with his owne blessed words by his owne selfe being conversant in the flesh and after by the doctrine of the Apostles and Evangelists enlightned the same and ever since by those holy Bishops Fathers and Pastors that to succeeding times hee appointed and left in his stead to teach and instruct in his Church 47. How is he said Gods onely Son By excellency as the first of all his brethren Gods onely Son by eternall generation in whom are many sons else made sons by his meanes by vertue of adoption he onely and no other a son by nature 48. How is he our Lord Both as he is Gods Son who is Lord of all As he hath power given him by the Father As he hath purchased us at a price his bloud As hee continually instructeth helpeth governeth and defendeth us And as we have yeelded our soules given our names to him and among so many millions of Saints hope in his name and seeke for his light and his salvation 49. What followeth The third Article of the Creed concerning his Incarnation the first degree of his humiliation in the execution of his office of mediation SECT 5. The third Article Which was conceived c. Concerning Christs Incarnation The Analysis of the third Article and some of the others following whereof of his incarnation and so his conception and nativity whereby as it is said God was made man and taking our nature was borne of Virgin the mystery whereof is expended to the wonder of the Iew and amazement of the Gentiles yet proved to both by their own tenets and principles with the necessity on both his and our parts that it should be so to restore us not onely to the former estate in Adam but a far and more blessed and glorious in Christ where the resemblances and similitudes Or rather dissimilitudes but proportionable difference like respects on both sides are at large recyted and compared together and thence flowing as by humanity attained to the ful satisfaction of Gods justice even in an exact and eminent degree and therefore also is the Genealogy of Christ as the true Messias so exactly and punctually described by two of the Evangelists and the knots and difficulties of the same with some objections made against it solved and unloosed with the good uses we may or might to make thereof observed 1. VVHat is set forth in the execution of his office of Mediation His humiliation in three degrees Incarnation Passion Death and descent to the grave and hell His exaltation in foure other degrees Resurrection Ascension Session at the right hand of God Commission to be Judge over quicke and dead 2. How is his Incarnation here set forth In these words Conceived of the holy Ghost borne of the Virgin Mary What note you hence Two parts his Conception by the holy Ghost his Nativity borne of the Virgin Mary 3. What meane you by Jncarnation His inanition of himselfe and as it were debasing of himselfe in respect of his majesty of divinity thereby to put on humanity 4. Expresse this more fully Christ taking of our flesh and humanity on him whereby he who according to his divinitie being the eternall Son of God in the bosome and palace of his Father in all happinesse and glory yet of his love to us wretched and miserable and to make us happy humbled himselfe to be found in the form of a servant and to take our nature on him so performed in his conception and nativity 5. Was God then conceived or borne No but that person in Trinity which was God equall to the Father tooke our nature on him or the man Christ that was so conceived and borne into that one person with him by which personall union wee use and are allowed to say the Son of God crucified and Mary the mother of God and the like by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which figure either natures proprieties are often attributed to the other and both joyntly or severally to the person 6. How in Scripture used Even so also hence we finde it said 1. God was made man 2. The Word was made flesh Ioh. 1. 3. The Son of God crucified Heb. 6. 6. 4. The Son of man with the Father in heaven and that came from the Father Ioh. 3. 13. 5. And the like phrases which expresse the manhood of Christ taken into God and so made one person all these things are so most true in the unity of the person 7. How his conception By the holy Ghost as the Angell said The
heaven of the Son and the holy Spirit descendeth in the visible forme of a Dove and resting on him 28. How else demonstrated So Mat. 28. 19. Goe teach baptize in the name c. 1 Joh. 5. 7. In heaven three beare witnesse the Father VVord and Spirit Psal. 33. 6. By the word of the Lord the heavens were made and their heasts by the breath or Spirit of his mouth So in the 1. Gen. Elohim the Trinity and the Lord his Wisedome and Word and Spirit mentioned the like Jo. 1. and divers other places 29. How by other reasons and similitudes By many similitudes and reasons urged by some but most especially of man created in Gods Image in respect of his soule 1. The soule the fountaine of all the faculties as the Father 2. Understanding as the wisedome and eterternall word or truth and character of the Father 3. Will or love whereby God loveth himselfe and image essentiall in himselfe loved of it and for it and his owne sake all things else so God by his wisedome or word or truth his eternall Son one with himselfe in Essence created the world and his holy Spirit moved on the waters his will and love comforting and preserving as still guiding and governing the workes of his creation 30. How are all three persons called God Because they are all one in Essence infinite and so God 31. Are there not rather as three persons three Gods No for all truth confesseth one God infinite and eternall and besides him none other but divine revelation manifesteth a Trinity of persons or manner of existence in relation to all creatures in that unity and one divine essence 32. Is it onely then in relation to the creature Not so neither but the foundation thereof is in the nature of the Godhead it selfe which as infinitely wise and powerfull knowing it selfe and in his minde producing his owne likenesse that character or image of that divine Essence knowing it selfe is in the minde and brest of God the Father forming that image the Sonne so begotten from eternity and as infinitely happy blessed and good loving it selfe that love of the Father to his Image and Son or Wisedome or Truth and of the Son to the Father the holy Spirit of God is from them both proceeding from all eternity by which Wisedome or Truth and Love his Son and holy Spirit God the Father createth guideth and governeth all things 33. Js this the foundation of that relation to the creatures It is And for his owne sake hee produceth all good and so loveth it as good and both by creation governance guiding and preservation directeth all to eternall good his alone glory which what creature soever seeketh is therein happy and in his grace and thereby apparantly good and consequently shall be thereby eternally blessed 34. How is the unity of the Godhead further manifested By the unity of the actions undivided in their operations towards all creatures the Father creating by the Son and holy Spirit the Son and holy Spirit with and from the Father exercising the power of the Father and Godhead so God created the world by his Wisedome or Son in his Love or holy Spirit 35. How the Trinitie of the persons therein distinguished By their personall proprieties and determination of the joynt actions of the Godhead according to that propriety 36. How are the proprieties The Father begetting the Sonne begotten and the Holy Ghost proceeding 37. How the joint actions determined Creation to the Father redemption to the Son sanctification to the Holy Ghost so the Father stiled Creator the Sonne Redemer and the Holy Ghost Sanctifier 38. How is this to be understood Creation attributed to the Father though effected by the Sonne in the Holy Ghost Redemption from the Father by the Sonne in the Holy Ghost Sanctification from the Father and the Son by the Holy Ghost and to that third person attributed 39. How to reason further manifested Faith is above reason more then reason above sense and hence many have fame into heresie by striving to subject to humane reason such high and divine mysteries yet as not contrary but excelling reason they may in some sort be illustrated by reason unto some measure of humane capacity 40. How this mystery That though three persons yet but one onely God in substance or essence one infinite in power majesty and eternity as that one soule of man having these three excellent powers or faculties of understanding will and memory so distinct in that one and individuall soule 41. How else illustrated By Saint Augustine also intimated as the light of the Sun or Moone and in the Aire all but one light and of that one Sun how much more Trinitie so in unity in that Lo. of Nature whose high nature workes and essence are above the lawes of our low nature or reason being the Creator Lord and Commander of all 42. Are not then comparisons to be made hereof Not in way of equality or simply for that were to the derogation of that infinite Majesty since infiniti ad finitum nulla est proportio there is no proportion or comparison but onely in assistance of our weake capacities ex parte as it were and imperfecte with this notion moreover that acknowledging our weaknesse to apprehend or comprehend such things and their disproportion we proceed with Christian modesty and moderation not proudly or peremptorily to the derogation of divine Majesty 43. How meane you this In such divine mysteries the true objects of faith rather then humane reason not to tye him who is Lord of Nature to the limits or rules of poore weake Nature his vassall and creature and to whom had he pleased he could have given other lawes then are now prescribed so not to say or thinke this cannot be in earth or nature and therefore neither in heaven or Divinity which were a poore and absurd conclusion 44. Explaine it further As to say or thinke a man cannot beget a son sibi contemporaneum or of essence and time with him therefore God cannot which were to make the Lord onely like man to whom the whole world is but as a drop of a bucket and lesse being in comparison nothing to him who inhabiteth eternity and of his Almighty and infinite power may doe what he please and so have his Son and Holy Spirit blessed persons in one essence with him from all eternity 45. How can reason comprehend this It may after a sort but faith is the sitter instrument of the soule to apprehend these mysteries And it shall be enough for reason if she can but apprehend and have a sight of her owne weaknesse and faith shall thereby have the better perfection 46. How shall reason with reason be humbled If she consider how many and small things as wormes and flyes and some so neere as her owne selfe and soule there are even before our feet in the world such things whereof shee is ignorant and can hardly or
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
of the great King as the place of all felicity 25. How of the wicked In the same power but by the hands of those wicked and infernall spirits executing Gods judgment and heavie anger against sinners so tumbling them headlong into hell into that dungeon of eternall misery and confusion where is weeping wailing and gnashing of teeth the worme that never dyeth and fire that never goeth out death gnawing on them alwayes dying never put out of that paine but so eternally miserable 26. Js this the end Yes this is the end of the judgement though of the joyes or torments no end eternity being confirmed to both and by this meanes the equity of sentence of that most just Judge eternally manifested rendring to every one according to his workes 26. Are then the workes considered Yes and they that have done well goe to life everlasting and those that have done evill into everlasting fire 27. Is life then for the workes given No but rendred according to the workes whereby the faith vertue and graces of the godly given by God were approved to the eye of God and the world and now seene by it that verily there is a reward for the righteous there is a God that judgeth the earth 28. How is his mercy then seene In giving those graces that faith that apprehendeth the Saviour Christ and charity that so covereth and satisfieth all defects so in mercy imputeth that righteousnesse that now in justice according to his goodnesse bringeth their absolution whiles the wicked wanting these are taken in the workes of their owne hands and condemned 29. The wicked are then judged and condemned for their workes Yes and that in justice as without mercy who neither loved sought nor exercised mercy but the godly in justice also but according to their works testifying their faith so not for their works nor yet without workes as they are via Regni non causa regnandi as before was declared 30. Is there no other judgement Yes there is a particular judgement for every one at the day and houre of death wherein as the world leaveth us so judgement findeth us and the soule then separated from the body receiveth particular sentence of mercy or condemnation but at the last day both men and Angels beholding body and soule joyned together shall publiquely in the sight of all to the manifestation of Gods justice to all receive the sentence to their farther joy or griefe and to the consummation thereof which is the generall judgement 31. What learne we hence Divers good duties befitting Christians and their Christian conversation 1. As vigilancy in our callings as expecting the Lords comming to call us to account for our workes 2. Care of keeping a good conscience which is an onely comfort and assurance of our soules in Christ when all bookes and so that booke withall are opened 3. Avoiding rash judgement and censure of others leaving the judgement to the Lord who shall justly judge both us and them 4. Judging our selves in time and condemning what is ill that we may so by penitence avoyd the judgement and condemnation of the Lord. 5. Raising and rousing up our selves to all good workes especially prayers and praises to God for all his gifts and graces in the joyfull expectation of his comming and reward 32. What profit hence 1. Our chiefest and best comfort that in all afflictions there shall bee an end and for all good sufferings a reward 2. Joy in all good actions that shall then receive the crowne of praise and blessednesse 3. Preparation of our soules for heaven in expectation of the Lords comming and our rendring our account 33. It is then good to remember judgement An onely meanes to avoid sin by often remembrance as of God and heaven and hell so of this judgement and the account to be made and if it were possible as it were to have alwayes the trumpet of God and voice of the Archangell sounding in our eares his Surgite mortui venite ad judicium 34. VVhat followeth The eighth Article of the Creed concerning the third person in the Trinity our beliefe in God the Holy Ghost SECT 10. The eighth Article and third part of the Creed Concerning the Holy Ghost The Analysis of the eighth Article how wee beeleve in the holy Ghost and what concerning his essence God person and name the holy Spirit and why so called As also the manner of his existence and order in the Trinity his personall ppoprieties actions and operations to him attributed for the guidance and good of the Church and so how comfort is particularly ascribed to him and he called the Comforter his gifts and graces how distinguished and distributed among the members of the Church for the good of the same how also to be retained or said to be revised or quenâ—â—ed 〈…〉 us and what sinne against the holy Ghost is and how vnpardonable So what chiefly hence to be learned for our use and comfort 1. VVHat is the third person in Trinity God the Holy Ghost called the holy Spirit of God 2. How prosesse you your beleefe in him In these words I beleeve in the Holy Ghost 3. What therein to be considered The action or duty to beleeve in or put my trust and confidence in him as was before declared The object in respect of his essence God person the holy Spirit the third person in Trinity 4. VVhat concerning his essence That he is one God in unity of essence with the Father and the Sonne who with the Father and the Son together is worshipped and glorified who spake by the holy Prophets as is explained in the Nicene Creed so very one God with them working in unity with them as was before declared onely distinguished in the propriety of person 5. VVhat considerable in his person The name and reason thereof The manner of existence in the Trinity The order action and propriety of person 6. VVhence the name of spirit From that similitude to other spirits and spirituall natures the fountaine as it were and beginning of divers hidden secret and invisible motions and actions 7. How many sorts of spirits Some causes and substances the principall other onely effects and accidents So there are spirits Heavenly ones Increate so both Essentially we say God is a Spirit Personally the spirit of God Created Angels good and bad Soules of men all causes in one sort or other and producers of admirable effects Earthly ones as Spirits in the arteries of the body Winde and motion of the Ayre are moved and divers meteors So called of their secret and imperceptible beginnings and motion 8. VVhat else spirits The effects of the former spirit both Good motions as the spirit of fortitude gentlenesse understanding and other gifts of Gods Spirit Evill motions spirit of anger giddinesse cavillation contentions c. 9. VVhat then meant by the name Spirit In generall any hidden nature secretly with force stirring or moving any thing and as wee see sometimes the
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
adorne the Gospel 8. There is a reward for the righteous God will crowne these his workes and us though not through desert of the workes but of his grace and according to the workes with eternall glory Heb. 6. 10. Athanasius Creed 59. Can none be saved without good works No for though not for the workes yet neither without the workes can we be safe for they testifie we are in Christ justified and have Gods Spirit with us working our sanctification and so cannot be idle but fruitfull in him whence it is true the works are via regni not corona regnandi which is only Christ and the Instrument faith 60. What followeth of these fruits effects of faith Manifold comforts As 1. Peace of conscience 2. Joy in tribulation 3. Increase of hope 4. Hearty love to Gods house and children 5. Assurance of election 6. Joyfull waiting for a Crowne of glory and many other the like which are and may be true tokens of our true faith and signes to examine it by the more the better both for our owne good and confirmation of others 61. Can any then be assured of true faith Yes by the testimony of Gods Spirit to the heart soule and conscience and the signes and tokens aforesaid duely examined 62. But many feares and doubts will arise Yes but true faith and love of God casteth out feare and vanquisheth all doubts at the last which feares and doubts may indeed proceed from weaknesse of flesh and blood but Gods Spirit crying in our hearts Abba Father comforteth and strengthneth us against them all and giveth us assurance 63. Is it not arrogancy or presumption to assure ones selfe he shall be saved Nothing lesse done as it ought to be for it is true humility rightly to assure himselfe he shall be saved by Jesus Christ since so he renounceth himselfe and whatsoever is in man or other creature and cleaveth to Gods mercy humbled in his owne eyes 64. By what means is faith preserved and increased By the same meanes that as first it was caused and wrought in us at first viz. Inwardly the Spirit of God Outwardly reverent Hearing reading meditating on the Word of God Receiving and using the Sacraments and prayer 65. In a word then what is faith A resting upon Christ alone for salvation as Psal. 2. 12. Acts 16. 31. c. 66. Is this expressed in the Creed It is and so principally insisted on and especially described in the same 67. Of how many parts consisteth the Creed Vulgarly accompted of the twelve parts before rehearsed the twelve Articles as to every Apostle as compiler thereof was attributed his Article usually else as in the Catechisme Of three parts concerning God the 1. Father in the first Article 2. Son in the next six Articles 3. Holy Ghost in the 5 last Articles Or otherwise four parts concerning 1. God the Father in the first Article 2. God the Son in the six next 3. God the holy Ghost in the 〈◊〉 4. The Church or Gods people 〈◊〉 four last Hitherto the generall division and consideration of the Creed now followeth the particular explication of the same SECT 2. The particular Explication of the Creed I believe in God the Father c. Our beleefe in God and the parts thereof in respect of his essence and persons for his essence gathered from the booke of nature and reason confirmed by the grounds of all true and good Philosophy as also from other Bookes of Gods judgements and his justice and equity The Booke of prophesie and revelations shewing the divine power and very heathen Oracles confessing and confirming the same The consent of Nations and Bookes of Scripture and Conscience proving and acknowledging the verity of the true God who is but one proved also by all grounds of reason and religion as well authority both divine and humane what God is and what his Essence subsistence Attributes and actions whereby wee learne to â—â— know him Of his existence and therein considered the manner of it and persons in the Trinity showne and proved by many places of holy Scripture and other reasons and similitudes whereby more illustrated to our capacity and how all three persons are one onely true God with the relation betweene themselves and to the creature Where also their unity in their actions and operations ad extra and their unity in the personall proprieties and therewith determination of such their actions is further ilustrated with divers similitudes and comparisons to that purpose whereby the eye of reason more elevated toward the higher pitch of the eye of saith may in 〈…〉 some sort though but darkely and as in a glasse or far off take a view of the same or be humbled herein 1. WHat is here comprehended in these Articles The summe of all things necessary to be known and believed unto salvation 2. What and how many things Two concerning 1. God the principall and main taske and best knowledge of a Christian. 2. His Church a profitable and thence dependant consideration 3. What concerning God is to be learned These two principles 1. What God is in his Essence in unity one God 2. How distinguished in his existence in Person in Trinity Father Son and holy Ghost to us manifested 4. What learne you first concerning God and his essence To know 1. That there is a God 2. That there is but one God 3. What or who that one God is 5. How know you there is a God By the 1. Bookes of nature and reason 2. Booke of Gods judgements 3. Revelation of prophesies 4. Consent of all Nations 5. Booke of Scripture and 6. Booke of Conscience 6. How by the Booke of Nature All creatures by a secret instinct acknowledging and confessing the same by their subjection excellent order frame and continuance arguing a workman the heavens and world an excellent Author time a beginning since eternity places ascending to Gods throne above all places causes shewing a supreme cause above all every thing as it were signifying there was a supreme goodnes which gave it al things else their being not able to have it of themselves or give it to themselves but of a much more excellent being and beginning then themselves which is and must needs be good 7. How doth reason confirme this By her best and purest power surveying the creature the order course and causes of things in nature and their excellencies findeth a supreme cause above all other causes and being above all other beings and goodnesse above all finite things inhabiting a place above all finite places and time beyond finite time and so findeth God in heaven and eternity by the grounds of true Philosophy 8. Explaine this more fully Many letters cast together could never make a booke without the hand or head of some wise and learned composer how much lesse could all the creatures and heaven and earth themselves bee made or come together in that excellent order and frame they are
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
goodnesse 3. The graces and excellencies so lately before by Adam received and now this offence in neglect and contempt of them all Specially in Adam 1. This matter a small matter to be performed to forbeare an apple the offence so much the more for he that will not doe a small matter how will he performe a greater 2. His will being so free that hee might have performed it the fault so much the more foule in that he did not which so easily fully and perfectly he might 3. He had but one commandement hee could have no lesse unlesse none and not to keepe one and so easie a one how should he keepe more or what should he doe lesse this the more offence 4. His estate so excellent and nothing wanting in that excellency next and neare to Angels Yet to forget God be unfaithfull or unthankfull proud and disobedient or all so much more shame and neare to the sinne of Angels which so much more hainous their sin as high their excellency and condition before and so in eternity from an incredible height fell to eternitie to an extreame depth and despaire and well might Adam in this respect of his late excellencie and high estate bee by this his foule guilt and forgetfulnesse miserably ashamed and confounded 22. Was it indeed so hainous Yes yet this is not all neither for besides that that disobedience is the summe of neglect despight and contempt of the divine Majesty thereby in the prime manner of exerucsubg authoritie as Lord or Creator neglected despised and contemned by the poore creature a worme or dust the worke of his hands and that ought to exhibit all honour and service yet more this disobedience of his was not onely for himselfe or to his owne prejudice but in prejudice and to the ruine of all his posteritie as in his person and loynes included and so a defection most miserable as of so many and by a parent to be considered most injurious and lamentable 23. How can that be As in him then one person all the whole nature of man and generation of mankinde was so in him it suffered shipwracke of grace and received pollution of guilt 24. What is the effect in us We in him and by him deprived of that originall justice wherein hee was created after the image of God in righteousnesse and true holinesse lost that image and doe inherit what hee purchased by disobedience originall sin 25. Wherein is it seene In the want of originall justice weaknesse of nature so defaced pronenesse to all ill by which meanes that originall guilt further buddeth out in us into an actuall transgression 26. But is that originall sin punishable in us Yes as we were in Adam and with him capable of losse to lyable to punishment as attainder of blood in families so ours in his which foulnesse is further manifested and thereby also aggravated by thence springing many actuall sins 27. But could no ransome serve but the Sonne of God No neither Angels nor any earthly treasures not heaven and earth sufficient to satisfie the infinite offended Majesty of God but onely the Son of God and his precious bloud as 1 Pet. 18. not with corruptible things as gold or silver but with the precious bloud of Christ as a Lambe undefiled and without spot c. 28. Doth sin deserve so ill Yes the infinite curse of the Law judgement in this world and eternall damnation in the world to come both against Adam and us 29. Was hence then the need of the Mediator Christ so powerfull God and man Yes and so promised to him and the Fathers apprehended by hope performed to us apprehended by faith to the purging of sin and salvation of all the elect 30. How proposed to be considered As a Saviour of his people or the expectation of all a light to lighten the Gentiles and to be the glory of his people Israel 31. How their glory As from them descended of their race yet in whom all the nations of the earth should be blessed and so 1. Promised by God to Adam and the Fathers and Patriarchs 2. Expected by all holy men 3. Spoken of by the mouth of all the holy Prophers which have beene since the world began 32. How promised by God 1. To Adam in Paradise immediately after his fall the seed of the woman c. 2. To Noah as appeareth by his blessing the God of Sem. 3. To Abraham that in his seed all Nations c. 4. To Isaac with the feale of the Covenant circumcision 5. To Jacob and Judah as appeareth by the blessing Gen. 49. 10. And so consequently to David the Lord sware in his holinsse not to faile David and of the fruit of the body c. 33. How expected by holy men From even Adam himselfe whose first son through wicked Cain his wife almost in that expectation hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Lord or Messiah according to the promise So Abraham longed to see his dayes Isaac in Moriah the sight of God Iacob wrestling with God hoped a blessing and Saviour and all the Fathers as David the Lord to my Lord c. 34. How by the Prophets From Moses who set downe Gods promise to Adam received the Tables walked with God and saw the Angel in the bush in the Mount which was Christ and prophesied more of Shilo to be sent even all the Prophets witnesse that from Genesis to the Revelation is but the Genesis of the Revelation of Christ shadowed under many types and veiled in the Old but unveiled in the New Testaments 55. How so All or most of the legall Types and ceremonies with the Sacrifices in the Law shadowes of Christ the Tabernacle and Temple it selfe representing his comming and Kingdome life actions and glory Elias also of the forerunner Melchisedec Ioshua and Solomon the types of Christ every Prophet speaking of the Messias and his comming or actions Esay that a Virgin shall conceive and so to us a childe borne and a Son given yea and his passions and sufferings in whose stripes we are healed so also his actions miracles preaching healing the sicke halte blind lame riding to Jerusalem parting his garments and what not birth place stocke linage institution flight returne all foretold from Moses to Esay and from Esay to Malachy who lastly sheweth the Angel of the Covenant that Moses saw their bookes and writings full of him his acts and sufferings actions and passions foretold and described 36. How called by them Sometimes Emanuel God with us signifying his nature The mighty God Councellor c. Esay The mighty one the Redeemer The holy one the holy of Israel The Messias or anointed the Christ. 37. How here styled in this place Jesus a Saviour wherein comprehended the name Emanuel as salvation is only from the Lord. 38. Why called Christ As anointed by God and so signifieth the name Messiah in the Hebrew and Christ in the Greeke appointed to that office and
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