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
arguments retorted on themselves and other scisenatiques and Heretiques or misbeleevers but showne more strengthning and confirming our present assertion with the use to be made of the same 1. VVHat is the last degree of Christs humiliation His descent into Hell expressed in these words He descended into Hell which some annex to the former as included in them others to the following words as a preparation to the consideration of his resurrection from the dead some repute it a distinct Article 2. How is it then interpreted After divers manners and so consequently as diversly understood so variously referred 3. Whence growes this difference From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew and more Easterne Churches as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell and so divers times either way accepted and used 5. What is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By it also signified the Grave and Hell and no lesse the estate of the departed indifferently whether good or bad to joy or torment 6. How many severall interpretations are there then Six at the least deduced from this ground or difference 7. Which are they The first figuratively understood for the torments of soule and in his soule suffered at in and before his death the heavy anger of God against our sins which caused his agony and bloudy sweat and crying out Eli Eli c. even as it were the paines of hell being depraved of that solace which he was wont to finde in God as learned Doctor Field speakes l. 5. de Eccles. c. 18. 8. Which the second Literally understood of the place of the damned whither he is said to descend not to suffer any torments for consummatum est was said before and the worke finished of redemption and he assured the penitent thiefe This day thou shalt bee with me in Paradise but to triumph over the Divell and Hell conquered and for manifestation of his glory there and to the disobedient spirits to their greater torments and confusion 1 Pet. 3. 19. 9. Which the third Understood the lower parts or some places neare hell but not the hell of the damned where the Patriarchs or Saints before were supposed to abide not having full sight and fruition of God 10. Which the fourth Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the grave to which his body descended 11. Which is the fifth Figuratively thereby understood in the phrase of the Greeke the estate of the dead 12. Which the sixth Figuratively also to signifie his stay in that state or the grave three dayes as it were the duration or permanency thereof 13. Which is the most approved interpretation The first and second as most consonant to the analogy of faith and expressed or allowed in the doctrine of our Church the others either exploded or impertinent 14. How the first approved For that it is most assuredly true that our Saviour felt most extreame torments in his soule that even the paines of hell after a sort gat hold upon him as the Psalmist and Prophet David speaketh when he sweat drops of bloud and that there needed an Angell from heaven to comfort him as Luc. 22. 34. and after cryed Eli Eli c. by the dismall apprehension of the heavie wrath of God and sorrowes endlesse due to us and lying so heavy on his soule which may further bee illustrated and proved by these reasons following 15. Which be they That such and so great sorrowes did seize on his soule appeareth in that 1. That with onely consideration of them hee was so troubled that he confessed My soule is heavie even unto the death and prayed those three times with that fervency Father if it be possible c. Mat. 26. 28. c. 2. His apprehension of the sorrowes caused these drops bloudy sweat and agony and so terrible griefe and trouble of soule that needed the Angell from heaven Luke 22. 42. c. 3. The feare of death so terrible was so apprehended that it wrested those prayers and supplications from him with strong cryings and tears to him that was able to save from death whereby he was heard in that hee feared Heb. 5. 7. which shewes the greatnesse of the trouble of his soule 4. So wonderfull was that feare he was surprised withall when he suffered that hee cryed Eli Eli c. and a second time and gave up the ghost that offering for sin 5. As he was more powerfull then all the Martyrs so he suffered more then all if all were put together from righteous Abel to this day 6. His soule being an offering for sin and soules having sinned and all the faithfull in him and their sins in his soule to be expiated and everlasting death due heavy indeed and grievous paines must needs take hold on him by which we delivered in his power though with extreame paines and sufferings 16. But what is the end thereof That howsoever insupportable by men and Angels or unutterable yet thereby perfectly redeemed both body and soule by passions both of body and soule in the power of his divinity that never left him not even in that agony passion and death when hee seemed to bee overcome whereby yet he became conqueror 17. This interpretation then of his descent into hell is approved of Yes though perabolically interpreting it yet as agreeable to Scriptures and the analogy of faith 18. How the second interpretation Literally true also as consorting with the plain text of Scripture words of the Creed and testimony of Fathers and expounded by our Church so in regard of his triumph over hell and Satan and manifestation of his glory there and to them to their greater terror torments and confusion as Saint Peter seemeth to intimate saying in the spirit hee went and preached to the spirits in prison which were disobedient in the dayes of Noah 1 Pet. 3. 19. 19. How of the third Exploded by our Church and holy Scriptures as that acknowledge no third place or state of soules departed but Heaven or Paradise the place of joy and hell the state of the damned 20. How the fourth As lesse pertinent or proper since thereby is only signified what was before expressed by hee was buried and so a tautology of buriall as to say He was buried and descended to the grave in effect but he was buried and he was buried 21. How the fifth A like impertinent interpretation and inferring A tautologie of death before expressed in that he was dead for what difference betweene he was dead and descended into the state of the dead 22. How the sixth Little other then the former for being in that state it importeth some stay and how long that was is declared in the words following The third day he rose againe from the dead 23. What then Catholiquely understood by his descent Either
glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
explained the second petition for our selves or fifth in order with the order and Analysis and parts thereof observed what meant by forgivenesse and debts or trespasses and how we are debtors many waies and say justly our trespasses the condition whereon we aske forgivenesse as we forgive others and also no forgivenesse at Gods hand so how and how far men may and ought to forgive their brethren and their trespasses and who offend against this divers wayes how David Moses and others did curse and the Magistrate punisheth and not forgiveth and who truly or as they ought forgive others whereby the way is discussed the power and authority that the Church and Priest hath to forgive sins both according to the doctrine of the holy Scriptures and expositions thereon of the ancient Fathers and all orthodox Writers and so generally of the whole Church of God in all ages as well as the present Church of England with the right understanding of her tenet in that point and the good use to be made of it whereby confession is explaned how far forth requisite and coldly for the most part now used but the defect of discipline and other inconveninces plainly enough to be perceived issuing from the same so the true and genuine use thereof asserted and cleerly proved by many arguments as aforesaid and more fully by the generall practise of the Church and primitiva times demonstrated whereby the manner how it was by them exercised and so the order of the ancient Church discipline is on this occasion set forth and decyphered and for the present petition here is farther declared what herein we ought to doè or avoid so what is here expressed or intimated thus particularly summed up together and explaned 1. VVHat are the three latter Petitions Concerning us and our necessities for things either 1. Temporall as daily bread Give us this day our daily bread 2. Spirituall As forgivenesse of sins c. Deliverance from temptations 3. Partly spirituall and partly temporall as deliverances from all evill ghostly sin and bodily dangers 2. What the first of these Petitions The fourth of the Lords Prayer Give us this day c. wherein we pray for all things necessary for this present life under the name of bread or dayly bread and this day 3. What is the order Placed before those that desire spirituall things or blessings to shew 1. Our exceeding necessity in this life and so first desire food and raiment without which wee cannot subsist 2. Our Fathers mercy that considereth this our need and weaknesse 3. Our account and use wee ought to make of it since allowed to aske it to use it as a step or degree towards better blessings 4. What contained or to be confidered in it 1. The object bread and double epithetons of it 1. Our and 2. Daily bread 2. The action give and adjoyned circumstance twofold of the persons To us time to day 5. What understood by bread 1. Either spiritually bread of life panis vitae or coelestis Angelorum Manna Angels food Christ and Gods word and Sacraments in which respect it might be well preferred to all the rest of the Petitions but thus more improperly 2. Or temporally the staffe of bread food raiment and all other necessities all other comforts of this life whereby to make bread relish well and us to enjoy it 6. How for the first sense Spiritually taken it may be understood indeed that most divinely for Gods holy word which is food of souls bread of life called by such honorable epithetons shewing the vertue and efficacy to sustain the soule according to that of our Saviour Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Secondly also for Christ himselfe who is the incarnate Word and Wisedome of the Father who is the true bread of life and food indeed as thirdly of the Sacraments of his body and blood the spirituall food also of our soules and so this called panis coeli or coelestis Angelorum and the like but not so properly in this place intended since this bread in the first and second Petitions desired where Gods name and glory and kingdome are prayed for and whereas in patriâ wee desire to bee satiated with this heavenly Manna here more properly intended is the panis via or viatorum and that part that concerneth the temporall necessities of this life intimated also by Today and daily and so bread is said to be either Panis Nature of this life Doctrine of Gods word Gratia Christus in Sacramentis Gloriae Christus in Coelis 7. How is the word of God bread As it doth nourish comfort and strengthen the soule as materiall bread doth the body and so noted in these respects of our soules 1. Vivification raising it from death to life 2. Consolation comforting it in that life and against all tribulation 3. Confirmation in goodnesse and against all ill and assaults of the divell 4. Delectation with the heavenly taste and sweetnesse roborating strengthning and illuminating of the heart in the true faith 7. How is Christ the bread of life As the word of God manifested in the flesh to the quickening and raising up of our soules and bodies so panis hominum and as the comfort of Saints and Angels in glory so panis hominum Angelorum c. and so to bee noted this bread of life in I. The Sacraments are to be holâ—ly 1. Prepared for with reverence reached unto with feare received by faith 2. Ruminated with devotion that it may nourish us in Christ and make us one with him II. Heaven doth Satiate without any defect to eternity in glory Delight with eternall sweetnesse maintaine life eternally and so Angels food and as the Psalmist said Man did eat Angels food panem Angelorum thus in grace and glory 9. What then of other naturall or materiall bread As by it we understand the very materiall food of our bodies in this life with all the necessary appurtenances of quietnesse and peace friends house lands or revenewes rayment health and other blessings to make it sweet and comfortable to us as that stay of life the staffe of bread is or is accounted to be so we must remember that it ought to be 1. Got by our honest labour 2. Received with moderation and thankfulnesse and so onely properly our daily bread 3. Imparted to others with us as the poore our bread 10. But why is all food called bread To teach us the 1. Use we should intend for strengthning us the property of bread chiefly not for vanity or voluptuousnesse 2. Moderation that should be as the holy and abstemious men that lived with bread and water onely 3. Blessing if we have it from God it shall be sufficient and having food and rayment to bee content 11. Why say you Our bread To signifie both 1. The love of God that granteth it to be ours by the giving when else we
Prophets and holy men that had beene since the world began to whom the promise still made or confirmed 38. Who was the Mediator in that Christ one and the same for ever though Moses the type of Christ then seen in his stead to stand between God and the people and making atonement yet Christ so in Moses and to the Fathers in many types and shadowes shewed and to bee seene and Mediator for all flesh with the Father now eternally 39. Who the Authour in the new Testament God the Father also in Christ the Mediator promiser and testator of his mercies and blessings to all his people that observe his Law 40. Who the other party All the faithfull his people on their parts promising to observe his Lawes especially that royall Law of love by which knowne to be his Disciples as which is the summe and fulfilling of the whole Law 41. Who the Dictator of it God himselfe speaking in Christ and Christ himselfe dictating both that Golden rule of Prayer Royall Law of Love All other necessary ordinances to bee observed by his and confirming of the old that were to be confirmed 42. Who the Penmen Both Christ himselfe in the great letters of his most holy life and actions and bloudy characters on the crosse and of his passion blacke letters of his death and buriall as well as glorious and golden letters of his resurrection ascention and sending his Spirit to the comfort of his and writing his Lawes in the hearts of the faithfull besides other holy Penmen and publicke notaries also 43. Who were they The holy Evangelists Apostles and Apostolicall Writers recording it by the assistance of one and the same Spirit the Enditer who also testifieth the same by continuall witnesses and evidence of power unto salvation to the Elect. 44. How signed With his bloud on the crosse on Mount Calvarie 45. How delivered To his Church the Apostles for them and their successors to preach teach interpret keep the same for the use of the faithfull to the worlds end 46. What witnesses Besides a cloud of witnesses then present and eye-witnesses of it thousands else of glorious Martyrs and Confessors throughout all ages testifying the invincible truth with utmost endeavours and dearest bloud in the power and evidence of Gods Holy Spirit 47. How sealed By the same Spirit to the hearts and soules of the Elect in those visible signs or seals the Sacraments representing his graces as engraven in them and presenting or conveighing and confirming the same to their soules 48. What graces in the Sacraments Answerable to their nature the promise in the Covenant and intent of the former Sacraments In Baptisme the Washing of the soul from sin Admission into the Church New birth and life in Christ. Lords Supper the Nourishment of us in the Church Strengthening our souls in the faith Feeding on Christ the bread of life and in remembrance of his death a mortifying our earthly members by repentance and a quickning of us in the Spirit in him raised from death to life and by him living 49. What is this order of this doctrine of the Sacraments to the rest After the doctrine of faith and obedience in the Creed and the Commandements and prayer set forth the meanes of obtaining grace to obey and please God the better come these seales of grace in the last place that after such teaching of the former and apprehension of them by the intellectuall powers of the soule the goodnesse of God descending even to the comfort of sense confirmeth his graces and promise of them by the use and acceptation of visible signes and elements for tokens and pledges of the same 50. How is the number so few as two Because it pleased the Lord so to appoint it and it is also sufficient and fittest as Being Baptisme our admission into the Church The Lords Supper our strengthening and maintenance in the same 51. How is it that five more have been added Not so rightly or properly but rather against the course and consent of best authority and antiquity 52. How say you so Because onely these two are so especially in Scripture acknowledged by our Saviour appointed and generally received by all required to be received and these only properly in all respects the others but improperly and not by all required to be received or acknowledged Sacraments 53. How appeareth this For that besides Scripture the ancient Fathers and chiefe Doctors generall consent and confesse only these two properly so intended As S. Cyprian lib. 2. Epist. 2. ad Stephanum Si utroque sacramento nasc antur they may be throughly sanctified and Sons of God As Saint Augustine de doctrina Christiana lib. 3. cap 9. pauca promult is facta facilima c. the Lord and his Apostles delivered few for many easily to be done divine to be understood and pure to be observed to wit the Sacraments of Baptisme and the Lords Supper As Saint Ambrose Tertullian Justine Martyr and divers others confessing the same and the others not to be so properly Sacraments nor capable of a Sacraments true definition in the right sense 54. What is a Sacrament then An outward and visible signe of an inward and spirituall grace given unto us ordained by Christ as a meanes whereby we receive the same and a pledge to assure us thereof 55. What here to be observed 1. The matter outward sensible singe and audible forme of words accedat verbum ad elementum fit sacramentum Inward spirituall grace represented and to be understood 2. The Authour ordained by Christ for difference from the Sacraments of the old Law and those improperly so called not having his institution 3. The end of it in respect of the use and benefit twofold 1. As a meanes whereby we receive grace 2. As a pledge to assure us thereof 56. How is it found in the Sacraments In the I. True Sacraments expressely in 1. Baptisme the 1. Matter Outward signe element And forme of words Inward grace 2. Authour Christ himselfe and his institution Go teach and baptise in the name of c. 3. End meanes pledge seal of grace 2. Lords Supper the 1. Matter in the outward sign form of words grace 2. Authour Christ himselfe and his institution 3. Ends a meanes pledge and seale of grace II. Others not so 57. How shew you it particularly of them In Matrimony Neither Authour Christ but institution of God in Paradise and in and by nature not grace Matter no visible signe prescribed or forme of words especially by our Saviour appointed End Not pertaining to all but onely who have not the gift of continencie may marry Not meanes or seale or pledge of any grace thereby promised or obtained but a holy estate of life in all that godlily enter into it and necessary for some but as Durand saith to speake strictly or properly no Sacrament 58. What of confirmation As saith Alexander Hales par 4. q. 24. neither did the
orationibus expiâ—ti On Palme-Sunday instructed in Baptisterio then only used ordinarily but at that time of the yeare on Easter Eve so commanded they did publickly say the Creed and professinâ— that faith were baptized semel velâ—ter intincti ut in nomine 3. personarum in earum vel unius Dei memoriam and so then with baptisme signo crucis muniti being of â—â—ll age received also confirmâ—tion 5. Intâ—ncti Neophyti or Tyrones so baptized they might learne and say the Lords prayer and not before and were publickly to reheaâ—se it on Low-Easter-Sunday and using whitâ— garments till that Dominica in albis thence so called were then admitted to see and partake of the holy mysteries 6. Fideles they were thence forward accounted and of these onely and noâ— of the Intincti Neophyti Catechumeni or others might any be to holy orders and not without great exploration of their vertues to be Deacons Priests or Bishops admitted 53. Was this order so strictly then observed Yes aâ—â—uâ—edly and as for the Abstenti oâ— Excammunicati poenitentes ordinary Audientes Competentes and Catâ—chumeni the former excluded the Church those last might not come neere or see the most sacred mysteries which were celebrated In Sacrario or Secretorio as some meane it the innermost or uppermost part of the Church and severed from the rest resembling as it were the Sanctum Sanctorum of the Jewes that was resembled by the Adyta of the Gentiles Not in Auditorio or the body of the Church as some have dreamed though there too be tribunall Ecclesiae the Pew and Pâ—lpit unde Evangelii praecept a leguntur Cypr. lib. 4. Ep. 5. This most apparant out of all Authors Councels and Fathers that mention the Sacrarium Secretorium Presbyterium and Cancellos within which they were most religiously and solemnly celebrated and with such retirement for their majesty and holinesse reserved that not lawfull for many of the former sorts so much as to see them as before related and as we finde in Numeritius the Emperour repulsed by Bishop Babylas who but desired per transennaÌ„ in mysteria Christianorum inspicere prohibited contaminatis oculis ea spectare denied with eyes deâ—iled with Idols to behold the divine mysteries and if the Catechumeni saw casu aliquo secreta by any chance those mysteries not the Table onely they were straight to bee baptized without staying the ordinary time till Easter as writes Albaspinus lib. 2. observat c. 2. 54. But some have transgressed anciently against those both Orders and Decorum in the Church And as anciently corrected by the godly Bishops Councels and their Canons confirming these things and therein lively depainting the manners of Heretickes and Schismatiâ—kâ—s of both their and our times as learned Tertullian describing mores haereticoruÌ„ and schismaticoruÌ„ with their confusion of all things as neerly toucheth those with us that deale so confusedly neglecting such good order and all antiquity making so little difference or having no better respect to sacred things as if the holy Table and reading Pew Chancell and lower end of the Church Altar and Belfrey were scarce worthy to bee distinguished the end or cunning of those that thus turne out all good order and distinction as our late Schismatickes and Puritans that orders and degrees taken away they may hand over head suddenly leap or step over all to the highest place a quick way of preferment or at least to have all rowly-powly hail-fellow well met and sit cheek by jowle like mother Zebedees sonnes with Christ in his Kingdome their knees being too stiffe to kneel at the communion or neck and back to bow towards the holy Altar or almost to any in authority rather ready to kick against and countermand all or any authority or as if all equalls at least and all places persons houses of equall holinesse degree and respect and no difference or no order or degree no Altar or consecration no house place or person holier or more to be so respected or regarded one then other but as Christians I hope all Priests since a Royall Priesthood and then all Kings too perhaps as the Lords annointed so this a short cut a quick way indeed but to Anarchy and confusion and that to endlesse trouble for if it might be allowed as some mighâ—ily affect and desire it we should shortly have no Church but a meeting-place and consequently no Bishop a prime policie of theirs and if no Altar no Church no consecration and so no Priest no Deacon a happy day for Lecturers only but hence to be doubted nor Fideles nor Catechumeniâ— or other ranke of Christians to be found 55. Whence may we gather such order and degrees and thence arising different respects to be or to be warranted in the holy places persons or things From all approved authority and practise of antiquity with Church and Fathers best Interpreters of holy Scriptures and their meaning as well as from Gods owne order words and the holy Scriptures themselves even totidem and expressis terminis divers where if we observe them and that both before since and under the Law testified as under the Law particularly seen in the Courts of the Lords house and sâ—verall attendants in their stations the sacrificiâ—s and others with the Altars and sacrifices theâ—â— to be noted the Sanctum and Sanctum Sanctorum atrium populi and sacerdotum the outer and innermost Courts without and within the vesle the Altar of incense and other sacrifices with the Oracle and such other types of holy and holiest things so a distinction of holinesse in the persons Exod. 29. Levit. 8. Numb 8. in their garments Exod. 28. and 29. in their sacrifices Levit. c. 1. c. 2. and 3. in the ornaments Exod. 26. and 27. in the other furniture of the Temple some holy most holy others Exod. 30. 10. 29. 36. and Gershoms charge holier then Meraryes Coath's then Gershoms and that of Aarons family then eithers the whole campe holy and therefore no uncleane person must be in this Numb 5. the Tabernacle holier then the Campe and â—herefore the Levites alone must pitch round about that Numb 1. 50. 53. the Sanctuary holier then the Tabernacle and therefore the Priests only must enter there Levit. 21. 6. 22. and into the Tabernacle without washing but not into this or within the veile Exod. 30. 20. 21. and 40. 30. the Oracle holier then all and therefore none but Aaron the holiest of all to approach there and that our once a yeare and not without Lotions propitiatory vestments sprinkling and a cloud of incense Heb. 9. 3. 7. c. as Solomons Temple also shewed the like distinction and degrees in the same things according to that of Gods owne platforme in the Mount nor were these degrees or distances before the Law given unobserved for Jacob notes Bethel for a fearfull place for the holinesse presence of God manifested to him in vision and by that appearing of Angels whence flowed the
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
without the hand of an excellent powerfull and wise composer which could be no other then that divine power wisdome and excellency we call God So causes depend from one another till we come at a supreme and infinite cause of none depending which is God Place in the higest or be of heaven pointeth toward an infinite extent beyond all places or comprehensions the throne and majesty of God Time likewise before her first point and at her end of date sheweth her bounds to bee limited but some durance to be beyond all limits eternity and so the enduring of the eternall Majesty 9. How by the Booke of Gods judgements Not only singling out sinfull persons and shewing strange tokens of divine wrath on notorious offences as on Sodom and Gomorrah and on Achan and Jonah by lots wonderfull discoveries of murders and other villanies oftentimes by punishments attending but even if they escape no lesse reason perswading there is a God a righteous Judge will at last render justice to the oppressed righteous and bring the cruell unjust oppressors tyrants and murderers to account and judgement 10. How seene by revelations or prophesies That there is such a Divine power foreseeing and foreshewing so wonderfull things to come passing the reach of humane or mortall capacities the only note of true Prophets and pointing at the divine providence and power and wisedome of the true God and which the Idols and Heathen gods did wholly want Esay 41. 23. 11. What say you then to their Oracles They were either false or by the devils subtilty and craft onely conjecturall or doubtfull and so both alwayes inclinable that they might bee to any side even contrary senses applyed so Aio te Aeacida Romanos vincere posse might be that either hee should vanquish the Romanes or the Romanes him So Inimici intrabunt regnum tuum subjicient-ur domui tuae either subjectierunt or subjicient-ur .i. ignem to bee understood 12. But did not these Oracles prejudice the knowledge of God or of his truth To some blinde and foolish Pagans it might to the more wise and judicious it might confirme them there was a truth to be knowne though beyond the divells or his Oracles reach or capacity and so the knowledge of these spirits and their ignorance might rather prove there was some spirit above them omniscient which is God 13. How by consent of Nations Since all peoples tongues and languages have from the beginning of the world ever made this confession none so barbarous or brutish but acknowledging a divine power governing the world beneficiall to mankinde and avenging sinne and injustice though according to their knowledge or civility some after a more excellent and religious manner then others and many of their very Heathen Poets Bards and Philosophers writing and speaking most divinely of him 14. How by the Scripture Most fully and plainly and as in all the knowledge of God so particularly and distinctly in this that nothing more that as indited by the most ancient and divine Philosophers Prophets and others so excellently proving the divinity by their divine consent and testimony it may stand one for all 15. How by the booke or light of Conscience If all testimonies failed yet the very soule and conscience secretly acknowledgeth the divinity and supreme power over all so the eyes and hands ready to bee lift up towards heaven even of the very infant or other in distresse as thence expecting ayd or blessing and so confessing a God nay the nature of man so much abhorring atheism that rather then no God will make himselfe an Idoll which falsity or false god may seeme strongly to evince this naturall ingrafted axiome and set on the minde to seeke and acknowledge the verity of the true God 16. How know we that there is but one onely true God By both reason and her principles and all authorities grounded on reason and revelation 17. How by reason Cleerly since God is infinite there cannot be two or more infinites for so there should be somewhat beyond the infinite and uncomprised therein which were a contradiction in it selfe so there is but one infinite and so one true God and so likewise all the Attributes of omnipotence independency supream goodnesse and the like are all only capable of unity or otherwise imply irreconciliable impossibility and contrariety 18. How by authorities Both of all sound Philosophers Platoniques and others by the grounds of reason and true Philosophy as well as all other the tractates of Fathers Schoolmen And Scriptures proving it by the grounds of true and sound divinity What then is God A Spirituall Essence of himselfe subsisting most simple pure and absolutely good infinitely present holy wise just and mighty the Creator governour and preserver of all things 19. What note you herein chiefly His Essence Attributes and Actions 20. How in particular His 1. Essence and being as his Name I am or Jehovah 2. Nature spirituall as Father of Spirits more noble then corporeall substances 3. Subsistence and existence undepending and of himselfe subsisting 4. Attributes Most simple without mixtion or composition of parts or accidents Most pure free from all corruption stain or imperfection Absolutely good of himselfe as fountaine of all essences and goodnesse Infinitely beyond all comparison 1. Present filling all places heaven of heavens and the world and all time or durance from eternity to eternity 2. Holy the holiest of Angels not neere or to be compared with him 3. Wise knowing all things past present and to come secrets of all hearts and even entia non entia 4. Just to all both good and evill 5. Mighty able to doe whatsover he please his will only rule of his power 5. Actions 1. Creator by his creation of all things of nothing 2. Preserver of all creatures in heaven and earth men and Angels 3. Governour and guider of them all to and for his only glory the end of all c. 21. What note you of the Essence and nature of God That it is infinitely pure and excellent transcending our understanding and capacity fully to conceive of the same 22. VVhat know or learne we concerning the existence of God The manner of his existence or manifestation of his Majesty sitting to our capacity and conceiving of the divinity in the persons of the Trinity 23. How call you them persons As Hypostasis or manners of existence of the divine Essence each individuall existence of which divine Essence is a severall Intellectuall Hypostasis or person 24. How many persons Three Father Son and Holy Ghost 25. VVhy three persons Because in the same God hath manifested his gracious presence and existence in relation both towards mankinde and all his other creatures 26. How shew you this By large testimonies of holy Scriptures principally as well as all other reasons and similitudes 27. How in Scriptures Matthew 3. 16. the voice from heaven this is my beloved Son c. where the Father giveth testimony from
wisdom of Solomon Ecclus. or wisdom of Syrach Jeremy or Baruch and Daniel Maccabees 11. How called the word of God As manifesting the will and covenant of God with mankinde As the most ancient so most divine of all writings whatsoever â—avouring of more then humane wisdome as by divine revelation and inspiration written and so directed and aiming at Gods honour as no other writings in the world the like or comparable with them 12. What are the Canonicall bookes The chief parts of holy Scriptures undoubtedly by all acknowledged and received as the very word of God the rule and Canon of faith by which onely most firmly proved and so thence styled Canonicall 13. What of the Apocryphall As not so generally received or approved of in the Church but as the name sounds not so manifest and yet though not so properly Canonicall and of so prime authority yet of holy and necessary use and annexed to the former as full of good instructions and histories declaring Gods wonderfull providence over his people 14. What difference herein Very much in opinion and errours of men dissenting 1. Some denying divers parts of the very Canonicall books of the old and new Testament 2. Some Canonizing the Apocryphall of equall authority with the former as the Papists 3. Some Obtruding divers other books for the word of God never approved of the Church in any respect but rather composed by Heretiques 15. Who of the first sort I. Some receiving onely the five books of Moses as the Sadduces Some the new Testament as the Manichees and Marcion Some the Gospel of Saint Marke as Cerinthus II. Some Rejecting 1. The Psalmes as the Nicholaytans and Anabaptists 2. The Book of Job as some Rabbins The Book of Daniel as Porphyrius 3. The Gospel of Saint Luke as Cerdon Of Saint John as the Alogi 4. Works of Saint Paul as the Ebonites 16. Who of the second sort The Papists which account the Apocryphall writing of that authority to be rules of faith and proofe thereof and so Canonicall 17. Who of the third sort Divers Heretiques and pseudo-Christians that have obtruded many such books to the world and for additions to scripture that were either manifestly false and blasphemous or no wayes approved such As 1. A third and fourth of Esdras and appendix to Job 2. A third and fourth of Macchabees and Preface to the Lamentations 3. Microgenesis and the book of Enoch 4. The Gospel of Saint Thomas and Matthias and Acts of Saint Peter 5. â—vangelium Eternum full of blasphemies found Anâ—â—120 â—120 And many more the like as iâ— Sixtus Senensis to be seen 18. How are the former bookes proved to be the word of God and Canonicall By trâ—w and undoubted I. Testimony of the 1. Church in all ages with reverence embracing and receiving them Most worthy men and Fathers writing of them as especially Saint Jerome 2. Epist. ad Paulum Tom. 3. Letam Tom. 1. shewing both the number order and reading them with profit 3. Spirit of God speaking in them with a kinde of Divine Majesty and authority convincing the conscience and converting the souâ—e as no other writings whatsoever II. Arguments drawne from the things there handled the matter and manner of handling beyond all other ordinary writings in any respects so representing a kinde of Divinity in them with power and authority over the soul. 19. What Argument especially 1. From the antiquity of them before all other writings and so well as taught and inspired of God 2. From the instruments that writ them most holy men of all ages and so moved by the Spirit of God 3. From the miraculous preservation among so many casualties as by the very finger of God 4. From the miracles confirming their doctrine and authority as from the hand of God 5. From the Prophesies contained in them that could not be but from God 6. From the matters handled holy and vertuous or religious and savouring of God 7. From the Heathen and their admiration and testimonies of them confessing them even from God 8. From the drift of Scripture to give glory to God 9. From the admirable consent of holy Scriptures though in so sundry ages written as having one spirit and truth of God 10. From the conscience even in the power and evidence of the truth and grace of God therein confessing the same 20. How the antiquity As the first and most ancient writings simply and absolutely that were in the world and so delivering the things of most antiquity the Creation and the flood and Covenant of God in the works of Moses of all which other Scriptures following seeme but a commentary and illustration of the same Orphes Linius and the most ancient Poets and Philosophers having their learning and knowledge of God and other things â—rom him and the Grecians their letters and their learning from Cadamus as he from the Phenicians and Heâ—rews So Moses more ancient then Orpheus Linus Amphion Homer or the very heathen Gods See Tacian Oratio adversus Gentes Clement Alexandrinus c. 21. How the instruments Such holy men as are endowed with the Spirit of God and prophesie as Moses and the Prophets were who could never have written as they did and of such things without Gods Spirit to declare it unto them 22. How the miraculous preservations An evidence of the hand of God as writing so preserving them that though among so many enemies and so many casualties as so ancient though most other very ancient records perished yet these even to a letter against any corruption of heretique or other persecutour persevered and that when other writings if not perished yet depraved these so singularly kept out of all their malice or that it durst not touch them such malice refrained as it were by the hand of heaven 23. How by the miracles As the miracles wrought by Moses a man so familiar with God and so the Prophets Christ the Messiah of the Lord and his Apostles most plainly shew the doctrine and that power from God 24. How in the Prophesies As that of Moses more admirable then prophesie the revelation of the creation together with the Messiah's fore-telling Noah's Abrahams Isac's and Jacobs propheticall blessings and other prophesies of the Messiah Israels captivities in Aegypt and Babylon Iosiah and Cyrus acts foreâ—old absolutely declare the finger and Spirit of God guiding the pen and hand of man 25. How by the matter handled As treating of God and his goodnesse faith and religion repentance and newnesse or holinesse of life dehorting from vice and perswading to vertue when other writers commonly treat of ridiculous prophane and scurrilous and if not lewd nothing so good and holy things what argueth it but so grave and holy writings prâ—ceed from that holy fountaine and the Spirit of God 26. What of the Heathens testimonies or confession As a confession of the adversary a confirmation of the truth or making much for it 1. As that of Trebellius Pollio saying