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
effects of the same 10. How is the Spirit of God so called Of his secret and hidden originall and proceeding as well as actions and operations in the hearts of the faithfull How in particular 1. Of his spirituall nature incorporeall and invisible spiration and secret proceeding from the Father and Son 2. Equality with Father and Son so as God a Spirit 3. Spiration and secret operation of graces in the Church 11. How called Gods Spirit As proceeding from the Father and the Sonne their holy power and vertue 12. How called holy Spirit 1. Of his originall the holy Father and the Sonne 2. Being himselfe Holy God and Holy One of Israel 3. Operations Sanctifying the Church Working all holy motions in the heart of the faithfull 13. How is his manner of existence in the Trinity As in blessed Athanasius Creed expressed not made or created nor begotten but proceeding by internall spiration from the Father his love to the Son and from the Son his love to the Father eternall with them and from both the love proceeding to the comfort and conservation of all things this good and loving Spirit of God 14. VVhat is his order in the Trinity Though in the Trinity in essence power or eternity none be afore or after other none greater or lesse then another but all three persons coeternall and coequall yet in order the Father is first from eternity producing the Son the Son second from eternity begotten in that eternall generation and the holy Ghost the third in order as eternally proceeding from both 15. VVhat is his personall propriety Proceeding from them and so distinguished from both for the holy Spirit onely is proceeding and not either Father or Son as the Son onely begotten and not the Father nor Spirit though all the three indifferently and equally named and said to be God and Lord uncreate invisible and all other the like attributes 16. VVhat are the actions of the Spirit Especially attributed to him as to his office and person the comfort renewing sanctification and conservation of all things by and in Scriptures testified as Job 38. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life So Gen. 1. The Spirit of the Lord moved on the waters and God breathed into man a living soule Exod. 31. 3. I have filled him with the Spirit of God in wisedome c. Psal. 51. 11. Take not thy holy Spirit from me and verse 12. Stablish me with thy free Spirit Psal. 104. 30. If thousend forth thy Spirit they are created so thou renewest the face of the earth Esa. 11. 2. The Spirit of the Lord is upon him the Spirit of wisedome c. and Esa. 61. 10. The Spirt of the Lord is upon me as recited Luke 4. 18. and so most abundantly in the New Testament 17. How there showne As the gifts and graces of God by that Spirit are said bestowed upon the Church and faithfull in Christ 1 Cor. 12. and plentifully else As 2. Tim. 3. 16. Scriptures by inspiration of the holy Ghost 2 Pet. 1. 12. Holy men moved by the Spirit of God Rom. 8. 15. By that Spirit to cry Abba Father and Rom. 8. 16. The Spirit witnesseth with our spirit that sons c. Iohn 3. 3. Except regenerate of water and the holy Ghost not see the kingdome of God Mat. 3. 11. Where Christ is said Baptizing with the holy Ghost and being baptized the holy Ghost visibly descended c. As also in the Acts and many like places 18. How is comfort attributed As he is called the Comforter and sanctification attributed as the holy Spirit or sanctifier also teaching illumination and the like Iohn 14. 26. and 15. 26. and 16. 7. c. where the holy Spirit the Comforter shall teach them all things and lead them into all truth and bring all things to their remembrance and shew them all things to come 19. But are not these things from the Father also Yes from the Father in the Son but by the dispensation of the holy Spirit and attributed more particularly to him as the Comforter in respect of their end the comfort and sanctification of the Church by all saving graces when else in respect of the power and originall it is true Opera Trinitatis ad extra sunt indivisa All three persons jointly produce these holy actions 20. What is the holy Ghost then in briefe The third person in Trinity proceeding from the Father and Son distinct in person but one in essence and coequall with them in substance eternity majesty and glory 21. What his office To effect the workes of God in his creatures and to bestow his gifts on them and especially to sanctifie the elect to eternall life 22. What are those gifts Divers according to the good working of that holy Spirit as well in regard of diversitie of times and other occasions and circumstances as persons 23. How in regard of the persons Either particular to the elect as the adoption and confirmation thereof in sanctification and other saving graces to salvation Or common to others also as knowledge power to doe excellent things yea with show of some sanctification as members of the visible Church though else reprobates found at last as seene in very Iudas and divers others 24. How in regard of the times or other circumstances Some ordinary in the Church at all times and common to all the faithfull as saving graces illumination holinesse sanctification Others extraordinary as in primitive times and else as it were in stablishing and confirmation of the faith then new planted or preached as the gifts of healing miracles tongues and such like 25. How is the Spirit given From the Father and the Sonne Joh. 14. 26. or from the Father by the Son Iohn 15. 26. 26. How is the name of the Spirit of God taken For the Spirit himselfe illuminating comforting and sanctifying the faithfull and sometimes for the gifts of the same Spirit shed into the hearts of those vessels of grace 27. Is it necessary to have the holy Ghost Yes for except we bee borne againe of water and the Spirit wee cannot inherit the kingdome of God Ioh. 3. 5. and that Spirit beareth us witnesse we are the children of God and in him only we cry Abba Father Rom. 8. 15. and without that Spirit flesh and bloud cannot inherit the kingdome of God 1 Cor. 15. 50. 28. By what meanes is the holy Ghost attained The ordinary meanes the ministry of the word use of the Sacraments frequent and fervent praier Extraordinary the good occasions offered at the pleasure of God 29. How is that holy Spirit retained By the same meanes that attained with meditation and godly care not to offend that good Spirit or neglect his graces 30. Can the Spirit of God be taken away The Spirit of adoption and regeneration is never wholly taken away from the elect though the operation sometimes eclipsed to the eye and
either our necessities require or Gods blessings invite every day houre minute of time yeelding some new blessing or it selfe a blessing in the enjoying a longer time of grace and so such imitation 6. Fideliter fidenter in true saith with love unsained and sure confidence reposing our trust in God without waving or doubting as Saint James speaketh 7. Presenter as knowing or considering with the Philosopher the present time is only ours and delay breeds danger and here is no delaying or dallying with God in this to be used for true it is Nescis quid serus vesper ferat qui non est hodie cras minus aptus erat as true in this 8. Perseveranter with all constancie and patienc waiting the Lords seisure and never weary of weldoing remembring the widow importunity prevailing with the unjust Judge as much more we with the most good God 9. Practice and thus as perseveringly even to pray continually not only the vicissitude of frequent confession in humility fervent prayer in true faith pious intercession in unfaigned charity and praise and thanksgiving in duty and gratitude a forcible kinde of prayer to pull downe new blessings each taking their turns in a constant and continued course but such gracious speech of the tongue seconding the humble desires of the heart and both seconded by a godly course of life best fitting a devout Christian as the good life of the Preacher may seeme a continuall Sermon so this godly life of a good Christian in this course may seeme a continuall prayer from which directions how great abundance of holy meditations and helpes to devotion all incentives to this divine duty will arise may plainly appeare What followeth in speciall to be considered The Lords prayer as an absolute platforme of true prayer the Preface and other parts of it SECT 3. Of the Lords Prayer in particular and the Preface thereof and that fitly in the words or forme of the Lords prayer or any part of its the Analysis of the same prayer and first of the Preface of it how is our Father and what sons he hath with the comfort that we have of such his being our Father more then in any other title or respect and what use we should make of it in our well living hom he is said ours and in what respect so by us in our prayers to be named viz. to minde us to pray for the generall good of all our brethren why it is said in heaven to minde us of our owne low estate and his excellent Majesty so to elevate our eyes and soules to his Throne of glory Whence we hope for and expect all our helps and supply from him who though on earth and in all places most gloriously there raigning with our greatest joy and comfort if we be truly his why we ought to pray and not neglect it how in this Preface the holy Trinity in mâ—â—ed or to be understood 1. IS it fit to pray in the very words of the Lords Prayer It is very convenient and being rightly understood there cannot be conceived better that if all the wise men in the world had consented together a more absolute frame could not be contrived nor uttered with humane wisdome and therefore well worthy to be used and if God be pleased with us for his sake his words also may well be deemed acceptable especially when we present our selves in his merits and our minde in his words 2. But may we not alter them 3. Not in substance but in circumstance or manner to expresse more in particular our necessities or desires which there in generall are contained 3. May we not pray the effect of any one petition by it selfe Yes if our necessities so require and though in more ample illustration yet the same in effect for if opposite or besides the matter there expressed in briefe it cannot be right or accepted and so having used our best skill to expresse our wants or desires in any particular we usually close with this as in the most perfect and assured acceptable forme that can be uttered and more acceptable how much better understood for so we pray more truly in his words and with his Spirit wherefore we ought to take the best care we may rightly to understand the same 4. What is therein contained Three parts the Preface of confession Our Father which art in heaven The Petitions for our selves and other six in number Hallowed be thy name c. The conclusion of praise and thanksgiving For thine is thy Kingdome power and glory c. 5. What is contained in the Preface I. A confession of Gods great Majesty mercy and goodnesse in that a Father our Father in heaven his throne of glory II. A confession of our owne 1. humility 2. duty 3. wants and 4. hope As we are sonnes we say our Father as we are in earth looke up to heaven up to the hills from whence commeth our helpe even to our God in his holy habitation 6. Who is here understood called Father 1. Either God according to his essence the Father of lights and so the whole Trinity may bee understood as Father of spirits and as the Sonne is called Counsellour everlasting Father and Prince of peace Isaiah 9. 6. 2. Or first Person in Trinity in relation to the Sonne and Holy Ghost and so we pray to the Father in the name of the Sonne and by the help of the Holy Ghost 7. How is God our Father Not only by creation for so are all creatures also with men and Angels But first more particularly as made sonnes in Christ his naturall Son By redemption restored By adoption acknowledged 2. Manifested sonnes by our education in his house the Church Teaching by his word and doctrine Correction by his fatherly chastisements Sanctification by his holy Spirit Inheritance of Sons in his blessing 8. What Sons hath God Both 1. generally all creatures by creation 2. Specially Princes by participation of honour and authority children called of the most High and Gods Most especially and naturally Christ by eternall generation 3. Particularly and legally all Christians by adoption in Christ and though false restored to be the Sons of God 9. What are we put in minde of by this name Father 1. Of the means wherby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him being admitted Sons 3. The love that he beareth to us whom hee accounteth so as himselfe our Father 4. The dignity and what persons we ought to be so accounted his Sons 5. The indignity we offer if we be not Sonnes or faithfull to presume and so to be assured our prayer is but sinne and we deserve a curse and not a blessing 10. Why call we him Father rather then by any other name Because a name as most truly honourable so most arguing love for though King or Judge or Prince or the like seem in common eyes more honourable titles yet
saved There are surely many Hypocrites that take the badge of Christ but fight under the banner of Satan but commonly it is seen true by their works we may know them 32. Is it then easily to be discerned who shall be saved Nothing lesse for the most impenitent sinner for a while may at last finde mercy and be converted and as we are to judge none we are to hope well of all and to believe of our selves as we finde by our faith of others in charity 33. Then are we to account all members of Christ that are baptized Charity bindeth us so to it as who have beene washed in the same Lavar of regeneration received into the same fellowship and visible company of Saints and faithfull that wee are though God onely indeed knoweth who are his 34. What use of Baptisme The sacramentall assurance of the love of God and his graces to us and so admittance into his house and Church and by faith cooperating a step to our salvation which as in the use so in the remembrance may be very profitable 35. What profit in the remembrance thereof To confirme the grace well begun in a mans heart whereby to grow in grace and so forward to godlinesse 36. How may that be effected If he beleeve he shall bee hereby more confirmed in the faith so being a true Christian be hereby registred in the Catalogue of Saints that all the fiends in hell shall never be able to blot him out againe 37. How is this benefit here described By these excellent names and titles in the answer here expressed as the baptized is said to be made hereby 1. A member of Christ. 2. Childe of God and 3. Inheritor of the kingdome of heaven 38. How a member of Christ As ingrafted into him by Baptisme and received to bee a member of his body the Church of which he is the head and Spouse 39. How understand you the body of Christ Divers wayes and especially these three either his Naturall body united to his soule so borne and for us offered an oblation for redemption of our offences Or his Mysticall body and that understood either Politically of his Church the company of the faithfull Or Sacramentally and spiritually but verily in the Sacrament of the body and blood of Christ exhibited to his Church under the species and signes of bread and wine 40. Which of these here understood His mysticall and politicall body the Church whereof hee is the head the whole Church his Spouse and every good and faithfull Christian a member 41. How is he seene to be head By giving to the same and every member thereof Life Motion Direction 42. How is any of us known so to be a member of him By our receiving life motion and direction from him and as we feele our soules to be 1. Living in God 2. Moved by his Spirit 3. Directed by his holy Word 43. Is there any difference in the members of this mysticall body Yes according to the diverse gifts and graces of Gods holy Spirit working in them 44. In what manner Though secretly yet evidently by the gifts appearing in them as of prophesie tongues interpretation healing teaching and governing and the like whence some Apostles other Prophets Teachers Governours as the same Spirit giveth power and direction 45. How have these the names of members As in every well governed Commonwealth the Prince representeth the head the State a body his faithfull Councellours eyes the Law the life and soule the Teachers the understanding Governors the will and all Prelates Magistrates and Judges the shoulders whereon the head is borne and all weighty affaires of estate the Artificers Husbandman and Trades the hands which worke and the feet whereon the Commonwealth standeth So in the Church the like order and distinction of members seene 46. How is that showne By the Apostles owne words 1 Cor. 12. where the Prophets who are called Seers Apostles Teachers c. are showne members of that mysticall body of Christ the Church for the good and conveniency of the body in divers degrees yet all needfull even the meanest as well as the more honourable and in the charity and harmony of the whole every one one anothers members as all together members of Christ. 47. What commeth of being members of Christ We are thereby children of God and so consequently in the right of Sonnes inheritors of the Kingdome of Heaven 48. But were not we children of Godelse Not as beloved or in grace and favour with him for so we are onely as we are in Christ. 49. Who are then the children of God Either Generally all creatures men and Angels Particularly men sonnes of Adam who was the son of God Most specially the elect by adoption and grace in Christ who is most essentially intirely and supremely the Sonne of God 50. How is Christ the Son of God By nature of the same essence God of God begotten not made eternally before the world was created the wisedome truth image and beloved of God 51. How are Angels sonnes of God As the most excellent creatures spirits in light created for the service of God who is the Father of light and Father of Spirits the originall of them and all things and so Satan the disobedient spirit or one of them that fell from that excellent estate in which created is said Iob 1. 6. to come and stand before the Sons of God 52. How are men the sons of God Generally as Angels and all creatures else as created in an excellent estate in the first Adam but though disobedient in some measure by the subtilty and meanes of that Angell that fell Satan or the old Serpent yet particularly taken againe into favour and had a Saviour appointed the eternall sonne of God a meanes of their restauration 53. How are the elect the sons of God Most specially in his favour and grace for his love to Christ in whom they are accepted as his members and having put on his righteousnesse by faith and grace given them for his sake as it were accompanying that faith so made acceptable and their soules adorned 54. Why are not the falling Angels in like hope For that they in a more excellent estate created more was required of them in regard of their rare perfection whose sin and guilt was so much more heynous as their knowledge and estate more excellent and so they fell in eternity to eternity 55. How then should men lesse excellent be saved Even in that respect as 1. not so highly transgressing having not received so excellent gifts or so many and heavenly talents but as inferiour in gifts and graces inferiour in offence and who in time fell had in this world a time of returning and meanes of salvation appointed 2. In regard of the occasion and meanes of their fall 56. How is that Their guilt though heynous as against the infinite Majesty of God yet inferiour to that also of Angels in this as who fell of
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
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
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
in glory Cupio dissolvi c. 3. Gracious steps of life and conversation to ascend up to his holy hill of sanctification as preparing heart and hand soule and body to ascend to Christ at last and pertake with him in sanctity here as in glory hereafter and therefore did hee send the holy Spirit or Comforter 38. What fruit hereby Cheerfull ability to goe forward both in our Christian callings and duties of Religion by his comfort guidance and instruction alwaies remembring that he is ascended and gone before to prepare a place That we ought to prepare our selves to be received That we are strangers and Pilgrimes here That we have a high and more enduring City That therfore we elevate our minds and hearts and eyes and hands towards that place where our hope and helpe is and thither ascended into glory 39. What followeth The third degree of his exaltation his session at the right hand of God in Majesty and glory expressed in these words He sitteth at the right hand of God the Father Almighty 40. What is meant thereby His consistency for ever and plenitude of Majesty and glory there with the Father in the heavens 41. What in the words to be considered The figure or manner of the speech The meaning of the phrase 42. What the manner or figure The expression of this or the like divine matters and mysteries according to our humane capacity As by sitting understanding consistency being and remaining so for ever As by the right hand of God understanding his high power and Majesty 43. Is this frequent Yes concerning God especially where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causâ for humane weaknesse sake the eyes armes hands fingers and feet of God are often mentioned and the like figures and Metaphors used when we are not with the Heretiques Anthropmorphites to thinke God hath them so really in humane figure but to signifie his greatnesse past finding out or goodnesse and benefits to us by them 44. How to be conceived then 1. By his eyes his providence over us and all things 2. By his mouth his word and divine revelation 3. By his armes outstretched and mighty hand his strength power and mighty deliverances 4. By the workes of his hand and fingers acts of his power and by him ordered and ordained 5. By his feet and goings his marvellous proceedings and the like and so here as aforesaid by sitting stability for ever by his right hand or at his right hand of Majesty and glory to be conceived so Bathsheba at Salomons right hand 1 Kings 2. 19. and the Queen at the Kings right hand in the 45. Psa. understood placed in the greatest honour glory and Majesty 45. What is the full meaning of the phrase As in other places expressed Christ being sitting or standing his consistency for ever at the right hand of God in the power and glory of the divine Majesty 46. Was not this meant by ascending to heaven No for it is a distinct thing from it for That The ascension is in order before it The ascension may be without it The ascension of Christ was to this end 47. How understand you this It is evident the ascension was in time and order before said session and glory and ascension to heaven may be without it as we see in Saints and Angels who doe and shall ascend and though have fulnesse and an unspeakable measure of glory yet not in so high degree and Christs ascension was to that end to have that high degree above all as the complement of all glory and majesty 48. But was not Christ in that glory and at the right hand of the Father set from all eternity 1. In respect of his divinity he was so before all worlds and from all eternity and to that can bee no accession or addition of glory 2. In respect of his divinity united to his humanity so that it was from that time forth onely so considered and manifested 3. In respect of his humanity it was from that time and in that order so exalted 49. How is this elsewhere expressed in Scriptures By these speeches and prophesies or prophetique phrases 1. His exaltation farre above all heavens Eph. 4. 10. To a name above all names that at the name of Jesus every knee shall bow both of things in heaven and in earth Philip. 2. 9. 10. 2. All power given both in heaven and in earth Matth. 28. 18. 3. Let all Angels worship him Heb. 1. 6. so Psal. 97. 7. worship him all ye gods 4. I have set my King upon c. Aske of me and I shall give c. Psal. 2. c. 5. Sit at my right hand till I make thy enemies thy footstoole Psal. 110. 1. 6. All his enemies under his feet 1 Cor. 15. 25. And the like places and phrases shewing his majesty and glory 50. What analogy in this to his humiliation To the lowest degree as this the highest step of glory from the deepes of grave and hell to heaven so from the lowest misery in them to the highest glory in heaven 51. What learne we hence His great power able to defend and glory in majesty to the comfort and consolation of his Church and so our duties of Honour to his Majesty Praise to his excellent name Joy in the excellency of his glory Obedience to his mighty power with the Father and Holy Spirit in the guidance and government of his Church 52. In what respect As he is the head of the Church powerfull and able to defend all that are his against all powers of sin death and hell and Satan and all worldly opposition and in that honoured above all and constituted over all both men and Angels 53. What followeth His further manifestation of his glory in his second comming his comming to judgement the fourth degree or part of his exaltation expressed in the seventh Article From thence he shall come againe to judge both the quicke and the dead SECT 9. The 7. Article Christs comming to judgement The seventh Article shewing the fourth part of Christs exaltation in his comming to judgement and Analysis thereof where the time the end of the world and other circumstances and reasons such his last comming to judgement are to be considered as the antecedents and terror of the same with the extreame strangenesse of many accidents then happening The righteous processe and manner of executing it in all evidence and equity yet with all authority and the event and consequences the finall sentence and distinction of the sheep and goats or good and bad the one to life the other to death eternall to the full manifestation of Gods mercy and justice which began before to be showne is there more perfited and published so what duties to be learned and use of comforts to be raised from the same 1. VVHat is comprised in this seventh Article The fourth part or degree of Christs exaltation his commission and comming to judgment in power and great glory 2. How
their truest honour from this that fathers of the Countrey and Common-wealth and for God though King of Kings Lord of Lords God of Sabbath Judge of the world and such his names seem of more honour yet full of terrour as Majesty and we poore creatures more need comfort and he most honoured in his mercy and how can those names be such comfort as Father since he a 1. King of Kings we dust and ashes 2. Lord of Lords we poore slaves 3. God of Sabbath we poore wormes 4. Judge of all we poore and miserable sinners So what doe these great titles but strike a terror into us that have need of mercy to comfort us in our deep necessity and of a Father not a severe Judge our great Warriour of Prince to looke upon our misery 11. How are we then comforted in the name Father In that it is a name of love and mercy and as there is mercy with him he shall be feared and so also honourable to him and to us most comfortable according to which name shewing mercy to all his creatures and most particularly to us in Christ so we may consider his fatherly love and affection I. As he is a Father that 1. can deny us his sons nothing that is requisite 2. Is ready to forgive and receive the penitent sinner and sonne as in the parable of the prodigall 3. Is full of compassion in the bowells of his mercy to his creatures and sons II. As we in Christ in whom he is well pleased III. As we either 1. aske or pray asking him blessing 2. Returne or are penitent aske forgivenesse 3. Desire his love favour or mercy 4. Aske his grace 12. What else learne we hence As Sons to be like him to have his image in us Eph. 5. 1. To be holy as he is holy To be mercifull as our heavenly Father is mercifull Luke 6. 36. To be perfect as he is perfect Matth. 5. 48. To be humble and shew all filiall duty towards him our Father 13. Why say we our Father 1. In regard of God who is all our Father 2. In regard of Christ in whom he is so particularly made our Father 3. In regard of the Holy Ghost by charity speaking in our hearts Abba and shewing him all our Father 4. In regard of the Church in whose words as in generall we are taught to pray being many but one body 5. In regard of our faith in that Church in Christ whereby we have all one Father 6. In regard of our charity as we are to pray for and to remember all and so say our Father 14. But why may we not as well say my Father Though my Father and my God or Lord in particular confidence in any distresse may be well said of us as Eli Eli c. yet for a generall form of prayer to be used by all nothing so fit as our Father in regard of his mercy love and compassion ready to receive forgive and releeve us and our Father especially 1. As in Christ in whose name and words we speake for whose sake are not else accepted 2. As in faith and confidence of this in him and by his Spirit 3. As in charity with all men so in body the Church and taught to pray for others as well as our selves and that our prayers can never be effectuall for our selves farther then as in charity earnest for others 15. Of what doth it then chiefly minde us 1. Of our Brother Saviour Redeemer Judge also Christ in whom God is made ours and we his 2. Of the strict union with God by Christ whereby he being ours whom have we to flie unto but him 3. Of the communion of Saints the family of God of which we are made a part and so to pray for our brethren 16. What learne we farther hence To take heed of all contempt of our brethren for without that charity to pray for them our prayers can never be effectuall for our selves no not holy neither nor prayers but rather a cursing and no way comfortable nor a blessing since God is not our Father if we be not in charity for God is love 17. Whom are we then to pray for Generally for all men of all estates and conditions whatsoever even our enemies persecutors and slanderers that God may turne their hearts and for Turkes Jewes Infidells and Hereticks that they may be converted to the faith 1. Especially for Princes that under God may be the meanes of his glory by good government 2. All good people and benefactors to us or the poore Saints on earth 3. All those to whom in any particular respect we are bound as Fathers c. 4. All those in any necessity need danger distresse or sicknesse 5. Our selves and all our brethren the elect whom God in his predestinate counsell hath appointed to salvation 18. Are there not some then we ought not to pray for Yes first the Divell our and Gods enemies against whom we are to pray 2. All knowne enemies of God so David against his enemies viz. as enemies of God and whiles so And so did the Church against Julian and such as he and Samuel forbidden to pray and mourne for Saul 1 Sam. 16. viz. as enemies of God or whiles s. 3. The dead not to be prayed for neither as whose estate is unchangeable of paines or glory 19. Why added which art in heaven 1. To remember us of his excellent Majesty and power and glory as who dwelleth in the heavens 2. To elevate our mindes to his Throne of glory 3. To minde us where we are and so of our meannesse and to teach us humility 20. Why to remember us of his Majesty Power and Glory For our comfort and that as he is our Father and so willing to doe us good so also 1. In Majesty honourable wherein our honour to be his Sons 2. In Power able to doe what ever we desire or he thinke fit or please 3. In Glory and of the same will impart to us and doe us good and advance us for his glory 21. Why to clevate our minds I. That we may alienate our minds from earthly things to be fitter to pray II. That we may not be glewed to the earth for then we can have no desire or power to pray III. That we may looke towards our Fathers house and our native home heaven IV. That we may consider 1. who it is and where he is that we pray unto 2. What things we ought especially to pray for heavenly and spirituall things 3. Whence those best blessings and indeed all good gifts else descend from above from the Father of lights 22. How to minde us where we are To make us in humility to consider our meane estate and so 1. How we are in a vale of misery this earth in a place of necessity 2. How far from our home and thence long for heaven our native soile and fathers house 3. How much we want of perfection so to desire
supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
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
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
Herods hog then his childe 3. Flight from his massacre even in his swadling clouts faine to take sanctuary in Egypt such his exile into Egypt and in his return faine to take Galilee for a poore refuge for feare of further danger and so consequently suffering many things to his greatest derogation in the processe of his age both by the Divell and his agents and instruments wicked men 19. What else especially 1. His want and poverty in a high measure 2. Fasting and temptation in the Wildernesse 3. Labours in preaching and teaching ungratefull ones as wel as the 4. Councells and practises against his Doctrine and person 5. Violence offered even publiquely often before that his finall apprehension and time of his suffering and death 20. How his want and poverty 1. Seene at his birth his parents so poore had no roome in the Inne so born in a cave neer it where the poore lodged called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Manger or Stall so antiquity delivereth the place showne divers writers in primitive times recording it in great want and poverty 2. In his education farre from pompe or plenty in the estate of his humble and poore parents at Nazareth 3. Afterwards with his Disciples poor Fishers to the rich and proud Pharisies and Johns Disciples as he professeth that the Foxes have holes and Birds nests but the Son of Man hath not where to lay his head 21. How in his fastings and temptations As his use was in great abstinency so else in the Wildernesse when led out thither by the spirit to be tempted and so fasted forty dayes and in that extremity endured both bitternesse of want and assaults of Satan in the discomfortablenesse of hunger and thirst and want of company in the vastity and solitude of the Wildernesse so on all sides encompassed with misery if possibly to have been by sorrow or subtilty overcome but the end he the vanquisher and at last Angels to his blessed comfort after hellish and grievous temptations came and ministred unto him 22. How in his labours and paines Continually going about doing good as his very enemies confessed frequent and fervent in prayer and preaching visiting and healing the sicke the blinde and lame clensing the Lepers raising the dead disputing reproving and confuting the gaine-sayings of the stubborne Pharisies Saduces and Scorners whipping the prophane persons out of the Temple and though instructing the weake powerfully overthrowing the insolent impostors and deniers or despisers of the truth 23. How by practices and counsels against him and his Doctrine By his suffering and bearing the vile and standerous speeches of those that called him glutton and drunkard friend of Publicans and sinners deceiver impostor and said he had a Divell and cast out Divels by Belzebub Excommunications and revilings of the Pharisies Scribes and Herodians and all the curses they could give when he blessed and blessed of God The Pharisies and others their practices in their counsels to intrap him in his speeches and seeke his life at least to overthrow and disgrace his doctrine 24. In what manner Their Disciples and Herodians cunningly asking him questions if lawfull to pay tribute to Caesar that if he affirme it the people might hate or stone him if deny it the Roman Governours might take his life other questions of the Law and the like with malicious intent to hurt and intangle him and other whiles condemning him as an Heretique sending officers to apprehend him taht were overcome by his Doctrine and excommunicating those that followed him and pronouncing them accursed c. 25. What open violence 1. So much that though the Rulers were moved divers with his workes and did esteeme and honour him they durst not professe it for feare of others of the Jewes and Pharisies and Herodians Ioh. 9. 22. they tooke up stones to kill him Ioh. 7. 19. and 8. 59. 2. They led him to the side of a hill to throw him downe headlong but he passing through the middest escaped Luke 4. 29. his time was not yet come determined of the Father and more and greater torments and sufferings were by him to be sustained 26. VVhich were those Those grievous ones neere his passion when apprehending the heavy wrath of God due to sin and the heavy burden that lay on all mankind as it were wrestling with him 1. Not only prayer Father if it be possible c. and thrice iteration of it in bitter heavineste of spirit 2. And wresting from him but even in deadly anguish of that fearfull Agony in body and soule and sweat of drops of blood And lastly his life in that terrible and fearefull manner by crucifying being made a sacrifice for sin when his body torne and his soule tormented under his fathers displeasure he cried Eli Eli c. that he was a man indeed of sorrow when he so bare our infirmities Esay 53. for what sorrow was ever like his Ier. Lament 27. VVhat considerable in his crucifying The unjust execution and manner of it the meanes of it Gods determinate counsell for our good the malice of the Jewes consequently his death and burtall How the unjust execution and manner of it 1. As it was before Pilate a Roman and Heathen and by himselfe confessed unjust Judge as 2. Who acknowledging him guiltlesse and acquitted him indeed and justice yet at the Jewes importunity for respect of persons and partiall favour condemned him 3. By the malice of the Jewes procured 28. What meanes here seene 1. Seene to men the unjust Judge his partiality malice of the Jewes their malicious accusations and false witnesse when all faile prayers and threats if thou let him escape thou art not Caesars friend 2. Seene to God mans redemption hereby redeemed his determinate counsell this meanes to bee thus made this sacrifice offered and Christ thus to suffer for many Drinke this cup c. 29. This was the greatest of his sufferings Yes for thus hee suffered under Pontius Pilate and was crucified wherein 1. His crowning with thornes 2. reviling mocking and spitting on 3. buffetting c. 4. false accusers and accusations 5. Purple robes in scorn seeme but sparkes to the ensuing flame 30. Wherein shewne When both in body and soule tormented pierced thorow with sorrowes and pressed to death temporall and his soule even feeling the misery of the eternall 31. How meane you that In his body 1. Carrying the Crosse till he fainted under it 2. Nailed to the Crosse the most iguominious death 3. Veynes and limbes rent with cruell torments of all parts 4. Paines of death body and soule parting 5. To comfort him gall and vineger to drinke in encrease of sorrow and scorne 6. Lastly side pierced and heart bloud let out as hands and feet before pierced and wounded In his soule 1. Suffering with his body the separation from the body torments of ignominy and shame but much more the 2. Separation from God and heaven by guilt of our offences by the anger of God
arguments retorted on themselves and other scisenatiques and Heretiques or misbeleevers but showne more strengthning and confirming our present assertion with the use to be made of the same 1. VVHat is the last degree of Christs humiliation His descent into Hell expressed in these words He descended into Hell which some annex to the former as included in them others to the following words as a preparation to the consideration of his resurrection from the dead some repute it a distinct Article 2. How is it then interpreted After divers manners and so consequently as diversly understood so variously referred 3. Whence growes this difference From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew and more Easterne Churches as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell and so divers times either way accepted and used 5. What is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By it also signified the Grave and Hell and no lesse the estate of the departed indifferently whether good or bad to joy or torment 6. How many severall interpretations are there then Six at the least deduced from this ground or difference 7. Which are they The first figuratively understood for the torments of soule and in his soule suffered at in and before his death the heavy anger of God against our sins which caused his agony and bloudy sweat and crying out Eli Eli c. even as it were the paines of hell being depraved of that solace which he was wont to finde in God as learned Doctor Field speakes l. 5. de Eccles. c. 18. 8. Which the second Literally understood of the place of the damned whither he is said to descend not to suffer any torments for consummatum est was said before and the worke finished of redemption and he assured the penitent thiefe This day thou shalt bee with me in Paradise but to triumph over the Divell and Hell conquered and for manifestation of his glory there and to the disobedient spirits to their greater torments and confusion 1 Pet. 3. 19. 9. Which the third Understood the lower parts or some places neare hell but not the hell of the damned where the Patriarchs or Saints before were supposed to abide not having full sight and fruition of God 10. Which the fourth Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the grave to which his body descended 11. Which is the fifth Figuratively thereby understood in the phrase of the Greeke the estate of the dead 12. Which the sixth Figuratively also to signifie his stay in that state or the grave three dayes as it were the duration or permanency thereof 13. Which is the most approved interpretation The first and second as most consonant to the analogy of faith and expressed or allowed in the doctrine of our Church the others either exploded or impertinent 14. How the first approved For that it is most assuredly true that our Saviour felt most extreame torments in his soule that even the paines of hell after a sort gat hold upon him as the Psalmist and Prophet David speaketh when he sweat drops of bloud and that there needed an Angell from heaven to comfort him as Luc. 22. 34. and after cryed Eli Eli c. by the dismall apprehension of the heavie wrath of God and sorrowes endlesse due to us and lying so heavy on his soule which may further bee illustrated and proved by these reasons following 15. Which be they That such and so great sorrowes did seize on his soule appeareth in that 1. That with onely consideration of them hee was so troubled that he confessed My soule is heavie even unto the death and prayed those three times with that fervency Father if it be possible c. Mat. 26. 28. c. 2. His apprehension of the sorrowes caused these drops bloudy sweat and agony and so terrible griefe and trouble of soule that needed the Angell from heaven Luke 22. 42. c. 3. The feare of death so terrible was so apprehended that it wrested those prayers and supplications from him with strong cryings and tears to him that was able to save from death whereby he was heard in that hee feared Heb. 5. 7. which shewes the greatnesse of the trouble of his soule 4. So wonderfull was that feare he was surprised withall when he suffered that hee cryed Eli Eli c. and a second time and gave up the ghost that offering for sin 5. As he was more powerfull then all the Martyrs so he suffered more then all if all were put together from righteous Abel to this day 6. His soule being an offering for sin and soules having sinned and all the faithfull in him and their sins in his soule to be expiated and everlasting death due heavy indeed and grievous paines must needs take hold on him by which we delivered in his power though with extreame paines and sufferings 16. But what is the end thereof That howsoever insupportable by men and Angels or unutterable yet thereby perfectly redeemed both body and soule by passions both of body and soule in the power of his divinity that never left him not even in that agony passion and death when hee seemed to bee overcome whereby yet he became conqueror 17. This interpretation then of his descent into hell is approved of Yes though perabolically interpreting it yet as agreeable to Scriptures and the analogy of faith 18. How the second interpretation Literally true also as consorting with the plain text of Scripture words of the Creed and testimony of Fathers and expounded by our Church so in regard of his triumph over hell and Satan and manifestation of his glory there and to them to their greater terror torments and confusion as Saint Peter seemeth to intimate saying in the spirit hee went and preached to the spirits in prison which were disobedient in the dayes of Noah 1 Pet. 3. 19. 19. How of the third Exploded by our Church and holy Scriptures as that acknowledge no third place or state of soules departed but Heaven or Paradise the place of joy and hell the state of the damned 20. How the fourth As lesse pertinent or proper since thereby is only signified what was before expressed by hee was buried and so a tautology of buriall as to say He was buried and descended to the grave in effect but he was buried and he was buried 21. How the fifth A like impertinent interpretation and inferring A tautologie of death before expressed in that he was dead for what difference betweene he was dead and descended into the state of the dead 22. How the sixth Little other then the former for being in that state it importeth some stay and how long that was is declared in the words following The third day he rose againe from the dead 23. What then Catholiquely understood by his descent Either
the grievous torments that he suffered in his righteous soule beyond compare or that he descended or stooped so low in his humility and exinanition of himselfe to manifest his love extended to mankinde and glory now asserted and assumed to the very gates and into the dungeon of hell to the soules and spirits there desolate and deserted of the grace of God or out of his gracious presence there plunged in unspeakable griefe and torments by their wretched and wicked fall from God or prevarication against God and his Christ which though never so great joy to Saints Angels and soules of the Just onely served to them to increase their torments and so after his victory on the Crosse over sin and death this representing a triumph over hell and all that wicked rabble or all that is accounted evill and that hold of sinne and hell or the Prince of hell the Divell 24. But as is said in the story of Dives there is a great space set that none can goe from heaven to hell or returne thence to heaven Luke 16. It is true of any other but the Son of God hee only excepted and yet they also there saw and spake to one another but indeed there is so great a gulfe between them and their estates of despaire and other ugly hellish terror and griefe they can never come one at the other or to the joy and comfort or other estate one of the other such endlesse distance is there betweene their severall habitations and conditions the one injoying eternall blisse by the other quite forfeited and utterly desperate of all remedy and within himselfe as well as before God judged and condemned or this one having unrecoverably lost all grace and time of grace but the other made so good use of it and by grace and in the day of grace momentae unde pendit eternitas improved both that eternally and invincibly impossible to be cast out and possessed of glory which is the joy of the elect summe of all blisse and so the one of all things receiving joy and comfort as delighted in and pleased with the will of God the other in all things tormented that if in heaven as Satan came before God and among the children of God Job 1. yet no comfort in or joy from the glory of that place but rather griefe and torment to be or be accounted no more worthy of it having forfeited it and the price of it the time graces and what else once granted them for the gaine and obtaining that pearle or treasure and the very joy of the Saints a corrasive to them so this such a gulfe they can never passe and though see and speake can never come one at the other yet as these might see and speake as it were at enterview one to another and God is every where much more may Christ who is God how he please descend to shew his victorious conquest and triumph there and so truely divers wayes to be understood he descended into hell 25. But this phrase was left out in some Creeds It is true so it was in the Symbol of the Church of Rome and divers of the Easterne parts as appeareth by the Smyrnian Sardian Toletan Ephesine Constantinopolitan Chalcedon Councels and other ancient confessions but in some of them as the Roman since added is and may be well thus interpreted Whether Literally for his descent in triumph and manifestation of his glory Figuratively and parabolically for the pains of hell sustained in soule at and before his passion under the heavy wrath of God and curse due to us in body and soule Ruf. in Exposit. symb Jerom. Epist. 41. part 1. 26. But there are many and maine objections used against this his descent into hell Many but not so maine or indeed of any consequence to evince what they would or subject so plaine an Article of the faith so universally received and so fully confirmed by holy Scripture 27. They may be easily solved then They are and more pregnant places and proofs by farre produced to the contrary and in confirmation of the truth of the position evidently shewing them but in a manner falacies or captious and sophisticall argumentations 28. But many have infisted on them Yes and no point of doctrine almost never so sound but hath had many impugners no conceit so foolish but hath had many maintainers and upholders 29. It may be profitable to heare them Yes related and resolved since not once but so often stirred and agitated by uncircumspect and simple persons that have erred by them so to receive and have more full solution and to insist more firmly in the truth cleare foundation and though else it might seeme Camarinam movere to stirre up the stinke of some old heresie yet in this respect needfull to satisfie and recall the erring judgements of any missed by partiality or misinterpretation against the current and generally received doctrine of the Church and holy Scripture and such onely left to erre that are either 1. Lazie and will not seeke to know the truth and full satisfaction 2. Wilfull and bent to follow any by-way whatever evident proofe and reason able to satisfie any judicious evince the contrary of which overweening and wilfull spirits every age affording too much plenty and ours superabounding to the sowing and planting or replanting of many an ancient and later heresie 30. May we heare some of the principall objections then It is objected out of that Luke 23. 4. c. Father into thy hands I commend my spirit that therefore hee was not in hell but as a bare conceit scarce worth an answer as falling of it selfe for as by Gods hand his power and protection meant what place is free or out of the hand of God the Psalmist teacheth us as Psal. 139. 8. If I ascend to heaven thou art there if I goe downe to hell thou art there also if I take the wings of the morning and flye to the uttermost parts of the earth there also shall thy right hand hold me So our blessed Saviour in the words of the same Psalmist commendeth his Spirit into his Fathers hand or protection which he was also assured of whether in Heaven and Paradise and hell 31. How secondly It is objected out of that saying This day thou shalt be with me in Paradise spoken to the thiefe on the Crosse that therefore he was not in hell But the answer most plaine both that of Saint Augustine that he filleth all places Heaven Paradise and hell and no place free from his presence as before and so as he was God with him in Paradise or Heaven in regard of his divinity as in his Epistle 57. ad Dardanum Secondly his Soule and Spirit might both ascend into Paradise as was convenient and the same day to hell also for the manifestation of his glory or descending first and ascending after Ephes. 4. 9. as we see the excellent quick motions of the minde and soule and
is this part of his exaltation As the farther manifestation of his glory and exercising his power and authority and answering in convenient analogy to a part of his humiliation 3. Jn what respect Whereas he was once judged himselfe by men under an unjust Judge with unrighteous judgement and without any guilt condemned now to the rectification of justice hee being appointed Judge of all Judges and justicer to all men by ministring true judgement shall rectifie all their obliquities and all the just however with him oppressed by injustice with him and by him be justified and cleered and the wicked however long suffered or justified wrongfully on earth now most justly condemned and so now he that was judged unjustly constituted a most just Judge over both quicke and dead 4. What herein to be considered The end of the world when this shall be The second comming of Christ or comming againe for this end The last or universall judgement of both the quicke and the dead 5. How the end of the world As the most fit time and so expressed in both the Nycene and other Creeds at the last or at the end of the world he shall come againe c. And the Scriptures The Angels reapers c. Mat. 24. cap. 25. At the last the end c. 1 Cor. 15. 6. Why the end of the world That iniquity may be full all come together to judgement the greatest concourse to the manifestation of althings to their greatest glory or shame glory or majesty of the Judge honour of his Saints confusion of all his enemies 7. How shall Christ be Iudge As appointed of the Father from whom he receiveth all power and all authority 8. But hee professeth he commeth not to judge the world That is spoken of his first comming when hee came in humility to lay downe his life an offering for sinne and save those that are his and was himselfe though wrongfully judged he being then as the heyre in minority and before his entrance to his kingdom but once constituted in the throne he shall execute justice and judgement 9. Doth not the Father then Yes the Father executeth it by the Son and in the virtue sanctity and efficacy of the holy Spirit yet by the man Christ most respectively 10. Why so 1. For the visible execution thereof in the sight of all creatures both wicked and goldly and as well men as Angels 2. For the greater terrour shame and confusion of all his enemies that in his humility in that forme despised him and therein the wisedome of God 3. For the greater comfort of all his servants and for whose sakes hee put on that forme of humility 11. Whence shall he come From thence hee shall come againe from the heavens in the power and majesty and by the appointment so of God the Father 12. How shall he come In the clouds of heaven in that majesty and manner as the Angels told the Disciples he shall come againe as you have seene him goe Matth. 22. 30. Acts 1. 13. What shall he doe Judge both the quicke and the dead execute justice and minister true judgement to all people so divided either Before judgement especially distinguished by quicke that are to be changed and dead that are to be raised Or after judgement especially to be distinguished by good that are saved and justified bad that are cursed and condemned 14. What herein considered The Antecedents Processe Consequents of it 15. What the antecedents The Signes going before it Gathering of all flesh to it 16. What signes Recorded in Scripture remembred by our Saviour for preparation of our hearts to consider it and the terriblenesse thereof Matth. 24. and Luke 21. As 1. the Sun to be darkned 2. The Moone turned into blood 3. The Starres to fall from heaven 4. The powers of heaven to shake 5. The Sea to rore horribly 6. The earth to quake and as it were all the elements moved and troubled as feeling their dissolution at hand 7. Mens hearts to faile for feare 8. And men or the ungoldly to be at their wits end Though the godly may with more boldnesse looke up as knowing their salvation at hand and their Redeemer neere before whom shall goe a consuming fire to licke up his enemies and consume the world that shall bee skrent as a scroule but purifie them changing their corruption into incorruption 17. How the gathering of all flesh At the last trumpe by the voice of the Archangell and power of God all flesh and all people shall heare the voice and come together and bee assembled at that great Sessions or Assizes of the whole world Both the quicke that shall then bee changed in a moment answerable to a dissolution by death and their corruption done away And the dead raised and all graves opened and yeeld their dead Seas and monsters beasts and birds whom they have enguft or devoured and so all flesh appeare before the tribunall seat of Christ expecting the judgement and sentence 18. How shall that be The processe thereof in all righteousnesse and equity all bookes opened both the book of 1. Law written to those under the Law Nature to the Gentiles 2. Conscience accusing or excusing as in the second to the Romanes c. 3. Angels good and bad testifying their knowledge 4. God 1. of remembrance above all things wherein all things recorded 2. Oflife wherein the Saints names are written What will the event be All things made manifest saving what God will have holden and so the secrets of all hearts disclosed the truth appearing mercy to the vessels of grace and justice to them that loved not nor exercised nor fought mercy 19. In what manner After opening of all bookes and due Examination of all things Testifying of all witnesses Accusations heard and confessed or cleered Ponderation of all causes to the approbation of the justice and mercy used a most just sentence of the righteous Judge that shall bee approved so by all consciences both good and bad guilty and absolved 20. In what forme Of a Venite maledicti to all the blessed for their eternall happinesse and salvation Jte maledicti to the wicked to their eternall misery woe and condemnation 21. What is the summe of it A blessing of the godly without end or measure curse to the wicked without redresse and paines as endlesse and easelesse as remedilesse 22. What the consequents Execution of that finall sentence in the power and authority of that most just Judge and therein the distinction of the Good from the bad Sheepe from Goats Wheat from chaffe Gold from drosse Conducting the godly to glory Casting downe the divell into hell Confirmation of eternity to both in joy or torment 23. How the distinction In the mighty power of God according to his sentence by the ministery of the Angels and powers of heaven 24. How the conducting to glory By the same power and ministry of the good Angels with joy to the heavenly Palaces
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
11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
Seas or grave turned it to rottennesse or wilde beasts or fishes devoured it yet when he saith Come againe yee children of men no graves rottennesse or corruption can keepe them from his presence whose word can againe restore them as at first created them out of nothing 20. How is this further confirmed Even by the rules of reason at least from the justice equity and mercies of God in Christ. 21. How in reason As they in the soule pleased or offended God so to be made the object of his justice or mercy for as he is God of Abraham and God of the living of all Abraham and not a part onely his soule as else illustrated by divers examples and similitudes 22. How in the justice of God As the body with the soule offended the divine Majesty so with it to be called to account and since no such justice yet seene performed that it should hereafter bee at the last 23. How in equity As both soule and body served God and did honour him and in Christ accepted of him so both to rise to be honoured which commeth towards his mercy and as he is Father of both in Adam and Christ. 24. How his mercies in Christ As promised to all faithfull and for his promise sake both body and soule to be blessed else but a part of blessing and God and Christs servants but in part his or part of his servants raised but as his blessing perfect and promise without failing or repentance so full and perfect restoring and blessednesse both in body and soule 25. How farther illustrated By examples and similitudes of the resurrection 26. What examples Not onely Christ himselfe in whose forme we shall rise which also giveth a taste as a first fruits assurance and testimony of our Resurrection and sheweth Gods power and good will to our nature but also of divers others as the widow of Sarepta and Shunamites son by Eliah and Elisha raised to life the man by the Prophets bones and those three raised by Christ Dorcas by Peter and Eutiches by Saint Paul all farther testimonies and tokens of the very bodies resurrection 27. What other similitudes Of the day succeeding night spring after winter even flyes and Bees the Rigndove beast Myoxus and Phenix from death usually reviving to life againe seeds cast into the earth there dying yet quickned againe Saint Pauls instance of the Resurrection 28. What hence gathered That as when wee see some herbes bud in the spring we know so others may so when we see some bodies raised we may know by their example others may also or when we see some excellent Artist show some excellent workes by it wee know he can doe more if he please so when wee see God raised some and gave life and cloathed the soules with the bodies he can doe so by all the rest when he sees his time and when he please 29. With what bodies then shall we rise With the same wee live here as holy Iob saith and Saint Paul with our owne bodies yet made glorified incorruptible and spirituall bodies 30. How glorified As fitted to that mansion they shall possesse in the heavens 31. How incorruptible By doing away all corruptions and imperfections which may tend towards death or offence to the soule so a comfort whatever imperfection weaknesse or deformity there all such imperfection and defect shall be done away and the glorious soule as a glorified one so shall have a perfect and incorruptible body to praise God with eternally 32. How said a spirituall body Not that it is turned to a spirit but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possesse and as it shall be comformable to these spirituall exercises of the soule then to bee used and sympathizing with that spirit subject in all things without reluctancy to the Spirit of God 33. How the Resurrection effected By the Father in the Sonne and virtue of the Holy Ghost whereby all shall be raised and brought to judgement 34. Of whom this resurrection meant Of the godly hereby princially intended the symboll of whose faith is here expressed but of all here intimated of the just to mercy the others condemnation hence consequently gathered 35. What learne we hence Good duties in preparation of our selves for a joyfull resurrection As 1. not to live like Epicures or such as expect no resurrection but in dayes of grace as preparing for a life in glory 2. To consider how though death impaire us there shall be a resurrection to renew us 3. To serve God with all our members bodies and soules also that all may be partakers of a joyfull resurrection of the just to glory 4. To be comforted against death in this hope and joyfully expresse the same in all things 36. What comforts to be hence raised In that as we may finde hough we live a thousand yeares yet wee must dye in the first Adams fall so now though a thousand or thousands in the dust yet in the second Adam we shall be raised in his forme and power so 1. To beare all weaknesse sicknesse deformity even death it selfe with patience since Christ will raise all that are his in power and beauty to glory 2. To bear the parting with our neerest friends patiently in remembrance of this resurrection and meeting againe in joy in body and soule at the resurrection 3. To beare the very parting and laying downe of this body of dust with that moderation and comfort beseeming a Christian and servant of him that will at last reward all our service done to him either in body or soule with a mercifull and just reward 37. What followeth hence As a consequent of this resurrection life everlasting for as forgivenesse of sinnes argueth taking a way the punishment death and so a resurrection no lesse it and the resurrection import the position of life everlasting 38. What is your hope then Of a joyfull resurrection to life everlasting both in body and soule to be consummate with God and all Saints in the heavens 39. What herein to be considered The life of body and soule eternity of the same The sum and consummation of all happinesse in such joyes that no eye hath seen or eare heard or could enter into the heart of man prepared for the Saints and to endure to eternity 40. What is life The act of living not so much consisting in the continuance as exercising the faculties of life and enjoying the goodnesse 41. How mean you that For that long continuance as a hundred or a thousand yeares without knowledge the light of life or action the exercise of life or doing good and the best acts of the soule is but as it were a long sicknesse and lethargy of the soule or deficiencie of life wanting the fruit and comfort of the the same 42. How doth the soule live By her owne being but from God authour of that being and
things to come and expected A shadow and show or signification of good things present and enjoyed relate also to the Messias and promise of him and rest and deliverance by him Paedagogy of the Jewes and to them a signe of distinction from others Temple and service there in their rest in Canaan Or shewing also the nonage of the law looking towards grace and subjection of that Church as the heyre under age so in the servitude of that Church over-rated with ceremonies and teaching them to bow their stiffe necks to the service of God inuring them to it by legal strict observances And lastly shadowing the rest of Christians and of the law under the Gospell made easie by grace So here begunne in grace and perfected in glory Eternall with God in the heavens So whereas ceremonies are either Chiefly shadowing things to come as here principally the Messias or For signification of some present duty and holy memoriall For order and decency reconciling gravity and authority as well as attention to the divine celebrations and actions Though some of the later may reflect on us Christians with the morality of the Commandement yet all the chiefe respects in the ceremony serving the Jewish Church and Synagogue and shadowing Christ to come hee being come they with that Church are vanished 30. Shew it more particularly This Commandment and their Sabbath though morall in the substance was as many other things in the morall worship of God over-rated with many legall and strict observances to the very letter inducing a ceremoniall respect and shadowing good things to come whiles it and the Jewes Church lasted which the Jewes could hardly beare yet made more hard in many respects by their owne traditions as seene in the Talmude and witnessed by our Saviours words who doing good deeds on it disliked by them reproved their blindnesse and intimating the alteration if not then beginning it shewed hee came to do good and dissolve those hard knots and burdens and make the Sabbath more profitable and pleasant as convenient both to Gods honour and mans comfort and that the pedagogy servitude and nonage of their Law Temple Sabbath and other such legall ceremonies vanished hee would ordain a new Testament Church law Sabbath and Sacraments of Christians and hee the Lord of the Sabbath thus ordering it and as it were beginning first by himselfe she wing and honouring the day by his glorious resurrection and other apparitions as Saint Augustine speaketh after by his holy Spirit perfected it in his holy Apostles and Churches doctrine and ordinances as we see it established where is conserved the morality of it in the worship of God and time destined to his service even according to that in the Commandement determined with the resting and sanctifying that rest though not so literally legally and burdensomly as then to them ceremonially enjoined yet as religiously and with respect to the morality of the rest as it concerned both them and us both the rest of the ox cattell servant for their comfort and refreshing and our rest for our fitter dedication of our selves to such holy action as the service of God then to be performed and attending it with more alacrity that are all by us observed as by the Lord and his Church or by the Lord in his Church ordained he himselfe so declaring and demonstrating the day also as Saint Augustine speaks Epist. ad Januar. 119. 9 13. by his glorious resurrection and honouring it by his many apparitions in Pathmos and else to his servant John that calleth it his day as well as his other Disciples or having finished the Iewes Sabbath by that his rest in his grave on that day and withall their Passeover and Sacraments by his glorious resurrection designing our new Sabbath and day of it by it as the same Father speakes Serm. 15. de verbis Ap. consecrating as it were the Lords day to us and promising us there with an everlasting day in the heavens and so continuing as we may collect or commending to us in it such convenient ceremonies as respect that his joyfull remembrance our deliverance by him our rest begun here in grace and to bee perfected in glory with him in the heavens or the like fitting us Christians for decency order and the beauty of holinesse though all ceremoniall shadowes of him to come and legall pedagoy and servitude ended and thus ensued the change of the day not the law of the ceremony and shadow not the substance or morality of the strictnesse servitude and unpleasantnesse not the duty or profitablenesse of the Commandement by him that was Lord even of the Sabbath and of the Commandement 31. But how say you by him changed for that is still by some controverted 1. As he finished the ceremony and by his appearance actions and presence tooke away the shadowes and unprofitable rudiments that were no longer to endure then to the revealing of the Messias expected and by them shadowed so the substance come they unusefull and vanish and Secondly as by his power his Apostles and Church so ordered and ordained and by his holy Spirit instructed practised it and that even whiles the solemne funerals as one well speakes of the Jewish Church Sabbath and ceremonies were in performing that is betweene our Saviours resurrection and the destruction of the Temple as well as afterward to all succeeding ages which may suffice us whereas else indeed the summe of all may be for that point of the change if that neither I. Christs 1. precept granted since not expresly to be found Though we have as much in effect by his former teaching hee was Lord of the Sabbath and so his example and 2. Practice of sanctifying it in his resurrection and other apparitions on that day and such election and declaration of it with motives and instructions thence arising to his Church and Disciples 3. Denomination of it the Lords day by his servant John as aforesaid may serve II. Nor the Apostles precept so expresly to be found for the sanctifying it in all points as required though we have their First observation of it by the Lords example Second selecting it for pious actions Third so ordaining it in divers Churches Fourth practice and therein tacite precept Fifth Tradition having so left it to the Sixt Church and constitution in some Fathers and Doctors opinions Seventh denomination of it the Lords day III. Nor Churches and primitive times Ancientest 1. Practice without controll from thence derived 2. Tradition received for Apostolicall 3. Constitutions very ancient even as those first times 4. Canons thence successively ensuing consent of all Ecclesiasticall Histories Writers and fathers that all confesse it so delivered received can prevaile to satisfie contentious spirits which doe abundantly satisfie all moderate men they should yet be perswaded the Churches power so granted by the Lord with the assistance of his Spirit promised to guide them into all truth and direct them might suffice to
estate as whence a blessing on all other their designes depends and in this serving God in other greatest matters but themselves or the people and consequently David or Salomon himselfe more honourable on their knees at this duty then else in their greatest royalty 7. How meane you the rest 1. By calling on him the very act of his worship expressed in invocation or lifting up our heart 2. By pouring forth the soule before him the true effigies of hearty and devout prayer not of the lips onely but of the very soule and without which it is not prayer but onely a bare repeating as of the Creed 3. In the name of Jesus Christ the onely means and helpe we have to be either heard or accepted the foundation of our faith and confidence 4. By acknowledging his Majesty mercies and our misery the substance of confession that consorteth true prayer and so prepareth it even accounted a part of prayer 5. By desiring for our selves and others including petition and intercession the parts of prayer intimating our faith and charity as other parts of prayer intimating our humility and piety 6. According to his will the rule of all right and true prayer 7. By supply of necessities from his bounty what and whence we desire or expect it 8. By giving him praise the last part of prayer and as consummation of the former an effectuall new prayer for more blessings 9. By assurance to be heard and accepted the stability of prayer our faith without wavering without which no prayer can be acceptable 7. What are the parts then of prayer These foure 1. Confession of Gods Majesty and mercy our wants and misery humbly 2. Petition or craving the things we want faithfully under which deprecation for avoiding ill or danger 3. Intercession for the good of others charitably 4. Thanksgiving or prayses for benefits received and dangers avoided according to our bounden duty gratefully 8. What order of these As they are here remembred and so to be seene in our ordinary Liturgy and all other publique authorized Liturgies used and that most conveniently in all devout and godly prayer where first humble confession to God of his greatnesse and graces from the bottome of our hearts maketh us more sensible of our owne weaknesse wants and miseries which confessed likewise prepareth us in the second place to pray and desire supply of our wants from his bounty and forgivenesse of all defects from his grace and mercy and that not onely in faith for our selves so to bee heard for Christs sake but in the third place in charity also for others by intercession for their good and lastly with praises and thanksgiving for benefits received whereby more testifying his honour and our humility whereby we may appeare worthy of more blessings and this the ordinary use in all prayers though sometimes to be seene else intermixedly proposed 9. What sorts of prayer are there Chiefly either in regard of the 1. Diversity of the instrument the Heart Tongue Mentall or Vocall prayer 2. Diverse use and exercise of it Publique or Private prayer 3. Manner of conceiving it as With premeditation set formes of prayer Without premeditation and so Ejaculatory or short prayers Or of longer continuance 10. What mentall prayer All holy aspirations of sanctified soules silently in the heart thought breathing out and sending up prayer and praises unto God so Piorum desideria preces and of this their holinesse it is said Non vox sed votum non chordula musica sed cor Non clamans sed amans cantat in aure Dei And so Deus audit vota desideria cordium as Hanna when she praied though not heard to speak with her lips yet prevailing with God in her petitions 1 Sam. 1. 20. and Moses crying Exod. 14. 15. 11. What vocall prayer The uttering the wel conceived and holy vows and praiers of the heart with lips and voice so it may be noted that though mentall prayer may be without the voice yet vocall prayer cannot bee without the minde for if it be it is not praying but onely speaking the words of prayer that a Parrat may be taught to doe as well as his Ave Caesar. 12. VVhich the more excellent Both most excellent in their due use and time and mentall preferred as it is and seene to be the 1. Primary and proper instrument of prayer 2. Fountaine of the other and perfection of it 3. Best part of man thus employed in best use 4. Spirituall exercise of the best part 5. Directed in spirit to the father of Spirits and so most sitting to bee offered to that divine Majesty as also vocall prayer dignified in that it is 1. Comprehending both rightly used 2. Lending a tongue and further complement to the former 3. Profitable for others and use of edification 4. Vsefull to stirre up our owne and others affection 5. More publiquely setting forth the glory of God and thus both excellent and exceeding usefull in their kindes and either as excelling so diversly excelled by other 13. What publique prayer That publique service and worship of God performed by many Saints jointly together in the great Congregation 14. What private prayer The more retired and private use thereof whether of one alone or of more together yet in a more private manner as in a private house or family and to this sort referred salutations asking blessing saying grace and thanksgiving before and after meat 15. Which the more excellent of private or publique prayer As before was said of vocall and mentall prayer so may be said of these both excellent and right usefull in their kindes and in divers respects excelling and excelled by other for publique prayer more excellent in that it 1. Is a more publique honour and worship of God 2. Is a more generall service performed by so many 3. Is more representing the heavenly Hierarchy where myriads of Saints and Angels perpetually praise God 4. Is more powerfull with God as wherein the united force of many prayers joyntly ascend 5. Hath and more particularly may expect to receive a greater blessing promised as having a more especiall promise of blessing annexed to it whereas on the other side private prayer excelleth in that 1. It may be used more frequently at all good occasions 2. It may be exercised continually when the mind best disposed 3. It may be had when the other often cannot 4. It is the daily sacrifice when the other but the Sabbaths exercise or sacrifice 5. It hath a blessing also promised even when two or three are gathered together that God will be among them and never failed any good man of the gracious effect and so the frequency of this as at all times on all good occasions every day or houre or other season and as a daily sacrifice of a good Christian and when our necessities urge or devotions best enable us by such often use may seeme in some sort to countervaile the others greatnesse 16. What
which what good Christian is free and so good a preparative to our end and calling hence of which who is certaine or who can be too religiously carefull especially since they are so often in holy Scripture called on for it and should often remember their end and the strict account then to be made of all the things committed to their charge and of all that they have done in the flesh which with the holy Father that thought he heard the trumpet of God and Archangells voice continually sounding in his eare that surgite mortui venite ad judicium often meditated on this and the like thoughts and preparations would as to this also be motives to much good and to prevent much evill 50. But how is the Minister able to discerne the spirits or to do this sufficiently not knowing the secrets of the heart or sins lurking there The Priest indeed cannot nor may not absolve any but the penitent nor can know their penitency but by their outward expression it is Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the thoghts and secrets of the heart the Priests eye pierceth not so farre he onely reads the sorrowes of our hearts by our words and outward confession without which he cannot give nor we receive the benefit of absolution 51. But is not private or auricular confession how ever it seeme needfull sometimes rooted out of our Church and abolished Though not so generally and peremptorily commanded or in the Priests power to enforce or require it yet it is not rooted quite out neither nor utterly abolished as we see by that second exhortation before the Communion urging the penitents to it and by the forme prescribed for the visitation of the sicke and their absolution after their private or auricular confession and by the Canon enjoyning the Ministers silence on paine of suspension of such crimes so privately by the humble penitent revealed and confessed in all which passages we see it by Law approved so though the Ministers power of calling them to it be abridged the thing it selfe yet and use of it is not abolished 52. What differs the Priests power ministerialiter that you shewed before and this declarative If you meane declarative onely very much or as much as the Judges and his â—riers declaration of the same things otherwise ministerialiter is declarative too but not that only as ministerialiter in respect of God and his Church may be authoritative also in respect of Gods commission granted to them to be Judges of the sinnes and soules of his people as aforesaid as Gods deputed Judges on earth for those things and so the Kings Judges as his Ministers of justice Ministers in that point to the King and Commonwealth yet having authority from him authoritativé proceed and pronounce sentence of the things in their commission and ministerially execute his the Kings judgements according to his Lawes and have power so to doe and declarative pronounce the same and their authority granted doth no way lessen the Kings which the exercise mediately rather doth more shew and promulge the same but to say they had therefore power but declarative because ministerialiter they execute the Kings authority or declarative only not authorative because ministerialiter they do it whereas they may well stand together yet each in their order and degree were to derogate from their authority and dignity as these schismaticks do in the like manner from the Churches office and authority 55. This authority then of the Church and Priests in that point is cleare enough It is and though ministerialiter to the honour of God and good of his Church executed and declarative uttered or published by them not to be denied authoritative also by power and vertue of his commission granted to them in whose name they doe it as originally in him in his own proper right and only doe existent to them only mediately and by grace derived and thus by The Doctrine of the Church of England according to the true record and rule of holy Scriptures and the consent of the Fathers from all antiquity we are assured hereof and taught this truth against all novelties of Schismatickes so that if we either Assent to our mother Church Beleeve the Scriptures or Credit the ancient Fathers as aforesaid wee cannot deny the Priest this power of the remitting sinnes having thus Gods word and Scriptures sure record his Sonnes promise and holy Spirits testimony so many wayes to assure us of it and since he can in the name of God forgive us our sinnes good reason have we to make our confession to him for surely God who doth nothing in vaine never gave the Priest this power in vain but for our benefit and expects our doing the best we can to make good use of it having ordained in the Priest the power of absolution that wee should use the best meanes we can to obtaine that blessing which is our confession to him nor can we sleight this but we may quickly and well heare Saint Augustine Tom. 10. Homil. 49. applying his speech close to such slieghters teaching us a better lesson nemo sibi dicat saith he occulte ago quia apud Deum ago c. let no man flatter himselfe and say I confesse in private to God and God that knoweth my heart will or shall pardon me though I never confesse at all to the Priest ergo sine causâ dictum esset quae solveritis in terra c. hath God in vaine said whose sinnes ye remit they are remitted Hath he in vaine given that power of the keyes to the Priest Frustramus ergo Dei verbum by our wilfull neglect shall we goe about to make void the promise of Christ God forbid if we have offended this way preveniamus judicium Dei per confessionem let us let us yet now at last prevent the terrible judgement of the last day by timely confession of our sinnes to God and the Priest as he hath commanded who as he hath prime and originall power of absolution Esay 43. 25. and is our high Confessor in the heavens hath not in vaine done any thing or commanded us to humble our selves in his Church and to his substitutes the Priests our confessors here on earth and thus much of the power of the Church in the dispensing of absolution requiring our duty of confession 54. If this were the doctrine of the ancients how was it seconded by their practise Accordingly to all intents both privately to the comfort and absolution of such humble penitents and more publickly in reforming the stubborne or notorious offenders and as with all authority thus commanded with all gravity by them exercised and with all humility and dutifulnesse by all the sonnes of the Church even to the greatest of them obeyed as the Ecclesiasticall Histories doe plentifully declare whereby the Churches discipline grew so religiously admired that even famous for it to succeeding times awfull feare and obedience
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
works as of grace comprehended in the old and new Testaments 15. Are they two covenants then or one One in substance though two in circumstance one in matter though two in manner of promulgation and divers other ceremonies and circumstances as of time Sacraments Penmen and the like so they agree in the main and chiefe matter differ onely in the lesse principall things in manner and accidents 16. How doe they agree 1. In the Author God the author of both 2. Mediator Christ the mediator one in substance though then veiled since revealed and so Moses his type and divers sacrifices as standing in his stead in that law 3. In the promises 1. God to be their God 2. Of grace and remission of sinnes 3. Of blessings in generall and spirituall ones 4. In the condition on our parts of Faith and Obedience 5. In the end Salvation 17. How differ they 1. In the circumstance of the promise of grace that in the Messias to be exhibited this of the Messiah revealed 2. Corporall promises and temporall blessings concerning the land of Canaan figuring a more heavenly inheritance and land of the living Canaan above 3. In outward Rites and Types and sacrifices and other Sacraments with them as these other Sacraments and onely Christ the substance with us 4. Clarity that in many types and shadowes of Priesthood and sacrifices obscure this in doctrine and substance Christ and his fulfilling all types more evident 5. Gifts as now more large graces and effusion of Gods Spirit upon all flesh promised 6. Duration that till the Messiah this is to the end of the world and for ever as the Priesthood 7. Obligation of that to the whole law Ceremoniall Morall and Judiciall this the Morall onely the others vanished 8. Amplitude that in the people of the Jewes onely this of all people all faithfull to the ends of the earth 9. Priesthood that of Aaron the type this of Christ the true high Priest for ever after the order of Melchisedes And so likewise in the Pen-men of it the manner and other like circumstances of which hereafter 18. How are they then called as distinguished The Law and the Gospell the covenant of Workes and the covenant of Grace or in regard of the Record in which it is registred the Old and New Testament 19 But had not they the Gospel Yes as the joyfull promise of the Messias but more obscurely and in types shadowed even in the law it selfe but the Law most plainly and expresly delivered preached and testified and in that regard the Law bare the denomination of both And so with us the Gospel and revealing of the Messiah most evidently exhibited in whom all shadowes are vanished and all types fulfilled and a great part of the Law abrogated though the best part the morall Law still in force and with us the Gospel yet beareth now the denomination of the whole and so wee call it The new Covenant or covenant of Grace 20. What is intended then by the Covenant of God in generall That his gracious favour whereby hee hath condiscended to stoop so low to the consideration of mankinde and our poore estate as to give us his gracious promise to be our God and grant us his graces and blessings on our condition to be his people and yeeld him our faith and obedience 21. What are the parts then of it and parties The parties to it God and his people or servants the parts of the covenant are in respect Of God his gracious promise To be their God and defend them To give them His graces Mercy forgivenes To send them his blessings Them their humble promise of Faith to beleeve in him Obedience to his will To be his people honor him 22. How is this Covenant made knowne or extant It is made knowne and revealed unto us from the beginning in the Word of God and so extant 23. What Instrument or Record of it The Old and New Testament so called as in them the word and promises of God contained testified recorded and exemplified for us so named the Scripture and Bible or Book of God 24. How called Instruments As legally composed the Author and other parties Pen-men signing sealing delivery and witnesses all in due forme as by law required 25. How called Testaments As the will of the Testator who thereby appointeth what hee will have done after his death or departure by his heires and executors that possesse his substance 26. But God cannot die how is it then his Will or Testament Nor Christ as speaking properly for though he died according to the flesh yet he liveth unto eternity but as departed from earth and gone into heaven or retired into that his holy habitation and leaving the earth to the sonnes of men thus declareth his will and giving so large legacies as all earthly substance and heavenly blessings requireth his Executors and overseers his Vice-gerents and other legatories his people to whom it pertaineth to see his will performed 27. Who the Authour in the old Testament God the promiser or testator who doth covenant with his people to be their God and giveth them his mercies and blessings upon their condition or covenant to keep his commandements 28. Who the other party His people the people of the Jewes who enter into Covenant with him to observe his Lawes 29. Who the Penmen hereof God himselfe and other publicke Notaries 30. How God himselfe Most especially both in writing and dictating the principall part thereof the Autograph of his own hand the ten Commandments Dictate Of his owne mouth Of his Spirit by the Prophets and other holy Men all Other holy Scriptures writings 31. Who the other publicke Notaries Both Moses his servant the recorder and publisher of his Law and testimonies the Prophets his officers to write out and interpret the same as his Temple the Court to lay up and preserve those Records 32. How were they signed By his owne hand in the Mount set to the Commandements the substance of all other holy Writings by his mighty hand of power in miracles and the Spirit of prophesie evidence of the finger of God 33. How delivered To Moses and the Fathers under the cloud and in the whole old Law received also by faith and hope of things not seen 34. How sealed By his seale of his Spirit shewing his graces in those tokens or outward and visible signes and seales his Sacraments that represent his graces as in some sort engraven in them 35. What Sacraments Circumcision especially and the Passeover though there were also divers other holy signes and sacrifices 36. What graces In Circumcision the rooting out and supplaning of sin The Pascall Lamb or the Passeover the nourishment in the Church Strengthning of the soul. Deliverance out of danger and passing from Egypt to Canaan so from the tent on earth to a Temple in heaven from an earthly to a heavenly Tabernacle 37. What witnesses A cloud of witnesses all the
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
Church in the administration of the Sacraments and admission of Converts to Baptisme and Penitents into the Church and participation of the other Sacrament in primitive times especially and even when whole Nations were converted to Christianity and baptized As this also a preparation by the description of the holy Table or Altar-place of it ceremonies and reverence used at it to the doctrine of the Sacrament of the Lords Supper coming next to be handled Yet once more ere we passe this Sacrament what is meant by these words used in the ceremony In the name of the Father c. By the Name of God as all Divines teach is understood not onely that Nomen ineffabile Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as written with foure letters and by some corruptly pronounced Jehovah instead of Jaha or Jâ—hu and usually read Adonai by the Hebrewes themselves and others by their directions but all other the glorious titles attributes and holy meanes whatsoever whereby any noâ—â—â—â—s of the divine Majesty are imparted and the knowledge of God in any sort derived unto us and so by them as farre as humane frailty will permit God himselfe made knowne unto men And as his attributes of Mercy Justice Goodnesse and the like seeming accidentall attributes are yet â—o essentiall they are his very essence and God himselfe Nullum accidens in Deum cadit quicquid in Deo est essentia est so much more his Name and Titles taken for God himselfe all of them together sparkling like rayes from that their center of theirs the divine Majesty which they would expresse to our knowledge thus God himselfe meant by his name and by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name is ordinarily accepted for God himselfe absolutely as the chiefe meanes of our knowledge of him which yet hath a twofold consideration as what is either passive received or active set forth byus which knowledge passive received or in the receiving may perhaps properly pertaine to the third Commandment and exposition of the name of God there as the same passive in the setting forth and acknowledgement of it may pertaine to this place and perhaps both to the first Petition of the Lords prayer wherein we desire Gods Name may bee hallowed which we may well interpret by all holy meanes of receiving this knowledge of him as well as setting it forth and acknowledging of it to his glory and in this last sense here properly understood that the person is baptised in the Name that is in the 1. Power and authority 2. Confession and acknowledgement 3. Honour and praise 4. Love and feare Of the divine Majesty of the Father the Son and the Holy Ghost the great and glorious mystery of the Trinity so revealed as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name and that saving Name Jesus Emmanuel and other names of God the same and other mysteries are no lesse emphatically then sweetly shadowed and included In what manner Thus the name expressing the divine Majesty or all meanes of the knowledge of â—t thereby expressed and all saving health springing from that knowledge or as Nomen est nota rei and the Sonne the Character of his Fathers glory how fitly may the Sonne the Saviour Jesus the center of the Trinity and of our salvation the Father saving by the Sonne actuating it by the holy Spirit to whom committed the dispensation of Faith and treasury of all graces here shadowed under this Name for the name above all names for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai the Epitheton of the Father may seeme to import the fountaine of his all-sufficiencie and power as it doth right so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name above all names at which every knee should bow imply the character of the brightnesse of his Fathers glory as it importeth also the Word the Wisedome the Way the Truth the Light the Life of all saving health and knowledge whence all saving health derived and as sweetly suiting with the rest and sympathizing with his nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekina shadowing unto us the overshadowing power and goodnesse of that holy and blessed Spirit the dispenser of all divine graces and so all of them together the Trinity of the persons in the unity of the divine Majesty whereby showne as opera Trinitatis ad extra so essentia ad intra bein indivisa the Unity in Trinity and Trinity in Unity mysteriously included in the Name above all names that saving Name Jesus with the revelation of which Name the whole Trinity was also revealed in that Emanuel to all mankinde and which so great a mystery as desired to be looked into by Angels but hidden from all former ages was with him and in him manifested to the world And no wonder if so great mysteries should be in that great and glorious Name involved when in the very name of Antichrist and character of the Beast so deep mysteries are found included For as great is the mystery of godlinesâ—e deep Gods counsels and secret his judgements past finding out so we may observe great are the depths of Satan strong the delusions of the Divell and as hideous as intricate the mystery of iniquity How is that mystery or name of the Beast and Antichrist meant or explained The Divell is usually tearmed Gods Ape so where God planteth his Church he will strive to erect his Chappell hard by And as God will set up his Christ upon his holy Hill of Sion so he striveth to set up Antichrist not onely in his owne Chappell but in the Church of God as much as he can poluted by him and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God so Antichrist working by the power of the Beast hath his false prophets working lying wonders in the power of the Beast and Dragon and delusions of the Divel and thus as Christ to Antichrist Gods truth to Satans delusions and Gods counsels to the depths of Satan we may behold who the mystery of iniquity working by Antichrist and the power of the Beast are opposed to the mystery of godlinesse wrought by God and in Christ revealed as Contraâ—ia juxta se posita magis elucescunt God advancing his Christ the truth and godlinesse in his Church the Divell that Beast of the field in Paradise the old red Dragon for his bloudy designes and falling Angel for his pride striving to set up Antichrist and all spirituall wickednesse even in the high places as high as Tribunal Ecclesia the very pulpits if his false prophets can get into them to sow their seeds of Heresie Atheisine and prophanenesse and for his name literally it is plainly understood of his opposition to God and his Christ but for his name so mystically expressed by numbers or rather inveyled in them that have busied so many thousands searching eyes industrious wits and judicious heads to pry into them to finde out the mysterie it may
life of grace is sustained continued and confirmed in us by the heavenly Manna food of soules Christ thus received as he hath commanded and as the blessing of God sanctifieth the corporall food no lesse this bread of life to the nourishment and refreshing of the soule 53. How in the effect and virtue As we are hereby made one with Christ and he one with us and we all in him at one with God and so said to be 1. Flesh of his flesh and bone of his bones As the corporall food united to our bodies This spirituall uniting our soules to him and in him 2. One bloud in him and of him the second Adam all the elect as one bloud in the first Adam all mankinde one by transfusion of nature with sin this other by transfusion of power and grace in righteousnesse 54. How is this expressed here As many graines of corne make one loafe and many grapes one cup of wine so we are alâ— one bread in Christ and one cup or wine acceptable in Christ 1 Cor. 10. 17. and all the faithfull in all ages becomming one body and of one bloud in Christ where ever diversly dispersed over the whole world in him receive all graces as he is heire of all and thus we have union with Christ and in him with God the fountaine life and blisse Communion with all Saints in heaven and earth 55. How is this nourishment seen in the soule As it is increased in strength of the spirituall life and more furnished with graces for as man liveth not by bread only but by the word proceeding from the mouth of God this is most apparantly seen in the soule strengthened and confirmed in the faith grounded on his truth thereby as all things have their being gathering strength to live unto eternity in the mighty power of the same that sustaineth all things and so thirsting to drinke of the fountaine of living waters is thus nourished and refreshed of God so commeth next in place to be considered with what reverence we should come and approach to the holy Table and receiving the Sacrament 56. Why should kneeling at receiving the blessed Sacrament or bowing towards the holy Table be used The very naming of them the blessed Sacrament and holy Table might seem sufficiently to answer this Question as indeed by any that but rightly conceived the due worth of the Sacrament with the benefit and blessing or so reverently esteemed the holy mysteries as they ought and with dutifulnesse to God in all humility at the receiving and else remembred to render thankes for the same it would never be questioned or so questioned as it is by some with intention to deny or decline it they would rather thinke no humility too low reverence too much or devotion too great that could be offered to God or shewne at the receiving and remembrance of so great a blessing and in so great a presence not the like of it againe on earth as where the greatest Potentates and mightest Kings and Emperours may be glad to yeeld their humblest reverence with the rest of Gods Saints and Servants but to content any modest minded man and not engaged to fancie or faction it might suffice that the Church who hath and ever had delegate power as we see in the Apostles and from them derived to their successours to see things in order where they come and commanded things to be done decently and in order and so from antiquity have established it and had the warrant and approbation of Gods holy Spirit in the Church with promise of his gracious presence to be with them to the worlds end to guide them into all truth the promises of God being Yea and Amen in Christ hath so ordained and commanded it which command of his and guidance of that holy Spirit as from the mouth of God himselfe is by all godly men and dutifull sons of the Church to be esteemed though here and in the like cases perhaps nothing will suffice or satisfie some curious questionists and fancifull or furious factionists of our times with a spirit of conâ—radiction bent wholy to sedition wrangling and dissention 57. But is not this bordering too neare on Idolatry or superstition and tending to diminish the Creators honour It would never be dreamed on but by such men as nothing almost can please that is not of their owne coinage crotchets of their owne devising or an idol of their owne fancies setting up and then iudeed such and such only shal have all the applause or even extream and unreasonable adoration among them and their poore seduced and deluded Sectaries and here it might aswell be said of honouring the King who is Gods Image that it were to diminish Gods honour or that reverence before the chaire of Estate to be diminishing the Kings honour or observance to the Peers on whom his favour shines a disgrace to the Prince as this when indeed it is a more honouring of either by that distinguishing and respect to others in their due place and degree and by the degrees the dignity of each more seen and declared and the reverence done to the one redounding in some measure to the oâ—her as if not more enhauâ—sed yet more expressed by it and as the house for the owners so these for Gods sake respected though as the things different so the reverence exhibited to each his due as shewed in the last Section before there being a Cultus reverentiae or Râ—ligiosa observantia as well as divina adoratio a civill respect religious reverence and divine worshâ—p and so some things may have a civill respect others a religious observance God only a divine worship and the holy things in reference to him and for his sake are reverenced so far forth as they are which is far from insinuating their derivation of Gods honour upon any besides God which were damnable Idolatry and God divert it for as the infinitude of his nature cannot be comprehended under the same kinde of being so neither to be comprehended or dispersed under the same kinde of worship with a creature when yet notwithstanding by such reverentiall respects to holy things in their degrees the Church may seem to shew as one learnedly observes by what naturall and rationall proportions she rose and we may with her by way of supereminencie as the Schooles speake from a relative respect of divine things to an absolute respect of the divine Essence and from a just valuation of man to a right estimate of God and this a religious holy and good use of that reverence used according to the severall distance and difference of degrees in it 58. Doth the Church of God so allow it Yes and ever hath as Damas speaks of the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may we say of some part of the reverence used whiles divine worship only directed to God and for whose sake yet the respect and reverence that we yeeld to the holy things is to them extended and
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
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