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
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
adorne the Gospel 8. There is a reward for the righteous God will crowne these his workes and us though not through desert of the workes but of his grace and according to the workes with eternall glory Heb. 6. 10. Athanasius Creed 59. Can none be saved without good works No for though not for the workes yet neither without the workes can we be safe for they testifie we are in Christ justified and have Gods Spirit with us working our sanctification and so cannot be idle but fruitfull in him whence it is true the works are via regni not corona regnandi which is only Christ and the Instrument faith 60. What followeth of these fruits effects of faith Manifold comforts As 1. Peace of conscience 2. Joy in tribulation 3. Increase of hope 4. Hearty love to Gods house and children 5. Assurance of election 6. Joyfull waiting for a Crowne of glory and many other the like which are and may be true tokens of our true faith and signes to examine it by the more the better both for our owne good and confirmation of others 61. Can any then be assured of true faith Yes by the testimony of Gods Spirit to the heart soule and conscience and the signes and tokens aforesaid duely examined 62. But many feares and doubts will arise Yes but true faith and love of God casteth out feare and vanquisheth all doubts at the last which feares and doubts may indeed proceed from weaknesse of flesh and blood but Gods Spirit crying in our hearts Abba Father comforteth and strengthneth us against them all and giveth us assurance 63. Is it not arrogancy or presumption to assure ones selfe he shall be saved Nothing lesse done as it ought to be for it is true humility rightly to assure himselfe he shall be saved by Jesus Christ since so he renounceth himselfe and whatsoever is in man or other creature and cleaveth to Gods mercy humbled in his owne eyes 64. By what means is faith preserved and increased By the same meanes that as first it was caused and wrought in us at first viz. Inwardly the Spirit of God Outwardly reverent Hearing reading meditating on the Word of God Receiving and using the Sacraments and prayer 65. In a word then what is faith A resting upon Christ alone for salvation as Psal. 2. 12. Acts 16. 31. c. 66. Is this expressed in the Creed It is and so principally insisted on and especially described in the same 67. Of how many parts consisteth the Creed Vulgarly accompted of the twelve parts before rehearsed the twelve Articles as to every Apostle as compiler thereof was attributed his Article usually else as in the Catechisme Of three parts concerning God the 1. Father in the first Article 2. Son in the next six Articles 3. Holy Ghost in the 5 last Articles Or otherwise four parts concerning 1. God the Father in the first Article 2. God the Son in the six next 3. God the holy Ghost in the 〈◊〉 4. The Church or Gods people 〈◊〉 four last Hitherto the generall division and consideration of the Creed now followeth the particular explication of the same SECT 2. The particular Explication of the Creed I believe in God the Father c. Our beleefe in God and the parts thereof in respect of his essence and persons for his essence gathered from the booke of nature and reason confirmed by the grounds of all true and good Philosophy as also from other Bookes of Gods judgements and his justice and equity The Booke of prophesie and revelations shewing the divine power and very heathen Oracles confessing and confirming the same The consent of Nations and Bookes of Scripture and Conscience proving and acknowledging the verity of the true God who is but one proved also by all grounds of reason and religion as well authority both divine and humane what God is and what his Essence subsistence Attributes and actions whereby wee learne to â—â— know him Of his existence and therein considered the manner of it and persons in the Trinity showne and proved by many places of holy Scripture and other reasons and similitudes whereby more illustrated to our capacity and how all three persons are one onely true God with the relation betweene themselves and to the creature Where also their unity in their actions and operations ad extra and their unity in the personall proprieties and therewith determination of such their actions is further ilustrated with divers similitudes and comparisons to that purpose whereby the eye of reason more elevated toward the higher pitch of the eye of saith may in 〈…〉 some sort though but darkely and as in a glasse or far off take a view of the same or be humbled herein 1. WHat is here comprehended in these Articles The summe of all things necessary to be known and believed unto salvation 2. What and how many things Two concerning 1. God the principall and main taske and best knowledge of a Christian. 2. His Church a profitable and thence dependant consideration 3. What concerning God is to be learned These two principles 1. What God is in his Essence in unity one God 2. How distinguished in his existence in Person in Trinity Father Son and holy Ghost to us manifested 4. What learne you first concerning God and his essence To know 1. That there is a God 2. That there is but one God 3. What or who that one God is 5. How know you there is a God By the 1. Bookes of nature and reason 2. Booke of Gods judgements 3. Revelation of prophesies 4. Consent of all Nations 5. Booke of Scripture and 6. Booke of Conscience 6. How by the Booke of Nature All creatures by a secret instinct acknowledging and confessing the same by their subjection excellent order frame and continuance arguing a workman the heavens and world an excellent Author time a beginning since eternity places ascending to Gods throne above all places causes shewing a supreme cause above all every thing as it were signifying there was a supreme goodnes which gave it al things else their being not able to have it of themselves or give it to themselves but of a much more excellent being and beginning then themselves which is and must needs be good 7. How doth reason confirme this By her best and purest power surveying the creature the order course and causes of things in nature and their excellencies findeth a supreme cause above all other causes and being above all other beings and goodnesse above all finite things inhabiting a place above all finite places and time beyond finite time and so findeth God in heaven and eternity by the grounds of true Philosophy 8. Explaine this more fully Many letters cast together could never make a booke without the hand or head of some wise and learned composer how much lesse could all the creatures and heaven and earth themselves bee made or come together in that excellent order and frame they are
his Fathers will 3. Love and submission to him and his will and Commandements 4. Repulse of the Divell and his temptations 5. Humility even in the greatest degree and beyond compare 6. Contentednesse in his humility sufferings and reproach 7. Thankfulnesse honour and praise given to his Father for all and in all things in most abundant manner and measure counterpoising Adams fall and all our frailty but much more in infinite measure surmounting it as he the second person in Trinity and descending from heaven performed this who was infinite as God and so made infinite satisfaction and restored by it not only Adam but his posterity and in token thereof carried the poore penitent theefe on the crosse with him into Paradise 24. Are we so then pardoned in his person justice Yes as in one Adam all sinned by one Christ are all made alive and as the offence by one to condemnation so much more the grace abounded to justification and in his stripes we are healed 25. But how is the law satisfied Man sinned and man must dye man offended and the Man Christ made full and superabundant satisfaction 26. But the soule that sinneth must dye It is true Anima quae peccat morietur by one Adam sin came into the world and had dominion over all and in that one Adam and his person we all sinned and were deprived of grace all since offences but branches of that radicall and originall transgression so that person Christ in his loynes in the flesh did make satisfaction for his and all our guilt and being without sin in the sanctifying of Gods Spirit as the first fruits hallowed was an oblation for all our sinnes the branches or buds of that first sin whose root thus cut off in Christ the branches must needs dye unlesse again replanted by the hellish power of Satan and falling from grace 27. But is this exact and true justice Yea we may see it an eye for eye and tooth for tooth life for life infinite satisfaction for an infinite offence that it may well be not only in vigore but rigore Juris true and exact justice and though some seeme to remit it à rigore Juris wherein the soule that sinneth not a Damon for Pitheas not a friend for a friend but the soule it selfe that sinneth is to dye and shew that in vigore juris full satisfaction is made and the debt paid and we all cleered yet if we consider that one person that sinned and we all in his loynes the foundation of guilt and that one person that maketh satisfaction and we all his members and in him if ever elect or saved we may so exact justice truely to the uttermost mite and superabundant satisfaction made both in rigore as well as vigore juris and praise and admire with all Saints and Angels the wisedome goodnesse and mercy of God 28. Why is the humanity and genealogie of Christ so particularly set downe and recorded To shew he is truely the Messias and promised seed according to the Scriptures viz. of the seed of Abraham of the Tribe of Juda and house or linage of David 29. How appeareth it Plainely in the Scriptures and his genealogy recorded by the Evangelists Matthew and Luke 30. But doe not these genealogies differ They may yet both true according to divers direct lines as we see in the lines of Nathan and Salomon as after five or ten or many descents the children intermarrying severall direct lines came from the same party to the same on both sides 31. But divers fathers are named there of Joseph Yet both right the one the naturall father the other the legall father whose the issue accompted when the younger brother was to take the elder brothers wife to raise up seed to his brother 32. But the Genealogy is of Joseph not Mary whose Son Christ was in the flesh But he tooke a wife of his owne Tribe and family according to the Law and the Evangelists and Angel Luke 3. shew and call him as her son the son of David 33. Yet was not Mary said of the Tribe of Levi These two Tribes of Juda and Levi were so neerely linked as placed at Jerusalem and about the offices of the Temple and so many Intermarriages so the more occasioned had passed that it was sure enough and not hard to shew their descent from either Tribe 34. How can you shew that By all histories of the times and Scripture where it is apparant the Kingly family of Juda and Priestly of Levi much intermixed and so the very government was with the priest not only in regard of their high and sacred office but of their blood by many Intermarrriages intermingled and lines there of Nathan and Salomon compared with the history of the governours doe shew 35. Why then was Christ especially named of the linage of David As the Kingly line fitting the Son of the King of Kings and in regard of the promise and prophesies 36. He is then also acknowledged of Levi And not unfitly as hee was to offer that eternall sacrifice and is a Priest for ever after the order of Melchisedec who was also both King of Salem and Priest of the most high God 37. How were his Disciples called his brethren The phrase and custome of the Jewes was so to call the neere kinsmen or acquaintance and he also calleth them so in his love saying goe tell my brethren and some of them were his neerest kinsmen according to the flesh and so Abram said to Lot his kinsman we are brethren 38. How or which Disciples were his neerest kinsmen Anna the wife of Ioachim the Father and Mother of the Virgin Mary both of the Tribe of Iuda according to Damascene she of the Tribe of Levi according to Epiphanius and both by divers lines truely said had by two other husbands two other Maries by Cleophas Mary wife of Alephus mother of Iames Alpheides and Symon Cananaeus by Salome the other Mary wife of Zebedeus mother of Iames and more especially called the brother of the Lord and Iohn the Evangelist whom the Lord as it is said so loved Thus his cousin germanes and called in the common phrase his brethren 39. How was this James more especially called the brother of the Lord Because he was so like him as testifieth Egesippus who lived next to the Apostles times that those who were sent to take him were faine to send Iudas before them to shew which he was and to distinguish them one from the other and so he came and by that token of the kisse betraied him 40. What learne we hence Many duties especicially As 1. Reverent admiration with all Saints Angels of this divine unspeakeable mystery 2. Humiliation of our selves before God in remembrance of his admirable humility 3. Gracious magnanimity and lifting up our hearts to God and heaven in remembrance of our hereby acquired in him best and truest nobility 4. Joyfull commemoration of this his wonderous favour
thought from one side of the earth and one end of heaven to another in a moment such the quicke motions of soules and Angels hindred by no earthly or corporeall and bodily impediments thus doubly answered in regard both of the divinity and humanity of our Saviour 32. How else thirdly Thirdly objected from that saying of our Saviour on the Crosse Consummatum est it is finished ergo not in hell and answered most true not to suffer any paines or farther there to perfect the mystery and merit of our redemption which was fully perfected on the Crosse whose passions there of infinite valew as before expressed and this argument were good against Flaccus Illyricus and such as supposed he went to suffer not against us or that interpretation that sheweth his descent only for manifestation of his glory or the like respects 33. How else opposed Fourthly this particle say they is wanting in divers the ancient Creeds or Symbols of the faith ergo c. answered so is communion of Saints yet a most Catholique Article and no argument to say it is left out or not related therefore it is not so all truths that are not reported were no truth but it is as the former both by Scripture and authority proved and approved and besides in many or most of the Symbols and Fathers expositions of them As 1. In Athanasius Creed joyned to Cyprians workes 2. Ruffinus Exposition of it and citing the Psal. 16. 10. 3. Chrysostome his Creed and Exposition of it 4. Saint Augustine his Creed and Exposition where comparison and signe of Jonah explained 5. Ignatius the like 6. Ireneus though not in his Creed in his other writings So all the current of the Fathers besides the Councels recited before 34. What else opposed Fifthly the Evangelists say they have no story of it ergo the same in effect with the former if good what heresie in some part or other not so established as the Sadduces or any might build on such foundation as Moses makes no mention of creation of Angels ergo there are none but this reasoning is exploded by all judicious as without reason and the contrary yet here is plainly evinced by holy Scriptures in as many or more places and more pregnant far then produced against us 35. Which are those Psal. 16. 10. the Psalmists prophesie expounded by Peter in the 2. Acts 27. whereas it were both parts body and soule there mentioned soule in hell flesh in hope raised by the soule in power of the Godhead so the Holy One never to be left to see corruption what more plaine even by text of holy writ and Scriptures selfe expounding holy Scriptures the Apostle the Prophets words and meaning what David Prophencè Peter Didacticè and to the point as Elencticè of the contrary opinions where the resurrection shewed how the soule from hell the flesh or body from the grave where it did rest in blessed hope and raised thence within three days and never saw corruption and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the grave in other places as well as hell it is confessed both But Saint Peter makes it plaine how it is to be understood here and though wee need no further proofe this one and so cleare and plaine yet we may see more for further declaration or illustration 36. How else proved 2. Ephes. 4. 9. in that hee ascended what is but that he descended first to the lower parts of the earth and what is by it to be understood but hell for the grave not in the lower parts but neere the superficios of the earth and the body cannot be said to descend but to be laid there onely the soule active and able to descend or ascend and the body in the power of the soule when it was united againe as in the resurrection out of the grave and after in that higher exaltation and ascension 37. Be there any further proofes Yes divers as thirdly Rom. 10. 6. Say not in thine heart who shall ascend to heaven or who shall descend or goe downe to the deepe the Abysse to bring Christ from the dead or hell not grave for that is not Abysse or without bottome being as before shewne but neere the superficies of the earth or what so fit to be opposed as is there to heaven but hell as the meaning is plaine no fitter understanding of it and the divels themselves Luke 8. 31. so take it and hell by them expressed in that word the deepe or abysse desiring Christ not to be put out thence into the abysse 38. How else proved 4. By that of our Saviour as Jonah was three dayes and three nights in the Whales belly so the Son of man three dayes in the heart of the earth but the grave neere the superficies ut ante declaratum and the gulfe of hell so fitly compared alluding to that of Jonah his confession he was in the belly of hell in the seas and at the bottome of the mountaines and by this expressed what farthest from heaven and what farther removed then hell 39. Is it any farther demonstrated 5. Yes and most plainely and evidently againe by Peter 1. Epist. 3. 18. where that his saying of Christ who mortified in the flesh but quickned in the spirit by it went and preached to the spirits in prison that were sometimes disobedient when the long suffering of God waited for them in the dayes of Noah c. So plainely applied such his descent into hell to manifest his power and his glory and convince their disobedience both in Noahs time and all like disobedience and neglect of Gods forbearance and long suffering that nothing more cleere or any other or more fit and plaine understanding thereof can be and thus most cleerely evinced 40. Is not this passage otherwise interpreted Though Saint Augustine and others following him interpret it of the disobedient men in the dayes of Noah preached unto by Christ in his Spirit so directing Noah yet this interpretation of Damascenes and ours is the more literall and agreeing with this Article and as agreeable also with the Analogy of faith And where are divers senses all agreeable with the Analogy of faith the Spirit of God well knowing all that ever could be thence deduced and so as good intending the same it may be lawfull for us to use either and especially this as more literall and with fewest or no figures in it there being in that other of Saint Augustines divers farther fetched locutions or figures as of the prison and spirits disobedient for men and Christs Spirit for his whole selfe or the deity taken and his preaching for that by his Prophets and holy men as Noah whiles this of ours is more directly to the letter of the Creed but granting that were the more literall though it be not or prime intention yet a liberty may be used to the Churches edification in such a case and the sense well admitted the Article being so plaine also
in the obedience to the morall law out of which it seemes taken and we may judge other lawes of most equity and excellency that come neerest unto it onely such variation of due circumstances observed 19. What the difference betweene the Ceremoniall and Morall Law 1. In that the Morall Law was about in ward obedience and duties of the soule the Ceremoniall about outward service and ceremonies 2. The morall delivered by God himselfe the ceremoniall and judiciall onely by Moses instructed of God 3. The morall first given the other in consequence depending from some parts of that 4. The morall law neglected made worse then infidels that did by nature the things of the Law when the ceremoniall onely a confusion in order among Gods people 5. The morall broken was a hainous sin alwaies reputed the ceremoniall not so as in the wildernesse Circumcision except with perversenesse as in Zipporah Uzzahs presumption and Aarons sons to offer strange fire in alteration of the ceremony 6. The morall without cost the ceremoniall not without great cost and chargeably performed 7. The morall law laid in the Arke in regard of the perpetuity thereof signified the ceremoniall not so 20. Why was the ceremoniall to end 1. Because the first Temple unto which fitted was to take end by succession of a second in stead thereof 2. Because the sacrifices the shadowes of Christs one eternall sacrifice were in him the substance to end 3. Because the other ceremonies types of him or some divine actions of his had in his exhibition ended their typicall signification 4. Because sacraments of theirs were now to give place to the new so the lawes concerning these this must needs be antiquated and ended 21. How learne we that ceremonies should end 1. By Christs entrance a new High Priest after the order of Melchisedee and so Aaron and his with their types to end 2. By the renting of the vaile of the Temple at Christs death shewing as it were their dissolution and those former reasons urged excellently by the author to the Hebrewes Heb. 7. c. 22. And are all ceremonies then ended Al that have relation to Christ to come are now vanished and out of use because the thing they shadowed and signified to come is now exhibited so no further use of them 23. How doe Christians use ceremonies then Not any of this sort but of another for ornament and decency in the service of God not so much in imitation of these as founded upon the morall law in exhibition of externall worship to God and sanctification of the Sabbath in decent manner and by the institution doctrine and example of Christ and his Apostles who did both write how some things should bee and promised to set other things in decent order when they come 24. How is the morall law perpetuall Though given onely to the Jews yet as they Gods people so in generall by them to the whose Church and though in the letter of the Commandements they 1. Are expresly to that their state and time of the Jewes 2. Yet in effect to all Gods servants before that time that acknowledged the force and truth both generally of the whole morall law and particularly of every Commandement to all since who according to the same direct their wayes in righteousnesse and walke not according to the flesh but the spirit in newnesse of life and obedience to this law of God 25. How was the law in effect before In generall not onely Gods people Noah Abraham and the holy men but the law of nature in the heathen written in their hearts made them doe and acknowledge the workes of the Law Rom. 2. 26. How in particular the Commandements For the first Table the service of God his honour and sacrifices and Sabbaths recorded before the Flood and no idolatry recorded or found till long after yea most of the heathen gods and greatest too even after Moses time and for the second Table morall duties and honest dealings none can deny in Noahs and Abrahams families yea and in divers governments footsteps thereof as in the Assyrian monarchy and other kingdomes 27. How the first Commandement To Abraham God saith I am God alsufficient stand before me and be upright Gen. 17. 1. so by Adam Enoch Noah and those other Patriarkes it appeares they had no other God but him 28 How the second Commandement In that Jacob purged his house of Idols when he built Gods Altar in Bethel Gen. 35. 2. thereby acknowledging the abhomination of them 29. How the third Commandement The true use of Gods name by their prayers and so just oath by the true God as Abraham to Abimelech Gen. 21. 23. and Jacob to Laban Gen. 31. 53. and others the like 30. How the fourth Commandement By God in Paradise and no doubt by Adam and holy men afterwards either punctually or equivalently 31. How the fifth Commandement By all the godly Sons of holy Fathers and Patriarkes honouring and obeying their Fathers and Superiours in all reverence and humility 32. How the sixth Commandement Seen a spectacle in abhorred Cain confessing the crime of murther and guilt of conscience for it so condemned and detested of all 33. How the seventh Commandement Seene in Joseph flying his Mistresse temptations and the rest of Jacobs sonnes taking to heart the shame done to their sister Dianah Gen. 34. 34. How the eight Commandement Acknowledged by Jacob to Laban if any had stolne let them die Gen. 31. 30. and by his sonnes to Pharaohs Steward or Josephs if any had stolne the cuppe to bee his bondmen Gen. 44. 5. 35. How the ninth Commandement In Abraham Gen. 20. and Isaac Gen. 26. reproved by Abimelec for telling a lie or false testimony and Jacob feared to be found or counted a liar or deceiver in counterfeiting Esau. 36. How the tenth Commandement In the uprightnesse of heart required in Abraham Gen. 17. 1. and seen in him and Enoch who walked with God Lot Melchisedec and all the just 37. How is this Law in effect with us As we are exhorted to these duties still and to shew our faith by obedience to them willingly and readily according to them to undergoe our duty and service to God in holinesse and uprightnesse to the world in godly conversation 38. How is it then said we are not under the Law but under Grace This and the like sayings that wee are freed from the Law and that Christ hath freed us Rom. 7. Gal. 8. 18. and 4. 1. c. and other places are to be understood 1. Either absolutely of the ceremoniall Law which is abrogated and vanished in Christ as in that to the Gal. and Heb. especially appeareth 2. Respectively of the morall as it should bee conceived to be unable to justifie and hath need of Christ to be the end of it for its perfection To be performed by Christ for us who striving to the uttermost are never able to performe it but onely in him To be made more
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
Good thoughts and cogitations Good motions of Gods Spirit and truth Good resolution to follow the good and truth chosen and allowed in heart 6. How the parts opposite scene opposed 1. As the cherishing originall guilt into actuall concupiscence opposite to the hating and rooting out of the same and that naturall inclination to the guilt or hereditary corruption opposite to the inclination to justice and Gods love in the flesh lusting against the spirit and the spirit against the flesh 2. Actuall Evill thoughts opposite to good Evill motions opposite to good motions c. Evill consent opposite to good resolution c. 7. What sorts of concupiscence I. The habituall and hereditary 1. Cleaving to our nature derived from Adam which is called originall sin 2. Confirmed by perpetrating actuall and many offences II. Actuall the buds of that originall as proceeding from the same and more confirming it so either producing and confirming other daughter and mother either to other and spreading so largely all sins and vices seeme branches of the same 8. What opposite to it Originall righteousnesse lost in Adam renewed and restored by Christ in some measure and degrees of grace here in full measure hereafter in glory the opposition of which grace or renewed righteousnesse here in the flesh to that guilt is that continuall combat of a Christian in the subduing of the flesh and evill affections to the spirit and lusting of the spirit against the flesh as the flesh against the spirit so long as wee live and till fully reformed to the image of God 9. Whence commeth actuall concupiscence 1. From that originall guilt as the fountaine or root suffered to bud and grow in us 2. From other accidents as occasions of bringing it into action or adding fuell to the flame as from the 1. Motions and suggestions of The devill Lewd men and his instruments Our owne intemperance 2. Sense infected with sin 3. Phantasie minde and memory c. corrupted by lewd objects 10. How shall we then avoid it By taking heed to our wayes and carefully observing our evill inclinations to reduce and regulate them after Gods will and Commandements more especially in our 1. Walking with God by prayer and holy meditations 2. Going from the company of the world by retiring and secret examination of our hearts wayes and senses Psal. 4. 3. Armour of God to resist the evill one Eph. 5. 6. c. 2 Cor. 10. 5. 11. What are the degrees hereof As they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing passions or as some speake unformed concupilcence going before the act of reason as in 1. Wanton dreames 2. Uncleane thoughts 3. Malicious dreames of hatred c. 4. Minde withdrawne or heart affected by sudden delight passion or bait by the sense phantasie memory or other seducing occasions presented 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full passions or formed concupiscences and acts of unreasonable reason in deliberate desire and consent of will that are either 1. Rowled in the minde with approbation 2. Taken delight in by that approbation though without consent to the practice of them 3. Delighted in even to consent of practice 4. Desired to be put in practice and so the very actuall breach of other Commandements as of false testimony slander theft adultery c. 12. How the affections of the heart else distinguished Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a versation from some appearing evill by anger feare hate and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring of some appearing good as properly this concupiscence whose obliquities and defects against honesty good reason Gods will and depravation by evill judgement is the breach of this Commandement for there may bee a good and holy feare anger and hatred as of sin and concupiscence of good things to Gods glory 13. How evill concupiscence distinguished As immoderate into concupiscence of the objects that are evill or evilly desired as of 1. Pleasure or lust of the flesh carnall concupiscence 2. Profit lust of the eyes covetous concupiscence 3. Honour pride of life and ambition or ambitious concupiscence 1 Iohn 2 15. 14. VVhence commeth the evill of them As they either 1. Proceed from an evill fountaine as From originall sin Evill and depraved nature Diabolicall temptations Intemperance or the like 2. Are motions to things First horrible and evill in nature as murder theft adultery or other mischiefe Secondly hurtfull to our selves and others III. Against God and his holinesse and honour though in things appertaining to out neighbour here especially remembred 15. Which are they Evill longing after either House or field by covetousnesse Wife by carnall concupiscence Servant Ox or Asse or any thing else by any inordinate or carnall desire whether in Heart longing Minde plotting Will devising or Word and thought wishing for it 16. What then in generall forbidden here All suffering of sinne to Bud Live Grow in the heart to the prejudice of the soule harbouring it the neighbour endangered to be damnified and God dishonoured by it 17. Why so precisely forbidden As the root of all evill because from the heart and from within proceed evill thoughts and so adulteries thefts fornications murders covetousnesse and all wickednesse that defile a man Marke 7. 22. as our Saviour himselfe sheweth and thereby the leprosie foulnesse and deformity of the same 18. But is it not forbidden in the other Commandements It may be answered yes but withall to be noted I. How 1. Intimated there and more implicite in and with the act forbidden 2. More expresly and plainly here as of set purpose to avoid all doubt and to assure and remember us of the same II. Or else as it is The first bud here reproved all even the unformed lusts and inordinate desires before full consent In the full growth and formed in the will ready for the act with and in the act there forbidden likewise 19. What is then here commanded The vertues opposite to the former evill concupiscences and so as the rooting of them out the reformation of the soule in planting and cherishing the graces opposite to the same as before remembred seene in 1. Not yeelding to sin and temptation of Satan 2. Resisting evill concupiscence covetousnesse and fleshly desires that fight against the soule 3. Entertaining the good motions of Gods blessed Spirit and 4. Fostering and cherishing the same by good thoughts and meditations godly and Christian resolution 20. How is this to be effected By taking to us the whole armour of God Eph. 5. able to resist all the fiery temptations of the devill and seeking the sincere milke of the word which is able to make us grow up in faith unto all righteousnesse which is in Christ. 21. What are the parts of it 1. A mortification of sin and our fleshly members 2. A regeneration or new birth unto righteousnesse 3. A sanctification of the spirit unto God whence also the workes of sanctification and holinesse flow c. 22. But this is beyond the Law
with a leud disposition is though in it selfe godly to that depraved humor but an occasion of rebelling and rebellious headstrongnesse and scorning in impatiency and impotency with spurning against it and disobedience 6. But obedience to the Law is true justice Yes for the man that doth those things shall live in them Levit. 18. 5. Gal. 3. 12. Rom. 10. 3. Luke 10. 28. 7. But none may be justified by the Law No yet not because the Law is not perfect or not able to justifie for the Law is perfect holy just and good but because we are not able to justifie it for the Law is spirituall but wee carnall Rom. 7. 12. c. 8. Why can none fulfill it Because wee are all sinners and deprived of grace as of the glory and image of God Rom. 3. 23. yea sin is in the very regenerate Rom. 7. 20. 9. What is the use of the Law 1. To teach us these things and the excellency of Law and Law-giver 2. To shew us what true righteousnesse is 3. To humble us and shew us our weaknesse and infirmitie 4. To stir us up to better duties and seek Christ and his power and grace so to bring us to him 5. To direct us being in him how to live acceptably in striving to walke in the same 10. How is this use of the Law then branched Into the civill and spirituall use thereof both in respect of reprobate or righteous 11. What the civill use To shew the difference betweene good and evill and what the acceptable will of God is and to leave all without excuse 12. What the spirituall use To the reprobate not only to leave them without excuse but even to 1. Shew their sin in the full extent and so to make them appeare more ugly and deformed that are by nature void of good 2. To harden them that whereas they cannot performe it take occasion thereby to bring forth more evill and so to them the letter killeth and kindling the heat of sinne in them maketh it more strong 13. Why should they be condemned since they are not able to performe it We are not to looke that we are able but what we ought to doe not what In 1. Our corruption we want but 2. What we received in our creation that is what the Lord gave us and the Lord requiring but his owne we being not able the fault is in our selves 14. What the use to the children of God Twofold Either 1. Before they be converted to humble them and shew them their owne weaknesse whereby they may feele the sweetnesse of Christ in deliverance from the torments of hell deserved which unlesse humbled by the Law we could never be sensible of but feeling it desire the release and so a Schoolemaster to bring us to him And yet more 2. After they be in Christ for a rule of righteousnesse and godly obedience to bridle the affections while we strive for perfection 15. What is then further expressed in this preface First the caution for our more due consideration of these things and our weake estate and inability to performe the duties in the law required in those first words My good childe know this that thou art not able to doe c. 16. How is our inability seene In that we are not able as of our selves to think a good thought much lesse to doe a good deed as of our selves since our depraved nature in Adams fall is not only deprived of all goodnesse but enclined and prone to all evill 17. Was no man ever able to performe them None except Adam in his state of innocency and Christ who was both God and Man 18. How is the estate of man to be considered 1. In his first creation and estate of innocency able to fulfill them as them in Gods Image righteousnesse and true holinesse 2. In his fall and nature as now it is depraved and deprived of all goodnesse and so not able to fulfill it 3. In his new birth and regenerate estate in Christ yet so not able perfectly to fulfill the law but failing in many things yet in some measure yeelding acceptable obedience 19. How was that perfection in Adam seene As he was perfectly good created in the Image of God in righteousnesse and true holinesse having his soule endued with divine knowledge free will and affections holy in integrity and innocencie 20. How the depraved nature of man As he is corrupted in his powers of body and soule and his 1. Understanding darkned full of ignorance and error 2. His will crooked and contrary to the will of God 3. His affections impure and so bad that nothing so good but it will loath or hate it nothing so bad and vile but they will wish and seek it 4. His weaknesse such that no power to any good in thought word or deed 5. His strength of corruption so great that it will turne best things into ill to its self and good things into occasion of falling the graces of God into wantonnesse 21. How this more manifested In that they in this estate are compared to blind and deale and worse things even filthinesse it selfe so Job 14. 4. Who can bring a cleane thing out of filthinesse and Rom. 7. 18. In me dwelleth no good thing and David There is none that doeth good no not one they are all corrupt and become abominable destruction and unhappinesse is in their waies and the way of peace they have not knowne yea the unregenerate do nothing but sin and their best actions and waies but sin and to death 22. How those in estate of grace Yet they cannot perfectly fulfill the law but faile in many things as Jam. 3. 2. In many things we offend all for though there be sincere and sound obedience from the heart and guided by Gods Spirit yet it is but imperfect obedience while the corrupt nature in the old man cleaveth so neer to us and is not quite expelled but hindreth many a good worke whence the combat betweene the flesh and the spirit when not the good that wee would but the evill that we would not is done Rom. 7. 21. and so like Schollars practised in Christs Schoole in these exercises of grace there will be faults in our doings easily found we are not skilfull to the full or masters in the art of godlinesse while we are in viâ here only we shall be in patriâ when all imperfection shall be done away 23. Are none then perfect here Not absolutely but a kinde of perfection is attributed to the godly 1. As perfectio partium opposed to hypocrisie so sincere and true godlinesse as in David Josiah and others 2. Though not perfectionem graduum or an absolute fulfilling of the law and all righteousnesse without failing in any thing for this is in no man to be found of all the sons of Adam that are only men so rejected 1. Pelagianisme that gave perfection to mans naturall faculties and freewill 2. Semipelagianisâ—e
not exepect forgivenesse nor any other blessing for want of true charity for we 1. Are hereby unfit to pray as we ought Unfit to receive any blessings 2. We desire no forgivenesse because we forgive not others 3. We desire rather a curse and God will not forgive us because we forgive not and so in effect we pray for our owne condemnation 32. May we not leave this petition then Yet neverthelesse Christs sentence remaineth true except we forgive we shall not be forgiven and we pull downe condemnation upon our soules or if we thinke to pray other prayers no prayers are accepted without charity or not regulated by this nay our prayers will be turned into sin and a curse and snare to our soules and but a mocking of God without this charity 33. Who then can forgive sins God only originally and totally but 1. The Church authoritative from him and ministerialiter 2. Man also partially and fraternialiter for his part what lyeth in him 34. But how can men forgive sin That part which pertaineth to him in the offence as 1. The want of charity or breach of brotherly love 2. The wrong or injury for which he oweth satisfaction 35. When man hath forgiven is the sin acquitted Not except God also forgive and wash out the offence in his mercy for the least part of sin even against men is that offence against man and the greatest part against God 1. The blot of the soule 2. The blemish of Gods Image in the same 3. The breach of his command and so contempt of his Majesty which is the foulest part rightly conceived of all sin and the poyson of it 35. What if man doe not or will not forgive Yet God may to the truly penitent and he bee fully absolved though man refuse it if he be asked forgivenesse since both the offendor and the offended person are but clay in Gods hand and they both wholly his and all that they have and he may dispose of them and theirs absolutely at his pleasure and if they stubbornly refuse to forgive he both can and will forgive 36. What need we aske forgivenesse then of men or give it them 1. To shew our charity or brotherly love 2. To maintaine love and charity and emutuall duty 3. To exercise our piety and faith and gaine peace of conscience 4. To expresse and 5. To signifie Our desire to be forgiven at Gods hand Our obedience to Gods Commandements c. 37. What forgivenesse of our brother then required To forgive him alwaies the breach of charity By forgetting of offences By not seeking revenge By not taking opportunity to revenge By not bearing malice c. To forgive him sometimes the very offence and debt or satisfaction if the party unable to make satisfaction If in that case desire it numbly Offer any satisfaction he can in part or in penitence 38. How is it forgiven if satisfaction required If all malice and remembrance of injury be put away and all desire or seeking revenge bee laid aside the chiefest and best part performed and yet in many cases satisfaction may be required lawfully as where there is ability yea and sometimes commanded if for publicke testimony of good name the truth or the like and otherwise though the debt or satisfaction be forgiven and malice not removed or not done in charity the best part of forgivenesse is not performed but happiest he that can forgive both which meant of forgiving forgetting and being in perfect charity 39. Who offend against this All such as either will 1. Not forget wrongs and injuries 2. Amplifie them beyond measure or the truth 3. Not be courteous towards others imperfections or weaknesse 4. Not forgive being humbly and penitently desired 5. Curse or revile their trespasses 6. Study revenge or to hurt them again 7. Continue in malice hate or desire of revenge and so out of charity 40. What then of David Moses or others that cursed or punished offences severely It was done of them both 1. For the publicke glory of God 2. By his particular command and direction 3. Not without the spirit of prophesie 4. Against the noted and open enemies of God 5. As publicke Magistrates 41. How of the Magistrate that punisheth and not forgiveth It is to be considered and so distinguished between a private and publicke person the publicke in the place of God and for the good of the Common-wealth and therefore set to execute his office and punish the offendor and it were cruelty for him and the place of judgement to acquit the guilty as well as punish the innocent which were to set open the doore to all impiety though as a private person he may commiserate the person though not the offence and for his private selfe forgive that part of the offence though punish the person and so in place of judgement hee must execute justice and give sentence according to right and only in some cases after upon hope of amendment may extend mercy or grant pardon but not to the encouragement of any vice or wrong 42. But who is so faithfull and charitable that can as we ought so truly and fully forgive If we desire truly to forgive and forget wrongs and onely imbecility of the flesh striving against the good Spirit of God in us making us have a sense of our owne weaknesse it is a good signe of that Spirit working in us that will effect his good worke and that such our desire is accepted and God will more perfect it for it is not said as we forgive or meant either 1. In that measure that God forgiveth us 2. As a meanes or cause of merit in us 3. As a paterne for Gods imitation of our imperfection in forgiving 4. In that extent God forgiveth totally c. But to testifie the truth and sincerity of our heart in this desire and the charity wee be are in our heart unfainedly to our brother though wee cannot perfectly doe what wee desire and that we may consider how gracious before God even such good desire is that he preseribeth it here for a condition 43. How doth the Church forgive sinnes As by Gods power and commission given to it or the power of the keyes in foro interiori acquitting the truly penitent and in foro exteriori or facie Ecclesiae testifying the same where if men out of hardnesse of heart will not forgive when required yet God as by himselfe by men also his Ministers will both forgive and quiet their conscience and acquit the guilt if with unfained repentance desired as to whom power over all doth belong and who doth and can doe it powerfully as men his servants ministerially whatever men not his servants recalcitrate or kicke against it so what in foro conscientiae cleered and in facie Ecclesiae published as in aede soli his Church acquitted shall in arce poli his Temple and throne of justice in Heaven bee so acknowledged and we have his Word and record
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
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