Quadriga salutis, or, The four general heads of Christian religion surveyed and explained ... with some few annotations annexed at the latter end.

Quadriga salutis, or, The four general heads of Christian religion surveyed and explained ... with some few annotations annexed at the latter end.

Table of contents

Title page

TO THE HONORABLE AND My worthily honored Lady, the Lady Eleonor Williams, of Gwerneuet.

§

A PREFACE.

§

§

OF THE CREED.

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.

XI.

XII.

XIII.

A PRAYER.

OF THE COMMANDMENTS.

I.

II.

III.

IV.

V.

VI.

VII

VIII

IX.

X.

XI.

THE PRAYER.

OF THE LORDS PRAYER▪

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.

XI.

XII.

THE PRAYER.

OF THE SACRAMENTS.

I.

II.

III.

IV.

V.

VI.

VII.

VII.

IX.

X.

XI.

XII.

XIII.

THE PRAYER.

The preceding Aphorisms resolved into Questions and Answers; for the better fixing of them in the memory, and a farther illustration of them to weaker understandings.

§

OF THE CREED.

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

OF THE COMMANDMENTS.

§

§

§

§

§

§

§

§

§

§

§

§

OF THE LORDS PRAYER.

§

§

§

§

§

§

§

§

§

§

§

§

OF THE SACRAMENTS.

§

§

§

§

§

§

§

§

§

§

§

§

§

A review of the precedent Aphorisms: Wherein some of the most material points and passages that have been most liable to mistakes (in these times) are farther illustrated and verified.

APHOR. 1. Of the four fundamentals of Religion.

APHOR. 2. Of the Authors and authority of the Apostles Creed.

APHOR. 3. The fullness and sufficiency of the Apostolical Creed.

APHOR. 4. Of the Patriarchs Creed.

APHOR. 5. Of believing the Catholic Church.

APHOR. 6. Of the Nicen and Athanasian Creeds.

APHOR. 7. Gloria patri, a little Creed.

OF THE COMMANDMENTS.

APHOR. 1. Of the obligation of the Moral Law under the Gospel.

APHOR. 4. Of the perfection of the Moral Law at the first enacting of it.

APHOR. 3. How the Law is possible to be performed.

THE LORDS PRAYER.

APHOR. 1. Of ignorance in the duty of Prayer.

APHOR. 2. That the Lords Prayer is a Prayer,

APHOR. 3. It is the Rule of all other Prayers.

APHOR. 4. It surpasseth all other prayers.

APHOR. 5. Set forms of prayer needfull for some, and lawfull for all.

APHOR. 6. Prayer in a language not understood, unlawfull.

APHOR. 7. It is not warrantable to lay aside the Lords Prayer.

OF THE SACRAMENTS.

APHOR. 1. Sacraments, why ordain'd?

APHOR. 2. Their efficacy from the Author alone.

APHOR. 3. They are Seals as well as Signs.

APHOR. 4. Absolutely necessary where they may be had.

APHOR. 5. Infant-Baptism more antient than the Apostles.

APHOR. 6. Where it may not be had, desire supplies the defect.

A Prayer occasionally conceived, upon the entring into a ruinous Church, where no Prayers or Sermons had been, in many years before.

PSAL. 123. Mr. Sands▪

§

[Page]

[Page]

QVADRIGA SALVTIS. OR THE Four General Heads OF CHRISTIAN RELIGION SURVEYED, AND EXPLAINED

1. First, In Aphorisms or positive Maxims.

2. Secondly, Resolved into Questions and Answers.

WITH Some few Annotations annexed at the latter end.

Ita doce, ut cum dicus novè, non dicas nova.

Vincent: Lirinen. Commonitor. cap. 27

LONDON, Printed by Sarah Griffin, for Philip Chetwind, 1657.

TO THE HONORABLE AND My worthily honored Lady, the Lady Eleonor Williams, of Gwerneuet.

[Page]

[Page]

IT is the advice of one of the Greek Orators,Aristid. Adrian. orat. 8. that we should dedicate Temples to the gods, and Books to them that are like them, that is, to persons of Honor and Vertue.

Madam, we build no Temples, but if we can contribute any thing towards the Temple of God to repair the ruins thereof, it is the highest point of our ambition and hopes. This small Treatise which [Page] is designed to that end, you have a double right in.

1. By the general obligation you have upon the Author, whose best of services and endeavours, you may justly lay claim unto, by the constant favours, wherewith you have cherished him (for many years) through all the sceans of fortune: when the Countenances of others were shut up and wrapt in clouds and darkness towards him, yours was alwaies open and serene;— Vt sine faece dies. whereby you gave a silent Testimony to his innocency, and raised up his Spirits when they were at their lowest dejection and abatement.

2. By a particular interest you have in this work, which you (with some of your neerest and dearest Relations) have with a propitious hand promoted towards the press, especially the Counter-part of it, whereby if our Countrey-men shall reap any benefit (which is my [Page] hearty wish) they must bless God and you for it.

It is my joy, and it will be your Crown, that you and your children like that Elect Lady (in St. John) and her children,2 Joh. 1.4. do walk in the Truth and persevere therein, in these daies of apostasie: In this hour of temptation which is come upon all this Kingdom, Rev. 3.10. to try them that dwell therein.

The principles which are here treated of, and upon which, your faith is grounded and your eternal hope is built, have been your ballast and anchor-hold, to keep you firm and stedfast in the day of your temptation, when you were beset with two contrary winds, one that would have fill'd your sailes for Rome, and the other that would have hurried you a clean contrary way to the other extreme, for some Spirits know no mediocrity or moderation. But by the strength of your own judgment [Page] and education, and by vertue of these Catholick principles of the Christian faith, which you imbibed in your younger years instead of Romances, you have been able (through God) to defeat the designs and to withstand the suggestions of those that thought to lead you away captive, as easily as the first Tempter did her, [...]. Mat. 4.3. that was the first of sex.

In the strength of the Lord hold on your course, and finish your race, and hold fast your Crown, that no man take it from you.

Madam, I am infinitely engaged to all the fair Issue of your Body, and since I cannot requite their kindness severally, I hope it will be some satisfaction of my debt and engagement that I pay this homage to you that are the Fountain of them: as in ancient times, men payed certain rites and observances to the springs of those fair streams, which bathed their houses [Page] and watered their lands: magnorum fluminum capita veneramur, Sen. Ep. 47 &c.

Indeed, so strong a pulse of gratitude beats in my breast, that if my power were equal to my will, I would erect a monument of brass to your memory, and unto all those,Virtus heroica est eminentia & splendor virtutis, qua homine supra conditionē humanam elevat, Piccol: de mor: Philosophia. whose Heroick charity durst look (with favour) upon the Lords Ministers in these sad and evil days: when some others (of baser alloy) would shun them, as things blasted, and would scarce speak with them, much less for them, or succor them, in the day of their distress, like that vulgar Herd, in the Poet:

Which follows fortune,

—Vulgus sequitur fortun [...], ut semper, & odit

Damnatos. Iuv. Sat. 10.

(tis their guise)

And men condemned, allwaies flies.

But Madam, you and Yours are acted by nobler and more Christian principles than these drossie and earthly things; and I shall sooner meet with them that will envy, [Page] and secretly repine at this character, I give you, than such as will study to deserve the like; though I shall never envy them the praise of well-doing, where-ever I shall find the least measure of desert.

I do not know, whither I may live to finish a better Piece than this, being long since taken away from the book,Forced to be Secular Priests. by secular cares and encumbrances, to make up the breaches of a ruinous fortune, seldom retiring within my self, and that but by snatches and broken intervals: I have therefore thought it best to record my gratitude upon these leaves rather than to leave the duty to future contingencies: And instead of a richer monument which I would erect to your Vertues, I have shadowed forth my thoughts by an Hieroglyphick or Emblem in the ensuing page, which may chance last as long as some Tombs of grosser materials, and serve to as good purpose.

[Page] Now the God of peace who brought again from the dead the Lord Jesus, Heb. 13.20, 21. the great shepherd of the sheep, make you perfect in every good work to do his will: until you have finished your course with joy, and be translated hence full of daies, honour, and contentment.

Madam, this is the hearty wish of him who doth unfeignedly pray for the wellfare and happiness of your whole Family, even

Your Ladyships ever engaged,

Tho. Powell.

§

[Page]

[figure]

[Page]I Have delineated this Tree in the precedent page, according to the description of Benzo an Italian, who spent 14 years in surveying the vast Continent of America and the adjacent Ilands.

It grows in an Iland called Hierro or Ferro, which is one of the Canaries: There is no other Tree in all the Iland besides, neither any water to refresh the Inhabitants but what this tree affords, the bowels of the Countrey being iron, from whence it hath its name.

It may be a fit Emblem of a charitable person in an uncharitable Countrey, and may have other fit and apposit applications.

It is mentioned by sundry Geographers and Travellers, as Hugh Linschotten, Petr: Bertius in his description of the Canaries: Sir Rich: Hawkins in his Navigations, and described by the excellent Du Bartas, thus, [Page]

In the Ile of Iron, one of those same seven

Whereto our Elders happy

[...] Insulae fortunatae:

name have given,

The savage people never drink the streams

Of wells and rivers, as in other realms;

Their drink is in the air, the gushing spring

A weeping tree out of it self doth wring:

A tree whose tender-bearded root doth spread

In driest sand; his sweaty leaf doth send

A most sweet liquor: and like as the vine

Vntimely cut, weeps at her wound the wine

In pearled drops, incessantly distills

A royal stream, which all their cisterns fills.

A PREFACE.

[Page]

WHat books are abroad in the world, either of this kind or any other, I am but little acquainted with, of late times; living remote from the Kiriath-Sephers, Josh. 15.15 the common Marts, and Staples of such marchandises; and being rendred both unable to buy and uncapable to employ them.

Yet my reason tells me, and it is the common voice and vote of divers others as I hear, that Catechising is a very necessary expedient for the preservation of Christian Religion among us, and the most probable means, if not to [Page] recover the Diseased from infection, yet to preserve the Sound from being infected.

The principal way of fortifying against false Teachers, is to be well-grounded in the principles of true teaching, that is, of the doctrine of Christ; without which, men are like chaff,Sine magno molimine ab area excutitur, quod nullo pondere intra aream tenebatur. Vinc. Lir. c. 2.5. [...]rona sunt in ruinam quae sine fundamentis creverunt. Sen. l. de ira. cap. 16. without any solid grain in them, which are soon blown away from the floor of the Church; and tossed to and fro, with every wind of vain doctrine, like a ship without ballast or anchor; and like a building, that having no basis or foundation, is easily storm'd down, and demolished.

And hence it is, that the Master-builders of our Sion (who have spent much pains in the Pulpit, yet) because they have spent so little in foundation-work, have found that they did but aedificare in ruinam, and that all their labour was but lost in building.

The smallest of Gods creatures do [Page] often read Lectures unto their Master, man:Prov. 6.6. the Pismire reads a Lecture of providence and industry: and the Bee reads a lesson of wit and sagacity. For this wise little foul, Apis Sapi, entissima avicula. Basil. Hexaem. c. 8. Ecclus. 11.12. when she goes abroad a forraging, and is (perhaps) surprised with windy-weather; before she adventures back again, she takes up some gravel in her fangs, to balance her little body, and then she hoises sail, and steers her course home-wards, more stedily.

—Saepe lapillos

Ut cymbae instabiles,

Virg l. 4. Georg.

fluctu jactante, saburram

Tollunt, his sese per inania nubila librant.

If men would learn the like providence, before they adventure forth in windy-weather, among the storms and counter-tydes of disputes and controversies in the world, as to take in the ballast of Catholick principles which are here treated of, they would certainly hold their road and course with more [Page] safety, and less danger of making shipwrack of Faith and a good Conscience.

They would not fluctuate like those unstable souls that Optatus speaks of, Inter licet nostrum et non licet vestrum, L. 3. contra Donatistas. nutant & remigant populorum animae. For let the winds blow, and the waters flow, and the Devil storm never so much, a well-principled Christian knows how to steer his course, and where to rest and cast anchor.

This is the benefit and advantage of Catechistical exercises and of building up a Christian Methodically, from the foundation upward. Such an Edifice,Eph. 2.21. being [...], an harmonious building; the super-structure being cemented to the foundation, and the roof and covering being adapted to the super-structure, and all parts being framed and compacted according to the Rule of Proportion, Rom. 12.6. is most like to last and bear up, and to prove storm-proof.

Now the subject matter of Catechising [Page] (as all know) are the first principles of Christian Religion, which St. Paul calls the Elements, [...]. Heb. 5.12. [...]. Heb. 6.1. Sermo qui rudes in Christo inchoat. So Beza renders it. Ass artium, & Scientia Scientiarum est regimen animarum. Esa. 29.8. and the beginnings of the doctrine of Christ. As there are principles in all Sciences upon which the whole Art depends, and upon which it is built as upon a foundation: So in this Architectonical Science, and the Art of saving souls, there are certain principles which are of such moment and consequence, that he that hath not these, hath nothing; he graspeth a cloud, his soul is empty, like a hungry man that dreameth he is eating, and loe, when he awaketh, he is empty.

And the principles of this Divine Art, are these four: the Creed, the Commandments, the Lord Prayer, and the Sacraments.Append: to the Reformed Catholick. These are the Catholick Principles of the Catechism (saith reverend Perkins) which have been agreed upon, ever since the Apostles daies, by all Churches of the World:Cul. Paris. These are fundatoria Religionis, the foundations [Page] of that City that came down from heaven,Rev. which was four square; these are the four Elements that do constitute the Christian Faith; the Vials wherein the vital substance of Religion consisteth. [...] & [...]. They are (in brief) the antient Land-Marks that have been settled since the foundation of Christendom, and points that have been generally and universally received, wheresoever Christ had a Church; being Heyr-looms (as it were) and standing implements of the Church from the beginng;Haereditaria signacula, St. Am [...]brose calls them. l. 3. ad Grat. Imper. Communem Thesaurum & haereditatem paternam, St. Basil terms them, Ep. 70. and descending down from age to age (indisputably) to the Heirs of salvation.

Amidst all the garboils of the Church when it hath been (most) torn with Schi [...]ms and over-grovwn with the Tares of Heresie; in those times, when it required some wit to be a Christ [...], and to continue so, God reserved this seed unto his Church and [Page] people, and preserved the vitals of Christianity un-invaded, at least among most men, and in most parts of the world.

True it is, that Satans Pioners have been busie (in all ages) with these foundations, and have turned up every stone in it yet that will not prejudice the universality of them, no more than some hills and vallies do perjudice the roundness of the earthly Globe.

So that, I may here fitly apply a piece of that Remonstrance, which the renowned Athanasius Patriarch of Alexandria (together with the Bishops under his Patriarchate) presented to the Emperour Jovinian, being newly advanced to the Empire, to induce him to quit the Arrian party and to embrace the Orthodox Faith.

The Confession of Faith which we present unto your Highness (most sacred Emperor) is received by all the Churches of God every where, Auguste Sanctissime Yheodor. l. 4 Eccl. Hist. c. 3. as in Spain, Britain, France, Italy, Dalmatia, Mysia, Macedonia [Page] and all Greece: By all the Churches of Africa, Sardinia, Cyprus, Creet, Pamphylia, Lycia, Isauria; the Churches of Egypt, Lybia, Pontus, Cappadocia, and the neighbouring Regions of all the East, excepting some few of the Arrian faction that do oppugn it, Non tamen inde praejudicium fieri potest orbi universo: They are but as the dust of the ballance, and their paucity cannot prejudice the universal consent of the Christian World, as bearing no proportion with it.

I may say the same of these Catholick Principles that are handled in the ensuing pages: and therefore it is safe yea necessary to embrace,Vinc Lirin. cap. 3. Quod ab omnibus, quod ubique, & quod semper, &c. For there is nothing of this nature, that hath such an impress of Universality, Antiquity and Consent upon it,Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum, non nisi authoritate Apostolica traditum rectissinè creditur. Aug. l. 4. de Bapt. that is not Apostolical. For as the Apostles, in all [Page] points that they preached, were unius labii, of one lip and language, though their bodies were far a sunder: so were the Churches that were planted by them. [...] Tim. 6.20. They had all the same Depositum, the same Body of Theology, form of Doctrine, and System of saving and necessary truths, entrusted to them, which they also transmitted to the next generation, as faithfull Trustees and Depositaries, from whom they were handed over unto us, under the same trust and obligation of bequeathing them to our posterity, until Christ himself cut off the entail.

Let none therefore over-look these things, or despise the day of small things, Zach. 4.10. for by over-looking these, we have almost lost our religion: while we wander in vain fantasies, following after new notions, or new-nothings, Chymical and Chymerical Divinity and such quelques-choses to please the fastidious and irregular appetites of this age,Via trita est vita tuta. we are bewildred, like Travellers that disdaigning the beaten [Page] and obvious road-waies,We would go to the heavenly Canaan by the Kings high way, and turn neither to the right hand nor to the left. Numb. 20.17. are alwaies seeking out short cuts and compendious traverses, till they be entangled in some thickets, and can hardly meet with the right way again.

Lucret.

Ardua dûm quaerunt, amittunt vera viaï.

Non contemnenda sunt parva, sine quibus magna esse non possunt. Hiero. Ep. ad LaetamWherefore despise not (I say) these small things, without which, none ever came to be great, in solid and saving knowledge.

God hangs great weights upon small wires: All Religion hangs upon these few plain principles which are Radical verities, Principia majora sunt vi quam magnitudine. Arist. de Coelo, l. 1. c. 5. from whence all others are extracted, as numbers from their rootes, and conclusions from their premisses.

When the French called upon the English (that came to the aid of Henry the 4th.) to hasten their slow march, one of the English Commanders replyed: Sir, Ro. Williams his Commentaries. With this march, our Forefathers[Page]did once over-run all France: we may say in like manner, that how meanly soever some may deem of these things, we know that by these waies and means the Gospel marched over the World, the Primitive Christians won the field, subdued whole Kingdoms unto Christ, and at last, won heaven for themselves.

By this means the Protestants got ground of the Papists,Pius the 4th. in his Bull de motu proprio, perfixed to the Trent-Catechism as the Pope himself once did complain; and divers Dr. Gropper. Stapleton. Lud. Carbo. Romanists have confessed that the Protestants never used a more mischievous engine against Rome than Catechising; And thereupon they fell to counter-work them by the same way, and fram'd Catechisms of several sorts; And surely if ever they get back of us that ground which they have lost, it will be (as a Reverend man hath long since premonished) by this way,Mr. Rich. Greenham▪ above 50. years agone. by their more exact care in requiring of this duty from the Parochial Ministers.

I will preface no farther in this business, [Page] but advertise the Christian Reader that this Synopsis was intended for an explanation of the Church-Catechism, and (indeed) to succeed it in the order and method of teaching: for this presupposeth the learning of the other, and the having it by heart before hand,Cyrill. Catech. 4. as the [...], the milky way, which all Children should first tread in, and learn to order their steps by.

Ediscebant pueri 12. Tabb. leges, ut Carmen necessarium. M. Tull. l. 2. de Ll.The Romans caused their Youth to learn the Laws of the 12. Tables by rote; and why should not Christian Children learn that more excellent Law of the Two Tables and the other Heads of Christian Love in their tender years, when the memory is most receptive of good impressions, & most retentive of what is committed to it? This (indeed) is fitted and set to the elevation of mens capacities at 12. and 13. years of age, when it begins to be day-breaks in their understandings in matters of this nature.

A year or two will not serve to be [Page] Discipulus Catechismi, under the discipline of the Catechist: This foundation-work will require more time & pains than so: Let none make too much haste out of this lower form,Debile fundamentum fallit opus. Cypr. praefat ad opuscula. till Christ be formed in him, and until these prima fidei lineamenta, the first lines and traces of Christ's face, be drawn upon the Tablet of his mind.

The variety and multiplicity of Catechisms which I hear to be abroad, hath kept this (a while) under my wing: But at last I adventured it abroad, because I understand, there are but few of those fram'd according to the Scheme of the Church-Catechism; and another motive of the publication was,Vtile est plures à pluribus fieri tractatus, diverso stylo, non diversâ fide, etiam de Quaestionibus iisdem, ut ad plurimos res ipsa proveniat; ad alios sic, ad alios autem sic. Aug. de Trint. cap. 3. the Counsel of a pious and learned Father of the Church, which was, that men should publish various Tract [...] touching one and the same subject, that the same thing coming forth in various dresses, into mens hands, they might be reduced to read and affect them, one way or other.

[Page]For sometimes the person of an Author (being familiarly known unto us) invites us to read: sometimes a singular method, and sometimes neatness and elegancy of style, prefers a Book to the Readers acceptance.

If any of these circumstances shall befriend this small piece, and procure it a favourable aspect from the Christian peruser, I may hope of some good may be done by it. And God give a blessing to it, according to the sincerity of my intentions therein.

‘And thine eares shall hear a word behind thee, saying: This is the way, walk ye in it, when ye turn to the right hand, and when ye turn unto the left.’Isa. 30.21.

§

[Page]

YOung man, if thou wouldst Christian be

In truth, and in reality;

Four things imprint upon thy mind

Whil'st it is tender (yet) and kind.

1.

First learn the Creed, that golden Key

Of true Belief, which lets in day.

2.

The Precepts next must be thy Lore

To guide thee safe from shore to shore.

'Midst rocks of Vices, and the Sands

Which threat thy Vessel on all hands.

3.

Then that most holy Prayer take,

Which for thy use thy Lord did make

To teach thee to send fit desires,

Lest thou offend with foolish fires.

4.

The Sacraments in the last place

With bended knees and heart embrace,

The Seals of thy Redemption, and

Thy title to the Holy-Land:

Make use of these, if thou would'st fain

That life which knows no Death obtain.

§

[Page]

BIs tria Orat: Dom: sunt Oranda tibi, Credendaque, Symbolum. bis sex:

Quae Decalogus. Peragenda, decem: Sacramenta. Participanda, duo.

OF THE CREED.

[Page]

I.

THere are four general parts of Christian Religion,In his capitibus Catecheticis universae Scripturae pomaeria, se [...] potiùs Latifundia continentur. Alsted Th. Catechet. c. 1. which are received and embraced of the whole Church of God throughout the World, and do virtually contain the whole Body of Divinity: namely, The Creed; the Commandments; the Lords Prayer; and the Sacrament [...].

II.

AS man was made after a differen [...] manner from other subluna [...]y Creatures: so he was designed for a different [Page] end God made him lower than the Angels in this life. Psal. 8.5. But he shall be made equal to the Angels hereafter. Luk. 20.36., to weet eternal happiness after this life: For the attainment whereof, God hath shewed him what to do Deut. 10.12. Micah 6.8., prescribed the means thereunto conducing, if he make use of them.

III.

St. Paul doth reduce all to these two heads faith and Love. 2 Tim. 1.13THe means that God appointed unto man for to arrive at happiness, are chiefly these two. 1. To believe rightly in God. 2. To walk uprightly before him; that is, according to his Will and Command, revealed in his Word; This is the whole duty of man.

IV.

Perfectus Scripturae Canon, ad omnia, satis supe [...]que▪ sufficit▪ Vinc: Lirin▪ cap. 2.THe Word wherein God declared his Will, is the Scripture, which is the Authentick Rule of Faith and Manners; Life & Belief; containing all points of necessary and saving truths to make the man of God perfect, and to carry him on to his designed end of happiness and glory.

V.

[Page]

ALl the chief points of Faith and right Belief, and which are necessary of all men to be received (to whom they are propounded) are summed up in those 12. points or Articles that are contained in the Apostles Creed: Which Creed is the Key to all other doctrinal points of Religion.

VI.

THe Patriarchs and Servants of God in old time,The Patriarchs Creed, see the Annotations annexed. [...]. Tit. 1.3. were saved by the faith contained in this Creed: every Article thereof being revealed unto them, and to be sound (dispersedly) in the writings of Moses Act. 26 22. and the Prophets: For as there was but one Cant. 6.9. Eph. 4.4, 5. Church from the beginning of the World: so there was but one Tit. 1.3. faith, which is common to us and them, and to all that shall come after us.

VII.

OF those twelve Articles, some do concern God the Father, as the first Article: [Page] some concern God the Son,The distribution of the Creed into 4. parts. as the six Articles immediately following; and some do concern God the Holy Ghost, as the eighth Article. The four last, do set forth the state of the Church, both in this World and in the nex [...].

VIII.

The Desinto Hell.THe Article of Christ's descent into Hell may safely be understood and believed, either of these two waies.

Dr. Hammond's Practical Catechism, 2d. edition page 236.

1. That the soul of Christ descended (locally) among the Infernal Spirits; not to suffer, but to manifest the power of his Godhead: which is the interpretation of the Fathers, and divers eminent Writers

Dr. Latimer. Dr. Nowel. Dr. Babington. Dr. Bilson. Dr. Crachanthorp in his defence of the Church of England —C. 39.

of later age.

2. By descending into Hell, no more is to be understood than that Christ descended into the state of the Dead, and was (there) continued for the space of three daies; which is more generally received of the later Writers.

IX.

[Page]

TO believe the Holy Catholick Church, is to believe that among all the Tribes Rev. 5 20. and Nations of the World, God hath some chosen servants & a peculiar people, whom he hath taken Act. 15 14. out for his name; sanctified with his Spirit Act. 20 32. Rom. 15.16; called unto the state of grace Rom. 8 28.; and ordained unto eternal Glory.

X.

TO believe the Communion of Saints, is to believe that the Saints and Servants of God are knit (by an invisible tye of faith and love) to Christ their head Col. 2.19. 1 Joh. 1.3. [...]. Eph. 4.4.; and to each other, by common participation, and mutual communication of all good things, both spiritual and temporal, as if they were but one body, and were acted by one soul and spirit Phil. 2.12..

XI.

TO believe forgiveness of sins, is to believe that God doth freely pardon sin to penitent Luk. 24 47. Act. 2.38. sinners, thtough faith in Christ Rom. 3.24, 25, 26., without any other merit or [Page] satisfaction; And that he hath given power to his Church Mat. 18 18. Joh. 20.25 to declare and pr [...] nounce this pardon (in his name) upon just and lawfull occasions.

XII.

Symbolum patrum est tantum declarativum symboli Apostolici, sic propter haereticos exigente necessitate. Aquin: Sum: p. 2. c. 1.THe Nicene Creed and the Creed of Athanasius, are but Paraphrases and Explanations of the Apostles Creed, upon occasion of Heresies that sprung up in the Church (about those times) touching the holy Trin [...]ty and the Incarnation of Christ: But they contain nothing material or substantial, that is not couched in the short symbol of the Apostles.

XIII.

The Doxology, a little Creed.THat little Hymn of glory, called Gloria Patri, &c. is (as it were) a little Creed, and an Abridgement of the Apostolical; brought into the Church about the time that Arrianism prevailed,As the word shibboleth distinguished the Ephraimites from the Gileadites, Jud. 12.6. for to be a badge to distinguish the Orthodox Believers from the Heterodox or mis-believers: For by giving glory to God in this form, they confessed the Trinity in Unity, which the Arrians opposed.

A PRAYER.

[Page]

BLessed be thy holy name, O Lord, for all the holy Scripture which thou hast given us, for a light unto our feet Psa. 119 105. and a lantern unto our paths: And particularly for that part of it, which thy holy Apostles have delivered for a Summary of Faith, and a Rule of right belief; to teach us, to know thee the onely true God, and Jesus Christ Joh. 17 3. whom thou hast sent. Lord strengthen and confirm this faith in us more and more, that we being built upon the Rock 1 Cor. 10 4., and the firm foundation of the Prophets Eph. 2.10. and Apostles, may stand up stedfast, unshaken and unmovable, against all the temptations of Satan; both against the strong blasts of persecution, when any shall arise; and against the breath of seducers, which do daily lie in wait to deceive, and to beguile unstable souls.

That so holding fast this 1 Tim. 6 20. pledge, which was once delivered unto the Saints, we may (at last) obtain the end 1 Pet. 1 9 of our [Page]faith, even the salvation of our souls, through him, who is the Author Heb. 12 2. and finisher of our faith, Jesus Christ the Righteous.

Vnto whom, with the Father and the blessed Spirit, all glory be rendred, by all the Church, as in the beginning, so now, and to all ages of the World, Amen.

OF THE COMMANDMENTS.

[Page]

I.

THe second general H [...]ad of Christian Religion are the Commandments, Decalogus est Symbolum Agendorum. Dr. Davenant Adhort: ad pacem cap. [...]. which are the Breviate of the Law Moral, and of all the practical duties of humane life: It is the Rule of our obedienc [...], [...]he Tree Gen. 2 17. of knowledge of good and evil, shewing what is good Deut. 30.15. and what is bad, what is to be followed, and Rom. 3.20. what to be eschewed.

II.

OUr Saviour Christ did not abolish the Ten Commandments, [...]. Arist. Eth. l. 5. c. 7. for it is a law founded in Nature R [...]m. 2 14, 15., and natural equity, and therefore is unmovable and unchangable. It is the eternal Rule of [Page] Justice to all persons, to the end of the World: for the Gospel doth not exempt any persons from natural or moral obligations, at any time.

III.

Wherein Christian liberty doth consist.CHrist freed us from the Ceremonial Law (which was grown to be Mat. 23 4. unsupportable) but not from the law of good manners Mat. 5.18. & 19.17. Rom. 3.31., which was promulgated upon. Mount Sinai: He hath freed us also from the rigor, and punctuality of this Law, but not from the regiment of it. And lastly he hath freed us from the curse Deut. 27.26. of this law, or the curse annexed to the breach of it, when he was himself made [...] curse, by suffering an accursed death for our sins Gal. 3.13..

IV.

The moral law, a perfect law for parts & degrees.THis Law called Moral, is a holy Rom. 7 12. and perfect Psa. 19.7. Law, having a spiritual Rom. 7.14. as well as a literal sense: being made to regulate the whole man, both outwardly in his members, and inwardly for the thoughts and intentions of the heart Exod. 20.17..

[Page]Christ did fullfill this Law by doing it, not by filling up the vacuities of it: for there was no defect or imperfection in it Psa. 119 96..

V.

GOd summed all moral duties in ten general Precepts,In the original it is in the abstract, viz: or Ten [...] Words as Moses calls them.

Our Saviour Christ reduced these ten into two, and St. Paul into one, even Love:Decas verborum. Deu. 10 4. Love Rom. 13.10. is the fullfilling of the Law, and the end and complement Joh. 14 of it:Mat. 22.40. that is, Love towards God, and Love towards our Neighbour; this is the total sum of the Moral Law.

VI.

How far the Law may be performed by us.THough the Law be so nice and exact Deut. 6.5. Mat. 22.37 in it self that we cannot perform it so fully as we ought, or as it requires Rom. 3 20., nevertheless we may (Gods grace assisting us) perform it so far as to find a gracious acceptance with him, through Christ Gen. 4.7.: The doing the uttermost of what we can 2 Chron. 30.18.19▪, and the bewailing of what we cannot do, is all that the mercifull God requires at our hands in this point.

VII

[Page]

This law of the two Tables surpasseth all the laws of the 12. Tables among the Romans.THe precepts of the first Table do contain the duty of man towards God, being given to direct him in the service of his Maker, and in performing both the internal Psa. 59 6. Rom. 12.1. and external worship that is due unto him: For he that made both soul and body, expects the service of both, and to be glorified in both 1 Cor. 6.20..

VIII

THe precepts of the second Table do contain the duty of man towards his Neighbour, obliging him to love him Lev. 19 18. Mat. 22.39 as himself, as his fellow-creature Gal. 6.10., hewn out of the same Act. 17 26. Isa. 58.7 rock, made by the same hand, and bearing the same stamp impress and superscription with him, even the 1 Cor. 11 7. Jam. 3.9. Exemplumque Dei quisque est sub imagine parvâ. Manil: image of him that made both the one and the other.

IX.

THe Commandements are but few in number, and short in words, but they [Page] contain much in a little:Praecepta sunt angus [...]a, & augusta. Zanch: in Decalog: For where any particular Virtue is commanded, all Virtues of the same kind are (under that name) commanded: And where any Vice is forbidden, all Vices of that race and kind are forbidden likewise.

X.

WHere any Virtue is commanded, there the opposite Vice is forbidden:He that commanded us to hate the evill, did command us to love the good. Amos 5.15 Isa. 1.16, 17. and where any Vice is forbidden, the opposite Virtue or duty is commanded, by the Rule of Contraries. As where stealing is forbidden, there honest labour frugality and industry in our calling is (im [...]plicitly) commanded, that men need not be forced to steal.

XI.

WHere any duty is commanded, there all lawfull means conducing to that duty are (cacitly) commanded:Qui destinat ad finem, destinaat ad media. Arist: 2. Phys: And where any vice is forbidden, there all the means and occasions Mat. 5.21, 28. 1 Joh. 3.15. These ampliations and extensions of general precepts in the Law, are virtually inherent in them; and so by easie natural Logick, and by a free and unforced inference, are deducible from thence; whereof Alsted in his Theologia Catechetica, Zanchius upon the Decalogue, Perkins in his Armilla aurea, and divers other Commentators on the Moral Law have treated., as also the allurements and provocations that do any way tend or induce thereunto, are likewise forbidden.

THE PRAYER.

[Page]

MOst holy God, who art glorious Exod. 15.11. in holiness, and who wilt be sanctified Lev. 10 3. in all that come nigh unto thee: Thou hast been graciously pleased to declare thy will unto us, and to shew how thou wouldest be served and obeyed Deut. 10 12., and what thou Micah. 6.8. requirest of us, while we dwell in Tabernacles of flesh.

Thou hast given us a holy and a perfect Psa. 19 7. Law to be the Rule of our obedience, and the square of all our actions; Lord open our eyes, that we may see the wonderous Psa. 119.18. things of this Law, see the fullness, and purity, and perfection of it.

Write it (we pray thee) in the Tables 2 Cor. 3.3. of our Hearts, that we may see it there, and do it; and assist us with thy good Spirit, that we may embrace and follow every virtue that is there commanded, and shun every vice that is forbidden, and study to be doers of the word, and not hearers onely, deceiving our own souls Jam. 1 22..

[Page]And though we are not able (through our natural depravedness and corruption) to perform thy Law and Commandments so exactly as we should, yet O Lord our God, we beseech thee to accept of our sincere indeavours, who knowest our weaknesses and disabilities, knowest what is in man, and whereof he is made Psa. 103 14., and dost often accept of the will for the deed, even so accept of our imperfect obedience, for his sake, who hath fullfilled all righteousness, and accomplished thy will in all points, even Jesus Christ, our onely Mediator and Redeemer.

OF THE LORDS PRAYER▪

[Page]

I.

THere is none in this World that is so full and self-sufficient, but doth want somthing, and must seek out of himself for a supply of that want:Deo nihil deest, He is [...] self-sufficient and all-sufficient. — Ipse suis pollens opibus:— Nature Jonah 1.5, 6. Act. 10 2. dictates and suggests, that prayer and supplication is an effectual means to obtain this supply; And that humble address must be made to him that hath all, and wants nothing 2 Cor. 3.5..

II.

Why we must pray.Though God be rich Eph. 2.4. in mercy towards all, and knows all our wants better than our selves, yet he expects to be asked before he gives Mar. 6.5.21.22. Psal. 50.15. Phil. 4.2.: He requires us [Page] to acknowledge our Jam. 1.6. wants and weaknesses, and to lift up a prayer in faith, and then he will meet our desire [...], if they be just Jam. 4.3. Job 35.13. and convenient.

III.

MOst men are ignorant Job 37 19. in the duty of prayer,How we must pray. and know not how to pray as they ought Rom. 8.26., or to pray according to Gods will 1 Joh. 5 14.; Therefore our Saviour Christ (at the request of his Disciples) did prick down a lesson for that purpose, as St. John had done for his Disciples Luk. 11 1, 2.: He gave them a prayer which they might use without fear of offending, by presenting unfit or unlawfull desires.

IV.

THat form of words delivered by Christ in the sixt of Matthew and the eleventh of Luke, See the notes annexed, upon this Head. is not onely a pattern to pray by, but also a formal prayer, and a full comprehensive one; being an Inventary of all our wants, and suiting with all persons, times and occasions.

V.

[Page]

AS it is a prayer of it self: so it is the law and line of all our prayers: The Rule and Directory for composing of all prayers that suit with mens particular occasions; And the standard whereby [...]hose prayers are to be examined, whether they be made according to the pattern shewed in the Mount The Mountain whereon Christ preached his first Sermon, and delivered this prayer. Mat. 5.1..

VI.

The preeminence of the Lords prayer. Oratio Dominica est orationum domina.THe Lords prayer must (in all reason) be esteemed above the best of h [...]mane compositions.

1. By reason of the excellency of the Author, who was the Wisdom 1 Cor. 1 24. of his Father: and in whom were hid all the treasures Col. 2.3. of wisdom and knowledge; and unto whom the Spirit was not given by measure Joh. 3.34..

2. For the acceptableness thereof with God: for when we supplicate the Father, not onely in his sons name Joh. 16 23., but also in his sons words, we may (with good reason) suppose, that our requests will [Page] be the sooner heard, and return with better success.

VII.

YEt,The best qualifications of prayer. neither the eminency of the composer, nor the art of the composition, do recommend a prayer so much, as true saith Mat. 21 22. Ja. 1.6., and fervent affection Ja. 5.15, 16., as also humility Luk. 18 13., and due reverence Eccles. 5.1. Ephes. 3.14:; which are necessary dispositions and qualifications in any person that shall send up this prayer, or any other.

VIII.

A [...]ayer composed by another (whither read or repeated by heart) is as usefull and prevalent as any made by our selves,And Jesus left them, and went again, and prayed the third time saying the same words. Mat. 26.44. Mat. 14.43. if devotion be in the heart. And the same prayer may be often used (as Mat. 26.44. Christ did) if the same grace be still wanting: God is not delighted with varying of phrases, or suits of several dresses.

IX.

IN the Lords Prayer we are taught to say, our Father: In the Creed to say, [Page] I believe, Pacis Doctor, & unitatis magister noluit sigillatim precem fieri. Cypr: de Orat. Dom: &c. To instruct us that every man must believe for himself, being to be saved by his own Habh. 2 4. saith: But we must pray for others 1 Tim. 2.1. Jam. 5.16. as well as our selves: for as charity begins at home but doth not end there: so doth prayer; though it hath one foot in the center of a man's self, the other foot doth fetch a compass about the World.

X.

THe Lords Prayer doth consist of six Petitions, equally divided between God and man: Whereof,

Tres petitiones dei gloria destinatae sunt tres reliquae nostri curam gorunt. Cal [...]: l. 3. Inst: c. 20.The three first.

1. Hallowed be thy name, [...]

2. Thy Kingdom come▪ [...]

3. Thy will be done, [...]

The other three

1. Give us this day, &c. Do concern man.

2. Forgive us our Trespasses, Do concern man.

3. Lead us not into, &c. Do concern man.

XI.

Of unpremeditated prayer.TO pray in some language, not understood by the Congregation, is unlawfull, because it is unfruitfull to edification [Page] 1 Cor. 14.14, 15, 16. To pray with an unprepared heart, and unpremeditated words, delivering rude and crude and undigested thoughts, doth not consist with that Eccle. 5.2. reverence that is due to the Majesty of God, when we make our addresses unto him.

XII.

HE that composed this prayer did also impose it, and command it to be used, and therefore it is not warrantable to lay it quite aside, though we be qualified to make prayers of our own: for as this doth not exclude other prayers 3. so neither must other [...]yers exclude this▪ But it may be use [...] [...] at the beginning of our devotion, or at the close of it, as the antient Church indifferently used it.

THE PRAYER.

MOst glorious Lord God, whose Essence is infinite, and whose Majesty is incomprehensible, how little do we know of thee Job 37 19., at this distance from thee? we cannot order our speech unto thee by reason of [Page]darkness; we are weak and feeble creatures, full of wants; and we are vain things full of vain imaginations and fond desires, and therefore are often frustrated in our requests unto thee, and expectations from thee; we Jam. 4.3. Job 35.13. ask and have not, because we ask amiss, our very prayers being often offensive, because they are mingled with folly and vanity.

Thou hast therefore (in great mercy and kindness towards thy servants) given us a form of wholsome words, to direct us how to speak unto thee, to teach us what is necessary for us to ask, and fit for thee to grant.

Gracious Lord, as thou hast put thy words Isa. 51 16. into our mouths: so put thy Spirit into our hearts, that we may [...]y in the power and demonstration of the Spirit, that we may lift up clean hands and pure hearts unto thee, and put on reverence and godly fear in all our approaches unto thee, supported with this assurance, that thou art our father, though we be not worthy to be called thy sons Luk: 15.18., and that we have an Advocate with the father 1 Joh. 2.1, who hath taught us to pray, and say, our Father, &c.

OF THE SACRAMENTS.

[Page]

I.

THe New Testament Sacraments,Sacramenta sunt signa signantia, & obsignantia. are certain visible signs and seals, ordained by our Saviour Christ, relating to some invisible grace, represented by them, and conveighed in them to the meet and worthy Partakers.

II.

THe Sacraments are ordained in corporeal and visible elements or symbols,The eye doth better instruct than the ear: [...], in regard of mans weakness and frailty, whose understanding must be instructed in heavenly mysteries; and whose affections must be excited or stirred up to religious duties, by the help of visible forms, representations and objects.

III.

[Page]

The virtue and efficacy of the Sacraments.THe Sacraments do not work grace of themselves, by some inherent vertue in them: But in regard of the strict 2 Cor. 10.16. union and relation between the sign and the thing signified, and the spirit and power of Christ concurring Mat. 28.20. with his own Ordinances (who doth not delude men with mock-shews) much benefit is derived in them and by them; where the partakers do not put a bar or obstacle by their own unworth [...]ness.

IV.

THere are but two Sacraments that are properly so called, and which are necessary (for all persons) unto salvation; namely Matth. 28.19. B [...]ptism and the Lords Supper Matth. 26.26, 27▪:Illud, est nasci de sp [...]ritu; hoc, autem pa [...]sci. Aug: de verb: Apostoli. Serm: 11. Whereof the one, is a Sacrament of our initiation or entrance into the visible Church; The other, of our continuation in it.

V.

[Page]

THe Word and Sacraments are essential characters of Gods Church, or tokens to know it by: where these are rightly dispensed,Faciunt favos vespae; faciunt Ecclesias & Marcionitae. Tert: adv: Marc: there is a true Church Mat. 18.20. Mat. 28.19. Act. 2.42.; and where these are wanting, though there may be a convention or assembly of men, yet it is not (properly) a Church of God.

VI.

BAptism is not onely a sign of the new Covenant Gen. 17.11. Rom. 4.11. Act. 2.38.22.16.,Circumcision was a sign of the old Covenant, and Baptism cometh in the room of that. Co. 2.11, 12. made [...]o Christ, or a distinguishing ordinance between believers and unbelievers: B [...]t also a (b) seal to ratifie consign and make over (as it were under seal) the promises of God made in Christ, unto every true Believer.

VII.

THe sleighting or neglecting of the Baptism of water,The danger of sleighting baptism, where it may be had. where it may be had, or any other Ordinance of Divine [Page] institution, is a soul endangering sin, and imports a contempt of the Author,See the Annotat: and a rejecting of the counsel of God Luk. 7.30.. Gods anger was highly incensed against Moses Exod. 4.24. for not Circumcising his child in due time, according to the command Gen. 17 12..

VII.

Infants to b [...] Baptized. See more in the notes.THe young children of believing Parents are capable of Baptism, as the children Gen. 17 12. of the Israelites (being but eight daies old) were of Circumcision. And where but one of the Parents is a believer, the children are admitted unto those favours and privileges of the Church that do belong unto that Parent as a believer 1 Cor. 7 14. Rom. 11.16..

IX.

THe Lords Supper was instituted by Christ, not onely for a memorial of his death Luk. 22.19: 1 Cor. 11.24., but also for a means of applying his merits to the partakers 1 Cor. 10.16.;Verbum est fundamentum fidei; Sacramenta sunt firmamenta & columnae Calv: l. 4. Instit. c. for the increasing of love and amity among the faithfull; and for the strengthening of their faith and love towards God, by these [Page] outward tokens, and pledges of his love to them 1 Joh. 4.11..

X.

FOr the due receiving of this Sacrament, it is necessary that a man [...] Cor. 11.26. examine himself,Qui indignè manducat, sibi judicium manducat, non tibi. Aug. but not so expedient that he should examine others, whether they be worthy or unworthy. No man is partaker of another mans sins, except he be accessary thereunto, either by counsel 1 Sam. 12.9., or consent Act. 8.1. Act. 26.10., or approbation, or some such way.

XI.

THe frequent use of the Lords Supper (in due manner) besides other benefits, serves much to the advancement of piety and a holy life: For thereby we are called to a re-inforcing of our watch; to descend to that most usefull and necessary duty of self-examination 1 Cor. 11 28., or searching our own Psa. 77.6. bosoms, to purge out 1 Cor. 5.6. the old leaven and all impurity that is there contracted: and lastly to a renewing of our vows and promises (made in baptism) of serving God, with more circumspection and vigilance,

XII.

[Page]

Sacraments of perpetual use to the [...]aithfull.THe Sacraments are not temporary Rites, but standing appointments in the Kingdom of Christ, and of perpetual use in his Church, until his second coming 1 Cor. 11.26.. None can arrive at such Phil. 3.12. Rom. 7.14. perfection in this life, as to be above Ordinances, or not to stand in need of them, for the uses before mentioned; for which purposes all sober and humble Christians, have found them usefull, and efficacious.

XIII.

ONely those that are law [...] to Ecclesiastical Ministeries, [...] Mat. 28 19, 20. lawfully Administrators of the Sacraments; They are the Keepers of the Seals, and are entrusted to apply and dispense them to such persons as desire them, and are meetly qualified for them.

THE PRAYER.

[Page]

BLessed Lord, thou hast been gracious unto thy people, and wonderfull in all thy doings towards the children of men: Thou hast been pleased (since thou hast created us for thy self) to guide our steps unto thee, and to set us in the paths that lead unto everlasting life, By teaching us to believe In the Creed. rightly in thee; to walk In the Command: uprightly before thee; and in all our Addresses In the Lords Prayer., to speak advisedly and discreetly unto thee.

And thou hast been farther pleased to afford thy servants suitable and convenient helps for the performance of those Duties thou hast enjoyned them, even thy holy Sacraments; which thou hast ordained to nourish and strengthen our saith in thee; to enflame our love towards thee, and to embolden our addresses unto thee, by assuring and sealing Rom. 4 11. unto us all the gracious promises that thou hast made unto thy Church, in thy beloved Son.

[Page]Lord teach us to use these helps and means discreetly, reverently and thankfully, as thine own holy institutions; Continue them still unto us, and let thy holy Spirit be ever present with them, that they may be instrumental and effectual to those ends and purposes for which thou hast ordained them.

Lord hear thou in heaven thy dwelling place, and have mercy, and pardon the sins of this most sinfull Nation; Heal all our rents and breaches: Thou whose name is, the Repairer Isa. 58.12. of the breaches and t [...]e Restorer of the paths to dwell in, let this ruin Isa. 3.6, 7. be under thy hand, and be thou a Healer.

Say unto this Nation, as thou didst (once) to thy antient people Jer. 33.6.: I will bring it health and cure, and I will cure them, and reveal unto them the abundance of peace and truth.

Grant this for thy mercies sake, and make haste to help, O Lord God of our Salva [...]ion.

How long O Lord! at length repent,

And of our miseries relent:

Psal. 90.

Thine earely mercy shew.

That we may unknown comforts tast,

And for long daies of sorrow past,

As long of joy bestow.

The preceding Aphorisms resolved into Questions and Answers; for the better fixing of them in the memory, and a farther illustration of them to weaker understandings.

[Page]

THis short Abstract is fram'd and contrived first, Axiomatically, by way of Theses, Aphorisms, or Axioms, as Hippocrates summ'd up the▪ Rules of his art in Aphorisms; Piscator, Junius and Grynaeus have delineated the Body of Theology in the like form.

In the second place, These Theorems are handled Dramatically, by inter-locutions, or by Questions and Answers; which was the antient way, not onely of teaching Philosophy, used by Socrates and Plato, but also of planting the Christian Faith, and propagating it over the world.

This Method and Oeconomy will much [Page] conduce not onely to illustrate the matter in hand, and insinuate it to the understanding, but will serve also to rivet it the faster in the minds of the learners, that they may be as go [...]ds and nails, fastned by the Masters of the Assemblies. Eccle. 12.11

It is a command of Moses concerning the Law: Thou shalt teach them diligently to thy Children, Deut. 6.7. In the Hebrew it is Exacues, I [...]it studium & diligentiam, qu [...] pueris praecepta dei [...]nculca [...]i debent. V [...]abl: in locum. thou sh [...]lt sharpen these precepts, and set a point on them, that they may penetrate, as men sharpen a stake to drive it into the ground, or set an edge on a knife by often drawing it over the whetstone: So it is needfull that such Rules should be often inculcated and repeated that they may pierce deeper and hold faster.

And lest I might seem to obtrude any thing Magisterially or like a Dictator on any mans belief, I have pointed to the rock from whence they were hewn, by subjoyning Scripture-citations to each of them. I have also confirm'd them by the authority of some ancient and modern writers, such as were the Heads of their Tribes, and renowned men in their Generations.

The Protestants of France took just offence [Page] at the Sorbon Doctors,Histor: of the Counsel of Trent l. 1. when they published the Capital points of Christian Religion in 25. Propositions, without any proofs of Scripture for any of them, but obtruded naked Conclusions and Axioms, tanquam pro imperio, nullis rationibu [...] aut firmamentis adjectis; But I hope I have prevented such objections, by what is added to these Theorems.

§

OF THE CREED.

[Page]

§

HOw many parts be there of Christian Religion?

There are four general parts thereof, which are universally embraced of the whole Church of God, through the World, and do virtually contain the whole Body of Divinity: namely the Creed, the Commandments, the Lords Prayer, and the Sacraments.

§

What is the preeminence and excellency of man above other creatures?

As man was made after a different manner from all other creatures here below: so he was made to a different end, namely eternal happiness after this life: For the attainment whereof, God hath shewed him what to do, prescribed the means thereunto conducing, if he make a right use of them.

§

What are those means that God hath appointed unto man, for obtaining eternal happiness?

[Page]They are chiefly these two: first to believe rightly in God: secondly, to live uprightly before him, that is, according to his will revealed in his word. Living and believing making up the whole duty of man.

§

What word do you mean?

The word wherein God declared his will is the Scripture, which is the authentic Rule of faith and manners, life and belief; containing all points of necessary and saving Truth [...] ▪ to make the man of God perfect, and to carry him on to his designed end of happiness and glory.

§

What are the chiefest points of faith and right belief?

The chief and fundamental points of faith and true belief, and which are necessary to be received of all to whom they are propounded, are summed up in these 12. points or articles, which are contained in the Apostles Creed; which Creed is the key to all other doctrinal points of Religion.

§

How did the Patriarchs and Servants of God (of old time) believe, before this Creed was framed?

They believed as we do, and were saved by the saith contained in this Creed; every article thereof being revealed unto [Page] them, and to be found (dispersedly) in the writings of Moses and the Prophets: for as the [...]e was but one Church from the beginning of the world; so there was but one Faith, which is common to us and them, and to all that shall come after us.

§

What do these 12. articles contain or concern?

Some do concern God the Father, as the first article; some God the Son, as the six articles immediately following; and some do concern God the Holy Ghost, as the eighth article: The four last do set forth the state of Gods Church, both in this world and in the next.

§

What is meant by Christ's descending into Hell, which is mentioned in the Creed?

That article or period, may safely be understood, either of these two waies:

1. First, that the soul of Christ descended (locally) among the infernal Spirits, not to suffer, but to manifest the power of his Godhead: which is the interpretation of the Fathers, and divers eminent Writers of later age.

2. Secondly, by descending into Hell, no more is to be understood, than that Christ descended into the state of the Dead, and was continued under the power [Page] of Death for the space of three daies: which is more generally received of the later Writers.

§

What is meant by this article, I believe the Holy Catholic Church?

To believe the Holy Catholic Church, is to believe that among all the Tribes and Nations of the World, God hath some chosen Servants, and a peculiar people, whom he hath t [...]ken out for his name; sanctified with his Spirit; called unto the state of grace; and ordained unto eternal glory.

§

What do you understand in the same article by the Communion of Saints?

To believe the Communion of Saints, is to believe that the Saints and Servants of God are knit (by an invisible tye of faith and love) to Christ their Head; and unto each other by common participation and mutual communication of all good things both spiritual and temporal; as if they were but one Body, and were acted by one soul and the same spirit.

§

What do you understand by this article, I believe the forgiveness of sins?

We believe that God doth freely pardon sin to penitent sinners through faith in Christ, without any other merit or satisfaction; and pronounce this pardon (in [Page] his name) upon just and lawfull occasions.

§

Are there not some other Creeds besides that of the Apostles?

Yea; the Nicen Creed, and that of Athanasius: yet these are but Paraphrases and Explanations of the Apostolical Creed, upon occasion of Heresies that sprung up in the Church (in those times) especially touching the Trinity, and the Incarnation of Christ; but they contain nothing material, or substantial, that is not couched in the short symbol of the Apostles.

§

What is the use of that little Hymn, called Gloria patri?

It is (as it were) a little Creed, and an Abbridgment of the Apostolical, brought into the Church about the time that Arrianism prevailed, for to be a badge to distinguish the Orthodox Believers, from the Heterodox or mis-believers: For by giving glory to God in this form, they confessed the Trinity in Unity, which the Arrians opposed.

§

§

OF THE COMMANDMENTS.

[Page]

WHich is the second general part of Christian Religion?

The Commandments, which are a Breviate of the Moral Law, and of all the practical duties of humane life; the Rule of our obedience; the Tree of knowledge of good and evil, shewing what is good and what is bad, what is to be followed, and what to be eschewed.

§

Did not Christ abolish these Commandments?

No, for this is a Law founded in Nature, and natural equity; and therefore is unmovable and unchangable; It is the eternal Rule of Justice to all persons to the end of World. The Gospel doth not exempt any persons from natural and moral obligations at any time.

§

But it is said, that we are not under the Law, but under Grace: therefore we are freed from the Law.

Indeed, Christ hath (wholly) freed us from the Ritual or Ceremonial Law (which was grown to be unsupportable) [Page] but he hath not discharged us from the law of good manner [...] promulgated on Mount Sinai: yet he hath freed us in part from this Law, freed us from the rigor and severity of it, filed the teeth of it (as it were,) he hath freed us from the curse annexed to the breach of it, when he was made himself a curse, by suffering an accursed death for our sins.

§

Was this Law a perfect Rule of obedience, and such as needed no amendment?

Yea, it was a holy and a perfect Law, having a Spiritual as well as a literal sense, being made to regulate the whole man, both outwardly in his members, and inwardly for the thoughts and intentions of the heart. Christ did fullfil this Law, by doing it, not by filling up the vacuities of it; for there was no defect or imperfection in it.

§

Are not the duties of man very numerous in this life?

Yea s [...]e: but God in his wisdom, hath summed them all up in Ten general precepts, or Ten words, as Moses calls them.

Our Saviour Christ reduced these 10. into two, Mat. 22.40. and St. Paul into one, Rom. 13 10. namely Love▪ Love is the fullfilling of the Law; the end and complement of it; that is, Love towards God, [Page] and Love towards our neighbour: This is the total sum of the Moral Law.

§

Is it possible for any to perform or fullfil this Law?

Though it be so nice and exact in it self, that we cannot perform it so fully as we ought, or as it requires: nevertheless we may (Gods grace assisting us) perform it so far, as to find a gracious acceptance with him, through Christ. The doing the uttermost of what we can, and the bewailing of what we cannot do, is all that the merciful God requires at our hands in this point.

§

What do the precepts of the first Table contain?

They do contain the duty of man towards God, being given to direct him in the service of his Maker, and in performing the internal and external worship that is due unto him: [...]or he that made both soul and body, expects the service of both, and to be glorifi [...]d in both.

§

What do the precepts of the second Table concern?

They do concern and contain the duty of man towards his Neighbour, obliging him to love him as himself; and that, as his fellow-creature, hewn out of the same rock, made by the same hand, and bearing the same [...]amp, image and super▪scription [Page] with him, ev [...]n the image of him that made both the one and the other.

§

The Commandments are but few in number, and short in words, have they not s [...]me farther latitude in sense, than in words?

Yea surely: and there are certain Rules to shew what latitude they bear, that is, how far they may be amplified and extended; as, First, where any virtue is commanded, all virtues of the same kinde, are (under that name) commanded; and where any vice is forbidden, all vices of that kind or race are forbidden likewise.

§

What other Rules have you to measure the latitude of these Commandments?

Take these two more: where any virtue is commanded, there the opposite vice is forbidden; and where any vice is forbidden, there the opposite virtue is commanded, by the Rule of Contraries: As where stealing is forbidden, there honest labour, industry, and frugality is commanded, that men need not be forced to steal.

§

What is the other Rule?

Where any duty is commanded, there all lawfull mean [...] conducing to that duty, are (tacitly) commanded: And where any vice is forbidden, there all the means and occasions, as also the allurements and provocations that do any way tend or induce thereunto, are likewise forbidden.

§

§

OF THE LORDS PRAYER.

[Page]

WHat is the use of prayer?

Since there is no man in the world so full, and self-sufficient, but doth want something, and must seek out of himself for a supply of that want, Nature dictates and suggests, that prayer and supplication is an effectual means to obtain this supply; and that humble address must be made to him that hath all, and wants nothing.

§

God is of his own nature good, and also knows all our wants, what needs then of praying and intreating?

Though God be rich in mercy towards all, and knows all our wants better than our selves, yet he expects to be asked before he gives: he requires us to acknowledge our wants and weakness [...]s, & to lift up a prayer in faith, and then he will meet with our desires, if they be just and convenient.

§

Will any prayer serve, however it be fram'd and composed?

[Page]No, Therefore our Saviour Christ, knowing that most men are ignorant in the duty of prayer, and know not how to pray as they ought and according to Gods will, did at the request of his Disciples prick down a lesson for that purpose, as John the Baptist had done before, for his Disciples: He gave them a prayer, which they might use without fear of offending, by presenting unfit or unlawfull desires.

§

Are those words of our Saviour, recorded in the sixt of Ma [...]thew and the eleventh of Luke a prayer?

They are a formal prayer, and not onely a pattern to p [...]ay by; a full comprehensive prayer, and a general Inventary of all our wants, suiting with all persons, times and occasions.

§

May not other prayers be made and used besides this?

Yea doubtless; onely this prayer must be laid before us as the law and line of all other prayers; the R [...]le and Directory for composing of such prayers as suit with private and particular occasions, when every man shall touch his own sore 2 Chro. 6.29., and his own grief: This must be the standard or measure, whereby thos [...] prayers must be examined, whether they be made according to the pattern shewed in the Mount. Mat. 5.

§

[Page] May not other prayers be esteemed as good as this?

No sure: This prayer must (in all reason) be reputed above the best of humane compositions.

1. First by reason of the excellency of the Author who was the Wisdom of his Father, and in whom were hid all the treasures of wisdom and knowledge: and unto whom the Spirit was not given by measure.

2. For the power or acceptableness thereof with God: for when we supplicate the Father, not onely in his Sons name, but also in his Sons words, we may (with good reason) believe that our requests will be the sooner heard.

§

Is this prayer so acceptable, without any other conditions in the person that prayeth?

No, neither the eminency of the composer, nor the art of the composition, do recommend a prayer so much, as true faith and fervent affection, as also humility and due reverence; which are necessary dispositions and qualifications in the person that presenteth this prayer, or any other.

§

Is a prayer made by another man usefull?

Yea, a godly prayer composed by another, (whether read or repeated by heart) [Page] as may be usefull & prevalent, as one made by our selves, if devotion be in the heart: And the same prayer may be often used (as our Saviour did) if the same grace be still wanting. God is not delighted with varying of phrases, and suits of several dresses.

§

Why are we taught to say [Our father] in the Lords prayer: and [I believe] in the Creed?

To instruct us, that every man must believe for himself, being to be saved by his own faith: but we must pray for others, as well as our selves: for as Charity begins at home, but doth not end there; so doth prayer: if it hath one foot in the center of one's self, the other foot doth fetch a compass about the world.

§

How many petitions are contained in the Lords prayer?

There are six, equally divided between God and man: whereof the three first

1. Hallowed be thy name, Do concern God.

2. Thy Kingdom come, Do concern God.

3. Thy will be done, &c. Do concern God.

The other three

1. Give us this day, Do concern Man.

2. Forgive us our trespasses. Do concern Man.

3. Lead us not into, &c. Do concern Man.

§

[Page] Is it any way usefull to pray in an unknown tongue?

No, neither to him that prays, nor to the Congregation, because it is unfruitfull to edification: So to pray with an unprepared heart, and unpremeditated words, delivering rude, and crude, and undigested thoughts, is unlawfull, as not consisting with that reverence that is due to the Majesty of God, when we make supplications unto him.

§

May not this prayer be wholly forborne and laid aside by them that can frame prayers of their own?

No, the omission of it gives great offence to godly Christians; for he that composed this prayer did impose it, and command it to be used, and therefore it is not warrantable to lay it quite aside, though we be qualified to make prayers of our own: For as this doth not exclude other prayers; so neither must others exclude this: but in may be used either at the beginning of our devotion, or at the close of it, as the ancient Church did (indifferently) use it.

§

OF THE SACRAMENTS.

[Page]

§

WHat is the end and use of Sacraments?

The New Testament Sacraments are certain visible signs and seals, ordained by our Saviour Christ, relating to som invisible grace and goodness, represented by them, and conveighed in them, to the meet and worthy partakers.

§

Why were Sacraments instituted in corporeal and visible elements?

It was in consideration of mans weakness and frailty, whose understanding must be instructed in heavenly mysteries; and whose affections must be excited and stirred up to religious duties, by the help of visible forms, representations, and objects.

§

Can the Sacraments work grace upon the soul?

No, as of themselves, or by some inherent virtue in them; yet in regard of the strict relation that is between the sign and [Page] the thing signified, and the spirit and power of Christ concurring with his own Ordinances (who doth not delude men with mock-shews) much benefit is derived in them and by them, where the partakers do not put a bar or obstacle by their own unworthiness.

§

How many Sacraments be there?

There are but two, which are truly and properly so called, and which are necessary (for all persons) unto salvation: namely Baptism and the Lords Supper, whereof the first is a Sacrament of our initiation or entrance into the visible Church; the other, of our continuation in it.

§

What are the marks to know the visible Church by?

The preaching of the Word and the administration of the Sacraments are characters or tokens of Gods Church, whereby it may be known & discerned: For where these are rightly dispensed, there is a true Church; and where these are wanting, though there may be an Assembly or convention of men, yet it is not properly a Church of God.

§

What is the intent or use of Baptism?

It was ordained, not onely as a sign of the new Covenant made in Christ, or a distinguishing Ordinance between believers [Page] and unbelievers; but also for a seal to ratifie, consign and make over (as it were under seal) the promises of God made in Christ, unto every true believer.

§

What is the danger of wanting the rite of Baptism?

There is no danger in the bare want of it, where it may not be had, but in the neglect or contempt of it, where it may be had; this is a soul-endangering sin; and imports a contempt of the Author, and a rejecting of the counsel of God: Gods anger was highly ince [...]sed against Moses for not Circumcising his child (in due time) according to the command.

§

Are young children capable of Baptism?

Yea, the children of believing Parents are, as the children of the Israelites (being but eight daies old) were of Circumcision: And where but one of the Parents is a believer, the children are admitted unto those favou [...] and privileges of the Church that do belong unto that Parent as a believer.

§

Wherefore was the Lord Supper instituted?

It was instituted by Christ, not onely for a memorial of his own death, but also for a means of applying his merits to the partakers; for the increasing of love and [Page] amity among the faithfull, and for the improving and strengthening of their faith and love towards God, by these outward tokens and pledges of his love to them.

§

What is necessary for the due receiving of the Lords Supper?

It is expedient that a man examine himself, but not so necessary that he should examine others, whether they be worthy or unworthy: for no man is partaker of another mans sins, except he be access [...]ry thereunto, either by counsel or consent, or approbation, or some such way.

§

Is it expedient that a man be a frequent partaker of the Lords Supper?

Yea: for often approaching to the Lords Table (in due mann [...]r) besides other benefits, conduceth much to the advancement of piety and a holy life: for thereby we are called to a re-inforcing of our watch; to descend to that most usefull duty of self-examination, or searching our own bosoms; to purge out the old leaven, and all impurity that is there contracted; and lastly, to a renewing of our vows and promises (made in baptism) of serving God with more circumspection and vigilance.

§

Are these Sacraments to continue for some certain time onely, or for ever?

[Page]They are not temporary [...]i [...]es, but standing appointments in the Kingdom of Christ, and of perpetual use in his Church until his second coming: None can arrive at such perfection in this life, at to be above Ordinances, or not to stand in need of them, for the uses before mentioned: for which purposes, all sober and humble Christians have alwaies foun [...] them usefull and efficacious.

§

Who are lawfull Administrators and Dispensers of the Sacraments?

Onely such as are lawfully called to Ecclesiasticall Ministeries, are lawfull Administrators of the Sacraments: They are the Keepers of the Seals, and are entrusted to apply and dispense them to such persons as desire them, and are meetly qualified for them, and none other.

FINIS.

A review of the precedent Aphorisms: Wherein some of the most material points and passages that have been most liable to mistakes (in these times) are farther illustrated and verified.

[Page]

1. OF Fundamentals.

2. Of the Authors and authority of the Creed.

3. Of the fullness and sufficiency of it.

4. Of the Patriarchs Creed.

5. Of believing the Catholic Church.

6. Of the Nicen and Athanasian Creeds.

7. Gloria patri, a short Creed.

1. OF the obligation of the Moral Law under the Gospel.

2. Of the perfection of the Moral, at the first enacting of it.

3. How this Law is possible to be performed.

[Page]

[...]

[Page]

[...]

1. OF mens ignorance in the duty of prayer.

2. That the Lords Prayer is a prayer.

3. It is the Rule and Law of all prayers.

4. Surp [...]sseth all other Compositions.

5. Of set forms of Prayer.

6. The Lords Prayer may not be laid aside.

1. SAcraments, why instituted?

2. Their virtue and efficacy from the Author.

3. They are Seals as well as Signs.

4. Absolutely necessary, where they may be had.

5. Infant-Baptism more antient than Christ and his Apostles.

6. Where the Sacraments may not be had, desire supplies the defect.

APHOR. 1. Of the four fundamentals of Religion.

[Page]

MOst men do divide this Sovereign Science of Theology into four parts. Dr. Nowel in his Catechism, calls those four, by the names of Faith, Obedience, Invocation, and Sacraments; which amounts to the same with this division which we here follow: for faith is summed up in the Creed; obedience in the Decalogue; Invocation in the Lords Prayer; and the Sacraments make the fourth part.

Mr. Perkins calls these four H [...]ds the grounds and Catholic principles of the Catechism;Append to the Ref: Cathol: and Dr. D [...]avenam (that [...]d. Jewel of Salisbury) calls them the Fundamentals of Christian religion.

By Fundamentals, Pro fundamentalibus ea sola haebendae sunt quae omnibus cognitu & creditu necessaeria sunt: Adhort: ad pacem cap: 7. he understands such things as are absolutely necessary to salvation, and as such, to be embraced of all men, when they are sufficiently proposed unto them. And such are (saith he) not [Page] onely mysteries of faith comprized in th [...] Creed, but also the dictates of the Divine Law, contain'd in the Decalogue, which he calls Symbolum Agendorum, as the other is Symbolum Credendorum.

A Speculative knowledg of Divine M [...]st [...] ries will not carry us one step forward towards heaven, without the practical knowledge of Divine Mandates, and it is no less damnable to er [...] in moral principles than in speculative, that is, it is as great a Heresie (dogmatically) to imp [...]gn one of the Commandments as one of the Articles of the Creed.

For he that affirms that God is not to be worshipped, or that Parents are not to be honoured; or teacheth that theft and murther are no sins, is an absolute Heretick: for every practical dictate of the moral law is a fundamental truth, and ought as firmly to be believed as any article of the Creed: for it is implicitly contained in it.

There are some general verities and propositions also in the doctrine of prayer, and Sacraments, which are no less fundamental than the other; and which to d [...]ny or oppose, would be both impious and heretical.

Those Churches that are built upon [Page] these fundamentals and do firmly retain them, have that which may suffice them to salvation; they have a foundation sufficient to bear that super-structure which they are intended for, even mans eternal salvation. And if men indeavour to live according to these principles, th [...]y are to be deemed members of Gods Church, and such to whom all Christians should give the right hand of fellowship; and not s [...] parate from, though they might be guilty of sundry failings otherwise.

This is the substance of some chapters of that pious mans Irenicon, or exhortation to peace, directed to the Pro [...]estant Churches of Germany, which are divided into Lutherans and Calvinists.

APHOR. 2. Of the Authors and authority of the Apostles Creed.

MAgno certè verterum consensu, &c. surely by a general vote & suffrage of the antient Fathers,Instit. l. 2. this Creed is ascribed unto the Apostles, saith Mr. Calvin. & [Page]ab ultimâ memoriâ, Sacro-sanctae inter pios omnes authoritatis [...]uit, as he goes on, and it was esteemed of sacred authority among all Gods servants, from the first spring of Christianity.

L. 1. adv. haereses c. 1.2.3. Ireneus one of the antientest of them, living in the year 160. saith, that the whole Church of God dispersed through the World, received it from the Apostles, and carefully preserved it entire; who by their agreement in this faith, did seem to dwell in one house, and to be animated with one Spirit.

More testimonies to this effect are ama [...] sed together, by the worthy pains of Mr. Ashwell, in his Fides Apostolica.

Ep: dedicatory to the E: of Bedford before his exposit: of the Creed. In his preamble to the exposit: of the Creed.In this Creed (saith reverend Perkins) is the pith and substance of Christian Religion; taught by the Apostles, embraced by the antient Fathers, and sealed by the blood of Martyrs.

It was composed (saith he) either by the Apostles, or Apostolical men, who were their Hearers, and immediate Heirs of their belief: and is of more authority than any writings of Church or Church-men whatsoever; was approved by the universal consent of the Catholic Church in all ages, is next in authority to the Scriptures: and the order of the words ought not to be altered. Thus he.

The Creed is called the Apostles quia [Page]ab ore Apostolorum receptum, because it was taken from the mouths of the Apostles, saith Nowell;Parte 2 de doct: Chrisstian [...]s. or as V [...]sin doth express it, because they delivered that Summary of Doctrine to their Disciples, from whom the succeeding Churches did afterwards receive the same and transmit it to posterity.

The substance or matter of it is ipsissima Scriptura (saith learned Iunius) pure Scripture. Animadv. in Bellarm: l. 2. Et nihil in eo est, quod solidis Scripturae testimoniis, non consignetur, saith Calvin; there is no article, joynt or limb in it, that hath not a scriptum est written upon it; that is not found for the sense and substance (though not terminis terminantibus) in the authentic Canon of Scripture.

The whole Sys [...]m or body of it, is mentioned or hinted (at least) by these circumlocutions in Scripture: the [...], 1 Tim. 6.20. that precious [...]ag [...], jewel or depositum, that was betrusted [...]o Timothy; the [...], 2 Tim. 1.13. that form, draught or pattern of wholsome words: and is [...], Rom. 6.17. that form of doctrine, that is, that frame or system of doctrinal Truths, which the Apostles did (in the first place) deliver as the ground-work of [Page] all other super-structures: and such expressions.

APHOR. 3. The fullness and sufficiency of the Apostolical Creed.

IN this Creed, there is neither want nor waste, nothing defective or redundant; it is breve, simplex & plenum saith St. Augustin, short and plain,Serm: 115. de Tempore but full and comprehensive; doctis, indoctisque commune; the meanest Christian must know so much, and the greatest Clerk need know no more, for the substance of his belief.

Epist. ad Epictet.We may say of this, as Athanasius speaks of the Nicen Creed wch is (for substance) the same with it: that it is, [...], a full and sufficient system of fundamental verities, for the averting of impiety and the establishment of piety in Christ.

De Velandis Virginibus. cap. 1.It is Regula, una, immobilis et irreformabilis, in the language of Tertullian, the sole Rule of Faith, and such a one as is [Page] immovable and unreformable,See Dr. Potter's answer to charity mistaken. Sect. 7. that admits neither supplement nor correction.

As in other Sciences: so in this, there must be some principles that are [...], worthy of belief of themselves, and that are fixt and immovable and indemonstrable; otherwise, there would be no end of disputes and controversies, or any satisfaction to the busie mind of man: for when a proposition is resolved into these principles, there we must take up our rest, there is the ultimate resolution and non-ultrà in that point.

As in the Mathematics, omne mobile movetur super immobili, every movable mo [...] upon somthing that is immovable: so in all discourses, every demonstrable proposition is reducible to some indemonstrable principle, which is the dernier ressort, the last appeal, and (by consent of parties) the final decision of all controversie.

The Church of Rome, Deerant quoque littora ponto. (whose Sea hath on shoar) being not contented with this number of Articles, and catalogue of Fundamentals, which the Apostles left us, hath doubled the Cube and enlarged the Philacteries of our Creed as wide again, [...] papistica. by an addition of a dozen articles more, qui pari passu ambulant, So the Bull of Pius the reditu. that are of equal dignity 4th. perfixed before them; and Spalato in conside [Page] and necessity with the others; so material (every one of them) that there is no salvation to be expected without them; a curse is denounced against every man that shall rej [...]ct or deny them. So that the Pope is not onely Dictator and Lord of our faith, but is himself a prime article in it, and the very corner-stone of our Religion, as a Cardinal Champion of his Holiness hath given us to understand,Bellarm: prefat: ad lib: de Rom: Pontifice. Pontificia potestas est cardo & fundamentum & summa fidei Christianae. Skulken: Apol: pro Bellarm. in these words, Romani Pontificis potestatem & infallibilitatem esse rei Christianae summam, ejusque sententiam pro normâ & Regulâ fidei habendam, asserimus.

Erasmus a sober and learned man, doth wish that the Christian World had been contented with that one Creed of the Apostles in lieu of all the several Confessions that are in the World: for (saith he) there was never less faith in the World, than since the time that confessions of faith were multiplied.

Vbi caepit minùs esse fidei inter Christianos, mox increvit symbolorum & modus & numerus. De Ratione verae Theologiae.

APHOR. 4. Of the Patriarchs Creed.

[Page]

IT were not difficult to demonstrate the truth of this Aphorism ▪ by giving proof of each article in order: But in [...]nding onely some strictures and short animadversions in this place, I may not take so much liberty, to expatiate.

I shall (at present) onely show that the main substance of the Christian Faith was known to Gods chosen, from the beginning, even long before Christ came in the flesh.

1. The article of the blessed Trinity, to wit, the triple personality of the Godhead, was revealed unto them, as is proved by Zanchius in his eight books de tribus Elohim;Non latuit Judaeos de Trinitate fides, ut cunque sub Evangelio multo sit explicatior Prid: Fasci: by Petrus Galatinus, de arcanis veritatis Catholicae; and by that learned Noble man of France, Sieur du Plessis, de veritate Relig: Christ: cap. 6.

2. Christ the second person of the Trinity was abundantly revealed unto the Fathers of the old Testament, that they might be saved (saith Augustine) by faith in Christ that was to come,Confess: l. 20. cap. 43. as we are saved [Page] by faith in Christ who is come; Their faith and ours, had the same object (there is but one faith,Vna fides justificat universorum temporum sanctos. Leo de pass: dom: Serm. 14. Ephes. 4.5.) the difference was onely in the tense or time, but the effect was the same.

All the periods and several acts of mans Redemption by Christ (as his Incarnation, Passion, Resurrection, &c.) were not unknown to the servants of God in old time; and the glorious fruits and effects of the [...] were not hidden from them, but were assured unto them, through faith.

A Redeemer was promised even to the first sinner after his prevarication: the seed of the woman shall bruise the Serpents head, Gen. 3 15. This was the first Gospel in the World, extant in the first book of the Bible; this was proto-Evangelium, Prid: Fasc: and Evangelii aurora, the first dawning of Gospel-comfort. If ye believed in Moses, ye would have believed in me (saith Christ to the Jews) for Moses wrote of me, See Deut. 18.15. compared with Act. 3.21. 2 Chro. 20.7. Isa. 41.8. Joh. 2.23. Joh. 5.46. Moses wrote of Christ, both in the forecited Text and else where.

Abraham saw Christ's day and rejoyced, John 8.56. he saw the day of his Incarnation, which God revealed (by some means) unto this his friend, & wch ministred cause of joy unto him; this was the Gospel which God preached unto him, Gal. 3.8. for there [Page] was Gospel in the World before Christ came to preach it.

Some of the Prophets tongues dropt some of this balm now and then;Lex promissiones misericordiae passim continet. Calv [...]l. 2. Inst: c. 10▪ more especially Esay, who was the Evangelist of the old Testament, & ante Evangelia, Evangelicus: Isaias saw Christs glory and spake of him, John 12.41.

Now the Gospel that was preached in those daies, was the same with ours, to wit, justification by faith in Christ, remission of sins, and life and immortality through him, as a reward of faith and sincere obedience.

Habbakkuk preached,Chap. 2. v. 4. the just should live by faith, in case he was defective in obedience. Circumcision was a Seal of their justification,Rom. 4.11 or righteousness which was through faith; even a seal of pardon and remission of sins to all believers.

3. The Resurrection of the body was a point that Iob a Gentile and an alien from the Commonwealth of Israel was well assured of:Chap. 19. v. 25, 26. It is a point generally believed and embraced in the Jewish Church,Dan. 12.2. as St. Paul declares in express terms, Acts 26. verse 6, 7, 8.

Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers, i. the promise of a resurrection from death.

[Page]Verse 7. Vnto which promise, our twelve Tribes instantly serving God day and night hope to come, for which hopes sake King Agrippa, I am accused of the Jews.

Verse 8. Why should it be thought a thing incredible with you, that God should raise the dead?

Nay, the women of the Countrey were strong in this faith: for when Christ told Martha, that her brother Lazarus should rise again,Joh. [...]1.23, 24. she replied, I know that he shall rise again, in the resurrection at the last day.

4. Then for the last point or article of our belief, even everlasting life, I doubt not but they had knowledge and assurance of it, many of them: life and immortality was proposed to them as a reward of their obedience, if they had kept the Law: which if a man do, Ezech. 20.13. Legem servantibus, aeterna vita promissa est. Mat. 19.17. Luk. 10.28. Raynolds. Thes. 4. he shall even live in them; live, not onely a long life here, but an endless life hereafter.

The Law is the administration of death, saith St. Paul, but that is not the proper work of it; that is by accident, not in the primary intention of it; The Commandment was ordained unto life (saith the same Apostle) but he found it unto death, Rom. 7.10 by [Page] reason of his sins:1 Cor. 15.56. the sting of death is sin; it is sin (and not the Law) that bites like a Serpent and gives the mortal wound.

The old and new Testament do not differ materiâ promissionum, Vetus & novum Testamentum, unum re, geminum ratione. Raynold. Thes: 4. Fest Hommius in Specim. Controvers: Belgicarum cap. 25. L. 2 [...]. Iustit. c. 14. § 5. in the subject matter of the promises: as if the promises (of old) were onely temporal, and under the Gospel onely eternal promises were propounded. The Belgic Remonstrants did teach so, indeed, and so did Michael Servetus, whom for this, and other Heresies, Calvin calls exitiale monstrum. These make no other esteem of the antient people of God (the seed of Abraham) than of a herd of Swine, Mich: Servetus, Veterem Ecclesiam Israeliticā in haram porcorum transfomavit. Beza Epist. 1. who had their portion in this life without hope of any other: as if God had proposed no other guerdon to them (nor they expected any) but fullness of bread, carnal pleasures, worldly pomp and power, and children to inherit all these after them.

Michael Servetus, whom Calvin terms prodigiosum Nebulonem in another place of his Institutions, Historia Concilii Tridentini. l. 5. was by birth a Spaniard of Arragon, who of a Physician became a Divine, and did pass for a Protestant: He was convented at Geneva for sundry heretical opinions, that he bad broached both there,[Page]and elsewhere, and persevering therein, without hopes of reclaiming him, he was by the Counsel and consent of the Divines of Bearne, Zurick, Schaffhauson and Geneva, burnt at Geneva in the year 1555.

You may see a Catalogue of his errors in Lucas Osiander's Epitome of Eccles: History. l. 2. Cent: 16. c. 21. and in Schlusselburgius, and the Anabaptists speak the same dialect,Li. 2. c. 10. §. 1. as Calvin doth inform us in his Institutions; which pestiferous error (as he terms it) is there fully refuted by him; and all Protestant writers tilt at it with their pens, where ever they meet it; among the rest, the Church of England hath laid it under her feet; if I do not mistake her meaning, In the 7th. Article of her confession, where these words are to be found.

‘In the old Testament, everlasting life, is offered to mankind by Christ: therefore they are not to be heard that feign that the old Fathers did look onely for temporal promises.’

They looked for a City whose builder and maker was God, and for a heavenly Countrey, Heb. 11.10, 16. Fides Abrahae non Palastinae duntaxat regionem spectabat, sed caeleflem illam patriam & beatorum sedem, is a note of Iustinian upon that place.

APHOR. 5. Of believing the Catholic Church.

[Page]

WE must remark that the phrase of this article runs: I believe the holy Catholic Church, not in the holy Catholic Church:Hâc syllabâ▪ creator à creaturis secernitur; divina ab humanis separantur. Ruff: in Symb: for the particle [In] perfixed to the former articles, must be out here, and it is out in St. Augustines exposition, and Ruffinus, and other antient Expositors upon this subject, and also in the Trent Catechism And in Petr: Canisius his Catechism..

We may not believe in the Church, because it is not dominus but domus, not the Master of the house, but the house, as St. Augustin gives the reason: We may credere Ecclesiae, not in Ecclesiam, we may believe the Catholic Church very far, and give it the highest credit next Gods own word, in matters of fact and practice especially, and some points which the Scripture doth not clearly define; herein we may follow the practice and embrace the Arrest or judgement of the Catholic Church: For it is a staple rule and maxim [Page] in St. Aug: What is universally Quod universa tenet Ecclesia, nec Conciliis institutum sed semper retentum, non nisi Apostolicâ authoritate traditum rectissimè creditur. L. 4. de Bapt: Contra Donatistas. Necesse est propter tantos, tam varii erroris ansractus, ut Propheticae & Apostolicae interpretationis linea, secundùm Ecclesiastici & Catholici sensùs normam dirigatur. Vinc: Lirin. c. 2. received and retained in the Church, we may rationally conclude, that it was derived from the first planters of it, even the Apostles.

But we may not rest or relie upon the Church, as the chief guide of our Salvation; her authority is venerable, but it is not the Rule of our faith.

Wherefore the word Credo I believe, in the four last Articles of the Belief, imports no more than,Theol: Catechetica. Credo esse, & meo bono esse, as Alsted doth well expound it: I believe that such things (mentioned in those several articles) truly are, and that I have a share and interest in them.

The Catholic Church here mentioned, is not visible: for it is an object of our faith, not of our sight, and faith is of things not seen, Heb. 11.1. This Holy-Guild society, Fraternity of the Rosie-Cross (as I may not unfitly term it) is invisible;So Whitaker de Eccles: Raynolds. Mor [...] ney, and Davenant on, Col. 1.18. for it is Caetus praedestinatorum, a company of men predestin'd to Salvation, whose names are written in the book of life, enroll'd in [Page] that sacred Register, Luk. 10.20 Heb. 12.23 among the Candidates of eternity.

Now who those are, and whose names are there registred, we are not allowed to know; that such there are, we know and firmly believe, but who they are, we know not, having no certain [...] or infallible indication to know them by: for they do not carry the marks of their election in their foreheads; God alone knoweth them that are his. 2 Tim. 2.19

We have not the gift of knowing men and discerning spirits by inspection: we may know their persons, but for their eternal state and condition, we may probably guess at, but not make a sure, and infallible judgement;Rom. 2.28 There is Indaeus in occulto & Judaeus in propatulo, we may know the one, but do not know the other: to know the reins and the heart is the prerogative of him that made and moulded both.Tu vides quousque oculos habes, sed oculi domini sunt alti. Tert: de praescript:

As this Church is not visible; so it is not topical or confined to one place, but is Catholic or universal, both for times, places and persons. They robb Christ of his inheritance that confine his Kingdom or Church within one Nation, Canton [Page] or Conventicle;Oprat: l. 2. as Donatus did arrogantly affirm, That God had no Church in the world,Nisi in parte Donati. August: de haeresib: but in that part of Africa, where he and his party swayed: none was within the Ark of Gods Church, but who had entered into his Cock-boat.

Psa. 2.8. Isa. 14.2. Huic ego nec metas rerum, neque tempora pono: imperium sine fine dedi. Virg: Act. 20.28 Bishop of Milevis in Africa. L. 2. Contra Donatist:God gave his Son the Heathen for his inheritance, and the uttermost parts of the earth for his possession: of his Kingdom there is no end, no limits of duration or extension. They are therefore injurious to him, that would retrench his inheritance, and robb him of any part of his purchased possession, by denying a Catholic Church

Hear the expostulation of Optatus with the old Donatists upon this point.

Si sic pro voluntate vestrâ, in angustam coarctatis Ecclesiam, si universas subducitis gentes, ubi erit illud quod silius dei meruit? quod libenter largitus est ei pater, dicens, Dabo tibi gentes haereditatem tuam? ut quid tale infringitis promissum ut a vobis mittatur quasi in carcerem latitudo regnorum?

APHOR. 6. Of the Nicen and Athanasian Creeds.

[Page]

THe Nicen Creed (which is extant in our Liturgy) was fram'd by the Fathers of the first general Council that was held at Nice a City of Bythinia, Sulpit. Severus l. 2. Hist: Sacrae. Peuc: Chro: l. 3. Genebr. Chron: Epist. ad Damasum. and was conven'd by the renowned Emperour Constantine in the year 325. where 318. Bishop [...] were assembled; whence St. Hierom calls this Creed fidem 318. patrum, the faith of the three hundred and eighteen Fathers or Bishops.

In this Council, the Heresie of Arrius, (a Presbyter of Alexandria, who denied the Divinity of Christ, and thereby did much disturb the peace of the Church) was arraign'd and condemn'd.

It is reported by Sozomen that the Arrians held another Council at Nice in Thrace, L. 4. Eccl: Histor. in opposition to the former in the year 359.

Here was Nice against Nice, Et in Conciliis, & in Doctorum collisionibus, semper tandem triumphavit fides de Trinitate Catholica. Dr. Prid: fasc: Contr. p. 99. but the truth did at last [...] prevail and overcome, and [...] canere trumph over Error and Heresie.

[Page] Athanasius was (in those daies) a stout opposer of the Arrians, and stood up single in defence of the truth,Baron: An [...]nal: ad An: 340. [...] Athanasius when all the world was (almost) turn'd Arrian, as Hierom complains: whereby he got a fame suitable to his name.

He was (by their means) four times banished, and oft times brought into jeopardy of his life, so violent was this storm in the Church:Cap. 6. Commonitorii. so that Vincentius Lirinensis rightly terms the Arrian Heresie a Bellona and a Fury, for the bitternss of i.

During his banishment at Rome, this good man composed the Creed that bears his name, and presented it to Pope Iulius, and afterwards to the Emperour Iovinian, when he was elected Emperour, and when he himself (after all troubles) was advanced to the Patriarchal dignity of Alexandria.

So that these Creeds were made, not as supplements, Articuli fidei non possunt crescere quoad numerum credibilium, sed quoad explicationem. Aquin. Sum: p. 2. but explanations of the Apostolical Creed; occasioned by the turbulency of some Spirits,Arrius erat vir laudis & gloriae, magis quam veri. tatis Cupidus. Platina in vitâ Sylvestri. who (out of some vain glory or discontented singularity) raised those sad tragedies in the Church, which continued long, and sharp: for we read of 120 Bishopt banished at one time, [Page] into the Ile of Sardinia by Thrasimundus, In vita B. Fulgentii. an Arrian King of the Gothes.

‘The 3. Creeds, the Nicen, Athanasian and Apostolical Creeds, ought throughly to believed and received, because they may be proved by most certain warrants of holy Scripture: so the 8th. Article of the Church of England, which is also received among the Articles of Ireland, in terminis.’

APHOR. 7. Gloria patri, a little Creed.

AS the Apostles Creed was called Symbolum, that is, a badge or token or mark of difference,Russ: in Symb: quod fideles & perfidos secerneret, to distinguish believers from unbelievers; or a certain watch-word (as they have in the Wars) to know a friend from a foe: So this little Hymn of glory (which is symbolum parvum, a little Creed) was brought in,Judg. 12.6. as a Shibboleth, a privy [Page] mark or token to make discovery of dissembling professors and Covert Arrians, who desir'd to live in the bosom of the Church, though they were enemies to the faith and peace of it.

It was not (as the great symbol) to distinguish believers from unbelievers, but true believers from mis-believers, or such as believed amiss touching the article of the holy Trinity. It was brought in use about the time of the Nicen Council, or as some say, before:

Euseb: l: 4. cap. 15.For long before this period, we read that Polycarpus (that blessed Martyr) in the very place and at the hour of his martyrdom, had a kind of Doxology, very neer and much like to this, who concluded his prayer and his lif [...] [...]n these words.

‘Therefore in all things I praise thee, I bless thee, I glorifie thee, O Father Almighty, through the eternal Priest of our profession, Jesus Christ, thy beloved Son. To whom, with thee O Father, and the Holy Ghost, be all honour and glory, now and for evermore, Amen.’

Basil: Ep. 78. As we have received, (saith St. Basil) so we baptize; As we baptize, so we believe; and as we believe, so we give glory.

His meaning is, that as we believe in [Page] three persons and one God, so we baptize into the names of these three: And as we baptize into their names, so we give glory unto them, joyntly and severally.

So that in the most solemn Offices of the Church, as Confessing, Baptizing, and giving Praise, the holy individual Trinity is professed and acknowledged.

This was the use and purport of the Gloria patri, originally in the Church.

Mr. Cartwright (in his Exceptions against the public Liturgy of our Church) thought it meet that both this and the Athanasian Creed should (now at last) be laid aside; because (saith he) the fire of Arrianism is well quenched: and the sore being healed, there is no need of a plaister.

How well this fire was quenched in the first hearth of it, I know not: if it was extinguished in Egypt or Asia, it brake forth in other places far more neer unto us, as Poland, Transylvania, and other places; and from thence the sparks have flown over into this Kingdom, and the fire hath prevailed much and gotten no small strength since this Hymn and Creed have been cashierd among us: so that if this little bucket was of use to quench that fire at first, there is very great need to revive it and resume it again, for that purpose.

OF THE COMMANDMENTS.

[Page]

APHOR. 1. Of the obligation of the Moral Law under the Gospel.

THe Moral Law is legibilis honestas, as Parisiensis terms it,L. de leg: honesty made legible in characters, and transcribed from that original coppy within us, which every man carries about him, in scrinio pectoris.

It is the voice of common reason, prescribing nothing but what every man (indued with reason) would judge to be aequum & bonum, to be very honest, fit and reasonable to be done, if they had never been commanded: yea if there were neither heaven nor hell,Sir W. Raghleigh. 1. p. of his History. neither reward for well-doing, nor punishment for evil-doing, after this life.

[Page] ‘Cicero in his book de Republica cited by Lactantius, give [...] this character of it: It is the law (saith he) of right reason, agreeable to nature, a constant sempiternal Law, that calls every man to his duty, teaching what he should, and what he should not do: A Law that admits of no addition or defalcation, much less of dissolution; which neither Senat nor People can dispense with, and which needs no Interpretation or Comment. An universal Law which binds all men, in all places; and rules at Rome as well as at Athens, yea rules the Rulers, and is irreversible and unchangeable.’

Of this delineation,De Vero 6. cultu l. c. 8. the same Lactantius gives this Elogy, Quis Sacramenta dei sciens tam significanter enarrare legem dei posset? what Theologue (well verst in Scripture) could so Graphically describe Gods Law as the pen of this Heathen hath done? This Law is the fundamental Law of all Nations, the [...]ared Pandects: all the laws that are extant, are but the issues and emanations of the Moral Law. By this, civil governments do stand, and humane societies subsist.

Our Saviour came not to dissolve this Law, or to absolve men from it: some other Rites and Ceremonies and temporary [Page] Ordinances he abrogated, but not this; He did not mean that his followers should be a lawless crew, sons of Belial without yoke, and the Christian Common-wealth a Synagogue of Libertines.

Let no man deceive himself or others, with scraps of Scripture misunderstood, which too many (being inchanted with this Circean cup of liberty) do often wilfully mistake and wire-draw to their own sense and destruction both.

There is never a line in all the New Testament to countenance disobedience to superiors, or a loose and licentious course of life: We were not called to uncleaness, but unto holiness, 1 Thes. 3.13 saith the good Apostle Paul, And without holiness we shall never see Gods face, Heb. 12.14 as the same Apostle assures us. Which holiness consists in a sincere and hearty desire, indeavour and study to walk in all Gods Commandments, and to live conformable to his pure and holy Laws, quoad nôsse & posse, according to the best of our skill and power.

They that pr [...]tend to the Spirit, and yet wallow in all filthy and libidinous desires, Ego nescio quem Christum fabricantur, quem Spiritum eructant: I know not (saith Mr. Calvin) what Christ they profess,L. 3. inst. c. 3. Non ille Spiritus, adulterii vel homicidii, vel fraudis patronus. id. or what Spirit they breath or belch rather, for [Page] surely it is not the Spirit of God, which is a clean spirit, and loves clean bodies and souls to dwell in, as the Dove (which is its emblem) loves a clean coat.

It is a duty incumbent upon all Ministers (as a good man admonisheth) to teach the people the perpetual obligation of the moral law:Legis doctrina retinenda est, sine quâ Christus non potest retineri. Dr. Daven: [...]dh: ad pacem. and that it must be retained and upheld, or else Christ cannot be retain'd; for the contrary perswasion i [...] destructive to piety and morality, and disposeth men to turbulencies and rebellions, and lets loose the reins to all extravagant, and inordinate desires, as the experience of late ages hath made it evident and legible to the world.¹

APHOR. 4. Of the perfection of the Moral Law at the first enacting of it.

[Page]

God spake these words and said. Exod. 20.1.HOw that Law that came forth from the mouth of God, & was by him prescribed as a Rule of obedience to his chosen people Israel, was an imperfect Law, a kind of monogram or rude draught, that was to receive full proportion, colours and consummation by a skilfuller hand, I do not (yet) well apprehend.

For King David who was a sedulous student of the Law (all the day long was his study in st) tells us that the law of the Lord is a perfect law, Psa. 119.97 Psa. 19.8. converting the soul. And the same student mooting this prime question: How shall a young man cleanse his way? Psa. 119. makes answer, even by ruling himself after thy word. So that the Law is sufficient to cleanse a mans waies, that is, to keep him in an exact frame of dutifullness and conformity to Gods will, and to regulate his thoughts, word [...], and actions, which is totum hominis, the all of man.²

[Page]And (sure) no Law can go higher or be screwed to a higher pitch: There is but internal and external obedience requlred by the most exact Law that is imposed, and both these is included in every precept of this Law: for the Law, like the Law-Giver, is spiritual:Rom. 7.14. There is not onely a literal but a spiritual sense in every mandate; and this is the perfection of it, that i [...] reacheth to the thoughts and intentions of the heart, which other Laws do not, nor cannot do.³

We are forbidden to worship, not onely the Images of our hands, but also the Imaginations of our hearts: false Opinions and Heresies, having no reality or existence in the word, (and which some men do passionately dote upon) come within the compass of the Law of the second Commandment.⁴

We are forbidden also to kill, not onely [Page] with the hand, but also with the tongue, by slander, and with the heart, by inveterate malice, and unmeasurable wrath, these are incruenta homicidia, dry murthers, which stain the soul as deeply as where life is destroyed.

Nay, all the legal administrations of the old Testament did carry a spiritual importance and intendment:See Ecclus 35 1, 2, 3. the Circumcision of the foreskin did betoken the Circumsion of the heart,Rom. 2.28. which is inward in the spirit not in the better; and Gods whole drift and design in that Oeconomy was to make men holy as he is holy; Lev▪ 17.44 19.2. a royal priesthood, and a holy nation, Exod. 19.6.

The Sacrifices of the Law were not only figures of that great Sacrifice that was to be offered (once for all) to put away sin, but the slaying of beasts did also import the killing of our lusts, the mortifying of our earthly members, & the offering up of our selves a holy and lively sacrifice:Rom. 12.1. Sacrifices of righteousness were the true sacrifices which God required, Deut. 33.19. these should have been done, and the other not left undone; for both were under precept, the omission and neglect of the one, made the other unacceptable,Isa. 1.13, [...]4. Jer. 6.20. yea, made them to stink before God.

And the true servants of God were not [Page] ignorant hereof: and the Doctors of the Law were not wanting to teach it in the Schools: Sacrificia laudis & charitatis erant sacrificia primae intentionis, saith one of the best Scholars of the Jewish Nation, to wit, R. Moses Ben Maymon: of whom Cunaeus gives this testimony, Maimonides primus solusque in illa gente (fato quodam nascendi) rectè intellexit, quid hoc esset, non ineptire. De Rep: Hebr:

Indeed the greatest part of the Jewish Nation (through corruption of manners, not any defect in the Law) did rest in outward performances; and some that sate in Moses his chair, did gratifie the peoples humors with false glosses upon the Law; and perswaded themselves first, and the people nex [...], that they were righteous enough, if they kept the Letter of the Law, and had a varnish of sanctity enough to blind the eyes of men.

But Christ told his Disciples:Mat. 5.10. that except their righteousness exceeded that measure of Pharisaical sanctity, they should come short of heaven; and notwithstanding their frequent purifications and washings, yet except they were pure in heart, they should never see God;Mat 5.8. and therefore in the first Sermon that ever he made, he laid open the true and genuine sense and meaning [Page] of the Law, to his present auditory, and did wind up the strings of each precept to its right key, and tun'd the So St. Augustin calls the Decalogue in his b [...]ok de o chordis. Decachord of the Commandments as it had been tun'd at first: which in process of time, had been disordered, some strings being stretched too high, and some being l [...]t fall too low.

—Medium tenuêre Beati.

The learned Author of the Fundamentals speaks right herein:Cap. 11. That Christ did bind some parts of the yoke closer than they were before thought to be bound upon them; Ex [...]ending the precepts farther than they were thought to extend; and in raising them to more elevated degrees of perfection, sinking them deeper than the outward actions even to the purity of the heart.

Some men perswaded themselves, or were perswaded by others, that if they had an outside sanctity, they were well enough: which conceit our Saviour Christ doth every where reprehend, and beat down, and pronounceth a wo to the Scribes and Pharisees, Hypocrites: who made clean the outside of the platter, and left the inside soul and nasty; that seem'd lambs [Page] without, but within were ravening wolves.

Introrsum turpes,

Pers: Sat: 2

speci [...]fi pelle deco [...].

APHOR. 3. How the Law is possible to be performed.

NOa [...], Gen. 6.9▪ Jo [...], Job 1 1. Lo [...], 2 Pet. 2.8. are termed [...]ghteous persons by the Spirit of God, that is, such as had kept Gods Laws, and fullfilled his Commandments.

But this is to be understood cum grano s [...]lis, in a sense of favour and [...]q [...]ity, not precisely and categorically; but either in comparison of others of their generation, or in a benign and courteous interpretation, they were esteemed righteous before God.

It is said of David, that he kept Gods Commandments, and followed him with all his he [...]rt, 1 Kin. 14.8. to do that (onely) which was righteous in Gods sight: and of good Iosiah, that there was no King before him like unto [Page]him, that turned unto the Lord with all his heart, and all his soul, and all his mind, 2 Kin. 23.25. so of Asa 2 Chro. 15.15.

These are high expressions and Elogies, And yet we know that these men did bestow (sometimes) a piece of their heart (that is of their affection) upon the world and some carnal designes.

The magnet is not so constant to the North, or Pole-star, but it hath its variations and digressions from it; And so the best of Gods servants do not so wholly fix their eyes upon their Master and Maker, but they give an oeillad (sometimes) an amorous glance upon other objects.

Nevertheless, because God hath the best share of their love, and because they soon recall their hearts, and do not suffer their affections to wander far, nor to dwell long upon excentrical objects, and desire to love God sincerely and with an upright heart, non corde & corde, 2 Chro. 12.33. God accepts of their love: and so they are said to love their Maker with all their hearts.

Psa. 86.4.And moreover, God is [...], of a benign and gentle nature, not [...], [...], benignior legis interpretatio, Aristot. 5. Eth▪ c. 10. as Aristotle interprets the word, not rigid or severe to mark what is done amiss, or one that stands upon his [Page] points, and power, and strict terms of Law with his subjects, [...], one apt to extenuate faults, and give them a favourable gloss or construction, and being rather unwilling to find faults where they are, than to make some, where there are none.

Gods Law is high and excellent, pure and exact in it self, worthy of that infinite wisdom and purity that did frame and enact it: But in exacting the duties of it, and in examining our obedience, Mercy and Benignity fit in Commiss [...]n with his Iustice; so that he never stand [...] upon the rigor of his Laws, and nice puntilios of obedience, with humble and p [...]nitent sinners (which he might do, and do no man wrong) but remembers whereof we are made, that we are men, not Angels, and that the best of men are but men at the best.

Wherefore, that the Law is abs [...]lutely possible or impossible are both false E [...] tiations, if taken without l [...]mitation or distinction; but with some restriction, both are true, and the Question may be stated either way, with equal truth, though not with equal conveniency, or prudence.

For (with submission to better judgements) I conceive, that it were more prudent [Page] to hold forth a possibility of fullfilling the Law, than the contrary: for this later, damps all our indeavours, weakens our hands, dulls our edge, and makes all our hopes faint and languid: whereas a perswasion that Gods Law is feasible, though not facil, that it may be performed to such a degree and measure, that may find acceptance with him who sets us on work, makes us stretch and strein our faculties, and keeps us in heart, while we run the race that is set before us.

Non habeo vires, Christus sed jussit, habebo:

Auson [...] ad Theodos: Imp [...]rat:

Cur me posse negem posse quod ill [...] putet?

Invalidas vires ipse excitat, & juvat idem

Quijubet, obsequium sufficit esse meum.

In the Arausican Council it was made a Canon:Concilium Arausicanum. Quod omnes baptizati, Christo auxiliante & co [...]operante possent & deberent qaae ad salutem pertinent (si fideliter laborare voluerint) adimplere.

Dicat Pelagius per gratiam nos posse implere legem dei; & pax est. August: contra Pelag:

Notes

1

Lex moralis est aeterna Regula justitiae omnium gentium ac temporum hominibus praescripta, qui ad dei voluntatem vitam suam Componere volunt. Cal: l. 4. Inst: c. 20. Liberantur fideles à rigore legis, non regimine: habet enim in eos imperium politicum, non despoticum; poedagogiam exercet, non mastigogiam, est index non judex nostrarum actionum. Pride aux fase: contr:

↵

2

Lex divinitùs traedita, perfectam nos justitiam docet. Calv: l. 2. c. 8. Lex est perfectissima norma justitiae. Nowel. Cat: est vitae regula perfectè absoluta. Id.

↵

3

Interna & externa obedientia requiritur in singulis praeceptis, interprete Christo Mat. 5. Ames: Med: Theol: l. 2. c. 5. Leges hominum ligant manus, lex dei conscientiam.

↵

4

Sculptile & con [...]latile reor dogmata esse falsa & perversa, quae ab his quibus facta sunt, adorantur. Hieron: in Habb: c. 5. Qui falsum dogma componunt, auream statuam faciunt, & persuadent homines, ut cadentes, adorent idolum falsitatis. Id. in Dan. cap. 3.

↵

THE LORDS PRAYER.

[Page]

APHOR. 1. Of ignorance in the duty of Prayer.

SUch ignorance and darkness doth possess our minds, that we often fail in our best duties, and those that do most concern us; our very prayers are (sometimes) extravagant and offensive, as propounding things either unlawfull for the matter, —Paenam pro munere pascunt, like Phaëton. Ovid: Metamo: l. 2. or unfit for the condition of them that make them.

Of both which, since God is better able to judge than we our selves, let no man murmure or repine, when his prayers do finde a repulse, but let him rather suspect that there is somthing amiss on his part;Multos non audit deus ad Voluntatem, ut exaudiat ad salut em. Isid: de summo bon [...]. and make this inference, that God hath turn'd a deaf ear to his desires [Page] for his good, and denyed them in courtesie. For this is the confidence (saith St. John) that we have in God, Joh. 5.14. that if we ask any thing according to his will, he heareth us: our prayers must be (then) according to Gods will, not according to our own, e're they find admission or success.

It was then a good advice of a Heathen in this particular.

Iuv. Sat: 10

—Si consilium vis,

Permittes ipsis expendere numinibus quid

Conveniat nobis, reb [...]sque sit utile nostris:

Nam pro jucundis aptissima quaeque dabunt Dî,

Charior est ipsis Homo, quàm sibi:—

Consonant to which, Plato cites a prayer of a Greek Poet, which he commends for the temper and prudence of it, and Homo quidem Ethnicus sapit in hoc, quòd judicat quàm periculosum sit a domino petere, quod Cupiditas nost [...] a dictaverit. Calvin. l 3. Inst: c. 20. Calvin commends him for commending it: and it was thus:

[...]:

[...].

Mr. Calvin gives this meaning of it. ‘O Iupiter, give us those things that are best and fittest for us, whether we beg them (particularly) or no: but such things [Page] as are hurtfull, keep them from us, though we earnestly desire them.’

Nihil autem magis ignorari, Dan: Heinsius Exercit. in Lu. 11. quàm quid singulis expediat, aut quid petendum sit, ne Gentiles ignorarûnt; inter hos, qui scripsit.—

Evertêre domos totas, optantibus ipsis,

Dî faciles, &c.

The Disciples request to their Master that he would teach them to pray, (Luk. 11.1.) did imply their ignorance and unskilfullness in this duty: and to prevent mistakes, and to succour mens ignorance in this performance, it was, that Christ fram'd this prayer,L. 3. inst. [...]. 20. as Calvin rightly teacheth.

Càm videret quàm angusta esset nostra▪ paupertas, quid aequum postulare, quid è re nostra esset, huic nostrae ignorantiae occurrit, & quod captui nostro deerat, de suo ipse supplevit ac suffecit.

APHOR. 2. That the Lords Prayer is a Prayer,

[Page]

In his preamble to the Exposition of the Lords Prayer. So Mr. Henry Greenwood a godly man, in his Exposition of the Lords Prayer.THis is acknowledged by Mr. Perkins (a man of some esteem once in this Kingdom) and the contrary perswasion condemned for error and ignorance by him.

The Assembly of Divines in the Directory for public worship do term it, a full and comprehensive prayer, and not onely a pattern.

Mr. Calvin doth stile it orationem omnibus numeris absolutam, L. 3. inst. c. 20. a perfect prayer in all points.

Beza, omnium Christianarum precum summam ac formulam, In 6. c. Matthai. a short sum and model of all Christian prayers.

Since then it is a prayer, let no man doubt or fear to use it as a prayer, and do as Christ bade him,Luk. 11.2. when thou prayest, say, Our Father.

The primitive Christians did interpret this as a Command: so that it was the ordinary and usual prayer of the Church in Tertullians time; and I do believe that [Page] those that do forbear it now do construe it so, and that is a chief reason why they forbear it.

Tertullian in his Exposition of the Lords Prayer (which was made above 1400 year since) hath these words, praemissâ hac ordinariâ & legitimâ oratione, tanquam fundamento, jus est accidentium desideriorum, & superstruendi extrinsecùs petitiones.

Of which words, this is the sum:

1. That the Lords Prayer was the most usual and ordinary prayer in his time.

2. That it was esteemed the legitimate, that is, the authentic and most current prayer of the Church.

3. That this prayer was premised or used at the beginning (as the foundation) of all private and public oraisons: Their service consisted of sundry other prayers, but this was caput caenae, the chief mess.

In St. Austine's time,Enchirid: ad Laurent: c. 71. it was used Coronidis vice, for a close or up-shot of all their devotions, and for a Crowning prayer, reserving their best wine untill the last.

Mr. Cartwright who condemns the frequent repetition of it,Hooker. l. 5 Eccl: polit: in the Service book, doth allow that the Church should conclude the Liturgy with it, and that Ministers should end their Sermons therewith; as in the English Church at Geneva it [Page] is used with the prayer after Sermon.

The continuater of Sulpit: Severus tells us, that in the Spanish Church, the manner was (for some time) to use Orationem dominicam tantum in die dominico, the Lords Prayer onely on the Lords day. But the fourth Council of Toledo, which we [...] in the year 632. did condemn the practice, and commanded that it should be used daily in the publick Services of the Church.

APHOR. 3. It is the Rule of all other Prayers.

THis Prayer is both forma precationis & norma precandi, both a form of prayer and a rule of praye [...], or the Law of prayer, as I may term it, in that sense that Tertullian calls the Apostle's Creed legem fidei, Lib: de Veland: virg: the law of faith.

Primum in unuquoque genere est mensura reliquorum. Arist. 4. Phy.We may call it the standard of prayer; as we may also term the Creed the standard of faith; and the Commandments, the standard of duty and obedience.

Now public standards or measures that [Page] were (anciently) kept in Temples (as the sacred shekle in the Sanctuary) or under the Magistrates custody,Exo. 30.13 had this use; to be both measures themselves, and also patterns to make measures by.

As that rare piece or picture made by Polygnotus (which for the excellency and artifice of it, was termed the Canon, i. the Rule) was not onely a compleat picture of it self, but also an arch-type or Idea, unde artifices artis suae lineamenta peterent, as Pliny speak [...] of it,Nat: Hist. l. 8. c. 34. a Sampler whence Artists of that faculty, should learn the true lines, touches and strokes of a picture.

Whatsoever the mode or form, and language of our prayers may be (saith Quamlibet alia verba dicimus, nil aliud dicimus, quàm quod in ista oratione positum est, si rectè & congruenter oremus. Aug: Ep. 21. St. Augustin) we must fetch the matter and substance of them, from the royal mine of this prayer, if we pray regularly; which is as copious in matter, as it is parcimonious in words, and in Tertullians judgement Breviarium totius Evangelii. De Ora [...]:

If any petition or request be made that doth not square with this prayer or is not reducible to it,Lev. 10.1. it is a spark of strange fire that profanes the sacrifice: it is not secundum Vsum Sionis.

APHOR. 4. It surpasseth all other prayers.

[Page]

THe Lords Prayer is the Lady of all prayers: Tertullian is of opinion that this prayer hath some kind of privilege in heaven above other prayers, [...]. de Oratione. Haec oratio, suo animatae privilegio ascendit in coelum, &c. and St. Cyprian (who [...]rod in his Master's steps,De Orat: Da Magistrum. for so he used to call Tertullian) speaks much like his Master in this point: God the Father (saith he) doth acknowledge his sons words, and gives a readier ear and a more favourable audience (if faith and devotion doth accompany it) when requests are presented to him in his sons language.

Eccles: pol. l. 5. § 35. Hooker doth hit upon the same string: Though men (saith he) should speak with the tongues of Angels, yet words so pleasing to the ears of God as those which the son of God himself hath compos'd, are not possible for men to frame.

Sir R. Baker's Meditat: on the Lords Prayer. We need not doubt (saith another) of a gracious hearing, since the Prince that must hear, was the Orator that did pen our prayer, and put words into our mouths. This is stylus [Page]Curiae, It is a petition made in the style and form of the Court, even the Court of Requests in heaven, and therefore is the more passable and current there.

This cherisheth much confidence and consolation in us (saith Calvin) that our requests contain nothing that is absurd or offensive to God,L. 3. inst. c. 20. §. 34. qui (pene) ex ejus ore rogamus, since we ask nothing, but what he himself did dictate unto us, and put into our mouths.

The prayer which John the Baptist prickt out for his Disciples (intimated Luk. 11.1.) is not now extant upon record. It is probable that it soon grew obsolete and out of use, when this came up: As John himself gave place to Christ: so did his prayer to Christ's prayer, as the lesser lights use to vanish or grow dim,Nox victa vagos contra [...]it ignes, luce renatâ cogit nitidum Phosphorus agmen. Sen: Herefurens. at the presence of nobler Luminaries.

Sed quorsum perditio haec? What needs this waste of words upon such a subject? truly the aim is this, that since others have decried this prayer so much, not onely disusing, but abusing it (with some derogatory expressions) it is a duty we ow to it and the Author of it, to cry it up again to [Page] its just value and no farther. And therefore I shall (Super-pondii loco) add to the former Elogies, this of Dan: Tilenus, a learned Protestant of Germany.

Nulla praestantior formula reperiri potest [...]ut excogitari, quam quae à summꝰ illo pre [...]candi magistro, Syntag: Theol: Tit: 51. exauditionis mediatore Christo nobis est tradi [...]a: nam sive sapientiam spectes, ipsamet sapientia dictavit; sive perfectionem, omnia g [...]uera rerum expetendarum complectitur; sive ordinem, divina sanè est methodus & artifictum.

APHOR. 5. Set forms of prayer needfull for some, and lawfull for all.

THe truth of this Aphorism was little questioned in former ages: the Lords Prayer, and other Leiturgies may be read with feeling and understanding, saith Mr. Ainsworth, Def. of the L. pr: an eminent man in his generation.

A form of prayer being read, doth not cease to be a prayer, Expos: of the L. pr: if the Spirit of prayer and supplication be not w [...]ing in the reader or[Page]hearer, saith Mr. Perkins, who taught England to preach (as one saith of him,) and who alwaies did use one form of prayer before his Sermons.

Concerning the lawfullness of forms and book-prayers, Saints Rest p. 3. I make no doubt to concur with Bishop Hall, in his Soliloquies, saith Mr. Baxter, a late writer of good note.

Some reject forms prescribed, onely because they are prescribed, they affect freedom and liberty so much, that they would account their girdles and garters to be bonds and shackles, if they were commanded to wear them.

Davids Psalms make no music in their ears; their own Ditties are more harmonious because they are their own, though they father them upon a better Author. l. the Spirit

The Saints of old times did not think such prescribed lessons to be restraints upon the Spirit, or a quenching of it. For that Royal Composer David did give in writing the 105. Psalm to Asaph, 1 Chro. 16.7. and his brethren to praise the Lord withall: And 7. they did not quarrel at it, for long after this King Hezekiah commanded the Levites,2 Chro. 29.30. to sing praise unto the Lord, in the words of David and Asaph the Seer.

The 136. Psalm, which begins, O give thanks unto the Lord, for he is gracious, &c. [Page] was wont to be sung upon several occasions, as at going forth to war, by Iehosaphat, 2 Chro. 20.22. and at the laying the foundation of the new Temple by Zerubbabel, Ezra 3.11.

And the learned Iunius in his notes on that Psalm saith, that this Ode Epainetic, or song of praise, was sung daily in the congregations as the moral part of the public service.

And it is vouched by good warrant, that the Jews had set forms of praises and prayers in all ages;Thornedike of Rel: Assemb. c 7 Synagoga Judaica. cap. 1. Eccl. 5.1, 2 and Buxtorf saith, that the thirteen articles of the Jewish Creed, was collected by R. M [...]ses Ben Maimon, out of the antient Jewish Liturgies.

A wise Prince gives thee counsel not to be rash with thy mouth or hasty to utter any thing before God: But to be well advised what thou speakest, to take heed of too much familiarity with thy M [...]ker, and to remember thy distance, that he is in heaven and thou on earth; he is a glorious God, and thou art but dust and [...]sh [...]s.

It was a rash vow of Iephte; the first thing that comes to meet me, shall be the Lords, Judg. 11.31. so if thou sayest, the first words that come upon my tongue shall be the Lords, they may prove rash, and foolish, and offensive, even the Sacrifice of a fool.

[Page] Before thou prayest, prepare thy self, and be not as one that tempteth the Lord;Ecclus 1.2▪ it is an Apocryphal Text, but Canonical counsel.

Hod [...]è majorem licentiam illicitis suis cupiditatibus homines in precibus indulgent, quam si pares cum paribus joco è fabularentur. Calvin. l. 3. I [...]st. cap. 20 § 5.

APHOR. 6. Prayer in a language not understood, unlawfull.

I Will pray with the Spirit, and pray with the understanding also, saith St. Paul, I will sing with the Spirit, and sing with the understanding also; else how shall he that occupieth the room of the unlearned say Amen to thy giving of thanks, seeing he understandeth not what thou sayest: For thou verily givest thanks well, but the other is not edified.

From which words, it may be irrefr [...] gably concluded, that the congregation must understand the prayers that are put up in the ass [...]mbly, else they cannot say, [Page] Amen, and they cannot be edified thereby.

And this may be also cleerly inferred thence, that he that is the mouth of the Congregation, or else prays in privat, must understand himself what he prays, else it is but the carcass of a prayer without soul or life in it, oratio sine ratione; for the heart cannot be affected, with what it doth not understand: and praying is a work rather of the heart than of the tongue, no lip-labour. Cardinal Cajetan upon this Text, doth ingenuously confess, that it would be more for the edification of the Church, if public prayers were performed in a language that is common both to Priest and People.

Pope John, the 8th. of that name, could not elude or resist the force of this Text, or the reasonableness of the practice of the Moravians, Hist: of the Council of Trent lib. 6 who did celebrate divine service in the Sclavonian tongue, which was the vulgar or mother-tongue of that Nation. For in an Epistle written by the said Pope in the yea [...] 808 to Stentor Prince of Moravia, touching this point, he doth cite this parcel of Pauls Epistle, and saith, that he that made the Hebrew and the Latine tongues, did make other tongues also, for the glorifying of his name withall.

[Page]When this business of having the public service in the vulgar-tongues, was hotly controverted in the Church, there was a voice in the air heard to say: Let every spirit praise the Lord, and every tongue confess his name; as Z [...]inger reports, cited by Dr. Iames. Manud: art 6.

Si populus intelligat orationem sacerdotis, Lyra in 1 Cor. 14.14. meliùs reducitur in deum, & devotiùs respondet Amen.

APHOR. 7. It is not warrantable to lay aside the Lords Prayer.

IF it be a prayer, and there is a command extant for the using of it, there cannot be any just pretensions for discarding it out of our Liturgies.

In the Posie of godly prayers, this was ever held the most fragrant flower, it is sal omnium divinorum officiorum, the salt of the spiritual sacrifice;Lev. 2.13. for as every sacrifice under the Law was seasoned with salt: so all devotion (wch is a Gospel [...]Sacrifice) should be seasoned with this prayer, [...] [Page] [...], left it prove insipid or unsavoury.

Let none suppose that it was intended onely for Christians of the lower form: for St. Austin assures us,Ep: 89. that it was made, not onely for the Lambs, but even for the Rams of the flock;De meritis & remiss: l: 2. c. 24. arietibus gregis, i. Apostolis suis dominus dedit; and elswhere he adds it to be a form necessary for every particular believer.

Apol: 2. Iustin Martyr saith, that the Apostles themselves did use this prayer at the celebrating of the Eucharist, which was very frequently in those daies: and we may presume that he delivered but his knowledge herein; for he living so neer the Apostles, might very well understand their practice in this, or any other affair.

If it hath been too often used heretofore, (as some urge) sure I am, it is (now) used too seldom, which is the worser fault of the two: as of two extremes, one may be far worser than the other. And it may be well supposed that they have too mean a conceit of this prayer, and too high an esteem of their compositions, that will not vouchsafe it a room among them.

One of the reasons given for abolishing the Common-prayer-Book was,Preface to the Direct: because it gave offence to divers godly Christians: sure I am, that the omitting of this prayer, [Page] or casheering of it (for company) with our other prayers of the Church, gives greatet offence to persons really godly; who are as much grieved in spirit at this affront as at any other put upon the Christian Religion in these frantick Corybantiasms that have (of late years) possessed this Nation.

The omitting of this Prayer, and Creed, and Commandments, in the public Assemblies, have made some men believe that they were but some Grotesques, and superfluities in our Religion; some parentheses (as it were) or things indifferent, that might be used or omitted at pleasure: so that the people have often (since) mused what Religion hath been taught them these 1600 in this land, when the very corner-stones of it are now taken away, and the foundations are digged up.

Where zeal (not guided with discretion) is in the Commission of Reformation, it knows not where to stop or stay, but is alwaies pulling down, but knows not how to build up or erect any thing, like an Apollyon being onely skilfull to destroy, to unravel, and root up all, —Et convellere tota Fundamenta quibus nixatur vita, salusque. Lucret: l. 4.

OF THE SACRAMENTS.

[Page]

APHOR. 1. Sacraments, why ordain'd?

HE that made man and knew best how to instruct and teach him in the great interest of his salvation, thought fit to inclose apples of gold in pictures of silver, Pro. 25.11. Vel ut Pythagorei qui parvas res magna. rum rerum tesseras esse voluêrunt. Plat. Qu: Romanae. Gen. 28.12 heavenly mysteries in earthly representations and objects: because it is natural * to man to a [...]cend to super-natural verities, by natural help [...]: and to [...]cale heaven by a ladder, whose rounds are made (as it were) of gross materials; and whose bottom (like that of Iacob) stands upon the earth, though the top reacheth to heaven.

Geom [...]ters do use certain Schems, and Diagrams (drawn in the sands, [...]. or on paper) to assist the weak capacities of their Scholars, [Page] to understand some Conclusions or problems of their Art: So,

God vouchsafes to instruct his Scholars, not onely by words, but also by signs and symbols, to speak not onely to the ear, but also to the eye:Vt prophe [...] tae olim prophetabant, non solùm sermone sed etiam visione & conversatione & actibus typicis quos faciebant. Iren: l. 4. c. 37. the preaching of the word was not thought Providentia divina unicuique rei providet secundùm modum suum. Homini autem connaturale est, ut per sensibilia ad cognitionem intelligibilium perveniat. Aquin. 2.2. sufficient to inform mens dull capacities, and to stir up their other faculties to their proper duties but Sacraments are also added, which are a kinde of a visible word. Both have the same use, the one to teach the minde by the sense of seeing, as the other by the sense of hearing.

And to this purpose the Sacrament is more effectual than the word, having a greater energy Quia infirma & languida est fides nostra, ideo deus, non contentus objectum ejus auribus nostris, per praedicationem Evangelii inculcâsse, insuper illud, per Sacramentum (tanquàm visible verbum) oculis ingerit, & auribus inserit. Tilenus Syntag: Theol: p. 851. and force upon the mind, because the eye is a better instructer than the ear Hoc habent Sacramenta prae verbo peculiare, quòd promissiones velut in hac tabula depictas, nobis ad vivum representent, & fub aspectum graphicè [...] expressas statuant. Calv. l. 4. Inst. c. 24.

Segniùs irritant animos demissa per aures

Quam quae sunt oculis sub [...]ecta fidelibus.

Horat: de arte Poet:

APHOR. 2. Their efficacy from the Author alone.

[Page]

THere is no such vertue inherent in the Sacramental symbols to work good upon the soul, as there is in herbs or mineral waters, to work good upon the body: the very applying of the Sacraments (as an active to a passive) or the opus operatum (a [...] the Romish writers express it,) the very action or deed done doth not do the deed, as is pretended.

God doth not tye his grace to the Means, nor to the Ministrators; whose worthiness doth not contribute to, nor unworthiness derogate from the Sacraments: but the work depends wholly upon the good pleasure of the Ordainer and Institutor of them, who doth preside in this grand Agend of the Church, and who doth exhibit grace therein to all; but it is not effectual and beneficial to any but to the worthy Receiver, qualified by previous dispositions, and expedients.

We do not depreciate the Sacraments, or make them lower, or lesser than what (indeed) they were intended to be, by asserting [Page] the efficacy and vertue derived from them, to him that ordained them. We do not over-value nor under-value them: we know who have offended in these extremes.

We do not make them empty Pageants, and bare shadows or dumb shews: the Church of England declares otherwise, in few words.

‘Sacraments are not onely badges of Christian profession,Art. 23 but also sure witnesses and effectual signs of grace: agreeable to the Belgic confession; Sacramenta non sunt vana, & vacua signa ad nos decipiendos insti [...]uta, &c.’

For where they are administred and received, in the due form and manner, we acknowledge that they really give what they promise, and are what they signifie: on Gods part, they give an investiture and possession of the heavenly promises, as firmly as a Bishop is invested in his Office, per baculum & annulum, as St. Bernard makes the simile, Serm: de Caena Dom.

The unworthy Receive [...] (indeed) doth frustrate, and defeat the good that is intended by them and presented in them, makes divorce between the sign and thing signified,Panem domini, non panem. dominium. Lambit petram sed inde nec mel sugit, ne▪ oleum Cyprian: eats the Bakers bread, not the [Page] bread that came down from heaven, Sacramentum, non rem Sacramenti.

If this Romish fansie of the opus operatum were current, I marvel why the Sacraments of the old Testament did not confer grace as well as those of the new, which they deny, making that the main difference between them: whereas the truth is, they differed onely in the outward symbols, not in the inward sense, and substance, nor yet in the effects: for their Sacraments had the same materiam substratam, the same invisible grace presented in them, though the visible signs were not the same; and the worthy partakers did feed on Christ as lushiously and savourly then, as others do now; they did eat the same spiritual meat, and drink the same spirituall drink, which was Christ, as St. Paul doth expressely teach, 1 Cor. 10.3, 4.

APHOR. 3. They are Seals as well as Signs.

THe Gospel is the Grand Charter of mans Salvation, and the Sacraments are (as it were) seals appendant thereunto, [Page] they are not onely signs of some grace exhibited,Nou tantum signa signantia, sed etiam obsignantia. but also seals to ratifie and confirm the promises contained in the Instrument before mentioned: As seals are put to civil Contracts and Indentures for a full and final ratification of them.

This comparison is used by most Writers of the Reformation,Comparatio tam inepta ut nihil inoptius. l. 1. de Sacram. c. 14. but it is so foolish in Bellarmine's conceit, that nothing can be more; and which ought with all diligence (saith he) to be beaten down.

Sacramenta dici sigilla vel signacula, nusquam legimus nisi in Evangelio secundum Lutherum, is the Cardinals witty sarcasm in the forecited Treatise: that the Sacraments are called seals (saith he) we read no where, but in the new Gospel, according to St. Lather.

But he might have read it in an old Epistle according to St. Paul, who calls Circumcision [...] the seal of the righteousness which is by faith, Rom. 4.11 that is, a seal whereby it was ratified and made sure unto Abraham, that he was justified or made righteous before God, through faith in Christ.Rom. 4.3.

Nay, the Cardinal himself to prove the Septenary number of the Sacraments doth fetch an argument from the book with seven seals, Rev. 5.1. which was the new [Page] Covenant with seven Sacraments appendant thereto, as he interprets the place: if that Text will be of force to evince the Sacraments to be seven in number, it will also evince them to be seals for use.

APHOR. 4. Absolutely necessary where they may be had.

THe Divine Precept hath layed the highest obligation (that may be) upon us of using the Sacraments, Medull: Theol: l. 1. c. 20. and that with reverence and religion, saith Dr. Ames.

If the Sacraments be wanting unto us through our own default, it involves us in guilt (saith Augustin) neither can that man pretend to a sincere conversion or love to God, L. 4. contrà Donat. c. 25 that contemns any Sacrament of his institution *.

Faith will not avail any man, who receives not the Lords Lords Sacraments when he may, saith St. Bernard.

If this be a duty commanded, why may we not slight any other (and all other) duties as well as this?

[Page]What reasonable hopes hath any man that God will save him by some other means (or without means) when he hath declared, that by these means (in conjunction with some others) he intends to save?

Ames calls Baptism one of the ordinary means of Salvation;Bellarm: Enervat: l. 2. & ex istâ hypothesi, upon that account, he affirms it to be absolutely necessary to Salvation, where it is to be had*.

Except a man be born of water and the Spirit (saith Christ) he cannot enter into the Kingdom of heaven. Joh 3.5. From hence the antient Fathers did infer the necessity of Baptism: But some later Writers have ratified this water into spirit; and interpret the words tropically: except a man be born of water, that is, of the Spirit: for water is here but an emblem of the Spirit (say they, as fire is elsewhere, Mat. 3.11.

But to these, I shall oppose the sense, and censure of the learned Hooker, Eccl: pol: l. 5 §. [...]9. you shall have his own expressions, for they cannot be mended.

‘I hold it an infallible rule in the Exposition of Scripture, that where a literal construction will stand, the farthest from the Letter, is commonly the worst: there is nothing more dangerous than [Page] this licentious and deluding are which changeth the meaning of words, as Alchimy doth or would do Metals, maketh any thing what it listeth, and in the end, bringeth all truth to nothing.’

‘The general consent of antiquity, concurres in the literal interpretation, and must the received construction be (now) disguised with a toy of novelty? We may by such Expositions, attain in the end (perhaps) to be thought witty, but with ill advice; so he.’

Non possum quin simplicissimam Theologiam, hoc est, Dan. Heins. exercit: in Mar. 13.30. quae minimè recedit a litera, caeteris ut commodiorem, praeferam.

APHOR. 5. Infant-Baptism more antient than the Apostles.

[Page]

TO secure the interest of children in this Sacrament,Lib. de Baptismo. who (ex praerogativâ s [...]minis, as Tert: speakes) are entitled thereto, enough hath been spoken (of late years) by our English Writers, to the conviction of all gain-sayers; more particularly by the excellent Dr. Hammond, in his Quaer [...]s.

When we find the practice of baptizing Infants in the Christian Church to be so antient, as the very next age to the Apostles: and so universal, that it was received through all parts of the world, where Christ had a Church, I cannot see, how it could have any other original than from the Apostles who founded the Churches through the World.

St. Augustine speaking of this usage or custom,Serm: 10. de v. Ap. saith, That the Church of God ever had it, ever held it, and received it Hanc praxin Ecclesia Catholica ubique diffusa tenet Home de Adamo & Eva. [Page] from the Religion of former ages: and Calvin saith, That the antientest Writers that we have of our Religion, do (without any scruple) refer the original of this practice to the Apostles.

L 4. Inst. c 16. Nullus Scriptor tam vetustus qui non ejus originem, ad Apostolorum tempora pro certo, referat.

But this practice did not begin with, or by the Apostles neither: for they did but continue what was before in use in the Jewish Church, who admitted Proselytes into their Religion by this Rite or Ceremony of Baptizing, besides that of Circumcision; as hath been observed unto us by men well verst in Rabbinical Wirtings, and the Rituals of all ages, as Ainsworth on Gen. 17.12. Heins. his Ex [...]r [...]: on Act. 18.3. Lud: de Dieu his Append: on Matth. 23.15. and more fully and copiously Doctor Hammond in his fourth Quaere.

But indeed, the Jewish and the Christian Baptisms had different purposes and designations: by the one, the Proselytes were baptised into Moses, that is, the Mosaic Law and O [...]conomie: by the other, into Christ, that is, into his Faith, Rule and Discipline.

And it is farther observed by the forementioned [Page] Writers, that of the Jewish proselytes, not onely men of years were baptized, but their young Children were also baptized with them, and received into the bosome of that Church, to be instructed in their Law, when they should come to years.

Which usage was taken up by John the Baptist, and afterwards by Christ and his Apostles, and continued in the reformed Common wealth, though to another purpose and design, as we touched before; and this Ceremony was thought sufficient to be retained for that end, when Circumcision was abolished.

If the issue of the Question touching Infants-baptism lay upon this: Whether the Apostles of Christ did baptize Infants? The Scripture (by its own light) doth not clear the doubt, it tells us they baptized whole housholds, which testimonies do (of themselves) make it but probable, that they baptized the children of those housholds: but if Catholic tradition, and the voice of the Church he allowed so much civility and credit with us, as to be believed for a matter of fact and story; then the business would soon be put beyond all pretensions of scruple, and made as secure and firm to our sense, as [Page] any Article of our Creed: As upon the testimony of Travellers, and credible men, I might be induced to believe firmly and undoubtedly, that there is such a City as Constantinople, though I neither saw it, nor doth the Scripture make any mention of it.

APHOR. 6. Where it may not be had, desire supplies the defect.

THis must be understood of the adulti or men in years, that have not participated of the holy mysteries, but do earnestly desire and long for them, but by some impediment and invincible necessity, cannot obtain them: If the fault be not on their side, there is no danger, but the internal benefit of the Sacrament, is communicated to them, without the external symbols.

The penitent Thief on the cross went to heaven without Baptism, when Simon Magus went to hell with it: the children of Bethlehem that were baptized in their own blood, were qualified for heaven by that Baptism, without the Baptism of water; and Martyrdom in any other, doth [Page] entitle them to a crown, even a crown of glory, though unbaptized.

When the Emperour Valentinian died without Baptism, but had determined to receive it, but that he was prevented by death; St. Ambrose doth state his case thus; Quem regeneraturus eram, In Orat: funebri. amisi, sed ille no [...] amisit gratiam quam poposcit. I lost him (saith he) whom I was about to regenerate or baptise: but he hath not lost the grace o [...] fruit of that Ordinance which he desired.

In such cases, Baptismus flaminis supplet baptismum fluminis, the Baptism of the Spirit doth supply the want of water-baptism; and the Spirit himself doth officiate for the Minister sometimes.

From hence we may infer, that the case of children dying without Baptism, is not forlorne and disperate: we may not be such Rhadamanths as to passe damnatory sentences upon them, for want of that which was not in their power to compass: God doth not tye any to those ordinary Laws and methods whereby he saves man, but such as may have them, and are capable to use them. If the Parents be wanting to their child in this duty, the sin (sure) lyes at their door and not the child's; and God will require it at their [Page] hands, as he did at the hands of Moses.

In like manner the Church of England, hath declared her judgement, touching the want of the Eucharist, if there be no more than the bare defect. ‘If any person by extreme sickness, or any other just impediment, do not receive the Sacrament of the Lords Supper, if he truly repent him of his sins, and stedfastly believe that Christ died for him, he doth eat, and drink the body and blood of Christ profitably, to his souls health, though he do not eat the Sacrament with his mouth.’

So the Rubric for the communion of the sick.

Notes

*

Sacramentorum vis inerarribiliter valet plurimùm, & ideo contempta sacrilegos facit: inipiè quippe contemnitur, sine quo non potest perfici pietas. Aug: l. 19. contra Faustum Manich. c. 11.

↵

*

Baptismus est necessarius non rantùm ut res praecepta, sed etiam ut medium salutis ordinarium; it a tamen ut non desperandum est de salute non-baptisatorum. Amesius Bellarm: enervat. l. 2.

↵

A Prayer occasionally conceived,1655. upon the entring into a ruinous Church, where no Prayers or Sermons had been, in many years before.

[Page]

O Eternal Holinesse and immense Goodness! how sad and desolate is this place, which was (lately) frequented by a people called by thy name, to call upon thy name; to seek thy face, and to find thee here, in thine own appointments and holy dispensations: how forlorne is it now become, being made a Court of Owls, and a place for Satyrs to dance in? Aula ululantium. Isa. 34.13: Isa. 13.22.

I acknowledge the hand-writing upon the walls, and the charactets of thy just displeasure, who doest proportion punishments to the offences, and makest the one legible in the analogy, and suitablenesse of the other.

Lord,Isa. 34.11. if my sins have drawn th [...]se lines of confusion and of stones emptiness; if by any remisness or perfunctoriness in holy Ministeries, if by want of zeal for thy [Page] glory, or any other way, I have awaked thy justice, lo, here (in all humility,) I prostrate my self before thee, imploring mercy and pardon, and confessing to thy glory, that thou art just in all that is come upon us.

And if the sins of the Congregation (that used to meet here,) have contributed to this judgement, and turned away thy presence from this place, either by sleighting the Mysteries that were here dispensed, or the Dispensers of them: we must say again, that righteous art thou, O Lord, and true are thy judgements. Thou hast been just in shutting up the doors of thy House against them, that did shut their ears and hearts against thee; and in taking away that food from before them, which they loathed or lightly regarded.

Yet, O Lord, be mercifull both to Priest and People, and turn not away thy face utterly (in displeasure) from them; as we confesse thy justice, so we implore thy mercy, Lift up the light of thy countenance upon thy Sanctuary that is desolate, Dan. 9.17. and cause thy face to shine upon it. Lam. 5.21 Turn thee unto us, O Lord, and renew our dayes as of old. Have mercy upon a distressed Church, and a distracted [Page] [...]tate: Behold thy Ministers that are smit [...]en into Corners, and their respective Congregations that wander like sheep without a shepherd,Amos. 8.11 that travel to and fro, [...]o seek the word of the Lord, and cannot [...]ind it.

Gather them O thou Shepherd of Israel, [...]nd do thou guide and lead them forth, [...]nd let thy rod and staff comfort them.

Pi [...]ty the ruins of thy Church, build up [...]he old wasts, it is time that thou have mer [...]y upon them, yea the time is come.

Let not the Watch-men that are set upon [...]he wals hold their peace day nor night, Isa. 62▪6. nor those that make mention of the Lord keep silence, nor give him any rest, until he establish his people, and make this Church a praise on the Earth, that it may no more be termed desolate or forsaken, but make it an eternal excellency, and a joy of many generations.

And so shall we learn by thy punishments to amend our lives, and for thy Clemency, to give thee praise and glory, through Jesus Christ our Lord, Amen.

PSAL. 123. Mr. Sands▪

[Page]

1.

THou mover of the rolling Sphears,

I through the glasses of my tears,

To thee my eyes erect.

As servants mark their masters hands,

And maids their mistresses commands,

And liberty expect:

2.

So we, deprest by enemies,

And growing troubles, fix our eyes

On God who sits on high;

Till he in mercy, shall descend

To give our miseries an end,

And turn our tears to joy.

3.

O save us Lord, by all forlorne

The subjects of contempt and scorn,

Defend us from their pride,

Who live in fluency and ease,

Who with our woes their malice please,

And miseries deride.

FINIS.

[Page]

Information about this book

Title statement

Quadriga salutis, or, The four general heads of Christian religion surveyed and explained ... with some few annotations annexed at the latter end.

Powell, Thomas, 1608-1660.

Edition statement

1657

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A55565

ID [STC]

Wing P3073

ID [STC]

ESTC R13515

ID [EEBO-CITATION]

12254959

ID [OCLC]

ocm 12254959

ID [VID]

57360

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A55565)

Transcribed from: (Early English Books Online ; image set 57360)

Images scanned from microfilm: (Early English books, 1641-1700 ; 157:11)

Source

— Quadriga salutis, or, The four general heads of Christian religion surveyed and explained ... with some few annotations annexed at the latter end., Powell, Thomas, 1608-1660..

Extent

[28], 126 p.

Printed by Sarah Griffin for Philip Chetwind,. London :: 1657.. (Written by Thomas Powell. Cf. BM.) (Reproduction of original in British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.