enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
Books which may be read in another place If any say that I speak against that which I want my self I only desire that it may not be those who cast by my Catholick Theologie Methodus Theologiae c. with no other Accusation but because they are too Scholastical Accurate and hard for them I here bewail it as my great sin against God that in the Youth of my Ministry Pride made me often blush with shame for want of Academical Degrees but usually God will not have us bring our own humane honour to his Service but setch honour from him in faithful serving him Fringes and Laces must be last set on when the Garment is made and not be the ground or Stamen of it There have been men that have desired their Sons to learn all the Oriental Tongues and the rare Antiquities and critical applaudâ—d sort of Learning not for its own worth but that they might Preach the Gospel with the advantage of a greater name and honour And this course hath so taken up and formed such Students into the quality of their Studies when their Souls should have been taken up with Faith and Love and Heavenly Desires and Hopes that it hath overthrown the end to which it was intended and rendred such Students unfit for the Sacred Ministry and caused them to turn to other things When others who as Usher Bochart Blondel c. have first taken in a digested Body of saving Truth have after added these Critical Studies at full maturity have become rare Blessings to the Church Let those that think all this digressive or unmeet for the Preface to a Catechism Pardon that which the Worlds Miscarriages and Necessities bespeak If at least Masters of Families by such helps diligently used will keep up Knowledge and Religion in their Houses it is not publick failings in Ministers nor the want of what is desirable in the Assemblies that will root out Religion from the Land But if the faithful prove few they must be content with their Personal Comforts and Rewards there is nothing amiss in the heavenly Society and the World which we are entering into Come Lord Iesus Come quickly Amen Lond. Octob. 3. 1682. The CONTENTS Chap. 1. THE Introduction About Catechizing and Learning pag. 1 Chap. 2. How to know our selves by Nature p. 6 Chap. 3. Of the natural Knowledge of God and Heaven p. 9 Chap. 4. Of Gods Kingdom and Government of Man and Providence p. 13 Chap. 5. Of Gods Law of Nature and Natural Officers p. 19 Chap. 6. Of supernatural Revelation of Gods Will to Man and of the Holy Scriptures p. 27 Chap. 7. Of the Christian Religion what it is and of the Creed p. 27 Chap. 8. Of Believing what it signifieth in the Creed p. 70 Chap. 9. Of the first Article I Believe in God the Father almighty maker of Heaven and Earth p. 82 Chap. 10. Of Gods Almightiness and Creation p. 88 Chap. 11. Of the Person of Jesus Christ the only Son of God p. 92 Chap. 12. How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary 97 Chap. 13. Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell p. 101 Chap. 14. The third day he rose again from the Dead p. 109 Chap. 15. He ascended into Heaven and sitteth on the right hand of God the Father c. p. 113 Chap. 16. From thence he shall come to Judge the Quick and the Dead p. 116 Chap. 17. I Believe in the Holy Ghost p. 123 Chap. 18. The holy Catholick Church p. 130 Chap. 19. The Communion of Saints p. 136 Chap. 20. The Forgiveness of Sins p. 144 Chap. 21. The Resurrection of the Body p. 154 Chap. 22. The Life everlasting p. 165 Chap. 23. What is the true Use of the Lords Prayer p. 173 Chap. 24. Our Father which art in Heaven Expounded p. 177 Chap. 25. Hallowed be thy Name p. 182 Chap. 26. Thy Kingdom come p. 198 Chap. 27. Thy Will be done on Earth as it is in Heaven p. 209 Chap. 28. Give us this day our daily Bread p. 213 Chap. 29. Forgive us our Trespasses as we forgive c. p. 219 Chap. 30. Lead us not into Temptation but deliver us from evil p. 224 Chap. 31. For thine is the Kingdom the Power and the Glory for ever Amen p. 227 Chap. 32. Of the Ten Commmandments in general p. 229 Chap. 33. Of the Preface to the Decalogue p. 233 Chap. 34. Of the first Commandement p. 239 Chap. 35. Of the second Commandement p. 251 Chap. 36. Of the third Commandement p. 262 Chap. 37. Of the fourth Commandement p. 273 Chap. 38. Of the fifth Commandement p. 290 Chap. 39. Of the sixth Commandement p. 314 Chap. 40. Of the seventh Commandement p. 324 Chap. 41. Of the eighth Commandement p. 337 Chap. 42. Of the ninth Commandement p. 353 Chap. 43. Of the tenth Commandement p. 365 Chap. 44. Of the Sacred Ministry Church and Worship p. 380 Chap. 45. Of Baptism p. 392 Chap. 46. Of the Sacrament of Christs sacrificed Body and Blood p. 412 Chap. 47. How to prepare for a safe and Comfortable Death p. 432 Amend these misprintings with your Pens PAge 31. line 21. for the read that p. 58. l. 24. r. maketh p. 95. l. 21. for least r. last p. 99. l. 6. for light r. sight p. 166. l. 3. blot out with Henoch p. 200. l. 10. for were r. where p. 202. l. 8. r. every p. 208. l. 6. blot out for p. 374. l. 31. for any r. my In some places the same things are repeated the occasions being divers and the Author having not strength and time to correct the Copy Books of Mr. Baxter's sold by T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercers-Chappel 1. CHristian Directory or Body of Practical Divinity 2. Catholick Theologie in three Parts 1. Pacifying Principles 2. Pacifying Practices 3. Pacifying Disputations fol. 3. Life of Faith in three parts 1. Sermon on Heb. 11. Preached before his Majesty publisht by his Command 2. Instructions for Confirming Believers in the Christian Faith 3. Directions to live by Faith Quarto 4. Disputations of Original Sin Octav. 5. An Apology for the Nonconformists Ministry Quarto 6. Which is the True Church A Defence of Protestantism against Popery 7. An Answer to Mr. Dodwell confuting an Universal Church-Supremacy and defending Dr. Isaac Barrow against it 8. True History of Councels Inlarged and Defended against a Pretended Vindicator of the Primitive Church To which is added Diocesan Churches not yet Discovered in the Primitive times or A Defence of the Answer to Dr. Stillingfleets Allegations out of Antiquity for such Churches THE CATECHIZING OF FAMILIES OR A TEACHER of HOUSHOLDERS How to Teach their Housholds Useful also to School-Masters and Tutors of Youth The Questions are the Learners and the Answers the Teachers CHAP. I. The Introduction Qu. 1. WHat is it which must be Taught and Learned Ans. All
Silver Psal. 41. 9. 55. 13 14. Zech. 11 12 13 and a Potters Field be bought with them all his Persecution and abuse and Sufferings are foretold Isa. 50. 6. 53. Psa. 69. 21. 22. 18. 118. 22. Isa. 6. 9. even â—o the Circumstances of giving him Vinegar casting Lots for his Garments suffering as a Malefactor Yea the very time is foretold Dan. 9. 25 26. And that then the second Temple should be destroyed II. The second part of the Spirits Testimony or the certain proof of Christian Truth is The Inherent constitutive Proof or Testimony in the unimitable Excellency of the Person and Gospel of Christ which is the Image and superscription of God The Person of Christ was of such excellency of Wisdom Goodness and power apparent in his Doctrine Works and Patience all sinless and full of Holy Love to God and Man as is not consistent with being the Deceiver of the World His Gospel in the very Constitution of it hath the impress of God He that hath the Spirit of God will find that in the Gospel which is so suitable to the Divine Nature as will make it the easier to him to believe it Angels preached the Summ of it Luke 2. 14. It is all but the fore-promised and prefigured Redemption of Man Historically delivered and the Doctrine Laws and Promises of saving Grace most fully promulgated It is the wonderful Revelation of the Power Wisdom and Goodness the Truth Justice and Holiness of God especially his Love to Man and of his marvellous design for the recovery Sanctifying and saving of Sinners and removing all the impediments of their Repentance and Salvation It is so wholly fitted to the Glorifying of God and the reparation of depraved Nature and the purifying and perfecting of Mans Soul to the guidance of Mens Lives in the wayes of true Wisdom Godliness Righteousness Soberness Mutual Love and Peace that Men may live profitably to others and live and die in the Sence of God's Love and in a safe and comfortable State that we may be sure so good a thing had a good Cause For had it been the device of Men they must have been very bad Men that would put Gods Name to it and tell so many Lies from Generation to Genration to deceive the World And it is not to be imagined that from Moses time to the writing of Iohn's Revelations there should arise a Succession of Men of such a strange self-contradicting Constitution as should be so good as to devise the the most Holy and Righteous and Self-denying Doctrines for the great good of Mankind and yet all of them so odiously wicked as to belye God and deceive Men and do all this good in so bad a manner with so bad a Heart And if any Blasphemer would Father it upon evil Spirits what a Contradiction would he speak As if Satan would promote the greatest good for the Honour of God and Benefit of Man while he is the greatest Hater of God and Man And as if he would devise a Doctrine to reproach himself and destroy his own Kingdom and bless Mankind and so were at once the best and the worst Indeed the Holy Scriptures do bear the very Image and Superscription of God in their Ends Matter and Manner and prove themselves to be his Word For God hath not given us external proofs that such a Book or Doctrine is his which is it self no better than humane Works and hath no intrinsick proof of its Divine Original But the intrinsick and extrinsick Evidences concurre What Book like the Sacred Scriptures hath taught the World the Knowledge of God the Creation of the World the End and Hope and Felicity of Man What the heavenly Glory is and how procured and how to be obtained and by whom How man became sinful and miserable And how he is recovered And what wonders of Love God hath shewn to Sinners to win their Hearts in Love to him What Book hath so taught Men to live by Faith and the hopes of Glory above all the Lusts of Sense and Flesh and to referr all things in this VVorld to Spiritual Holy and Heavenly Ends to Love others as our selves and to do good to all even to our Enemies to live in such Union and Communion and Peace as is caused by this Vital Grace of Love and not like a Heap of Sand that every spurn or blast of cross Interest will separate VVhat Book so teacheth Man to Love God above all and to pray to him praise him and absolutely obey him with constant pleasure and to trust him absolutely with Soul Body and Estate and cast all our care upon him and in a word to converse in Heaven while we are on Earth and to live as Saints that we may live as Angels Q. 14. But how few be there that do all this A. 1. I shall further answer that anon None do it in Perfection but all found Christians do it in Sincerity 2. But at present it is the perfection of the Doctrine of Christ and of the Sacred Scriptures that I am proving And it is not Mens breaking the Law that will prove that God made it not Q. 15. You have told me of the foregoing Testimony of the Spirit to Christ and the Gospel and of the Inherent Constitutive Testimony or Proof Is there any other A. Yes III. There is the Concomitant Testimony by the Works of Christ Nicodemus could say We know that thou art a Teacher come from God for no Man can do the Works that thou dost except God were with him Joh. 3. 2. He cleansed the Lepers with his word he cast out Devils he healed the Lame the Deaf the Blind yea that were born Blind he healed Palsies Feavers and all manner of sicknesses with a touch or a word he turned Water into Wine he fed twice many Thousands by Miracle he walkt on the Sea and made Peter do the same the Winds and Sea obeyed his Command he raised the Dead This course of Miracles were the most evident Testimony of God And he was brought into the World by Miracle Born of a Virgin Foretold and Named Iesus by an Angel Preached to Shepherds by Angels from Heaven a Star conducting the Eastern Wise-men to the place Iohn his foregoer named by an Angel and Zacharias struck dumb for not believing it Prophesied of by Anna and Simeon owned at his Baptism by the visible descent of the Spirit in the shape of a Dove and by a Voice of God from Heaven and the like again at his Transfiguration when Moses and Elias appeared with him and he did shine in Glory And at his Death the Earth trembled the Sun was obscured and the Air darkened and the Vail of the Temple rent But the fullest Evidence was Christs own Resurrection from the Dead his oft appearing to his Disciples after and conversing with them at times for Forty Dayes and giving them their Commission and promising them the Spirit and ascending
the Flesh the World and the Devil from the revenging Justice of God and from everlasting Damnation giving us here a Union with Christ the Pardon of our Sins and Sanctifying Grace and hereafter everlasting heavenly Glory Q. 3. Is there any other Religion besides the Christian Religion A. There be many errours of Men which they call their Religion Q. 4. Is there any True Religion besides Christianity A. There be divers that have some part of the Truth mixt with Error 1. The Heathens acknowledge God and most of his Attributes and Perfections as we do But they have no knowledge of his Will but what meer Nature teacheth them and they worship many Idols if not Devils as an under sort of Gods 2. The Iews own only the Law of Nature and the Old Testament but believe not in Jesus Christ our Redeemer 3. The Sadduces and all Bruitists worship God as the Governour of Man in this World but they believe not a Life to come for Man 4. The Pythagorean Heathens look for no Reward or Punishment after Death but by the passing of the Soul into some other Body on Earth in which iâ— shall be Rewarded or Punished 5. The Mahometans acknowledge One God as we do but they believe not in Jesus Christ as Mans Redeemer but only take him for an excellent Holy Prophet and they Believe in Mahomet a Deceiver as a Prophet greater than he 6. The meer Dâ—ists believe in God but not in Jesus Christ and have only the Natural Knowledge of his Will as other Heathens but worship not Idols as they do Q. 5. Is there but One Christian Religion A. No True Christianity is one certain thing Q. 6. How then are Christians said to be of divers Religions A. Sound Christians hold to Christian Religion alone as Christ did institute it But many others corrupt it some by denying some parts of it while they own the rest and some by adding many corrupting Inventions of Man and making those a part of their Religion as the Papists do Q. 7. Where is the true Christian Religion Doctrinal to be found that we may certainly know which is it indeed A. The Christian Religion containeth I. The Light and Law of Nature and that is common to them with others and is to be found in the Nature of all things as the Significations of Gods Will II. Supernatural Revelation clearing the Law of Nature and giving us the Knowledge of the Redeemer and his Grace And this is contained I. Most fully in the Holy Bible II. Briefly and summarily in the Creed Lords Prayer and Commandments III. Most briefly of all in the Sacraments of Baptism and the Lords Supper and the Covenant made and sealed by them Q. 8. But are not the Articles of our Church and the Confessions of Churches their Religion A. Only Gods Word is ouâ— Religion as the Divine Rule But our Confessions and Books and Words and Lives shew how we understand it Q. 9. What is the Protestant Religion A. The Religion of Protestants is meer Christianity They are called Protestants but accidentally because they Protest for meer Scripture Christianity against the Corruptions of Popery Q. 10. What sorts of false Religion are there among Christians A. There are more Corruptions of Religion than can easily be named The chief of them are of these following sorts I. Some of them deny some Essential Article of Faith or Practice As the Immortality of the Soul the Godhead or Manhood or Offices of Christ or the Holy Ghost or the Scripture c. II. Some of them pretend new Revelations falsely and set their pretences of the Spirits Inspirations against the sealed Word of God III. Some of them set up an Usurped Power of their own against the Office Authority or sufficiency of the said Sealed Scriptures Pretending that they are Successours to the Apostles in the Power and Office of making Laws for the Universal Church and being the Judges of the sence of Scripture yea and what is to be taken for Gods Word and what not and Judges of all Controversies about it Of these the Papists pretenâ— that the Pope and a General Council are Supreaâ— visible Governours under Christ of all the Christiaâ— World and that none may appeal from them â—… God to Christ to the Scripture or to the Day oâ— Judgment Others pretend to such a Power iâ— every Patriarchal National or Provincial Church And all of them instead of a humble helping guiding Ministry set up a Church Leviathan a silencing Abaddon and Appollyon a destroying Office Setting up their Usurped power above â—â— equal in Effect with Gods Word Q. 11. How come the Scriptures to be Gods Worâ— when the Bishops Cannons are not And to be â—â— far above their Laws A. You must know that God hath two differenâ— sort of Works to do for the Government of hiâ— Church The first is Legislation or giving Neâ— Doctrines and Laws The other is the teachinâ— and guiding the Church by the Explication anâ— Application of these same Laws God is not stiâ— making New Laws for Man but he is still Teaching and Ruling them by his Laws Accordingly God hath had two sort of Ministers One sort for Legislation to Reveal neâ— Doctrines and Laws And such was Moses undeâ— the Old Administration and Christ and his Commissioned Apostles under the New These werâ— Eminent Prophets inspired by God infallibly â—â— record his Laws and God attested their Officâ— and Work by Multitudes of Evident uncontrolled Miracles But the Laws being Sealed the Second sort of Ministers are only to Teach and Apply these same Laws and Doctrines and not to reveal New ones And such were the Priests and Levites under Moses and all the succeeding Ministers and Bishops of the Churches under Christ and the Apostles who are the Foundation on which the Church is built And though all Church Guides may determine of the undetermined Circumstances of Holy things by the General Laws which God hath given therein Yet to arrogate a power of making a new Word of God or a Law that shall suspend our Obedience to his Laws or any Law for the Universal Church whether it be by Pope or Council is treasonable Usurpation of a Government which none but Christ is capable of And as if one King or Council should claim the Civil Soveraignty of all the Earth which is most unknown to them Q. 12. But I pray you tell me how the CREED comes to be of so great Authority seeing I find it not in the Bible A. It is the very Summ and Kernel of the Doctrine of the New Testament and there you may find it all with much more But it is Older than the writting of the New Testament save that two or three words were added since I told you before 1. That Christ himself did make the Nature and Terms of Christianity Commissioning his Apostles to make all Nations his Disciples baptizing them into the Name of the Father the Son and the Holy
meant in the Creed A. Yes 1. The Creed containeth the necessary Matter revealed by God which we must believe 2. And it mentioneth Him to whom we must Trust in our Assent Consent and Practice even God the Father the Son and the Holy Ghost Q. 7. But is this the Faith by which we are justifyed Are we justified by believing in God the Father and the Holy Ghost and the rest of the Articles Some say It is only by believing in Christs Righteousness as imputed to us A. Justification is to be spoken of hereafter But this one entire Christian Faith is it which God hath made the necessary qualification or Condition of such as he will justifie by and for the Merits of Christ's Righteousness Q. 8. Doth not I believe signifie that I believe that this God is my God my Saviour and my Sanctifier in particular A. It is an applying Faith It signifieth 1. That you Believe his Right to be your God 2. And his offer to be your God 3. And that you consent to this Right and Offer that he may be special Relation be yours 4. But it doth not signifie that every Believer is sure of the sincerity of his own Act of believing and so of his special Interest in God though this is very desirable and attainable CHAP. IX Of the first Article I Believe in God the Father Almighty maker of Heaven and Earth Qu. 1. SEeing you before proved that there iâ— a God from the Light of Nature aâ—â— Heathens know it why is it made an Article â—â— Faith A. The understanding of Man is so darkened and corrupted now by sin that it doth but groâ—â— after God and knoweth him not as revealeâ— in his Works alone so clearly and surely as â—â— needful to bring home the Soul to God in Holâ— Love Obedience and Delight But he is morâ— fully revealed to us in the Sacred Scripture bâ— Christ and his Spirit which therefore must bâ— herein believed Q. 2. What of God doth the Scripture make knoâ—â— better than Nature A. That there is a God and what God is and what are his Relations to us and what aâ—â— his works and what are our Duty to him anâ— our Hopes from him Q. 3. That there is a God none but a mad Mâ—…sure can doubt But what of God is so clearly râ—…vealed in Scripture A. 1. His essential Attributes and 2. The Trâ—…nity in one Essence Q. 4. Which call you his Essential Aâ—tributes A. God is essentially LIFE UNDERSTANDING and WILL or VITAL-POWER WISDOM and GOODNESS or LOVE in one substance and this in absolute Perfection Q. 5. But are not all the rest of his Attributes Essential A. Yes But they are but these same Named variously from their various respects to the Creatures such are his Truth his Iustice and his Mercy as he is our Governour His Bounty as our Benefactor and his Self-sufficiency Eternity Immensity or Infiniteness his Immutability Immortality Invisibility and very many such respective Names are comprehended in his PERFECTION Q. 6. I have oft heard of Three Persons and One God and I could never understand what it meant How Three can be but One. A. It 's like that is because you take the word PERSON amiss as if it signified a distinct Substance as it doth of Men. Q. 7. If it do not so doth it not tend to deceive us that never heard of any other kind of Person A. The Scripture tells us that there are Three and yet but One God but it giveth us not a Name which may notifie clearly so great a Mystery for it is unsearchable and incomprehensible We are to be Baptized into the Name of the Father Son and Holy Ghost Matth. 28. 29. And there are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are one 1 Ioh. 5. 7. But the custom of the Church having used the word PERSON having none that clearly expresseth the Mystery it is our part rather to labour to understand it how a Divine Person differâ— from a Humane than to quarrel with an impropeâ— word GOD is ONE Infinite undivided Spiritâ— and yet that he is FATHER SON and HOLY GHOST must be believed And God hath made so marvellous an impression on all the Natures of Active Beings of THREE in ONE as to me doth make this Mystery of oâ—â— Religion the more easie to be believed so far iâ— it from seeming a contradiction Q. 8. I pray shew me some such Instances A. I. The Sun and all true Fire is One Substancâ—â— having Three Essential Powers the Moving Poweâ— the Enlightning Power and the Heating Power Motion is not Light Light is not Heat and Heâ—â— is not Motion or Light Yet all are One Substancâ—â— and radically one Virtue or Power and yet Three as Operative II. Every Plant hath One Vegetative principlâ—â— which hath Essentially a Power Discretive aâ—… discerning its own Nutriment Appetitive deâ—…ring or drawing it in and Motive and so digestivâ— and assimilative III. Every Bruit hath One Sensitive Soul whicâ— Essentially hath a Power of Vital-sensitive Motioâ—â— Perception and Appetite IV. Every Man hath One Soul in Substance whicâ— hath the Powers of Vegetation Sense and Intellection â—â— Reasoning V. The Soul of Man as Intellective hath Essentially a Threefold Power or Virtue Mental Life for motion and execution Understanding and Will All Active Beings are Three Virtues in one substance Q. 9. But these do none of them make Three Persons A. 1. But if all these be undenyable in Nature and prove in GOD ACTIVE LIFE UNDERSTANDING and WILL it shews you that Three Essentials in One substantial Essence is no contradiction And why may not the same be as true of the Divine Persons 2. And in God who is an Infinite undivided Spirit little can we conceive what Personality Signifieth and how far those Schoolmen are right or wrong who say That Gods Essential SELF-LIVING SELF-KNOWING and SELF-LOING are the Trinity of the Persons as in Eternal Existence and that the Operations and Appearances in POWER WISDOM and LOVE in CREATION INCARNATION for REDEMPTION and Renovation in NATURE GRACE and Initial GLORY or Communion are the Three Persons in the Second Notion as outwardly Operative And how much more than this soever there is it is no wonder that we comprehend it not Yea I believe there is yet more in the Mystery of the Trinity because this much is so intelligible Q. 10. But is it not strange that God will lay our Salvation on the belief of that which we cannot understand Yea is it not on the bare saying of a Word whose meaning none can know A. The Doctrine of the Trinity in Unity is the very Summ of all the Christian Religion as the Baptismal Covenant assureth us And can we think that Christianity saveth Men as a Charm by words not understood No the belief of the Trinity is a Practical Belief far be it from us to think that every plain
Christian shall be damned who knoweth not what a PERSON in the Trinity is as Eternally inexistent when all the Divines and School Wits as good as confess after tedious disputes with unintelligible words that they know not It is the Trinity as related to us and Operative and therein Notified that We must necessarily understand and believe even as Our Creator Redeemer and Sanctifier that the Love of God the Father and the Grace of the Son and the Communion of the Holy Ghost may be believed received and enjoyed As there are diversities of Gifts but the same Spirit and differences of Administrations but the same Lord and diversities of Operations but the same God which worketh all in all 1 Cor. 12. 4 5 6. 2 Cor. 13. 14. Even as it is not our understanding the Essence of the Sun but our Reception of it 's communicated Motion Light and Heat that our Nature liveth by Q. 11. But how can any Man love him above all of whom we can have no true Conception I cannot Conceive what GOD is A. It may be you think that you know nothing but what you see or feel by Sense For so Mens long use of Bodies and Sense is apt to abuse them Or you think you know nothing which you know not fully and so no Angel knoweth God by an adequate comprehensive Knowledge How far are we from knowing fully what Sun and Moon and Stars are and what is in them and how they are ordered and move And yet nothing is more easily and surely known than that there is a Sun and Stars and that they are substances that have the power of Motion Light and Heat Yea Philosophers cannot yet agree what Light and Heat are And yet we know enough of them for our necessary use And can it be expected then that Man give a proper Definition of the Infinite God And yet nothing is more certain than that there is a God and that he is such as I have before described And we may know as much of him as our Duty and Happinss requireth Q. 12. But what is the best Conception I can have of God A. I partly told you in the Third Chapter and the Second I now tell you further that we see God here but as in a Glass His Image on Mans Soul is the nearest Glass How do you conceive of your own Soul You cannot doubt but you have a Soul while you perceive its constant acts Yet you see it not You find clearly that It is a Spiritual substance that hath essentially the power of Vital-Activity Understanding and Will By this you perceive what a Spirit is And by this you have some perception what GOD is All the World is far less to God than a Body to its Soul And GOD is Infinitely more than a Soul to all the World But by the Similitude of a Soul you may most easily conceive of him CHAP. X. Of God's Almightiness and Creation Qu. 1. WHy is God here called The FATHER in whom we believe A. 1. As he is the first Person in the Eternal Trinity and so called The Father of the Eternal Word or Wisdom as his Son 2. As he is the Father of Jesus Christ as Incarnate 3. As he is the Maker of the whole Creation and as a Common Father giveth Being to all that is 4. As he is our Reconciled Father by Christ and hath adopted us as his Sons and bound us to Love and Trust and Obey him as our Father But the two first are the chief Sence Q. 2. What is God's ALMIGHTINESS A. His Infinite Power by which he can do all things which are works of Power He cannot Lie nor Die nor be the Cause of sin for these are no Effects of Power but of Impotencie Q. 3. Why is his Almightiness to be believed by us A. We do not else believe him to be GOD And we cannot else Reverence Admire Trust him and Obey him as we ought Q. 4. Why is his Almightiness only named and no other properties A. All the rest are supposed when we call him GOD. But this is named because he is first to be Believed in as the Creator and his Creation doth eminently manifest his Power And though the Son and the Holy Ghost are Almighty the Scripture eminently attributeth POWER to the FATHER WISDOM to the SON and LOVE and Perfective Operations to the Holy Ghost Q. 5. Is the Creation named to notifie to us God's Almightiness A. Yes and it is a great part of our Duty when we look up to the Heavens and daily see so far as our short sight can reach of this wondeful World to think with most reverend admiration O what a GOD have we to serve and trust Q. 6. HOw did God make all things A. He gave them all their Being Order and well-being by the Power of his Will and Word Q. 7. When did he make all things A. It is not yet Six thousand Years since he made this World even as much as belongs to us to know Q. 8. How long was God making this World A. It pleased him to make it the work of Six dayes and he consecrated the seventh day a Sabbath for the Commemoration of it and for the solemn Worshipping Him as our Creator Q. 9. For whom and for what use did God make the World A. God made all things for himself not as having need of them but to please his own will which is the Beginning and the End of all his Works and to shine in the Glory of the Greatness Order and Goodness of the World as in a glass to understanding Creatures and to communicate Goodness variously to his Works Q. 10. What did God with the World when he had made it A. By the same Power Wisdom and Will he still continueth it or else it would presently return into nothing Q. 11. What further must we learn from Godâ— CREATING us A. We certainly learn that he is our OWNER our RULER and our BENEFACTOR or FATHER and that we are his OWN and His SUBJECTS and his BENEFITED Children Q. 12. What mean you by the First that he is our OWNER A. He that maketh us of nothing must needs be our absolute Lord or Owner And therefore may do with all things what he Will and cannot possibly do any wrong however he useth us And we must needs be wholly his Own and therefore should wholly resign our selves to his disposing Will. Q. 13. What mean you by the Second that God is our Ruler A. He that by Creation is our absolute Owner and hath made us Reasonable and with Free-will must needs have the only right and fitness to be our Ruler by his Laws and Doctrine And we are bound as his Subjects to Obey him absolutely in all things Q. 14. How gather you that he is our Father or Benefactor A. If we have our very Being from him and all the Good that the whole Creation enjoyeth be his
signifieth a Saviour and Christ tâ—â— Anointed of God He being Anointed by God â—â— the Office of a Mediator as the Great Propheâ— Priest and King of the Church CHAP. XII How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary Qu. 1. DOth it not seem Impossible that Christ should be begotten on a Virgin without a Man A. There is no Contradiction in it And what is impossible to him that made all the World of nothing Q. 2. But it seems incredible that God should be made Man A. God was not at all changed by Christ's Incarnation The Godhead was not turned into Flesh or Soul but united it self thereto Q. 3. But it seemeth an incredible Condâ—scension in God to unite the Nature of Man to himself in Personal Union A. When you understand what it is it will not seem incredible to you though wonderful Consider 1. That it doth not turn the humane Nature into Divine 2. Nor doth it give it any of that part or work which was proper to the Divine Nature and Second Person in the Trinity from Eternity 3. The Divine Nature is united to the Humane only to advance this to the excellent Office of Mediation and that Christ in it may be Head over all things to the Church 4. And it will abate your wonder if you consider that God is as near to every Creature as the Soul is to the Body In Him we live move and have our being And he is more to us than our Souls are to our Bodies Q. 4. You now make me think that God is one with every Man and Creature as well as with Christ. I pray you wherein is the difference A. Gods Essence is every where alike but he doth not appear or work every where alike As he is more in Heaven than on Earth because he there operateth and appeareth in Glory and as he is more in Saints than in the Ungodly because in them he Operateth his Grace so he is in Jesus Christ otherwise than he is in any other Creature 1. In that he by the Divine Power qualified him as he never did any other Creature 2. And designeth him to that work which he never did any other Creature 3. And fixeeth him in the honourable Relation to that work 4. And communicateth to him by an uniting act the Glory which he doth not to any other Creature And though it 's like there is yet more unknown and incomprehensible to us yet these singular Operations express a singular Operative Union The Sun by shining on a Wall becomes not one with it But by its influence on Plants it becometh one with them and is their Generical Life Q. 5. But how is the Second Person in the Trinity more United to the humane Nature than the Father and the Holy Ghost are they divided A. You may as well ask Why God is said to make the World by his WORD and by his SON Tho the Persons are undivided in their works on the Creature yet Creation is eminently ascribed to the Father Incarnation and Redemption to the Son and Sanctification to the Holy Ghost The Suns power of Motion Light and Heat are inseparable And yet it is the Light as such that with our Eye doth cause the same act of sight as united to it But the perfect Answer to this doubt is reserved for Heaven Q. 6. But how was he conceived by the Holy Ghost the Second Person by the third when it is only the Second that was incarnate A. The Holy Ghost is not said to operate on the Second Person in the Trinity or the Godhead for Christs Conception but on the Virgins Body and by miraculous causing a humane Soul and Body and their union with the Eternal Word Gods perfecting Operations are usually ascribed to the Holy Ghost But the Father and Son are still supposed Operating by the Holy Spirit Q. 7. Was Christ's Flesh made of the substance of his Mother A. Yes Else how had he been the Son of Man Q. 8. Was Christ's Soul begotten by his Mother A. It is certain that Man begetteth Man But how Souls are generated is not fully known by Man Some say They are not Generated but Created Some say That they are not Created but Generated And I think that there is such a concurrence of God's act and Mans as may be called a Conjunction of Creation and Generation that is that as the Sun-beams by a Burning-Glass may light a Candle and that Candle light another and another yet so that the Light and Heat that doth it is only from the Suns continual communication But will not Light another but as contracted and made forcible by the Burning-glass or the Candle So all the Substance of new Souls is from the Divine Efflux or communication of it which yet will not ordinarily beget a Soul but as it is first received in the Generative natural faculty and so operateth by it as it s appointed Natural means Thus it seems all humane Souls are caused Pardon the defects of the Similitude But the Soul of Christ miraculously not without all Operation of the Mothers for then he had not been the Son of Man but without a humane Father the Holy Ghost more than supplying that defect Q. 9. If Christ was Mary's Son how escaped he Original guilt A. By being conceived by the Holy Ghost and so in his humane Nature made the Son of God and not generated as other Men are Q. 10. Had Mary any Children after Iesus Christ A. It goes for a Tradition with most that she had none But it is uncertain and concerneth not our Faith or Salvation Q. 11. Why was Christ Born of a Jew A. God had made a special Promise to Abraham first that Christ should be his Seed in whom all Nations should be blessed and to David after that he should be his Off-spring an everlasting King Q. 12. Why was not Christ Born till about Four thousand Years after the Fall A. It 's dangerous asking Reasons of God's Councils which he hath not revealed But this much we may know that Christ was Mans Redeemer by undertaking what he after did before his Incarnation And that he revealed the Grace of Redemption by Promises Types and Prophesies and so saved the Faithful And that Gods works are usually progressive to Perfection and ripeâ—t at last And therefore when he had first sent his Prophets he lastly sent his Son to perform his undertaking and bring Life and Immortality more fully to light and bring in a better Covenant and gather a more excellent Universal Church Q. 13. Were any savâ—d by Christ before he was made Man A. Yes They had the Love of the Father the Grace of Christ and the necessary communion of the Holy Ghost and the Promise And in every Age and Nation he that feared God and work't Righteousness was accepted of him CHAP. XIII Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell
For 1. The difference between Heaven and Hell is so great that there must needs be a great difference between them that shall go to each And therefore it may be known Christ's Spirit is not an undiscernable Mark and Pledge to them that have it 2. And we are commanded to search and try our selves and many Marks of difference are told us and the Persons plainly described that shall be Justified and Condemned And they are already here Justified and Condemned by that Law by which they shall be judged 3. And what comfort could we have in all the Redemption and Grace of Christ and all the Promises of Salvation if we could not come to know our Title by them Q. 13. Who be they that Christ will then justifie or condemn A. I must not here answer that Question because its proper place is afterward under some of the following Articles Q. 14. But I find some Scriptures saying That we are not justified by works but by Faith in Christ and yet in Mat. 25. Christ passeth the Sentence upon Mens Works as the Cause and it 's said We shall be judged according to our works A. By works Paul meaneth All works that are conceived to make the reward to be not of Grace but of Debt All works which are set in competition or opposition to Justification by Faith in Christ The Question between him and the Iews was Whether the Divine excellency of Moses's Law was such as that it was given to justifie the doers of it as such Or whether it was but an Index to point them to Christ the end of the Law by whom they must be justified But it is not Believing in Christ nor begging his Grace nor thankfully accepting it that Paul meaneth by Works in his exclusion It is this that he sets against these works And as we are here made Justified Persons by meer Grace giving us Repentance and Faith in Christ that is making us Christians so this obligeth us to live and die as Christians if we will be saved And therefore the final justifying Sentence at Judgment doth pass on us according to such works only as are the performance of our Covenant with Christ without which we shall not be saved and therefore not then justified our Justification then being the justifying of our Title to Salvation and therefore hath the same conditions Q. 15. What may we further learn by this Article of Christ's coming A. 1. We must learn to Fear and Obey him that must judge us And to live as we would then hear of it and to make it all the work of Our lives to prepare for that day and final doom And diligently to try our Hearts and Lives that we may be sure to be then justified 2. We must not be discouraged that we see not Christ but remember that we shall shortly see him in his Glory In the Sacrament and all his worship let us do it as expectants of his coming 3. We have no cause to be dismayed at the Prosperity of the Wicked nor at our Prosecutions or any sufferings while we foresee by Faith that glorious Day 4. We should live in the joyful Hopes of that Day when he that died for us and Sanctified us shall be our Judge and justifie us and finally judge us to endless Life And we must love and long and pray for this Glorious coming of Christ. Come Lord Iesus come quickly Amen CHAP. XVII III. I Believe in the Holy Ghost Qu. 1. WHat is meant by believing in the Holy Ghost A. It meaneth our Believing what he is and what he Doth and our Trusting to Himself and to his Works Q. 2. What must we believe of Himself A. That he is God the Third Person in the Trinity One in Essence with the Father and the Son Q. 3. What must we believe of his Works A. We must believe 1. That the Holy Ghost is the great Agent and Advocate of Jesus Christ on Earth by his works to be his Witness and to plead his Cause and communicate his Grace 2. That the Holy Ghost was the Author of those many uncontrolled Miracles by which the Gospel of Christ was Sealed to the World And therefore that those Miracles were the certain attestation of God 3. That the Holy Ghost was given by Christ to his Apostles and Evangelists to enable them to perform the extraordinary Office to which they were Commissioned to teach the Nations to observe all things that Christ had commanded and to lead them into all Truth and bring all things to their remembrance 4. That therefore the Doctrine of the said Apostles and Evangelists first preached by them and after Recorded in the Sacred Scriptures for the use of the Church to the end of the World as the full Doctrine and Law of Christ is to be received as the Word of God indited by the Spirit 5. That it is the work of the Holy Ghost to Sanctifie all Gods Elect that is to illuminate their understandings to convert their Wills to God and to strengthen and quicken them to do their duty and conquer Sin and save them from the Devil the World and the Flesh And to be in them a Spirit of Power and Love and a sound mind And so that the Holy Ghost is an Intercessor within us to communicate LIFE LIGHT and LOVE from the Father and the Son and excite in us those Holy Desires Thanks and Praise which are meet for Gods acceptance All this is contained in our Believing in the Holy Ghost Q. 4. If all this be in it it seemeth a most necessary part of Faith A. The Perfective works of God are used to be ascribed to the Holy Ghost This is so weighty and necessary a part of Faith that all the rest are insufficient without it Millions perish that God created and that Christ in a general sort as aforesaid dyed for but those that are Sanctifyed by the Holy Ghost are saved It is the work of the Holy Ghost to Communicate to us the Grace of Christ that the work of Creation and Redemption may attain their Ends. Q. 5. How is it proved that the Holy Ghost is God A. In that we are Baptized into the Belief of him as of the Father and the Son And in that he doth the works proper to God and hath the Attributes of God in Scripture Which also expresly saith There are Three which bear Record in Heaven the Father the Word and the Holy Spirit and these three are One 1 Joh. 5. 7. Q. 6. I have oft marvelled that the Creed left out 1. The Authority of the Apostles 2. And their Miracles and Christs 3. And the Authority of the Scriptures and now I perceive that all these are contained in our believing in the Holy Ghost A. No doubt but it is a Practical Article of Faith in which we profess to believe in the Holy Ghost in his Relation and Works on Man and therefore â—â— Christ's Agent in gathering his
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
though Hypocrites are the Church-visible and his professed Subjects 3. Subjects by sincere Heart-consent And so all such are his Subjects as make up the Church-mystical and shall be saved So that the Kingdom of God is a word which is sometime of a larger signification than the Church and sometime in a narrower sence is the same Eph. 1. 23. Christ is Head over all things to the Church Q. 7. What are the Acts of Christs Kingly Government A. Law-making Judging according to that Law and executing that Judgment Q. 8. What Laws hath Christ made and what doth â—e rule by A. First He taketh the Law of Nature now as his own as far as it belongeth to sinful Mankind And 2. He expoundeth the darker passages of that Law And 3. He maketh new Laws proper to the Church â—ince his Incarnation Q. 9. Are there any new Laws of Nature since the Fall A. There are new Obligations and Duties arising from our changed State It was no duty to the Innocent to repent of Sin and seek out for Recovery and â—eg Forgiveness But Nature bindeth Sinners not yet â—nder the final Sentence to all this Q. 10. What new Laws hath Christ made A. Some proper to Church Officers and some â—ommon to all Q. 11. What are his Laws about Church-Officers A. First He chose himself the first chief Officers â—nd he gave them their Commission describing their Work and Office and he Authorized them to gather â—nd form particular Churches and their fixed Officers â—t Pastors and necessary Orders and gave them the â—xtraordinary Conduct and Seal of his Spirit that their determinations might be the infallible significations of his Will and his recorded Law to his Universal Church to the end of the World His Spirit being the Perfecter of his Laws and Government Q. 12. How shall we be sure that his Apostles by the Spirit were Authorized to give Laws to all future Generations A. Because he gave them such Commission to teach Men all that he Commanded 2. And promised them his Spirit to lead them into all Truth and bring all things to their Remembrance and to tell them what to say and do And 3. Because he performed this Promise in sending them that extraordinary measure of the Spirit And 4. They spake as from Christ and in his Name and as by his Spirit And 5. They sealed all by the manifestation of that Spirit in its Holy and Miraculous manifold Operation Q. 13. Have not Bishops and Councils the same Power now A. No To be the Instruments of Divine Legislation and make Laws which God will call His Laws is a special Prophetical Power and Office such aâ— Moses had in making the Iewish Laws which noâ—… had that came after him But when Prophetical Revelation hath made the Law the following Officeâ—… have nothing to do But 1. To preserve that Law 2. And to expound it and apply it and guide thâ— People by it and themselves obey it 3. And to determine undetermined mutable Circumstances As the Iewish Priests and Levites were not to make another Law but to preserve expound and Rule by Moses Law so the ordinary Ministers Bishops or Councils are to do as to the Laws of God sufficiently made by Christ and the Spirit in his Apostles Q. 14. What are the New Laws which he hath made for all A. The Covenant of Grace in the last Edition is his Law by which he obligeth Men to Repent and Believe in him as Incarnate Crucified and Ascended and Interceding and Reigning in Heaven and as one that will Judge the World at the Resurrection As one that pardoneth Sin by his Sacrifice and Merit and Sanctifieth Believers by his Spirit And to believe in God as thus reconciled by Him and in the Holy Ghost as thus given by him And he promiseth Pardon Grace and Glory to all true Believers and threatneth Damnation to impenitent Unbelievers And he commandeth all Believers to devote themselves thus to God the Father the Son and the Holy Ghost by a solemn Vow in Baptism and live in the Communion of Saints in his Church and Holy Worship and the frequent Celebration of the Memorial of his Death in the Sacrament of his Body and Blood especially on the first Day of the Week which he hath separated to that Holy Comemoration and Communion by his Resurrection and the sending of his Spirit and by his Apostles And he hath commanded all his Disciples to live in Unity Love and Beneficence taking up the Cross and following him in Holiness and Patience in hope of Everlasting Life Q. 15. But some say that Christ was only a Teacher and not a Law-giver A. His Name is King of Kings and Lord of Lords and all Power in Heaven and Earth is given him and all things put into his Hands the Government is laid on his Shoulders and the Father without him judgeth no Man but hath committed all Judgment to the Son For this end he died rose and revived that he might be Lord of the Dead and of the Living He is at God's right Hand above aâ—â— Principalities and Powers and every Name being Head over all things to the Church Q. 16. May not this signifie only his Kingdom as â—â— is God or that which he shall have hereafter only at the Resurrection A. 1. It expresly speaketh of his Power as God and Man the Redeemer 2. And he made his Law iâ— this Life though the Chief and Glorious part of hâ—â— Judgment and Execution be hereafter How elsâ— should Men here keep his Law and hereafter â—â— judged according to it He that denieth Christ to be the Lawgiver denied him to be King and he that denieth him to be King denieth him to be Christ and is no Christian. Q. 17. Hath Christ any Vicegerent or Universal Governour under him on Earth A. No It is his Prerogative to be the Universal Governour for no mortal Man is capable of it As no one Monarch is capable of the Civil Government of all the Earth nor was ever so mad as to pretend to it much less is any one capable of being an Universal Church-Teacher Priest and Governour over all the Earth when he cannot so much as know it or send to all or have access into the contending Kingdoms of the World To pretend to this is mad Usurpation Q. 18. But had not Peter the Monarchical Government of all the Church on Earth in his Time A. No He was Governour of none of the Eleven Apostles nor of Paul nor ever exercised any such Government no nor it seems so much as presided at their meeting Act. 15. Q. 19. But is not a General Council the Universal Governour A. No 1. Else the Church would be no Church when there is no General Council for want of its Unifying Government And 2. There indeed never was a general Council of all the Christian World But they were called by the Roman Emperours and were called General as
is the meaning of this Commandement A. It implieth a Command that we do all that duâ—… God which is due to him from reasonable Creaâ—ures made by him and freely Redeemed by him from sin and misery And it forbiddeth us to think â—hat there is any other God or to give to any other â—hat which properly belongs to him Q. 3. Doth not the Scripture call Idols and Magiâ—â—rates Gods A. Yes but only in an Equivocal improper Sence Idols are called Gods as so reputed falsly by Idolaters and Magistrates only as Mens Governours under God Q. 4. What are the Duties which we owe to God alone A. I. That our Understandings know believe and esteem him as God II. That our Wills loveâ— him and cleave to him as God III. That we Practically obey and serve him as God Q. 5. When doth the Understanding know believe and esteem him as God A. No Creature can know God with an adequate Comprehensive knowledge But we must in our measure know believe and esteem him to be the only Infinite Eternal self-sufficient Spirit Vital power Undestanding and Will or most perfect Life Light and Love Father Son and Holy Ghost of whom and through whom and to whom are all things Our absolute Owner Ruler and Father reconciled by Christ Our Maker our Redeemer and Sanctifier Q. 6. When doth Mans Will love and cleave to him as God A. When the Understanding believing him to be Best even Infinitely Good in himself and Best to all the World and Best to us we Love him as such though not yet in due perfection yet sincerely above all other things Q. 7. How can we Love God above all when we never saw him and can have no Idea or formal conception of him in our Minds A. Though he be invisible and we have no corporeal Idea of him nor no adequate or just formal Conception of him yet he is the most Noble Object of our Understanding and Love as the Sun is of our sight though we comprehend it noâ— We are not without such an Idea or conception of God as is better than all other knowledge and is the beginning of Eternal Life and is true in its kind though very imperfect Q. 8. How can you know him that is no Object of sense A. He is the Object of our Understanding We know in our selves what it is to Know and to Will though these acts are not the objects of sense unless you will call the very acts of knowing and willing an eminent internal sensation of themselves And by this we know what it is to have the Power of Understanding and Willing And so what it is to be an Invisible substance with such Power And as we have this true Idea or Conception of â— Soul so have we more easily of him who is more than a Soul to the whole World Q. 9. How doth the true Love of God work â—â—re in the Flesh A. As we here Know God so we Love him As we know him not in the manner as we do things sensible so we Love him not with that sort of sensible appetite as we do things sensible immediately But as we know him as revealed in the glass of his works natural and gracious and in his Word so we Love him as known by such Revelation Q. 10. Do not all men Love God who believe that there is a God when Nature teacheth men to Love Goodness as such and all that believe that there is a God believe that he is the Best of beings A. Wicked men know not truly the Goodness of God and so what God is indeed To know this proposition God is most Good is but to know words and a Logical general Notion As if a man should know and say that Light is Good who never had sight or Sweetness is good who never tasted it Every wicked man is predominantly a Lover of fleshly pleasure and therefore no Lover but a Hater of all the parts and acts of Divine Government and Holiness which are contrary to it and would deprive him of it So that there is somewhat of God that a wicked man doth love that is his Being his Work of Creation and bounty to the World and to him in those natural good things which he can value But he Loveth not but Hateth God as the Holy Governour of the World and him and the Enemy of his forbidden pleasure and desires Q. 11. What be the certain signs then of truâ— Love to God A. 1. A true Love to his Government and Laws and Holy Word and that as it is his and holy And this so effectual as that we unfeignedly desire to obey that word as the Rule of our Faith and Life and Hope and desire to fulfill his Commanding Will. 2. A true Love to the Actions which God commandeth though flesh will have some degree of backwardness 3. A true Love to those that are likest God in Wisdom Holiness and doing good And such a Love to them as is above the Love of Worldly Riches Honour and Pleasure so that it will enable us to do them good though by our suffering or loss in a lower matter when God calls as to it For if we see our Brother have need and shut up the bowels of Compassion so that we cannot find in our hearts to relieve his necessities by the loss of our unnecessary superfluities how dwelleth the Love of God in us 4. True Love to God doth Love it self It is a great sign of it when we so much love to Love God as that we are gladder when we feel it in us than for any worldly Vanity and when we take the Mutual Love of God and the Soul to be so good and joyful a State as that we truly desire it as our Felicity and best in Heaven to be â—erfectly Loved of God and perfectly to Love him and joyfully express it in his Everlasting praiâ—es To long to Love God as the best Condition for us is a sign that we truly Love â—im Q. 12. But must not all the affections be set on God as well as Love A. All the rest are but several wayes of Loving or Willing good and of Nilling or Hating and avoiding Evil. 1. It is Love that desireth after God and his Grace and Glory 2. It is Love that hopeth for him 3. It is Love that rejoiceth in him and is pleased when we and others please him and when his Love is poured out on the Sons of men and Truth Peace and Holiness prosper in the World 4. It is Love that maketh us sorrowful that we can please him no more nor more enjoy him and that maketh us grieved that we can no more know him love him and delight in him and that we have so much sin within us to displease him and hinder our communion of Love with him 5. And Love will make us fearful of displeasing him and losing the said Communion of Love 6. And it will make us most
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
that men might not presume to set up any such things of their own on pretence of need or usefulness Q. 3. What doth this great Sacrament contain A. 1. The Parties Covenanting and Acting 2. The Covenant as on both parts with the Benefits given of God and the Duty professed and promised by man 3. The outward signs of all Q. 4. Who are the Parties Covenanting and Acting A. God and Man that is 1. Principally God the Father Son and Holy Ghost and Ministerially under him the Baptizing Minister 2. The party baptized And if he be an Infant the Parent or Owner on his behalf Q. 5. In what Relations is God a Covenanter with man A. 1. As our Creator and Governour offended by sin and reconciled by Christ whom his Love gave to be our Saviour 2. As Christ is our Redeemer and Saviour 3. As the Holy Ghost is our Rgenerator and Comforter sent by the Father and the Son Q. 6. In what Relation stands the person to be baptized A. As a Sinner miserable by guilt and pravity and loss of his blessed Relation to God but Redeemed by Christ and called by him and coming to receive him and his saving Grace Q. 7. What is it that God doth as a Covenanter with the baptized A. You must well understand that two Covenanting acts of God are presupposed to Baptism as done before I. The first is Gods Covenant with Jesus Christ as our Redeemer by Consent In which God requireth of him the work of mans Redemption as on his part by perfect Holiness Righteousness Satisfactory Suffering and the rest And promiseth him as the reward to be Lord of All and the saving and Glorifying of the Church with his own perpetual Glory II. A Promise and Conditional Covenant or Law of Grace made to lost Mankind by the Father and the Son that whoever truly believeth that is becometh a true Christian shall be saved Now Baptism is the bringing of this Conditional Promise upon mans consent to be an actual mutual Covenant Q. 8. And what is it that God there doth as an actual Covenanter A. First he doth by his Minister stipulate that is demand of the party baptized whether he truly consent to his part And next on that supposition he delivereth him the Covenant-gifts which at present are to be bestowed Q. 9. What be those A. 1. The Relation of a pardoned reconciled sinner and adopted Child of God or that God will be his God in Love through Christ. 2. A Right and Relation to Christ as his actual Saviour Head Teacher Intercessor and King 3. A Right and Relation to the Holy Ghost to â—e to Him the Illuminating Sanctifying quickenâ—â—g Spirit of Light and Love and Holy Life and deliverance from the Devil the World and Flesh â—nd from the Wrath of God Q. 10. What is it that God requireth of Man and â—e professeth A. That he truly believeth in this God the Father Son and Holy Ghost and Presently and Resolâ—edly consenteth to be His in these Relations taking â—im as His God and Father his Saviour and his Sanâ—tifier repenting of his sins and renouncing the â—ontrary Government of the Devil World and â—lesh Q. 11. What are the Outward signs of all this A. 1. The Water 2. And the Actions of both â—arties I. The Action of the Minister on Gods â—â—rt is to wash the body of the baptized with the Water which in hot Countreys was by dipping â—â—em over head and taking them up To signifie â—… That they are washed from the guilt of Sin by â—â—e Blood of Christ. 2. And are as dead and buâ—â—ed to sin and the World and Flesh and risen to a â—ew and Holy Life and heavenly Hope 3. And â—â—at by this act we are solemnly bound by God to â—â—e Christians II. The Action of the baptized is To be a wilâ—â—â—g receiver of this Washing to signifie his believâ—â—g and thankful receiving these free Gifts of Christ and his solemn self-engagement to be henceforth a Christian. Q. 12. Are Infants Capable of doing all this A. No They are personally capable of receiving both the sign and the Grace even Right to Christ and Life but not themselves of actual believing and covenanting with Christ. Q. 13. Why then are they baptized who cannot Covenant A. That you may understand this rightly yoâ— must know 1. That as Children are made Sinneâ— and miserable by their Parents without any act oâ— their own so they are delivered out of it by thâ—â— free Grace of Christ upon a Condition performeâ— by their Parents Else they that are visibly born iâ— sin and misery should have no visible or certain waâ— of Remedy Nature maketh them as it were paâ—… of the Parents or so near as causeth their Sin aâ—â— Misery And this nearness supposed God by frâ—â— Grace hath put it in the power of Parents to acceâ—â— for them the blessings of the Covenant and to eâ—ter them into the Covenant of God the Pareâ—â— Will being instead of their own who yet have noâ— to Choose for themselves 2. That Baptism is the only way which God haâ—â— appointed for the entering of any one into the Châ—â—stian Covenant and Church 3. That the same Sacrament hath not all the saâ—â— Ends and uses to all but varyeth in some things â—… their capacites differ Christ was baptized and yet nâ—â— for the remission of Sin And the use of Circuâ—cision partly differed to the Old and to the Inâ—ants 4. It is the Will of God that Infants be Members â—â— the Christian Church of which Baptism is the enâ—â—ance For 1. There is no proof that ever God â—ad a Church on Earth in any age of which Infants â—ere not members 2. The Covenant with Abraham the Father of the â—aithful was made also with his Infant Seed and â—ealed to them by Circumcision And the Females â—ho were not circumcised were yet in the Church â—â—d Covenant and when the Males were uncircumâ—â—â—ed forty years in the Wilderness they were yet â—embers of the Jewish Church And Deut. 19. the â—arents entered their little ones into the renewed Coâ—enant And Christ came not to cast all Infants out â—â— the Church who were in before 3. Christ himself saith that he would have gaâ—â—ered Ierusalem as a Hen gathereth her Chickens â—â—d they would not so that he would have taken â—â— the whole Nation Infants and all that were in beâ—â—re 4. And Rom. 11. it 's said that they were broken â—â—f by unbelief Therefore if their Parents had not â—een unbelievers the Children had not been broken â—â—f 5. And Christ himself was Head of the Church in â—…s Infancy and entered by the Sacrament then in â—…rce though as Man he was not capable of the â—…ork which he did at age Therefore Infants may â—… members 6. And he rebuked his Disciples that kept suâ— from him because of such is the Kingdom of God He would have them come as into his Kingdom 7. And plainly the Apostle saith to a
Worship which seemeth to me flat Idolatry VII They reserve it as their God long after the Sacrament to adore and to work pretended Miracles by VIII They solemnly celebrate a Sacrament before the Congregation where none communicate but the Priests and the People look on IX They say these Masses by number to deliver Souls out of the Flames of Purgatory X. They have many Prayers for the Dead as in Purgatory for their ease and deliverance XI They Pray to the Dead Saints to intercede for them and help them and to the Virgin Mary for that which is proper to Christ. XII They worship God by Images and adore the Images as the representations of Saints and Angels Yea and of God and some profess that the Cross and the Images of the Father Son and Holy Ghost are to be worshipped with honour participatively Divine These with abundance more and many false Doctrines on which they depend are brought into Gods publick Worship and called The Mass and are added by degrees to that sounder Worship which was called the Mass at first Q. 12. You have spoken much about the Consecration in the Sacrament What is it which you call the Commemoration A. It containeth the signal representation of the Sacrificing of Christ as the Lamb of God to take away the sins of the World Where the Signs are 1. The Materials the Bread and Wine 2. The Ministers Breaking the Bread and Pouring out the Wine 3. The Presenting them to God as the Commemoration of that Sacrifice in which we trust and declaring to the people that this is done to this Commemoration The things signified are 1. Christs Flesh and Blood when he was on Earth 2. The Crucifying of Christ the piercing of his Flesh and shedding his Blood 3. Christs Offering this to God as a Sacrifice for mans Sin And this Commemoration is a great part of the Sacrament Q. 13 What think you of the name Sacrifice Altar and Priest here A. The Ancient Churches used them all without exception from any Christian that ever I read of I. As the Bread is justly called Christs Body as Signifying it so the Action described was of old called a Sacrifice as representing and commemorating it And it 's no more improper than calling our Bodies and our Alms and our Prayers Sacrifices Rom. 12. 1. Eph. 5. 2. Phil. 2. 17. 4. 18. Heb. 13. 15 16. 1 Pet. 2. 5. II. And the naming of the Table an Altar as related to this representative Sacrifice is no more improper than that other Heb. 13. 10. We have an Altar whereof they have no right to eat seems plainly to mean the Sacramental Communion And the Rev. 6. 9. 8. 3. 5. 16. 7. and oft useth that word III. And the word Priest being used of all Christians that offer praise to God 1 Pet. 2. 5. 9. Rev. 1. 6. 5. 10. 20. 6. It may sure as well be used of those whose Office is to be Subintercessors between the People and God and their mouth to God in Subordination to Christs Priesthood Causless scruples harden the Papists We are not offended that the Lords day is called the Sabbath though the Scripture doth never so call it and a Sabbath in Scripture sence was a day of Ceremonial rest and the ancient Church called it the Christian Sabbath but by such allusion as it more commonly used the word Sacrifice and Altar Q. 14. But we shall too much countenance the Papists Sacrifice by using the same Names A. We can sufficiently disclaim their turning a Commemoration of Christs Sacrifice into the feigned real Sacrificing of his Flesh and Blood without renouncing the names Else we must for mens abuse renounce the name of a Sabbath too and a Temple c. if not also of a Church and Bishop Q. 15. You have spoken of the Sacramental Consecration and Commemoration What is it which you call the Covenanting part and Communication A. It containeth the Signs and the things signified as Communicated The Signs are 1. The Actual delivering of the consecrated Bread and Wine first Broken and poured out to the Communicants with the Naming what it is that is given them 2. Bidding them Take Eat and Drink 3. Telling them the Benefits and Blessings given thereby And all this by a Minister of Christ authorized thus to act in his Name as Covenanting promising and giving what is offered And on the Receivers part the Signs are 1. Freely taking what is offered the Bread and Wine 2. Eating and Drinking 3. Vocal Praise and Thanksgiving to God and Professed Consent to the Covenant Q. 16. What are the things signified and given A. I. 1. On Gods part the renewed giving of a Sacrificed Saviour to the penitent Believer 2. The Will and Command of Christ that as Sacrificers feasted on the Sacrifice so the Soul by Faith should thankfully and joyfully feast on Christ by hearty Acceptance of the free Gift 3. The actual Applicatory Gift of the Benefits of Christs Sacrifice which are 1. Our confirmed Relation to Christ as our Head and Saviour and to God as our Father reconciled by him and to the Holy Ghost as our Sanctifier and to the Church as his Kingdom or Body 2. The Pardon of our Sins by his Blood 3. Our right confirmed to Everlasting Life 4. The strengthening of our Faith Hope Love Joy Patience and all Grace 4. Christs Promise and Covenant for all this Sealed to us II. On the Receivers part is signified 1. That in the sence of his own Sin Misery and Need he humbly and thankfully receiveth his part in Christ as Sacrificed 2. That he endeavoureth by Faith to feast on him 3. And that he thankfully receiveth the Blessings purchased to wit his Relation to Christ as his Head to God as his Father and to the Holy Ghost as his Sanctifier and Comforter with the Pardon of Sin the Sealed Promise and Right to Heaven and all the helps of his Faith and other Graces 4. That he resolvedly reneweth the Dedication of himself to God the Father Son and holy Ghost as thus related to these ends Covenanting Fidelity in these relations and renouncing the contraries 5. Doing all this as in Communion with all the Church of Christ as being united to them in the same Head the same Faith and Hope and Love 6. Thankfully praising God and our Redeemer for this Grace Q. 17. Should not one prepare for the Lords Supper by Fasting and Humiliation before or how should we prepare A. We must alwayes live in habitual Preparation and special Fasts are not ordinarily necessary thereto the Primitive Church did communicate not only every Lords day but on other dayes when they met to worship God and therefore used not every Week to spend a day in Fasting for Preparation But as Christians must use Fasting on just occasions so must they do before this Sacrament in case that any hainous Sin or heavy Judgment or danger call for it and preparing
us light and heat by the Sun he upholdeth us by the Earth c. A. The word Immediate sometime signifieth A cause that hath no other cause under it So the Sun is the immediate cause of the emanation of its beams of Light And so God is not alwaies an Immediate Cause that is He hath other causes under him But sometime Immediate signifieth that which is next a thing having nothing between them And so God doth all things Immediately For he is and he acteth as near us as we to our selves and nothing is between him and us He is as near the person and the Effect when he useth Second Causes as when he useth none Q. 6. But is it not a debasing GOD to make his Providence the cause of every motion of a Worm a Bird a Fly and to mind and move such contemptible things and so to mind the thoughts of man A. It is a debasing God to think that he is like a finite Creature absent or insufficient for any of his Creatures That there is not the least thing or motion so small as to be done without him is most certain to him that will consider 1. That Gods very Essence is every where And wherever he is he is himself that is most Powerful Wise and Good And if such a God be as near to every Action as the most immediate Actor is so that in him they all Live and Move and Be how can he be thought to have no hand in it as to Providence or causality 2. And it 's certain that God upholds continually the very Being of every thing that moveth and all the Power by which they move For that which had no Being but from him â—an have none continued but by him That which could not make it self cannot continue it self Should not God by his causality continue their being every Creature would turn to nothing For there can be nothing without a Cause but the first Cause which is GOD. 3. And it is all one to Infiniteness to mind every Creature and motion in the World and to cause and rule the least as it is to cause and rule but one God is as sufficient for all the World even every Fly and Worm as if he had but One to mind Seeing then that he is as present with every Creature as it is with it self and it hath not the least power but what he continually giveth it and cannot move at all but by him and he is as sufficient for All as for One it 's unreasonable to think that the least thing is done without him Is it a dishonour to the Sun that every Eye even of Flies and Ants and Toads and Snakes as well as Men do see by the light of it or that it shineth at once upon every pâ—le of Grass and Atome This is but the certain Effect of Gods Infiniteneâ—s and Perfection Q. 7. How doth God Govern all things A. He Governeth several things according to their several Natures which he hath made Lifeless things by their natural Inclinations and by moving force Things that have sense by their sensitive Inclinations and by their objects and by constraint And Reasonable Creatures by their Principles and by Laws and Moral Rules And all things by his Infinite Power Wisdom and Will as being every one parts of one World which is his Kingdom Especially Man Q. 8. What is Gods Kingdom and why do you call him our King A. I call him our King because 1. He only hath absolute Right Power and Fitness to be our Supream Ruler 2. And he doth actually Rule us as our Soveraign And in this KINGDOM 1. GOD is the Only Supream King and Head 2. Angels or Glorified Spirits and Men are the Subjects 3. All the Bruits and lifeless Creatures are the Furniture and goods and utensils 4. Devils and Rebellious Wicked men are the Enemies to be opposed and overcome Q. 9. How doth GOD govern Man on Earth A. 1. The Power of God our Lord Owner and Mover moveth us and disposeth of us as he doth of all things to the fullfilling of his Will 2. The Wisdom of God our King doth give us sound Doctrine and holy and just Laws with Rewardâ— and Penalties and he will Judge men and execute accordingly 3. And the Love of our Heavenly Father doth furnish us with all necessary blessings help us accept us and prepare us for the Heavenly Kingdom Q. 10. Why is man Ruled by Laws rather than Beasts and other things A. Because man hath Reason and Free-will which maketh them Subjects capable of Laws which Beasts are not Q. 11. What is that Free-will which fits us to be Subjects A. It is a Will made by God able to determine it self by Gods necessary help to choose Good and refuse Evil understood to be such without any necessitating Predetermination by any other CHAP. V. Of Gods Law of Nature and Natural Officers Qu. 1. BY what Laws doth God Govern the World Ans. How he Governeth the Spirits above us whether by any Law besides the immediate Reâ—elation of his Will seen in the face of his Glory or how else is not much known to us because â—t doth not concern us But this lower World of man he Governeth by the Law of Nature and by a Law of Supernatural Revelation given by his Spirit or by Messengers from Heaven Q. 2. What is it that you Call the Law of Nature A. In a large and improper sence some call the â—nclinations and forcing or naturally moving Causes of any Creatures by the name of a Law â—nd so they say that Beasts and Birds are moved by the Law of their Nature and that Stones sink downward and the Fire goeth upward by the Law of Nature But this is no Law in the Proper sence which we are speaking of whatever you Call it Q. 3. What is it then that you Call A Law A. Any Signification of the Will of the Ruler purposely given to the Subject that thereby he may know and be bound to his Duty and know his Reward or Punishment due Or any signification of the Rulers will for the Government of Subjects constituting what shall be Due from them and to them A Rule to live by and the Rule by which we must be judged Q. 4. What then is Gods Law of Nature made for man A. It is the signification of Gods Governing Will by the Nature of man himself and of all other Creatures known to man in which God declareth to man his Duty and his reward or punishment Q. 5. How can a man know Gods Will and our duty by his Nature and by all other Works of God about us A. In some things as surely as by words or writings but in other things more darkly I am sure that my Nature is made to Know and Love Truth and Goodness and to desire and seek my own Felicity My Nature tells me that I was not made by my self and do not live by my Self and therefore that I am
and they driven hastily out they yearly continued the Eating of the Passover with unleavened Bread as in a hasting posture 3. Since the Law given in the Wilderness they constantly used the Sacrifices the Oblations the Tabernacle the Priesthood and Ceremonies as that Law prescribed them And the National constant use of these was an ascertaining Tradition of the matters of Fact which were their cause 4. Yea so tenacious were they of this Law that as they taught the very Syllables of it to their Children and kept in the Ark the very Tables of Stone that had the Ten Commandments so they were Enemies to Christianity because the Christians were against the Gentiles Observation of their Law and for its abrogation 4. Consider again that the Matter of Fact and the Divine Institution is since made certain to us by Christs Testimony Q. 11. But seeing this Law doth not bind us now nor the particular Messages of the Prophets were sent to us is it any of our Concern now to know or believe them It belonged to those that they were made for and sent to But what are they to us A. There is not the same necessity to know them and so to be such that they were all of God as there is to know and believe the Gospel But it is greatly our Duty and Concern to believe them 1. Because they were preparatory to the Gospel and bore an antecedent Testimony to it 2. Because the Gospel it self beareth witness of their Truth which therefore if we believe it we must believe 3. Because by the Holy Ghost's direction all now make up our Books of Sacred Records which is the certain Word of God though not all of the same Necessity and Evidence And here I must tell you a great and needful Truth which ignorant Christians fearing to confess by overdoing tempt Men to Infidelity The Scripture is like a Mans Body where some parts are but for the preservation of the rest and may be maimed without death The Sence is the Soul of the Scripture and the Letters but the Body or Vehicle The Doctrine of the Creed Lords Prayer and Decalogue and Baptism and Lords Supper is the Vital part and Christianity it self The Old Testament Letter written as we have it about Ezras's time is that Vehicle which is as imperfect as the Revelation of those times was But as after Christ's Incarnation and Ascension the Spirit was more abundantly given and the Revelation more perfect and Sealed so the Doctrine is more full and the Vehicle or Body that is the Words are less imperfect and more sure to us so that he that doubteth of the Truth of some Words in the Old Testament or of some small Circumstantials in the New hath no reason therefore to doubt of the Christian Religion of which these Writings are but the Vehicle or Body sufficient to ascertain us of the Truth of the History and Doctrine Be sure first that Christ is the very Son of God and it inferreth the certainty of all his Words and enforceth our whole Religion Q. 12. I perceive then that our main Question is both as to Necessity and Evidence How we are sure that the Gospel is true and the Records of it the very Word of God A. It is so And as it is this that must Rule and Judge the Church so we have to us fuller proof of this than of the Old Testament Because that the narrowness of the Iews Countrey in comparison of the Christian World and the many Thousand Years distance and a Language whose Phrase and Proverbial speeches and the very sence of the common words of it must needs make it more unknown to us than the Language that the Gospel is Recorded in And it is not the least proof of the Truth of the Old Testament that it is attested and confirmed by the New Q. 13. Will you first tell me How the Apostles and that first Age were sure that the Gospel of Christ was the very Word of God A. Here I must first tell you that the great Mystery of the Blessed Trinity Father Son and Holy Ghost being One God is made necessary to us to be believed not only as to the Eternal unsearchable Inexistence but specially for the Knowledge of Gods three great sorts of Works on Man That is As our Creator and the God of Nature as our Redeemer and the God of Governing and and reconciling Grace and as our Sanctifier and the Applyer and Perfecter of all to fit us for Glory And so the Son as Redeemer is the way to the Father to know him and his Love and be reconciled to him And the Holy Ghost is the Witness of the Son The proof therefore of the Gospel of Christ in one word is the Holy Ghost that is the certain Testimony of God's Spirit And this Testimony consisteth of these several parts I. The foregoing Testimony of the Spirit by all the Prophesies of the Old Testament and the Typical Prefigurations which became a fuller proof than before when they were seen all to be fulfilled in Christ Yet many were fulfilled before When Abraham had no Child he was promised the Multiplication of his Seed and that all Nations should be blessed therein Gen. 12. 2. 13. 16. 15. 5. 17. 2. 18. 11 12. The 400 Years of their abode in Egypt and Canaan before were foretold and punctually fulfilled Gen. 15. 13 14. Ex. 12. 31 32. So was Iacob's Prophesie of Iudah's Scepter Gen. 42. 8 9 10. And Ioseph's dreams And verily Balaams last Prophesie was marvellous who when he had blessed Israel and foretold their Victories foretold also the Scepter of David and Christ and the success of the Assyrians and after that of Chittim against the Hebrews themselves Numb 24. And who seeth not the fulfilling of the terrible Prophesie of Moses against the Iews Deut. 31 Iosiah by Name and his Deeds were foretold 300 Years before he was Born 1 Kings 13. 2. 2 Kings 23. 15. Oft was the Captivity of the Iews foretold and the destruction of Babylon and the Iews return by Cyrus named long before he was Born and the very time foretold From the beginning Christ was promised and the circumstances of his coming foretold Gen. 3. 15. 26. 4. 49. 10. Deut. 18. 15. Psal. 2. 27. 89. 110. Isa. 53. 11. 1. Ier. 33. 15. Mic. 5. 2. That he should be Born of a Virgin Isa. 7. 14. in Bethlem Mic. 5. 2. and then the Infants killed Ier. 31. 15 that he should come into the Temple as the Angel of the Covenant whom they desired but they should not endure therein when he came because he came as a Refiner Mal. 3. 1. 3. That he should go into Egypt and return thence Isa. 19. 1. Hos. 11. 1. That One should go before him to prepare the way Mal. 3. 1. That he should do wonders for the People Isa. 35. 5. That a familiar should betray him and that for Thirty pieces of
by the laying on of the Apostles Hands the Holy Ghost was given And this not only to the sincere Christians but to some unsound Ones that sell away All that did Miracles in Christ's Name were not saved 4. Yea those that accused Christ as casting out Devils by Devils might have seen their own Children cast them out Matt. 12. And those that were seduced and quarrelled with the Apostles could not deny but they themselves had received the Spirit by their Preaching Paul appealeth to themselves when the Galatians were perverted Gal. 3. 1 2 3. O foolish Galatians who hath bewitched you that you should not obey the Truth before whose Eyes Iesus Christ hath been evidently set forth Crucified among you This only would I learn of you Received ye the Spirit by the Works of the Law or by the hearing of Faith Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh He that ministreth to you the Spirit and worketh Miracles among you doth he it by the Works of the Law or by the hearing of Faith If these Galatians had not the Spirit and such as work't Miracles among them would not this Argument have turned to Paul's reproach rather than to their Conviction Even Simon Magus was so convinced by the Spirit falling on the Samaritans that he was Baptized and would have bought the Power of giving the Holy Ghost with Money Act. 8. Their Sense convinced them And they that had the Spirit themselves must needs be sure of it Q. 22. Now tell me how We may be certain that all this History is true and that these things are not misreported by the Scripture A. I will speak first of the Gospel as such and then of the Book I. You must first know that the Gospel in the strict â—eâ—ce is the History and Doctrine of Christ necessary to be believed to our Salvation which is summarily contained in the Baptismal Covenant For men were Christians when they were Baptized and they were not adult Christians till they believed the Gospel 2. You must know that this Gospel was long preached and believed before it was written St. Matthew began and wrote eight years after Christs Resurrection and the Revelation of St. Iohn was written about ninety four years after Christs Birth Luke's Gospel about fifty and Marks about fifty nine and St. Iohns about Ninety nine from the Birth of Christ. 3. You must know that all the foresaid Miracles were wrought to confirm this Gospel preached before it was written 4. And that while the Apostles lived their Preaching had as much Authority as their Writing But they being to die were moved by the Spirit to write that they had preached that it might be certainly without Change delivered to Posterity to the end of the World For had it been left only to the Memory of man it would soon have been variously reported and corrupted 5. And you must know that this Scripture is so far from being insufficient as to the Matter of our Faith as that it containeth not only the Essentials but the Integrals and useful Accidents of the Gospel as a compleat Body hath every part and the very Ornament of Hair and Colour So that a man may be a Christian that knoweth not many hundred words in the Scripture but not unless he know and believe the Essentials of the Gospel 6. And you must note therefore that the foresaid Miracles were wrought primarily to confirm the Gospel and that they do confirm all the Accidental passages in the Bible but by Consequence because the same Persons by the same Spirit wrote them Q. 23. Proceed now to shew me the Proof which you promised A. 1. That there have been from that time Christians in the World is past all doubt acknowledged by the History of their Enemies that persecuâ—ed them And all these Christians were Baptized for Baptism was their solemn Christening And every one that was Baptized at age did openly profess to receive this same Gospel even to Believe in God the Father the Son and the Holy Ghost renouncing the Devil the Lusts of the Flesh and the Vanities of the World 2. Yea all that were Baptized were before taught this Gospel by Teachers or Catechizers who had all but one Gospel one Faith and Baptism 3. And they were all tryed how they understood the foresaid General words and therefore they were opened in more words which we call the CREED which in Substance and Sence was still the â—ame though two or three words be added since the first forming of it So that every Christian being instructed by the Gospel and professing the Essence of it in the Creed and Baptism we have as many Witnesses that this Gospel was then delivered as there have been Christians 4. And no man doubteth but there have been Ministers as long And what was a Minister but a Preacher of this same Gospel and a Baptizer and Guide of them that Believe it 5. And none can doubt but there have been Christian Assâ—mblies from that time And what were those Assemblies but for the preaching professing and practising this Gospel 6. And none doubteth but they celebrated the Lords Supper in those Assemblies And the Celebration of that Sacrament containeth practically the profession of all the Gospel of Christ. 7. And none can doubt but that the Lords day hath ever since been constantly kept by Christians in commemoration of Christs Resurrection and in the performance of the foresaid Exercises And therefore the very use of that day assureth us that the Gospel hath been certainly delivered us 8. And all grant that these Churches had still the use of Discipline which was the censuring of such as corrupted this Sacred Doctrine by Heresie or sinned against it by wicked Lives And this could not have been if the Gospel had not been then received by them 9. Yea the Numbers and Opinions of Hereticks then are left on Record And they tell us what the Gospel then was by telling us wherein they departed from it 10. Yea the History of the Persecutors and Enemies tell us that this Gospel was then extant which they persecuted 11. The Old Testament was long before in the common possess on and use of the Iews They read it every Sabbath day And in that we see Christ foretold and abundance of Prophecies which in him are since fulfilled 12. Lastly the Sacred Scriptures which contain all that God thought needfull to be transmitted to Posterity for History and Doctrine have been most certainly kept and delivered to us so sure and full is our Tradition Q. 24. That Christianity hath been propagated none can doubt But how are we sure that those Christians of the first age did indeed see or believe that they saw and heard those Miracles A. 1. To be a Christian was to be one that believed them It was half their belief in Christ and in the Holy Ghost and so the very Essence of Christianity to believe that
Ghost This is the Summ of the Creed first made by Christ himself 2. The Apostles were Inspired and Commissioned to teach men all that Christ commanded Mat. 28. 19 20. 3. To say these three Words I believe in the Father Son and Holy Ghost without understanding them was easie but would make no true Christians Therefore if we had never read more of the Apostles Practice we might justly conclude that those inspired Teachers before they Baptized Men at Age taught them the meaning of those three Articles and brought them accordingly to Confess their Faith And this is the Creed And though a Man might speak his Profession in more or various Words the Matter was still the same and the words made necessary must not be too many nor left too much at mens liberty to alter lest corruption should Creep into the Common Faith For the Baptismal Confession was the very Symbol Badge or Test by which all Christians were visibly to pass for Christians And as Christianity must be a known certain thing so must its Symbol be 4. And infallible historical Tradition assureth us that accordingly ever since the Apostles dayes before any adult were Baptized they were Catechized and brought to understand and profess these same Articles of the Faith And if the Greeks and the Latines used not the same Words they used Words of the same Signification two or three words being added since Q. 13. Do you not by this set the Creed above the Bible A. No otherwise than I set the Head Heart Liver and Stomach of a Man above the whole Body which containeth them and all the rest Or than I set the Ten Commandments above the whole Law of Moses which includeth them Or than Christ did set Loving God above all and our Neighbour as our selves above all that Law of which they were the Summ We must not take those for no Christians nor deny them Baptism who understand and believe not particularly every word in the Bible as we must those that understand not and believe not the CREED CHAP. VIII Of BELIEVING what it signifieth in the Creed Qu. 1. I Understand by what you have said that as Mans Soul hath three Powers the Understanding the Will and the Executive So Religion being but the true qualifying and guidance of these three Powers must needs consist of three parts I. Things to be known and believed II. Things to be Willed Loved and Chosen And III. Things to be Done in the Practice of our Lives And that the Creed is the Symbol or Summ of so much as is necessary to our Christianity of the first sort and the Lords Prayer the Rule and Summary of the second and the Ten Commandments of the Third I intreat you therefore first to expound the Creeâ—… to me and first the first word of it I Believe â—… it belongs to all that followeth A. You must first know what the word signifieth in Common use To Believe another Signifieth Tâ—… trust him as True or Trusty and to Believe a thing signifieth to Believe that it is True because a Trusty Person speaketh it The Things that you must Believe to be True are called The Matter or Materiâ—… Object of your Faith The Persons Trustiness thaâ—… you believe or trust to is called The formal Object of your Faith for which you Trust the Person and believe the thing The Matter is as the Body of Faith and the Form as its Soul The Matter which the Church hath believed hath by Goâ—… had alterations And to this Day more is revealeâ— to some than to others But the formal Reason â—… your Faith is still and in all the same even Gods Fidelity who because of his Perfection cannot Liâ—… Q. 2. How may I be sure that God cannot Liâ— who is under no Law A. His Perfection is more than a Law 1. Wâ—… see that God who made Man in his own Image and reneweth them to it making Lying a hateâ—… Vice to humane Nature and Conversation Nâ—… Man would be counted a Lyar And the betteâ—… any Man is the more he hateth it 2. No man Lyeth but either for want of Wiâ—dom to know the Truth or for want of perfecâ—… Goodness or for want of Power to attain his Ends by better means But the Infinite most Perfect God hath none of these defects Q. 3. But God speaketh to the World by Angels and Men and who knows but they may be permitted to Lie A. When they speak to Man as sent by God and God attesteth their credibility by uncontrolled Miracles or other Evidence if then they should Lie it would be imputable to God that attesteth their word Of which I said enough to you before Q. 4. Proceed to open the formal Act of Faith which you call Trust A. As you have noted that Mans Soul hath three Powers Understanding Will and Executive so our Assiance or Trust in God extendeth to them all And so it is in One an Assenting Trust a Consenting Trust and a Practical Trust. By the first we Believe the Word to be True because we trust the Fidelity of God By the second we consent to Gods Covenant and accept his Gifts by Trusting to the Truth and Goodness of the Promiser By the Third we Trustingly venture on the costlyest Duty Q. 5. I pray you open it to me by some familiar similitude A. Suppose you are a poor Man in danger of a Prison and a King from India sends his Son hither Proclaiming to all the Poor in England that if they will come over with his Son he will make them all Princes some say He is a Deceiver and not to be believed Others say A little in hand with our Old acquaintance is better than uncertainty in an unknown Land Another saith I know not but a Leaky Vessel Storms or Pirates may prevent my hopes Here are now three Questions 1. Do you believe that he saith True 2. Do you so far Trust him as to Consent to go with him 3. When it comes to it do you so far Trust him as to venture on all the difficulties and go Again suppose you have a deadly sickness There are many unable and deceitful Physicians in the World There is one onely that can Cure you and offereth to do it for nothing but with a Medicine made of his own Blood Many tell you he is a Deceiver Some say others can do it as well And some say the Medicine is intollerable or improbable Here are three Questions 1. Do you Trust his word by Believing him 2. Do you Trust him so as to Consent and Take him for your Physician 3. Do you Trust him so as to come to him and take his Medicine forsaking all others I need not apply it You can easily do it Trust then or Assiance is the vital or formal act of Faith And Assenting Consenting and Practice are the inseparable effects in which as it is a saving Grace it is alwayes found Q. 6. But is all this
Qu. 1. WHy is there nothing said in the Creed 1. Of Christ's overcoming the Temptations of the Devil and the World 2. Or of his fulfilling the Law his perfect Holiness Obedience and Righteousness 3. Nor of his Miracles A. 1. You must know that the Creed at first when Christ made it the Symbol of Christianity had but the three Baptismal Articles to be Baptized into the Name of the Father Son and Holy Ghost 2. And that the rest were added for the Exposition of these three 3. And that the Errors that rose up occasioned the additions Some denyed Christ's real Humanity and some his Death and said that it was another in his Shape that dyed and this occasioned these Expository Articles 4. But the Apostles and other Preachers expounded more to those whom they Caâ—echized than is put into the Creed and more is implyed in that which is expressed And had any Hereticks then denyed Christ's perfect Righteousness and Victory in Temptation it 's like it would have occasioned an Article for these 5. But Christ would not have his Apostles put more into the Creed than was needful to be a part of the Test of Christianity And he that understandingly consentingly and practically believeth in God the Father Son and Holy Ghost shall be saved 6. And as to Christ's Miracles yea and his Holiness they are contained in the true meaning of Believing in the Holy Ghost as I shall after shew Q. 2. But why is none of Christ's Sufferings mentioned before that of his being Crucified A. This which is the consummation implyeth the humilation of all his Life his mean Birth and Education his mean estate in the World his Temptations Accusations Reproaches Buffeting Scourging his Agony his Betraying his Condemnation as a Malefactor by false Witness and the Peoples Clamour and the Rulers Malice and Injustice his whole Life was a state of humiliation â—inished in his Crucifixion Death and Burial Q. 3. What made the Jews so to hate and Crucifie him A. Partly a base fear of Caesar lest he should destroy them in jealousie of Iesus as a King And having long revolted from sincerity in Religion and become Ceremonious Hypocrites God left them to the blindness and hardness of their Hearts resolving to use them for the Sacrificing of Christ the Redemption of the World and the great enlargement of his Church Q. 4. Why is Pontius Pilate named in the Creed A. Historically to keep the remembrance of the time when Christ suffered and to leave a just shame on the Name of an unjust Judge Q. 5. Why was Crucifying the manner of Christ's death A. 1. It was the Romans manner of putting vile Malefactors to death 2. And it was a death especially cursed by God and Christ foretold it of himself Q. 6. Was it only Christs Body that suffered or also his Soul and Godhead A. The Godhead could not suffer but he that was God suffered in Body and in Soul Q. 7. What did Christs Soul suffer A. It suffered not by any sinful Passion but by Natural Lawful fear of what he was to undergo and feeling of pain and specially of God's just displeasure with Mans sin for which he suffered which God did express by such with-holdings of Joy and by such inward deep sense of his punishing Justice as belonged to one that consented to stand in the place of so many sinners and to suffer so much in their stead Q. 8. Did Christ suffer the pains of Hell which the Damned suffer A. The pains of Hell are Gods just punishment of Man for sin and so were Christs sufferings upon his consent But 1. The Damned in Hell are hated of God and so was not Christ. 2. They are forsaken of Gods holy Spirit and Grace and so was not Christ. 3. They are under the Power of Sin and so was not Christ. 4. They hate God and Holiness and so did not Christ. 5. They are tormented by the Conscience of their Personal guilt and so was not Christ Christs Sufferings and the Damned's vastly differ Q. 9. Why must Christ suffer what he did A. 1. To be an Explatory Sacrifice for sin God thought it not meet as he was the just and holy Ruler of the World to forgive sin without such a Demonstration of his Holiness and Justice as might serve as well to the Ends of his Government as if the Sinners had suffered themselves 2. And he suffered to teach Man what sin deserveth and what a God we serve and that we owe him the most costly obedience even to the death and that this Body Life and World are to be denyed contemned and forsaken for the sake of Souls and of Life Everlasting and of God when he requireth it The Cross of Christ is much of the Christians Book Q. 10. What sorts of Sin did Christ die for A. For all sorts except Mens not performing those Conditions which he requireth of all that he will pardon and save Q. 11. For whose sins did Christ Suffer A. All Mens sins were instead of a meritorious cause of Christ's Sufferings he suffered for Mankind as the Saviour of the World And as to the Effect his Suffering purchased a conditional Gift of free pardon and life to all that will believingly accept it according to the nature of the things given But it was the will of the Father and the Son not to leave his death to uncertain success but infallibly to cause the Elect to believe and be saved Q. 12. Was it just with God to punish the Innocent A. Yes when it was Christs own undertaking by consent to stand as a Sufferer in the room of the guilty Q. 13. How far were our sins imputed to Christ A. So far as that his consent made it just that he suffered for them He is said to be made sin for us who knew no sin which is to be made a Curse or Sacrifice for our sin But God never took him to be really or in his esteem a sinner He took not our fault to become his fault but only the punishment for our faults to be due to him Else sin it self had been made his own and he had been relatively and properly a Sinner and God must have hated him as such and he must have dyed for his own Sin when ours was made his own But none of this is to be imagined Q. 14. How far are Christ's Sufferings imputed tâ— us A. So far as that we are reputed to be justy forgiven and saved by his Grace because he made an expiation by his Sacrifice for our Sins But not so as iâ— God mistook us to have suffered in Christ or thaâ— he or his Law did judge that we our selves have made satisfaction or expiation by Christ. Q. 15. Was not that penal Law In the day thaâ— thou eatest thereof thou shalt die and The Soul that sinneth shall die fulfilled by execution for us all in Christ and now justifieth us as
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
the World Q. 13. I do not mean that they should give them to Heathens but to all that profess the Christian Faith A. Therefore they must judge whether they profess the Christian Faith or not And whether they speak as Parrots or understand what they say And withall Christian Love and a Christian Life must be professed as well as Christian Faith Q. 14. What are the Terms on which they must receive Men to Communion A. They must Baptize them and their Infants who with competent understanding and seeming seriousness profess a Practical belief in God the Father Son and Holy Ghost and consent to that Covenant as expounded in the Creed Lords Prayer and Ten Commandments And they must admit all to Communion in the Lords Supper who continue in that Profession and nullifie it not by proved Apostasie or inconsistent Profession or Practice Q. 15. May not Hypocrites make such Professions that are no Saints A. Yes and God only is the Judge of Hearts not detected by proved contrary Words or Deeds And these are Saints by Profession Q. 16. But it is on pretence of being the Iudge of Church Communion that the Pope hath got his Power over the Christian World A. And if Tyrants by false pretences claim the Dominions of other Princes or of Mens Families we must not therefore Depose our King or â—athers Q. 17. But how shall we know what Pastors they be that have this Power of the Keyes and judging of mens fitness for Communion A. All Pastors as such have Power as all Physicians have in judging of their Patients and all School-masters of their Scholars But great difference there is Who shall Correct Mens injurious Administrations Whether the Magistrace do it himself or whether a Bishop over many Pastors do it or many Pastors in a Synod do it is no such great matter as will warrant the sad Contentions that have been about it so it be done Or if none of these do it a People intollerably injured may right themselves by deserting such an injurious Pastor But the Pastors must not be disabled and the work undone on pretense of restraining them from misdoing it Q. 18. What is the need and benefit of this Pastoral Discipline A. 1. The Honour of Christ who by so wonderful an Incarnation c. came to save his People from their Sins must be preserved which is profaned iâ— his Church be not a Communion of Saints 2. The difference between Heaven and Hell is so great that God will have a visible difference between the Way to each and between the probable Heirs of each The Church is the Nursery for Heaven and the Womb of Eternal happiness And Dogs and Swine are no Heirs for Heaven 3. It 's necessary to the comfort of Believers 4. And for the conviction and humbling of the Unbelievers and Ungodly Q. 19. What further Use should we make of this Article A. 1. All Christians must carefully see that they be not Hypocrites but Saints indeed that they be meeâ— for the Communion of Saints 2. All that administer Holy things and Goveâ—â— Churches should carefully see that they be a Communion of Saints and not a Swine-stye Not as the common World but as the Garden of Christ That they promote and encourage Holiness and take heed â—â— Cherishing Impiety 3. We must all be much against both that Usurpâ—tion and that neglect of necessary Discipline and differencing Saints from wicked Men which hath corrupted most of the Churches in the World Q. 20. But when experience assureth us that fâ—â— Christians can bear Church Discipline should it be usâ—â— when it will do hurt A. It is so tender and yet so necessary a Discipline which Christ hath appointed that he is unfit for the Communion of Saints who will not endure it It is not to touch his Purse or Body It is not to cast any Man out of the Church for small Infirmities No nor for gross sin that repenteth of it and forsakes it It is not to call him Magisterially to submit to the Pastors unproved accusation or assertions But it is with the Spirit of Meekness and Fatherly Love to convince a Sinner and draw him to Repentance proving from God's Word that the thing is a Sin and proving him guilty of it and telling him the evil and danger of it and the necessity of Repentance and Confession and amendment And if he be stubborn not making unnecessary hast but praying for his Repentance and waiting a competent Time and joyfully absolving him upon his Repentance and if he continue impenitent only declaring him unfit for Church Communion and requiring the Church accordingly to avoid him and binding him to answer it at the Bar of God if he repent not Q. 21. But Men will not submit to publick Confession may not Auricular private Confession to the Priest serve turn A. In case the Sin be private a private Confession may serve But when it is known the Repentance must be known or else it attaineth not the Ends of it's appointment And the Papists Auricular Confession in such Cases is but a trick to delude the Church and to keep up a Party in it of wicked Men that will not submit to the Discipline of Christ It pretendeth strictness but it is to avoid the displeasure of those that are too proud to stoop to open Confession Leâ—… such be never so many they are not to be kept in the Church on such Terms He that hath openly sinned against Christ and scandalized the Church and dishonoured his Profession and will by no conviction and intreaty be brought to open Confession in an evideâ—… case doth cast himself out of the Communion of Saints and must be declared such by the Pastors CHAP. XX. The Forgiveness of Sins Qu. 1. VVHat is the dependance of this Articlâ—… on the former A. It is part of the description of the Effects of Christs Redemption and the Holy Ghost's application of it His Regeneration maketh us Members oâ—… the Holy Catholick Church where we must live in the Communion of Saints and therewith we receive the Forgiveness of sins The same Sacrament of Baptisâ—… signifying and exhibiting both as washing us from the Filth or Power of sin and from the guilt of punishment Q. 2. What is the Forgiveness of Sin A. It is God's acquitting us from the deserved punishment Q. 3. How doth God do this A. By three several Acts which are three Degrees of Pardon The first is by his Covenant-gift Promise or Law of Grace by whicâ— as his Instrument or Act of Oblivion he dissolveth the Obligation to punishment which we were under and giveth us Lawful-Right to Impuâ—ity so that neither punishment by Sense or by Loss shall be our Due The second Act is by his Sentence as a Judge pronouncing us forgiven and Justifying this our Right against all that is or can be said against it The third Act is by his Execution actually delivering us from deserved
is Worldly and Sensual and Idolatrous so it leadeth a Man from God Holiness Heaven yea and from common honesty to all Iniquity A Worldling and lover of Riches is false to his own Soul to God and Man and never to be much trusted CHAP. XXIX And forgive us our Trespasses as we forgive them that Trespass against us Or as we forgive our Debtors Qu. 1. WHy is this made the fifth Petition or the second of the second part A. Because it is for the second thing we Personally need Our Lives and Natural being supposed we next need Deliverance from the Guilt and Punishment which we have contracted Else to be Men will be worse to us than to be Toads or Serpents Q. 2. What doth this Petition imply A. 1. That we are all Sinners and have deserved punishment and are already fallen under some degree of it 2. That God hath given us a Saviour who died for our Sins and is our Ransom and Advocate with the Father And 3. That God is a gracious pardoning God and dealeth not with us on the terms of rigorous Justice according to the Law of Innocency But hath brought us under the Redeemers Covenant of Grace which giveth Pardon to all penitent Believers So that sin is both pardonable and conditionally pardoned to us all Q. 3. What then are the presupposed things which we pray not for A. 1. We pray not that God may be Good and Love it self or a merciful God for this is presupposed 2. We pray not that he would send a Saviour into the World to fulfill all Righteousness and die for Sin and that his Merit and Sacrifice may procure a Conditional Universal Pardon and Gift of Life viz. to all that will repent and believe For all this is done already Q. 4. Is it to the Father only or also to the Son thaâ— we pray for Pardon A. To the Father primarily and to the Son as Glorified for now the Father without him judgeth no Man but hath committed all Judgment to the Son Ioh. 5. 22. But when Christ made this Prayer he was not yet Glorified nor in full possession of his Power e Q. 5. What Sin is it whose forgiveness we pray for A. All sin upon the Conditions of pardon made by Christ that is for the pardon of all Sin to true penitent Believers Therefore we pray not for any pardon of the final non-performance of the condition that is to finally impenitent Unbelievers Q. 6. Sin cannot hurt God what need then is there of forgiveness A. It can wrong him by breaking his Laws and rejecting his moral government though it hurt him not And he will right himself Q. 6. What is forgiving Sin A. It is by tender Mercy on the account of Christ's Merits Satisfaction and Intercession to forgive the guilt of Sin as it maketh us the due subjects of punishment and to forgive the punishment of sin as due by that guilt and the Law of God so as not to inflict it on us Q. 7. What punishment doth God forgive A. Not all For the first Sentence of Corporal punishment and death is inflicted But he forgiveth the Everlasting punishment to all true Believers and so much of the temporal both Corporal and Spiritual as his Grace doth fit us to receive the pardon of and so he turneth Temporal correcting punishments to our good Q. 8. Doth he not pardon all Sin at once at our Conversion A. Yes All that is past for no other is sin But not by a perfect Pardon Q. 9. Why must we pray for Pardon then every day A. 1. Because the Pardon of old Sins is but begun and not fully perfect till all the punishment be ceased And that is not till all sin and unholiness and all the evil effects of sin be ceased No nor till the Day of Resurrection and Judgment have overcome the last Enemy Death and finally Justified us 2. Because we daily renew our sins by omission and commission and though the foundation of our Pardon be laid in our Regeneration that it may be actual and full for following sins we must have renewed Repentance Faith and Prayer Q. 10. God is not changeable to forgive to day what he forgave not yester day What then is his forgiving Sin A. The unchangeable God changeth the Case of Man And 1. By his Law of Grace forgiveth penitent Believers who were unpardoned in their impenitence and unbelief And 2. By his Executive Providence he taketh off and preventeth punishments both of Sense and Loss and so forgiveth Q. 11. How can we pray for pardon to others when we know not whether they be penitent Believers capable of Pardon A. 1. We pray as Members of Christ's Body for our selves and all that are his Members that is penitent Believers 2. For others we pray that God would give them Faith Repentance and Forgiveness As Christ prayed Father forgiv them for they know not what they do that is Qualifie them for Pardon and then pardon them Or give them Repentance and Forgiveness Q. 12. Why say we as we forgive them that trespass against us A. To signifie that we have this necessary qualification for forgiveness God will not forgive us fully till we can forgive others And to signifie our Obligation to forgive And as an Argument to God to forgive us when he hath given us Hearts to forgive others But not as the Measure of God's forgiving us For he forgiveth us more freely and fully than we can forgive others Q. 13. Are we bound absolutely to forgive all Men A. No But as they are capable of it 1 We have no power to forgive wrongs against God 2. Nor against our Superiours or other Men or the Common-wealth or Church further than God Authoriâ—eth any Man by Office 3. A Magistrate must forgive sins as to Corporal punishment no further than God alloweth him and as will stand with the true design of Government and the common good And a Pastor no further than will stand with the good of the Church And a Father no further than will stand with the good of the Family And so of others 4. An Enemy that remaineth such and is wicked must be forgiven by private Men so far as that we must desire and endeavour their good and seek no revenge But not so far as to be trusted as a familiar or bosom Friend 5. A Friend that offended and returneth to his Fidelity must be forgiven and trusted as a Friend according to the Evidence of his Repentance and Sincerity and no further The rest about forgiveness is opened in the Exposition of that Article in the Creed The forgiveness of â—â—ns Still remembring that all forgiveness is by God's Mercy through Christs Merits Sacrifice and Intercession CHAP. XXX And lead us not into Temptation but deliver us from Evil. Qu. 1. WHy is this made the Sixth Petition A. Because it is the next in order to the attainment of our
angry with our selves when we have most by sin displeased God and angry with others that offend him Q. 13. What is the Practical duty properly due from us to God A. To obey him in doing all that he commandeth us either in his holy Worship or for ourselves or for our Neighbour And this by an absolute universal Obedience in sincere desire and endeavour as to a Soveraign of greatest Authority and a Father of greatest Love whose Laws and Works are all most wise and just and good Q. 14. What if our Governours command or forbid us any thing must we not take our obeying them to be obeying God seeing they are his Officers whom we see but see not him A. Yes when they command us by the Authority given them of God But Gods universal Laws are before and above their Laws and their Power is all limited by God They have no Authority but what he giveth them and he giveth them none against his Laws And therefore if they command any thing which God forbiddeth or forbid what God commandeth you must obey God in not obeying them But this must never be made a pretence for disobedience to their true Authority Q. 15. II. What is the thing forbidden in the first Commandement A. I. To think that to be God which is not God as the Heathens do by the Sun II. To ascribe any part of that to Creatures which is essential and proper to God and so to make them half-gods Q. 16. How are men guilty of that A. I. When they think that any Creature hath that Infiniteness Eternity or Self-sufficiency that Power Knowledge or Goodness which is proper to God alone Or that any Creature hath that causality which is proper to God in making and maintaining or Governing the World or being the ultimate End Or that any Creature is to be more Honoured Loved or Obeyed than God or with any of that which is proper to God II. When the Will doth actually Love and Honour the Creature with any of that Love and Honour which is due to God as God and therefore to God alone III. When in their practice men labour to please serve or obey any Creature against God before God or equal with God or with any Service proper to God alone All this is Idolatry Q. 17. Which is the greatest and commonest Idol of the World A. Carnal-self By sin man is fallen from God to his Carnal-self to which he giveth that which is Gods proper due Q. 18. How doth this Selfishness appear and work as Idolatry A. 1. In that such men love their Carnal-self and Pleasure and Prosperity and the Riches that are the provision for the Flesh better than God I mean not only more sensibly but with a preferring choosing Love And that which as Best is most loved iâ— made a mans God The Images of Heathens werâ— not so much their Idols as Themselves For nonâ— of them loved their Images better than themselves nor than a Worldling loveth his Wealth Power anâ— Honour 2. In that such are their own chief ultimate Enâ— and preferr the Prosperity of carnal self before thâ— Glorifying of God in perfect Love and Praise in thâ— heavenly Society for ever And so did Idolaters bâ— their Images or other Idols 3. In that such had rather their own Will were done than God's and had rather God's will were brought to theirs than theirs to God's Their Wills are their Rule and End yea they would have God and Man and all the World fulfill their Wills even when they are against the Will of God SELF-WILL is the great Idol of the World All the stirre and striving and Warre and work of such is but to serve it 4. Selfish men do measure Good and Evil chiefly by carnal self Interest They take those for the best men that are most for them herein and those for the worst that are against their Interest in the World And their Love and Hatred is placed accordingly Let a man be never so wise and good they hate him if he be against their Interest 5. And as holy men live to God in the care and endeavour of their Lives so do selfish men to their carnal selves Their study labour and time is thus employed even to ruine the best that are but against their carnal Interest And if they be Princes or Great men in the World the Lives and Estates of thousands of the Innocent seem not to them too dear â— Sacrifice by bloody unlawful Warres or Persecutions to offer to this grand Idol SELF 6. And when it cometh to a parting choice as â—he Faithful will rather let go Liberty Honour Estate and Life than forsake God and the heavenly Glory so selfish men will let go their Innocency â—heir Saviour their God and all rather than part with the Interest of carnal Self 7. And in point of Honour they are more ambitious to be well thought and spoken of and praised themselves both living and dead than to have God and Truth and Goodness honouâ—ed And they can more easily bear one that dishonoureth God and Truth and Holiness yea and common Righteousness and Honesty than one that though justly dishonoureth them So that all the World may easily see that carnal SELF and specially SELF-WILL is the greatest Idol in the World Q. 19. But is not that a mans Idol which he Trusteth most and all men are so Conscious of their own Insufficiency that they cannot Trust themselves for their own preservation A. I say not that any selfish man is a perfect Idolater and giveth all God's properties to himself He must knâ—w whether he will or not that he is not Infinite Eternal Almighty Omniscient Self-sufficient He knoweth he must suffer and die But SELF hath more given it that is due only to God than any other Idol hath And though such men know their own insufficiency yet they have so little Trust in God that they Trust their own Wits and the Choice of their own Wills before the Wisdom and Choice of God and had far rather be at their own Wills and Choice if they could And indeed had rather that all things in the World were at their Will and Choice than at the Will and Choice of God And therefore they like not his Laws and Government but make their Wit Will and Lust the Governours of themselves and as many others as they can Q. 20. Is there not much selfishness in all By this you will make all men even the best to be Idolaters But a man cannot be saved that lâ—veth in Idolatry A. It is not every subdued degree of any fault that denominateth the man but that which is predominant in him every man hath some Unbelief some backwardness to God and Goodness some hypocrisie pride c. and yet every man is not to be called An Infidel an enemy to God and Goodness an hypocrite c. So every man hath some Idolatry and some
Infants of all professed Christians and Hypocrites or only the Infants of sincere Christians who have the Promise of Pardon and Salvation delivered and sealed by Baptism A. As the Church is to receive all the adult who make a credible profession so are they to receive all their Infants For God only knoweth the Heart But it is with the Heart that man believeth to righteousness Rom. 10. And as adult Hypocrites are not pardoned by God who knoweth the Heart so neither is there any promise of pardon to their Seed No text of Scripture giveth any pardon but to sincere Believers and their Seed And the Child is in the Covenant as the Child of a believer devoted to God And that Faith which qualifieth not the Parent for pardon cannot qualifie the Child for it I know no more promise of Pardon and Life to an Hypocrites than to a Heathens Child Q. 30. But what if the Godfather or Grandfather be a true Christian or the Ancestors and the Parents both Infidels may not the Child be baptized and pardoned A. The further you go from the Parent the darker is the Gase We are all the offspring of Righteous Noe and yet that maketh not the Infants of Heathens baptizable or pardoned But the case of Abrahams Covenant maketh it probable that whoever is the true owner of the Child by Nature Purchase or Adoption may devote it acceptably to God in baptism Because the Infant having no choosing power the Will of his Owner goeth for his own in accepting the Mercies of the Covenant and obliging him to such conditions as are for his good which if he like them not he may renounce when he comes to age But if the Grandfather or Godfather be no Owner of the Child I know no proof that their causing him to be baptized helps him to Pardon and Salvation If we dream that Baptism giveth pardon to all Infidels and Heathens Children whose owners were not in the Covenant themselves we make a Gospel which as far as I can find Christ never made Q. 31. May not any man take an Infant out of the Street and give him food and rayment much more offer him to Baptism which is an Act of greater Charity A. The first God alloweth But Pardon and Salvation is none of ours to give but Gods and we can ministerially deliver the investing signs to none that have no title to which God hath promised the gift If as some think bare Redemption hath given a right to all the World then all Infidels and Heathens shall be saved if baptized If they say it is to all Infants in the World then whether they have Godfathers or no they may be baptized And if all that are baptized are saved it 's irrational to think that want of Baptism without their fault shall hinder their Salvation But though God offer to all men Pardon and Life for themselves and their Infants yet no Scripture giveth it to either without Acceptance and Conâ—ent of the adult we must not make a Gospel of our own Q. 32. Some say that so much Faith will serve for a Title to Baptism as taketh Christ for a Teacher and maketh us Disciples that we may after attain to saving Holiness but that it is not special saving Faith that must needs be then professed A. This is to make a new Baptism and Christianity to vie with that which alone Christ made No adult person is a Christian in Scripture sence who believeth not in Christ as Christ. Which is as Saviour as Prophet Priest and King The essentials of Christs Office and gifts as offered are essential to that accepting Faith which makes us Christians A Disciple and a Christian were words of the same importance Act. 11. Christ made no Baptism but for the remission of Sin and giving men a Relationright to Father Son and Holy Ghost Baptism saveth by the answer of a good conscience to God Arise and wash away thy sins was the word to Saul We are Sacramentally buryed and risen with Christ as dead to Sin and made new Creatures when we are baptized Rom. 6. Therefore it is called The Laver of Regeneration Tit. 3. 5. All the Church of Christ from the Apostles taught that Baptism put away the guilt of Sin to all that were truly qualified for that Sacrament And they required the profession of a Saving Faith and Repentance And all the form of Baptism used in England and the whole Christian World so happily agreeth in expressing this that whoever will bring in the Opinion That the Profession of a Faith short of that which hath the promise of Pardon and Life entitleth to Baptism must make a new Baptismal form Q. 33. But many Divines say that Baptism is not administred to Infants on the title of a present Faith nor to give present pardon but on a promise that they shall believe at age and so have the Benâ—fits of Baptism at age A. None dare say so of the adult If they say we repent not nor believe now but we promise to do it hereafter no wise man will baptize them It is present Believing and not a meer promise to believe that is their Title And Infants title is the Parents Faith and dedication By this Doctrine Infants of Christians are not in the same Covenant or Baptism as their Parents nor are any more pardoned than Heathens Q. 34. What use are we to make of our Baptism ever after A. It is of great and manifold use 1. We must live under the humble sence of that miserable state of Sin from which Christianity doth deliver us 2. We must live in the thankful sence of that Grace of God in Christ which did deliver us and in the Exercise of our belief of that Truth and Love which was then Sealed to us 3. We must live in the faithful remembrance of that Covenant which we Sealed and that Obedience which we promised and in that War against the Devil the World and the Flesh in which we then engaged our selves 4. It is the Knowledge of the Baptismal Covenant which tells us what Christianity is and who we must take and Love as Christians while Sects and Dividers by narrow false measure do limit their Christian Love and Communion and hate or cast off the Disciples of Christ. 5. Accordingly it is the baptismal Covenant that must tells us what true Faith is viz. Such a Belief as causeth us truly to consent to that Covenant and what true Conversion is viz. Such a change as containeth a true consent to that Covenant And so it tells us how to judge of our sincerity of Grace viz. When we unfeignedly consent to that Covenant And tells us what sin is mortal that is inconsistent with true Grace and Title to Salvation viz. All sin which is not consistent with an unfeigned consent to the Covenant of Grace 6. It tells what the Catholick Church is viz. Visibly all that profess consent to the baptismal Covenant and