may God be described by his Attributes A. Thus. God is a spirit absolutely perfect Eternall Infinite and Immutable See Joh. 4.24 Gen. 17.1 Psal 90.2 4. Isai 44.6 1 Tim. 1.17 Psal 139.7 8 9 10. Jer. 23.24 Mal. 3.6 Psal 102.26 27. Jam. 1.17 Q. How else A. Thus. The Lord is a living God of divine understanding will of infinite power and infinitely holy infinitely Just infinitely Mercifull c. See Deut. 5.26 Jer. 10.10 Psal 139.2 3 4. 147.5 Rom. 11.33 Exodus 33.19 Dan. 4.35 Job 42.2 Psal 115.3 135.6 Isai 6.3 Hab. 1.13 Deut. 32.4 Exod. 20.5 6. 34.6 7. Psal 103.8 9. Q How is this one God distinguished A. Into the Father the Sonne and the Holy Ghost And these three Persons or Subsistencyes are not three Gods but one God having one and the same simple and divine Essence together Mat. 3.16 17. 28.19 2 Cor. 13.14 1 Joh. 5.7 Joh. 10.30 38. 14.9 10 11. Q. What is the Father A. The Father is the first Person in the Trinitie who by a divine generation hath eternally begotten his beloved Sonne of himselfe Prov. 8.22 25. Joh. 1.1 Mat. 3.17 Heb. 7.3 Q. What is the Sonne A. The son is the second Person begotten of the Father from all eternitie who is also called the Word Joh. 1.1 1 Joh. 5.7 Heb. 1.6 Joh. 1.14.18 Q. What is the holy Ghost A. The Holy Ghost is the third Person proceeding from the Father and the Son Joh. 14.26 and 15.26 and 16.7 Gal. 4.6 Q. Wherein doe these three Persons differ A. They differ not in degree or dignitie for they are Coequall Joh. 5.17 18. Phil. 2.6 But they are distinct in order and manner of subsisting The Father is a Person without beginning therefore the first in order Jo. 5.17 18. Phil. 2.6 The Son is of the Father alone and therefore the second person in order The holy Ghost is of the Father and of the Sonne and therefore the third Person in order Mat. 28.19 1 Joh. 5.7 Q. How else are these three Persons distinguished A. By their relative and personall properties The relative and personall propertie of the Father is to be unbegotten and to beget Psal 2.7 Heb. 1.5 The relative propertie of the Sonne is to be begotten Joh. 1.14.18 The relative propertie of the Holy Ghost is to proceed Joh. 15.26 Q. What are the workes whereby God hath made himselfe known to the world A. Creation and Providenc which are usually attributed to God the Father Q. What is Creation A. Creation is the first outward worke of God whereby of nothing he made all things very good Gen. 1.1.31 Heb. 11.3 Rom. 4.17 Q. With what instrument did God make the world A. God used no other Instrument but his word Gen. 1.3 8 9. Psal 33.6.9 148.5 Heb. 11.3 Q. How long did God continue working before this great worke was finished A. Six dayes Q. To what end did God make the world A. For the communication of his goodnesse and the manifestation of his Glory Psal 115.16 Prov. 16.4 Rev. 4.11 Q. What is Providence A. Providence is the second outward worke of God whereby he preserveth and governeth all the Creatures he hath made and provideth for every one of them Neh. 9.6 Psal 36.6 Heb. 1.3 Act. 17.28 Psal 136.25 and 245.25 16. 1 Pet. 4.19 and 5.7 Q Doth the Providence and Government of God extend to all things A. Yes there is not any creature there is not any thing belonging to any creature but comes under the hand of Gods government and under the eye of his Providence Psal 136.25 Prov. 15.3 Joh. 1.17 and 4.6 7 8. Psal 147.9 Luc. 12.6 7.24 27 28. Q How doth God provide for his Creatures A. Ordinarily God provideth for them by ordinarie meanes and this is stiled Gods ordinarie Providence Sometimes God provideth for them extraordinarily and by miracle and this is called his extraordinarie Providence Psal 147 8 9. Hos 2.21 22. Act. 14.17 Rom. 10.13 14 15. Exod. 14.21 22. and 34 28. Deut. 8.34 Neh. 9.20 21. 1 King 17.4 6. Dan. 3. The second PRINCIPLE WHat dost thou believe concerning Man and concerning thine own selfe A. All men are wholly corrupted with sinne through Adams fall and so are become slaves of Satan and guiltie of eternall damnation The Exposition Q. What is the Summe of this Principle A. The estate of Man as he is fallen is here expressed all men by nature are sinfull and miserable The estate of Man by creation is here implyed for Adams fall doth imply a good and happie estate from which he fell Q. What was Adam A. The first man that God made and the common Root of Mankind Q. What was the estate wherein Adam was created and from which he fell A. Adam was made in the Image and likenesse of God a most excellent and happie Creature And such as was the estate of Adam such should have been the estate of all his posteritie if he had not fallen Gen. 1.27 Jam. 3.9 Eccl. 7.29 Q. Seeing man was created in the image of God tell me wherein did this image consist A. It consisted chiefly in those excellent gifts and habits of Wisdome Holinesse and Righteousnesse which God bestowed upon Man whereby man was able in a Spirituall manner to resemble the Wisedome Holinesse Righteousnesse of God his Creator Col. 3.10 Ephes 4.24 Q. How did Adam loose his Originall Righteousnesse that God bestowed on him A. By his disobedience in eating the fruit of that tree whereof God had expressly commanded him that he should not eate Gen. 3. Q. What tree was it the fruit whereof was forbidden A. The tree of knowledge of good and evill Gen. 2.17 Q. Was this transgression of Adam the transgression of all men A. Yes Adam was the common Root of Mankind all men were in his loynes therefore in Adam all have sinned Rom. 5.12 Heb. 7.9 10. Q. What is the estate of man by nature since the fall of Adam Ans All men are by nature the children of wrath being dead in trespasses and sinnes Eph. 2.1 3. Ephes 4.18 Col. 2.13 1 Tim. 5. vers 6. Q. What is sinne A. Sinne is the Transgression or breach of the Law of God 1 Joh. 3.4 Q. How many sorts of sinns are there A. Two Originall Corruption Actuall Transgressions Q. What particulars are needfull to be known concerning Originall sinne A. These foure first the parts whereof it consisteth secondly the parties corrupted and infected with it thirdly the Extent of it 4ly the outward Efficient cause of it whereof the three latter are expressed in this Principle Q. What are the parts of Originall sinne A. The parts whereof it consisteth are two the privation and absence of Originall righteousnesse and the contrarie habit of unrighteousnesse or an indisposition to good and an inclination and pronenesse to all manner of evill 1 Cor. 2.14 Gen. 6.5 and 8.21 Q. What parties are infected with Originall sin A. All men whatsoever that descend
Lam. 3.22 Joel 2.13 and 2 Pet. 3.9 c Mal. 5.45 Act. 14. vers 16 17. Q. How are we to conceive of Gods Truth and Faithfullnesse A. God hath revealed his will unto us as it is indeed and therefore he is stiled a God of Truth and his Word is the Word of Truth And as the God of Truth cannot lie so he cannot denie himselfe but will certainely performe whatsoever he hath decreed and purposed and this is properly called his Faithfullnesse This Truth and Faithfullnesse of God appeareth in the constant performance of all his Promises and Threatnings Deut. 32. vers 4. Psal 31.1 Psalm 119.43.142 Eph. 1.13 Joh 17.17 Tit. 1.1 2. 2 Tim 2.13 1 Joh. 1.9 Rev. 22.6 Q Is there any thing else to be observed for the right understanding of these divine Attributes A. Yes That we may conceive aright of them these generall Conclusions are further to be observed 1. These divine properties are attributed to God Essentially God is Holy Just and Good without Qualitie great without Quantitie everlasting without Time Mercifull without Passion Gods Wisedome and Power Justice and Mercie are Himselfe God is a most pure and simple Essence and therefore whatsoever is in God is God himselfe Hence it is that God is stiled not only just but Justice it selfe not only mercifull but mercie it selfe not only the living god but life it selfe c. Ioh. 11.25 and 14.6 1 Joh. 4.8 and 5.20 2. The former properties which are stiled incommunicable may be attributed to the latter which are called communicable as the wisedome of God is absolutely perfect infinite eternall and immutable so is his holinesse so is his Justice c. Psal 147.5 3. Seing these Attributes of God are his Essence and seeing they are absolutely perfect and infinite therefore it necessarily followes that all those divine properties are equall in God though they appeare not alwaies equally to us Psal 145.9 DOCT. II. A larger exposition of the Doctrine of the Blessed Trinitie Q. SEeing the Doctrine of the blessed Trinitie is a deep and incomprehensible Mysterie is this Doctrine necessarie to be known and believed of all Christians A. Yes we professe to believe in God the Father the Sonne and the Holy Ghost and therefore every Christian ought to believe the only true God to be One most pure essence subsisting in three distinct Persons Q What is a Person in the blessed Trinitie A It is a distinct Substance having the whole divine Essence in it The most pure divine Essence considered as it subsists with his relative and incommunicable propertie is called a Person Q. How may this Mysterie of a Trinitie of Persons subsisting in the unitie of the Godhead be proved A. Not by humane reason but by divine Authoritie The Scripture in divers places maketh expresse mention of three Persons in the Deitie as 1 Ioh. 5.7 There are three that beare record in heaven the Father the Word and the Holy Ghost Mat. 28.19 Goe and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost When Christ was baptized of John in Jordan the Father spake from heaven and testified of his Sonne who had then taken upon him the forme of a Servant and the Holy Ghost appeared in the likenesse of a Dove This is faithfully recorded in the foure Evangelists See Mat. 3.16 17. Mar. 1.10 11. Luk 3.22 Ioh 1.33 34. By these and the like testimonies it is evident that there is a Trinitie of Persons in the Deitie Reade Joh. 14.26 2 Cor. 13 14. Gal. 4.6 Eph. 2.18 Q. What are the proper names of these three Persons or Subsistencies A. Their proper names are expressed in those places of Scripture that have been cited The first person is called the Father The second Person is called the Sonne and the Word The third Person is called the Holy Ghost or Spirit Q. Why is the first Person called the Father A. Because he hath the Relation and respect of a Father to the second Person Q. Why is the second Person called the Sonne A. Because he hath the proper Relation of a Sonne to the first Person Q. Why is the Sonne and second Person called the Word A. First because as speech is conceived and begotten of the Mind without any passion in like manner the Sonne is begotten of God the Father Secondly because he is so often spoken of and promised in the Scriptures and is in a manner the whole subject of the Scripture Thirdly because he bringeth glad tidings from the bosome of the Father As man doth make known his will to man by his Word so God hath made known and revealed his will to us by his Sonne Joh. 1.18 Q Why is the third Person called the Spirit A. Although the Father be a Spirit and the Sonne be a Spirit as well as the third Person yet this title Spirit is peculiarly attributed to the third person because he is as it were spired or breathed both from the Father and the Sonne that is to say He proceedeth from them both Q. Why is the title of holy peculiarly attributed to the third Person A. Although the Father and the Sonne be equally holy with the third Person yet the title of Holy is peculiarly attributed to the Spirit because it is his office to sanctifie the children of God and to make them holy which he doth in a speciall and peculiar manner The Father and the Sonne sanctifie immediatly by the Spirit but the Spirit sanctifieth from the Father and from the Sonne by himselfe immediatly and therefore he is called the Holy Ghost Tit. 3.5 2 Thess 2.13 1 Pet. 1.2 Q. What is the Father A. The Father is the first Person in the Trinitie who by a divine generation hath eternally begotten his beloved Sonne of himselfe Mat. 28.19 Prov. 8.22.25 Joh. 1.1 Mat 3.17 Heb. 7.3 Q. What is the Sonne A. The Sonne is the second person begotten of the Father from all eternitie Mat. 28.19 Heb. 1.6 Joh. 1.14.18 Q. What is the holy Ghost A. The holy Ghost is the third person proceeding from the Father and the Son Mat. 28.19 1 Joh. 5.7 Joh. 14.26 15.26 Rom. 8.11 Gal. 4.6 Q. How are we to conceive of the Vnitie of these three persons A. They are one in Being and Essence the Essence of the Father is the Essence of the Son and the Essence of the holy Ghost Although we may say Personally the Father is one Subsistence the Sonne is another Subsistence and the holy Ghost another Subsistence yet we cannot say Essentially The Father is one God the Sonne is another God and the holy Ghost another God for they are Coessentiall that is they have the same essence together Although the entire Godhead the whole divine Essence be in each Person yet the three persons are most singularly one and the same God Joh. 10.30 38. Joh. 14.9 10 11. Joh. 1.12 Joh 5.32 37. Heb. 1.3 Joh. 14.16 1 Cor 12.4 5 6. Deut 6.4 Mar 12.32 1
Cor. 8.4 5 6. And from this Unitie of Essence necessarily followes the Cooperation of these three Persons as they have one and the same Essence so they worke one and the same thing inseparably Gen. 1.1 26. Joh. 1.3 Joh 5.17 19 21. Q. How may this truth be confirmed that these three Persons have one and the same divine Essence A. By these Arguments First because the divine Essence being most simple and infinite is not subject to multiplication or division the divine Essence cannot be multiplied with the Persons nor divided between them Secondly because the same divine Names are are given to each person As the a Father is God so the b Son is God and the c Holy Ghost is God As the d Father is Jehovah or Lord so the e Sonne is Jehova and the f Holy Ghost is Jehova a Joh 17.3 Heb. 1.1 2. b Isa 9.6 Joh. 1.1 Act 20.28 Rom 9.5 c Act 5.34 1 Cor. 3.16 d Psal Psal 110.1 Gen. 19.24 e Jer. 23.6 Isa 25.9 Zech 2.10 11. f Act. 28.25 compared with Isa 6.3 5 9. Thirdly because the same essentiall Attributes and properties are given to each person As the Father is eternall So the a Sonne is eternall and the b Holy Ghost eternall As the Father is omnipotent so the c Sonne is omnipotent and the d Holy Ghost omnipotent c. a Joh. 1.1 and 17.5 Mic. 5.2 Rev. 1.17 b Gen 1.2 Heb. 9.14 c Joh 3.31 Phil. 3.21 Rev. 1.8 d 1 Cor 12.8 9 10 11. Luk. 11.20 Mat. 12.28 Q. How are we to conceive of the Distinction of these three Persons A. Although these three Persons have one and the same Essence yet they differ really one from another so that one is not one cannot be the other The Father is God the Son is God and the Holy Ghost is God but the Father is not the Sonne neither is the Holy Ghost either Father or Sonne Q. Tell me more particularly wherein doe these three Persons differ A. They differ not in degree or dignitie as they are coessentiall so they are coequall But these three persons are distinct Joh 5.17 18. Phil. 2.6 Col. 2.9 1. In Order and manner of subsisting 2. In their Relative properties 3. In manner of working Q. Seeing these three Persons differ not in dignitie why is one set before another A. Although these three persons be equall yet one is in order before another according to their manner of subsisting As the Father before the Sonne and both of them before the Holy Ghost Math. chap. 28. vers 19. 1 Joh. 5. vers 7. The Father is the Person without beginning and therefore the first in order The Sonne is of the Father alone and therefore the second Person in order The holy Ghost is of the Father and of the Sonne and therefore the third Person in order Q. Seeing these three Persons are distinguished by their Relative Properties tell me therefore what kind of Properties are these A. They are individuall and incommunicable Q. What may be observed from hence A. That these three subsistencies the Father Sonne and Holy Ghost are not improperly called Persons because they are distinguished one from another by incommunicable individuall and personall properties Q. What is the Fathers relative and personall propertie A. To be unbegotten and to beget Psal 2.7 Heb. 1.5 Q. What is the Sonnes personall Propertie A. To be begotten Joh. 1.14.18 and 3.16 1 Joh. 4.9 Q. What is the Holy Ghosts Personall propertie A. To proceed Joh. 15.16 Q. Seeing these three Persons although they worke one and the same thing yet not after the same manner tell me therefore how are we to conceive of this third difference A. Each Person worketh according to the manner of his subsisting As Cooperation flowes from the Unitie of these three persons in Essence so this distinct manner of working flowes from the distinct manner of their subsisting Q. What is the Fathers manner of working A. As the Father is first in subsisting so he is first in working The Father worketh of himself by the Son and the Holy Ghost and therefore the Originall and beginning of all things is given to the Father Q. What is the Sonnes manner of working A. As the Sonne is from the Father so he worketh from the Father by the Holy Ghost and therefore the dispensation of all things is given to the Sonne Joh. 5.19 Joh. 16.15 Q. What is the Spirits manner of working A. As the Spirit is both from the Father and the Sonne so he worketh from them both And because he worketh from the Father and the Sonne therefore the Consummation and finishing of all things is given to the Holy Ghost Joh 16.13 14 15. DOCT. III. Of the Creation of the World Q. WHat workes are attributed to God the Father A. Creation and Providence We professe to believe in God the Father maker of Heaven and earth a faithfull Creator in which words we acknowledge God the Father to have created the world once and to preserve and govern it alwaies 1 Pet. 4.19 Q. Was Creation the first worke of God A. Creation was the first outward worke of God but not simply the first Action of God For Gods Decree is the Foundation of all his outward workes God worketh according to his wise Counsell and eternall Decree Whatsoever God hath done in time he purposed and decreed to doe before all time Ephes 1. vers 11. Q. What is Gods Purpose or decree A. It is an eternall action of Gods will whereby he hath freely and immutably determined of all things that ever have been or shall be Ephes 1.11 Act 2.23 and 4.28 Isai 14.24 Act. 17.3 And this eternall decree God executeth in the Creation and Government of all things Q What is Creation A Creation is the first part of the execution of Gods decree whereby he made the world of nothing Gen 1.1 Heb 11.3 Rom 4. vers 17. Q. Why is Creation especially ascribed to God the Father A. Because the Fathers manner of working to whom the Originall of all things is given doth here principally appeare for all things had their originall and beginning here before God begunne this worke there was not any thing but God the Creator Now when creation is attributed to the Father the Sonne and the holy Ghost are not excluded for Creation being an outward action is common to the three persons the Father the Sonne and the holy Ghost did worke together in the Creation of the world See Gen. 1.1 2 26. Joh. 1.3 Col. 1.16 Job 33.4 Q. By what meanes with what Instruments did God make the world A. God used no other instrument but his powerfull word God made all things by his word that is by his inward will and effectuall command Gen. 1.3 6 9. Psal 33.6 9. Psal 148.5 Q What was the generall condition and disposition of all things that were made A. Every thing that God made was good in his kind and the whole worke was excellent and beautifull Gen. 1.31 Q
Luk. 11.28 Joh. 13.17 Jam 1.22 Exod 3.5 Josh 5.15 Exod. 19.10 11. Eccl 5.1 Act 10.33 Act. 17.10 11. Job 22.22 Psal 119.11 Luk 2.19 and 51. Heb 2.1 Q. How are we to prepare our selves before we come to the publike Ordinance A. 1. We must lay aside whatsoever may binder the profitable hearing of the Word See Jam 1.21 1 Pet 2.1 2. Jer 4.3 Ezek 33.31 2. We must consider what our spirituall wants be and how necessarie and profitable the Word of God is for the relieving of these our wants that so we may get a spirituall appetite to this spirituall food of our soules like new borne babes we must crye after this milke that we may grow by it Jam 1.19 1 Pet. 2.2 3. We must intreate the Lord to blesse this holy ordinance unto us and to accompanie the outward Ministrie of the Word with the inward opperation of the Spirit that so the Word may be effectuall to save our soules Psal 119. Isa 59.21 Act. 16.14 Q. How are we to behave our selves when we are come to the House of God A. We must acknowledge the Minister to be Gods Messenger and Embassadour and therefore we must here and receive the Word preached not as the word of man but as the word of God even as that word which one day shall judge us Job 33.23 Mal. 2.7 2 Cor. 5.20 1 Thes 13. 1 Pet. 4.11 Joh. 12.48 More particularly we must heare the word preached 1. Not with drowzie and dull eares but with diligent attention to the end we may understand what we heare and be affected with it Isai 6.10 Prov. 2.2 and 4.20 Luk. 4.20 Act. 2.14 8.16 2. With due reverence yea with feare and trembling Isa 66.5 6. Ezra 9.4 10.3 3. With meeknesse and absolute subjection of spirit Jam. 1.21 4. With alacritie and constancie not departing before the publike exercise be ended Prov. 8.34 Ezek. 46.10 5. With an earnest desire to attaine and keep the good seed of the Word in our hearts and with a firme purpose to bring forth the fruite of it in our lives Luk. 8.15 Pro. 4.21 Deut. 5.27 Exod. 19.8 Isai 42.23 Q. What other meanes are there which serve to the further increasing of our Faith A. The Sacraments and Prayer Q. What is a Sacrament A. It is a seale annexed by Gods own hand to the Covenant of Grace Gen. 17.7.10 11. Rom 4.11 Q What is the Covenant of Grace A. That eternall Covenant and contract laid down in the Word wherein God hath promised remission of sinnes and everlasting life to all that believe in Christ Jesus Gen. 3.15 17.7 8. Act. 10.43 and 13.38.39 Joh 15 16. Mar. 16.16 Act 16.30 31. Q. How many parts be there in a Sacrament A. Two the outward and visible Signe and the inward and invisible Grace Mat. 3.11 and 26.26 1 Cor. 10.16 Q. Of what use are the Sacraments and to what end were they ordained A. The Sacraments were ordained 1. To be holy Signes and Seales to ratifie the Covenant which the Lord hath made with us to confirme our weake Faith in all the gracious promises of the same Gen. 17.11 Rom 14.11 2. To be as it were badges of our profession whereby we may be known to be the Servants of Christ Mat. 28.19 1 Cor. 10.16 17.21 3. To be monuments to put us often in mind remembrance of Christ and as it were glasses wherein we may see Christ crucified before our eyes and therefore the Sacraments are truly called a visible word Lu 22.19 Gal. 3.1 Q. How many Sacraments are there A. Two the one representing our Nativitie or new birth the other representing our spirituall Education and growth in Christ 1 Cor. 10.1 2 3 4. Q. Have these sacraments been alwaies the same A. The inward and spirituall part which is Christ with all his benefits hath been alwaies the same both under the Law and under the Gospell But the outward and sensible signes have been divers according to the times of Christ Before Christ was exhibited in the flesh there were but two fixed and ordinarie Sacraments and since Christs comming in the flesh there are likewise two Sacraments and no more 1 Cor. 5.7 10.4 Gal. 3.27 Heb. 13.8 Q. What were the ordinarie Sacraments of the old Testament A. Circumcision and the Passeover Gen. 17. Exod. 12.17 Q. What are the Sacraments instituted by Christ in the New Testament A. Baptisme and the Lords Supper Now these are answerable to the Sacraments of the Old Tastament for Baptisme is come instead of Circumcision and the Lords Supper instead of the Passeover Mat. 28.19 Mat. 26.26 Col. 2.11 12. Lu. 12.13 14 15 19 20. 1 Cor. 10. Q. How doe these two Sacraments of the New Testament differ A. Baptisme is the Sacrament of our Regeneration and ingrafting into Christ The Lords Supper is the Sacrament of our spirituall nourishment and growing up with Christ And therefore Baptisme is but once used of us but the Lords Supper is often to be celebrated Act. 2.42 1 Cor. 11.26 Q. Tell me more particularly what is Baptisme A. Baptisme is the first Sacrament of the new Testament wherein by the washing or sprinkling of our bodies with water in the Name of the Father the Sonne and the holy Ghost our Regeneration or new birth is represented and our entrance into Christianity sealed unto us Mat. 28.19 Joh. 3.5 Tit. 3.5 Gal. 3.27 Act. 8.36 37 38. Q. What is the outward and visible signe in Baptisme A. Water wherewith the partie baptized is washed or sprinkled Mat. 3.11 16. Act. 8.36 38. Q. What doth this water represent and signifie A. The Spirit and the blood of Christ Mat. 3.11 Joh 3.5 1 Ioh. 1.7 Q. What doth the covering or sprinkling and washing with water signifie A. Our new birth renovation and putting on of Christ the washing of our soules with the blood of Christ applyed by his Spirit The covering of our sinnes and remission of them through the imputation of the suffrings and death of Christ and the presenting of us holy cleane and without spot in the sight of God through the imputation of Christs obedience and righteousnesse Ioh. 3.5 Tit. 3.5 Gal. 3.27 1 Cor. 12.13 1 Pet. 1.2 Act. 2.38 and 22.16 Rom. 6.3 4. Col. 2.12 13. Eph. 5.26 27. Q. Why are we baptized in the name or into the Name of the Father and of the Sonne and of the holy Ghost Mat. 28.29 A. Hereby is signifyed that by baptisme we are consecrated to the worship and service of the only true God who being one divine Essence is distinguished into three Persons the Father the Sonne and the Holy Ghost In Baptisme our Adoption in Christ by the Holy Ghost is sealed unto us and ratifyed and so we are consecrated to God the Father Thus by this Sacrament we are as it were enroled amongst those of the Household of God Act 2.38 and 19.5 1 Cor 12 13 14 15. Gen 48.16 Eph 2.19 and 3.15 Q What persons are to
65.2 Isai 42.8 48.11 Phil 4.6 Q. Why are we to pray to God alone A. 1. Because God only knoweth the hearts of all the children of men 1 Kings 8.30 3 Chron 6.30 Psal 44.21 Jer 17.10 Act 1.24 2. Because God onely is every where present and therefore able to heare the Prayers of all persons in all places Jer 23.23 24. Ps 139.7 12. 3. Because God onely is Almighty and therefore able to give us whatsoever we aske And as he is Almighty so he is most mercifull and therefore most ready to grant our requests Job 42.2 Jer 32.17 Gen 18.14 Luk 1.37 Isai 63.16 4. Because we cannot call upon any religiously in whom we may not believe Rom 10.14 Now we are to believe only in God Whosoever doth place his faith and confidence in any Creature is accursed Jer 17.5 5. Because no part of divine worship is to be communicated to any creature But Prayer is such a principall part of divine worship that it is often put for the whole Service of God Matt 4.10 Isai 42.8 Jer 10.25 Joel 2.32 Act 9.14 6. Because Christ hath taught us to direct all our Prayers to our heavenly Father Now there is none which is our Father in heaven but God alone Matt 6.9 Q. In whose name are we to pray A. In the Name of Christ alone Prayer is a calling upon God the Father in the Name of the Son through the assistance of the Holy Ghost Joh 16.23 26. Heb 4.14 16. Zech 12.10 Rom 8.26 Eph 6.18 Jude v. 20. Q. Why are wee to pray in the name of Christ alone A. 1 Because as there is but one God so there is but one Mediator between God and men the man Christ Iesus 1 Tim. 2.5 Christ is the onely Mediator as of Redemption so also of Intercession Act. 4.12 Rev. 8.3.4 2. Because we are taught to direct all our Prayers to our heavenly Father Now God is our Father in Christ alone and therefore to come to God in any other name is abominable Q. May we direct our prayers to the Sonne or to the holy Ghost by Name A. Yes prayer may be directed to the a Father or to b Christ his Sonne or to the c holy Spirit But when we direct our Prayer particularly to one person of the three this must be done with due care of worshipping all in one We must pray to all though we name but one when we mention but one with our mouths in our minds and hearts we must conjoyne all the three persons as those which cannot be severed in will in counsell or in outward actions because they are one in nature and Essence a Mat. 26.39 Ephes 3. vers 14 16. b Act 7.59 and chap. 9. vers 10.14 1 Cor. 1. vers 2. c Mat. 28.19 2 Cor. 13.14 Q. In what manner are we to pray A. We must not come rashly but with prepared hearts to the performance of this heavenly dutie And our hearts being prepared Psal 57.7.108 1. Eccles 5.1 2. We must pray 1. With heedfull attention keeping our hearts from vaine and wandring cogitations Prov. 4.23 2. With humilitie of spirit in regard of our owne basenesse and unworthynesse Gen 18 27. and 32.10 Isai 66.2 Lu. 18.13 2 Sam. 7.18 19. Ezra 9.5 6. 3. With reverence towards the glorious Majestie of that God to whom we speak in prayer Psal 95.3 6. Eccles 5.2 Luk 22.41 Mat. 26.39 Eph. 3.14 4. With Faith that is with perswasion that our persons are accepted of God in Christ and that our Prayers shall be heard Heb 10.22 Jam. 5.15 1 Joh. 5.14 5. With a sincere purpose to forsake those sinnes which we confesse unto the Lord and pray against Psal 66.18 Prov. 15.8 Isai 1. â—â— 2 Tim. 2.22 and 1 Joh. 3.22 6. With Charitie in our hearts We must lift up holy hands without wrath and without doubting 1 Tim. 2.8 Mat. 5.23 24. Mar. 11.25 7. With perseverance without fainting patiently expecting a gratious answer from the Lord. Luk. 18.2 c. Psal 27.14 Gen. 32.24 Hos 12.4 Ephes 6.18 Col. 4.2 Q For what persons are we to pray A. For our selves and others For the whole Church of God for all sorts and degrees of men for a Magistrates b Ministers and the afflicted c Members of Christ Yea we are to pray for all men living even our very d Enemies who hate and persecute us Mat. 6.11 12 13. Iam. 5.16 Psal 122.6.7 8. Ioh 17.6 11 20. a 1 Tim. 2.1 2. Psal 72.1 b Eph. 6.19 Col. 4.3 2 Thes 3.1 Heb. 13.18 19. c Psal 25.22 and 44.4 d Mat. 5.44 Luk 23.34 Act. 7.60 Rom. 12.14 Q Are none living on earth excepted A. None but those who have committed the unpardonable finne against the holy Ghost and are apparently rejected of God Se 1 Joh. 15.16 1 Sam. 16.1 Q. But although all men are to be commended to God in our Prayers yet are not some to be preferred before others A. Yes Prayer is one of the most principall effects of love and therefore those whom we may and ought to preferre before others in our Love we may and ought to preferre before others in our Prayers See Ioh. 17.9 Eph 6.18 2 Tim 1.16 19. 1 Sam 12.23 Q. What are the parts or severall kinds of Prayer A. Petition and Thanksgiving Now these two are to be joyned together in use and to these * Confession of sinnes is to be annexed that we may be the better prepared both to make Petition and to give thanks * Neh. 1.6 7 8 9. and 9.32 33 34 35. Psal 143.2 Dan 9.8 9. Phil. 4.6 Col 4.2 1 Thess 5.17.18 Gen 32.9 11. Rom 1.8 10. Ephes 1.16 Phil 1.3 4. Col 1.3 1 Thes 1.2 Q. What is Petition A. That part of prayer wherein we request and aske something of God according to his will revealed in his word Rom. 8.27 1 Ioh. 5.14 Q. With what mind and affections are we to make our petitions and requests known to God A. 1. With a true sence feeling of our wants 1 King 8.38 1 Sam. 1.10 Psal 63.1 Iam. 1.5 2. With fervencie of spirit and an earnest desire to have our wants supplyed Psal 130.1 and 143.6 Lam. 2.19 Rom 8.26 and 15.30 Jam. 5.16 3. With speciall faith in those Promises which concerne our particular wants Mar. 11.24 Iam 1.6 and 5.15 1 Ioh. 5.14.15 Q. For what things may we make request unto God A. For such good things as the Lord hath promised our faith must rest upon the promise of God and therefore every petition must have respect to some promise Now as things are promised so they must be praid for things absolutely promised may be absolutely prayed for but where God hath put conditions and exceptions to his promise here our prayers must have respect not only to the blessing promised but also to the condition annexed and therefore things conditionally promised must be asked with this or the like exception if it seem good unto his Majesty 2 Sam. 7.27 28
A PLAINE PROFITABLE CATECHISME Whereunto is Added A SERMON Preached upon Exod. 23.2 By that Reverend and Judicious Divine Mr JAMES BACON late Minister of Burgate in Suffolke Now first Published by his Son in Law H.W. 2 Tim. 2.13 Hold fast the forme of Sound words OXFORD Printed by W. Hall for R. Davis Anno Dom. MDCLX To the Christian READER THIS Solid Pithy Catechisme which holds forth the Forme of sound words and this excellent Sermon tending much to edification I received from the hands of a religious and grave Matron an old Disciple and stedfast Christian the surviver of her Deare Husband the worthy Author After deliberate perusall of what is here presented to publik view I cannot but give this Testimony to the truth that here 's an Iliad in a Nutshell I meane a great deale of good profitable matter comprised in a Narrow roome ther 's much in a little and that which is sound and Orthodox Although I never had any personall acquaintance with the reverend Author yet having contracted affinitie with his Family to which I be are great respect likewise for his choise worke and profitable Labors in the Ministry An evident Testimony I have from severall manuscripts which I have seeen I conceive my selfe obliged to to make an honourable mention of this Reverend Divine being one of those whom the Apostle would have highly esteemed of 1 Thess 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake As for the worke because there 's so much worth as abundantly to commend it selfe I need add no more Concerning the Author who livd a saint on earth and I question not is now a saint in glory because he is out of the reach of feare and flateries I shall mentia particular or two of speciall observation worthy of Imitation What I shall make mention of I 'le reduce unto two heads 1. Before he entred into the Ministrie 2. After he was setled in a Pastorall Cure 1. Before he entred itto to the Ministry he was a hopefull studious Scholler in Emanuel Colledge in Cambridge a Society eminent for Religion and Learning And he had a * Dr John Preston Tutor there of great worth and abilitie the glory of the place where he lived There he made great proficiencie in Religion and Learning wherefore being well qualifyd to fix upon a calling his * Sir James Bacon Father a Knight of great Qualitie sent to him that he would have him be a Lawyer and to that purpose he would remove him from the Vniverfity to one of the Inns of Court whereupon he answered as I can produce his letter for proofe hereof with much reverence to his Father used strong reasons for his great desire to give himselfe to the worke of the Ministry And notwithstanding his Fathers frequent sollicitations yet he shewing all duty and observance to him persisted in the resolution which God fixt in his heart and retained it inviolably which was to dedicate himselfe to Christ in the worke of the Gospell Whereunto his Father yeilded as being prevailed withall and overcome by the strength of his Sons Reasons so that it hence evidently appeares that he took upon him the Ministeriall Function not upon necessity but choyce not constrainedly but willingly not for sinister respects self-interests but for Gods glory 3. After he entred into the Ministrie having been Lecturer severall yeares at Bow in Cheapside at London where his name is fresh and green as I have heard amongst some ancient Professors yet alive he removed to Burgate in Suffolke where he exercised his ministry for many yeares and there finished his course He was in all his Relations as Pastor Husband Father Master Faithfull Loving Conscientious one who walked by the rule of David in Psal 101. His godly conversation learning wisdome charity are abundantly known to many not only in his own Parish but likewise in the adjacent parishes where he lived And let this be mentioned as a Character of honour for the Perpetuating of his memorie and for a patterne of imitation that notwithstanding sore and grievous bodily infirmities by the stone strangury c. yet when he could not goe of himselfe he would be carryed to the Publick Congregation and there Prach the Gospell I shall not make a larger Preface to so short a Volumne yett his Motto may be fitly applyed to the ensuing worke Pondere non numero Throughout the whole there 's sound Doctrine plainely and profitably handled If therehy thou profitest Reader and so thou mayst if it be not thy owne fault give God the glory and labour thereby to be more grounded and stablished in the truths that are in Jesus And so I remaine Thy souls Servant H. W. OXON May 2. 1660. A PRACTICALL CATECHISME Introductory to a large exposition of Reverend Mr PERKINS his CATECHISME Question WHy art thou called a Christian Ans Because I professe the Christian Religion Q. What is the Christian Religion A. Christian Religion is a Heavenly Art or a wholsome Doctrine according to Godlinesse revealed and taught by Christ shewing us the right way to eternall life 1 Cor. 2.7 1 Tim. 6.3 Tit. 1.1 2. 2 Tim. 1.13 Tit. 2.10 2 Joh. v. 9. Joh. 6.68.17.3 Q. Why is Christian Religion called a Doctrine according to Godlinesse A. Because it is a patterne of Gods most holy will and that excellent Rule which Christ hath given us to walk by teaching us to deny ungodliness and worldly lusts and to live soberly righteously and Godly in this present world Tit. 2.11 12. Q. Are all those Christians that are so called A. No to make a Christian indeed these three things must concurre 1. Sound knowledge 2. Faith unfained 3. Holy obedience They and they only are Christians indeed the only true Christians such as are truly ingrafted into Christ who have attained to the true knowledge of God and have put on Christ by Faith and yeild obedience to the Doctrine of Christ Rom. 2.28 29. Joh. 17.3 Rom. 13.14 Gal. 3.26 27. Rom. ch 6. v. 17. Q. Tell me then what is required of those that have taken upon them the honourable title of Christians A. First they must be diligent in learning the Heavenly art of Christianity Prov. 8.32 34. Secondly they must earnestly contend for the Christian Faith Jude v. 3. Thirdly they must endeavour by a holy and unblameable life to adorne the Doctrine of Christ Tit. 2.10 Q. Where is the Christian Religion taught A. In the writings of the Prophets and Apostles which are called the holy Scriptures Rom. 1.2 2 Tim. 3.15 Q. What were these Prophets and Apostles A. They were Teachers called and sent immediately by God instructed by Christ himselfe and infallibly assisted by the holy Ghost in whatsoever Doctrines delivered to the Church either by word or writing And therefore the Doctrine of of
life Gal. 6.16 Phil. 3. vers 16. Q. What is the proper Office of this Canon of Scriptures A. First our Faith must be measured by this sacred Canon Secondly all Controversies in Religion must be divided be this Rule of truth Thirdly our life and all our actions must be guided by the Canonicall Scripture as by a straight Line and Rule Gal. 6.16 Q. Seeing you affirme Canonicall Scripture to be the Rule of Faith and the Judge of all controversies tell me therefore how know you that the Scriptures are of infallible truth A. The Scriptures are the very word of God and therefore of infallible truth and divine Authoritie They therefore that ground their faith upon Canonicall Scripture build upon a Rocke and not upon the sand 2 Pet. 1.19 Q. How know you the Scriptures to be the very Word of God A. First the Scripture doth testifie this of it selfe 2 Tim. 3. vers 16. All Scripture is given by inspiration of God c. 2 Peter 1. v. 21. Secondly Gods own spirit doth testifie to the consciences of his Children and assure them that the Scriptures are the Oracles of God 1 Joh. 2.20 27. Thirdly many Arguments may be drawn out of Canonicall Scriptures whereby we may discerne these Books to be no humane writings but the very word of God Q. What are those Arguments which may induce a reasonable man to believe that the Scriptures are the Word of God A. They are these First the puritie and divine perfection of the Doctrine contained in Scripture Here are many sacred and heavenly Mysteries concerning mens Salvation which are farre above the reach of humane reason and could never have been found out had not God revealed them by his Spirit Psal 19.7 119.96 Prov. 30. vers 5. 1 Tim. 3. vers 16. 1 Cor. 2. vers 7 9 10. 2. The Scriptures containe many Prophesies of such things as could not be foreseen in their causes which have been fulfilled in the same manner as they were foretold Gen. 15.13 14. 49.10 1 King 13.2 3 5. Isai 44.28.45 1. Jer. 25.11 12. 2 Thes 2.7 8. 3. The Scriptures are of admirable power and efficacy to humble and terrifie the Sinner to comfort the conscience and to convent the Soule Heb. 4. vers 12. Act. 24. v. 25. Psal 19. vers 7. 4. Such is the grace and Majestie of the Scriptures though written in a plaine and easie style as is not to be found in any humane Author 1 Tim. 5. vers 21. 1 Corinth 1.17 18 21 24. 5. The sweet Harmonie and perfect concord of every part of Scripture with other notwithstanding these Bookes were written by divers persons in sundry places at sundry times 6. The Antiquitie of the Scriptures above all humane writings And the admirable preservation of this Book notwithstanding the strange malice of Satan and his wicked Instruments against it 7. The gracious simplicity of the Penmen of Scripture who neither spare their friends nor themselves but most freely and impartially set downe their owne faults and infirmities as well as others which had they been guided by humane reason they would never have done 8. The constant Testimonie of many holy Martyrs and of the Church of Christ in all ages Q. You have proved the Scriptures to be the Word of God and therefore I doubt not but a Christian may boldly build his Faith upon them But whether are the Scriptures a sufficient and perfect Rule of Faith and Obedience A. Yes all points of necessarie Faith and practise are contained in the written word and therefore the Scriptures are a sufficient and perfect Rule Q. What are we to understand by the Contents of Scripture A. By the Contents of Scripture we must understand not only what is expressed in so many letters and syllables but whatsoever may thence by manifest and necessary consequence be deduced Q. How may it appeare that the Scriptures are a sufficient and perfect rule A. By these Arguments First the Scriptures are able to make a man wise to Salvation through Faith in Jesus Christ 2 Tim. 3.15 Jam. 1.21 Joh. 20.31 2. The Law and the Gospell which are the subject matter of Scripture are both perfect The Law is so perfect a Rule of all to be done that nothing may be added to it or taken from it Deut. 4. v. 2. Deut. 12. v. 32. The Gospell is so perfect a Rule of all things needfull to be believed that nothing may be added to it or taken from it See Gal. 1.8 9. 3. All that we need to bring us to Salvation is either to be taught or reproved or instructed or corrected or comforted But all this the Scriptures are able to doe they are able to teach to reprove to correct to instruct in all righteousness and to comfort in all estates Reade 2 Tim. 3.16 Prov. 2.1 9. Rom. 15.4 Psal 119.50 Isai 8.20 Luc. 16.29 31. Joh. 5.39 Ephes 2.20 Lu. 24.44 Act. 26.22 25. Act. 28.23 4. The Scriptures are able to furnish the man of God that is the Minister sufficiently to every dutie of the Ministrie and to make him perfect whose dutie it is to declare the whole Counsell of God to the People therefore they are much more able to give the people sufficient Instruction Soe 2 Tim. 3.17 Act. 20.27 5. The Scripture is stiled a Rule now a Rule must be fit to measure that which is to be measured by it without addition otherwise it is no just Rule Gal. 6.16 Phil. 3.16 Q. What gather you from this Doctrine of the Sufficiency of the Scriptures A. Seeing the Scriptures are a sufficient and perfect Rule therefore we need no unwritten verities no Traditions of men to supply any supposed defect of the written word of God Isai 29.13 Mat. 15.6 9. Col. 2.8 The six Principles of Mr PERKINS expounded The first Principle Q. WHat dost thou believe concerning God A. There is one God Creator and Governor of all things distinguished into the Father the Sonne and the Holy Ghost The Exposition Q. What particulars are to be observed in this Principle A. Three things are here set downe to be believed concerning God First the Unitie of the Godhead 2. The Distinction of this one God into three persons 3. The workes whereby God hath made himselfe known Q. How is God One A. In being and Essence the Spirituall Essence of God is but one and no more in number Deut. 6.4 Mark 12.32 1 Cor. 8.4 5 6. Q. Can you give me any true Definition or Description of God A. God as he is in himselfe is known to himselfe only and therefore a perfect definition of God cannot be given but yet he may be described sufficiently to distinguish him from all Idols from all Creatures whatsoever Job 11.7 Q. How may God be described A. By his Attributes Q. What are the Attributes of God A. They are those essentiall properties which are attributed to God in Scripture that we may therby the better conceive of his incomprehensible Essence Q. Tell me how
nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it