Conclusion of the Lords Prayer A. For thine is the Kingdom and the Power and the Glory for ever Amen Q. What doth the Conclusion of the Lords Prayer teach us A. It teacheth us to take our encouragement in Prayer from God only Q. Is this an encouragement to us in Prayer that the Kingdom or Rule or Soveraignty is Gods and therefore he may give us what he pleaseth A. Yes Q And that the Power is Gods and therefore he can do according to and above all our necessities let our case be what it will A. Yes Q. And that the Glory belongs to God and therefore we are encouraged from the glorious excellencies of his nature to expect and for the furtherance and promoting of his own honour to desire the fulfilling of our requests A. Yes Q. What else doth the Conclusion teach us A. It teacheth us in our Prayers to Praise him or to joyn praises to our Prayers by ascribing Kingdom Power and Glory to him only 1 Chron. 29. 11 12 13. Q. And is Gods Kingdom Power and Glory then the matter both of Gods praise and of our encouragement A. Yes Q. Is God praised by us in our ascribing all Kingdom Power and Glory to him and in extoling his excellencies and Prerogatives A. Yes 1 Tim. 6. 15 16. Q. How long must we thus glorifie and praise God A. For ever Q. And why do we say Amen as the Conclusion of this and of all our Prayers A. In testimony of our desire and assurance to be heard Q Is that then the meaning of our saying Amen in the close of our Prayers So let it be and so it shall be as such phrases imply both earnestness in desiring and confidence of speeding A. Yes The Creed I Believe in God the Father Almighty maker of Heaven and Earth And in Iesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments Exodus 20. GOD spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage 1. Thou shalt have no other Gods before me 2. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them not serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments 3. Thou shalt not take the Name of the Lord thy God in vain For the Lord will not hold him guiltless that taketh his Name in vain 4. Remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it 5. Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee 6. Thou shalt not Kill 7. Thou shalt not commit Adultery 8. Thou shalt not Steal 9. Thou shalt not bear false witness against thy Neighbour 10. Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Lords Prayer Matth. 6. OVR Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our Debts as we forgive our Debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the Power and the Glory for ever Amen Acts 8. 30. Understandest thou what thou readest GOD avouched Israel to be his peculiar people In Iudah is God known his Name is great in Israel God erected a partition-wall between the Jew and the Gentile but Christ took it down And now in every Nation be that feareth God and worketh righteousness is accepted with him And this Ethiopian Eunuch although of the Line of cursedâ— Ham becomes a Believer upon Philip's Preaching to him Jesus We see how that not many wise men after the flesh not many mighty not many noble are called Yet there are some of the most Noble and Officers of great honour and trust whom God is pleased to call over to himself Of this chosen and royal Priesthood whom God called out of darkness into his marvellous light were David Solomon Iehâ—shaphat You may read David's conquests 2 Sam. 8. and 10. Chapters Solomon's honour 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet for his God gave him rest round about 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians Verse 27. The Law is our School-master to bring us unto Christ Yea even Proselytism it self is here an Introduction to such a blessing Philip had a Vision and therein an Angel from Heaven spake unto him to go towards the South unto the way that goeth down from Ierusalem to Gaza which is desart where he light on the Ethiopian Eunuch Vers. 26 27. And finding him studious of the way of God reading the Evangelical Prophet vers 28. by prophetick divine efflation or revelation he is directed to go near to the Chariot and speak to him vers 28. The which he did with the greatest readiness running to the Chariot and there hearing him read Esaias the Prophet said to him in the words of the Text Vnderstandest thou what thou readest Which words we may call the Deacons serious profitable question to the Eunuch with set purpose according to the guidance of Gods Spirit to be an Interpreter unto him The division of the words would be more curious than useful That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures is here to be supposed
Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable prâ—perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of Gâ—d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-â—rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
God doth make himself known 1. By his Names which he hath given unto himself in the holy Scriptures such as God Lord I am Iehovah Iab and the like 2. By his Titles such as Lord of Host Holy one of Israel The God of Abraham Isaac and Iacob Creator of the ends of the Earth Preserver of Men The King of Kings and Lord of Lords The King of Nations The King of Saints The God and Father of our Lord Iesus Christ The Father of Mercies The God of all Consolation and Salvation The Hearer of Prayers and the like 3. By his Attributes his Infiniteness Eternity and Unchangeableness Power Wisdom and Goodness 4. By his Ordinances Prayer Preaching the Word by Ordained Ministers or Officers commissioned thereunto and Hearing and the Sacraments 5. By his Word Law and Gospel 6. By his Works of Creation and Providence Q. What doth the third Commandment require in reference unto these things whereby God makes himself known A. The holy and reverend use of them Q. What do you mean by that A. The separate special and distinct respect for all such things and Persons as have the Name of God called upon them and do more immediately relate to his service Q. 55. What is forbidden in the third Commandment A. The third Commandment forbiddeth all prophaning or abusing of any thing whereby God makes himself known Explic. Q What is the general sin here forbidden A. All prophaning and abusing of any thing whereby God makes himself known Q. How doth God make himself known A. By his aforesaid Names Titles Atributes Ordinances Word and Works Q When are these prophaned and abused A. Where either things or persons wherein and whereby God is honoured and whereupon his holy Name is called are undervalued or despâ—sed being slightly or vainly used any other way and to â—ny other end than God in his Word hath directed and commanded Q. What are the chief sins forbidden in this commandment A. 1. Perjury or Swearing by the Name of God falsly 2. Swearing by Idols or false Gods which are the vanities of the Gentiles 3. Unjust Swearing or Swearing to do that which is unjust and in it self unlawful to be done This sin having the addition of the solemnness of an Oath i a double iniquity and obligeth a man to nothing but a deep unseâ—â—gned Repentance 4. Swearing by the Creatures 5. Vain or frequent Swearing when men Swear in a light matter and upon every trivial occasion or without urgent necessity a just and weighty cause that only can warrant an Oath 6. Breaking those Oaths made by the Creatures as not binding and valid For although Christ prohibit Swearing by the Creatures yet he ever enjoyns performances agreable to such Oaths because of the Creatures relation to God whom he will make instruments of vengeance to fulfill his Wâ—ll and execute his pleasure against false and vain Swearers 7. Presumptuous proud daring and unadvisable adjuration cursings and execrations when men prophanely curse themselves or others as God refuse me God damn us or them in the Name of the true God or by false Gods whose Names we ought not to take up into our mouths 8. B'asphemy and reproach of the sacred Name of God and of those that bear his Name or stand in any special relation to him 9. The irreverent use of the Name of God or of any thing whereby God makes himself known Q. 56. What is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is That however the breakers of this Commandment may escape punishment from man yet the Lord our God will not suffer them to escape his righteous Judgement Explic. Q. In what words is the reason annexed to this Commandment expressed A. In these words For the Lord will not hold him guiltless that taketh his Name in vain Q. How is it that there are so many breakers of this Commandment A. Because they escape punishment from men Q. Hath God impowered any men to punish the breakers of his Laws A. Yes Mâ—gistrates Parents and Governours of Families Q. Whence is it that they escape punishment A. Either through Magistrates ignorance negligence or partiality in the Law or through Parents fondness Q. Will God suffer them to escape too A. The Lord will not suffer them to escape his Judgement Q. Why so A. Because his is a righteous Judgement Q. Will the Lord punish all those that profane or abuse his Names Titles and Attributes A. Yes Psal. 44. 20 21. Acts 19. 13 18. Hos. 4. 2 3. Zach. 5. 3 4. and Deut. 32 18 26. 2 Kings 19. 22 32 to the end and Psal. 78. 19 20 21 30 31. 2 Kings 7. 1 2 17. Q. And those that prophane or abuse the Ordinances of God viz. Prayer Preaching or exercising the Priests Office hearing the word and the Sacraments A. Yes the Lord will punish all such as prophane or abuse any of these Ordinances as you find proved by Scripture in the aforesaid order He will punish all those that prophane or abuse 1. Prayer Mat. 23. 14. 2. Preaching and exercising the Priests Office 2 Chron. 26. â—6 22. 1 Sam. 13 9 13 14. 2 Câ—r 11. 13 15. 2 Tim. 3. 8 9. Phil. 3. 18 19. 2. Forbidding to Preach 1 Thes. 2. 16. 3. Hearing the Wâ—rd Luke 10. 16. Acts 20. 9. Ezek. 33. 31 32 33. 4. The two Sacraments Baptism and the Lords Supper 1. Baptism is prophaned or abused two waits 1. When unordained Ministers Baptize in the Name of the Father and of the Son and of the Holy Ghost this is a sinful intrusion and a taking Gods Name in vain 2. When this necessary Oâ—dinance is sleighted and despised Heb. 6. 2. Gen. 17. 14. Exod. 4. 24 25 26. with Acts 2. 38 39 40 41 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper 1 Cor. 11. 27 29 30. Q Will not the Lord hold them guiltless that prophane or abuse his Word or Works A. No. 1. He will punish all that prophane or abuse his Word Law or Gospel Isa. 30. 9 15. Ier. 23. 33. to the end and 8. 9 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8 9. and Heb. 2. 2 3. Acts 13. 46. 51. with Mat. 10. 14 15. 2. He wiâ—l punish all that prophane or abuse either the works of Creation or Providence Psal. 8. 1 3. and 19. 1. with 28. 5. Isa. 5. 12 16. Dâ—n 4. 32 37. Q. When doth the Lord punish them that prophane or abuse his Name A. 1. Sometimes in this life and that with dreadful temporal Plagues Deuâ— 28 58 59. Mal. 3. 5. Zach. 5. 1 5. 2. But if such escape here they shall not escape Gods eternal wrath and vengeance hereafter Rom. 2. 5 6 8 9 11. Q
not used by them In the Gospels many such cures are wrought without it and so in the Acts by taking by the hand by embracing Chap. 3. 7. and 20. 10. and by Peter's bare word Chap. 9. 34. and so again verse 40. And by Paul's bâ—re word Chap. 14. 10. and 16. 18. and by his touching linnen cloaths Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their Successors in the Church even while the gift of healing did continue among them 2. Because that anointing with Oyl in the Name of the Lord was never used on any other design than to demonstrate the miraculousness of the work which was wrought without any contribution of natural means and therefore is not now of any propriety or fitness for use when the gift of miraculous healing is ceased in the Church 3. That anointing was designed on purpose for the recovery of the sick whereas Extream Unction if the coineâ—s of Sacraments have not miscalled it must needs be supposed to be used only as a Vâ—and to those that depart out of this world and then only when it is thought certain that they will die Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the â—ords Explic. Q. What kind of Ordinance is â—ipism A. It is a Sacrament Q. What is the sacramental Element in Baptism A. Water without mixture Q. What are the sacramental actions A. 1. The Ministers blessing and consecrating the Water 2. The right applying of it to the party to be Baptizâ—d diving or dipping him into it or sprinkling him with it Q. How ought the Minister to bless and consecrate the Water A. 1. By opening to them that are present the Doctrine of Baptism and the right institution and use of it what outward Mysteries are signified and sealed up by that outward sign 2. By acknowledging in the Name of the Congregation Mans natural pollution that we stand in need of spiritual washing by giving thanks to God the Father for giving his Son for a propitiation for our sins and appointing his blood to be a Fountain to the House of Israel to wash in and for ordaining this service to be a Sacrament and Seal of so great a mysterie 3. By making profession of Faith in Gods promises in that behalf and praying that they be made good unto the party that is to receive the Seal thereof For as every thing is sanctâ—fied by the Word of God and Prayer so in especial manner the sacramental water in Bâ—ptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance Q Is the action of diving or dipping essential to the Sacrament Or is there any ground and warrant for sprinkling which is mostly used with us in these cold Countries A. The action of sprinkling water upon the Face of the Bâ—ptized is very warrantable especially upon young Children in cold Countries to whom diving or dipping might be dangerous Q What ground hath the Church for this practice A. 1. Bâ—cause neither dipping nor sprinkling seem to be essential to Baptism but washing and applying water to the body as a cleanser of the filth thereof Ephes. 5. 26. 2. Because as in the other Sacrament a spoonful of Wine is as significant as a whole Gallon so here a handful of Water as a whole River 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping and hath Authority in the Scripture of truth Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ and the blood of sprinkling speaking better things than that of Abel 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon as by diving or dipping into Since we read of divers Baptized in Houses as well as others in Rivers Q. Whose Office is it to Baptize A. None but the lawfully ordained Ministers may Baptize Mat. 28. 19 20. Q. In whose Name are we to be Baptized A. In the Name of the Father and of the Son and of the Holy Ghost Q. What do you mean by Baptizing in the Name of the Father and of the Son and of the Holy Ghost A. In the Authority and into the Faith Profession and Obedience of the Father and of the Son and of the Holy Ghost Q What is signified sealed and engaged to as to be done on Gods part in Baptism A. Our ingrafting into Christ and partaking of the benefits of the Covenant of Grace Rom. 6. 3. Act. 2. 38 39. Q. What is sealed to on our part in Baptism or what do we engage to A. To be the Lords Rom. 6. 4. Q. Are our ingrafting into Christ partaking of the benefits of the Covenant of Grace and our engagement to be the Lords signified and sealed to in Baptism A. Yes Q. 95. To whom is Baptism is to be administred A. Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ and obedience to him but the Infants of such as are Members of the visible Church as to be Baptized Explic. Q. To whom is not Baptism 〈◊〉 be administred A. It is not to be administred to any that are out of the visible Church Q What mean you by the visible Church A. The visible Church is a company of people called from all false worships and Religions confessedly to worship the true God according to his Word Q. How long is Baptism to be withheld from them that are out of the visible Church A. Till they profess their Faith in Christ and obedience to him Act. 8. 36 37. Q. Doth Baptism disciple make disciples or members of the visible Church whereof Christ alone is the Head A. Yes Q. But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized A. 1. Because to such Infants appertaineth the Covenant and the thing signified 2. Because whole Families were Baptized and there is pregnant probability that there were some Infants among them of those House-holds Acts 16. 14 15 33. Q. But suppose there â— were no Children in those Families how then is it required â—t our hands to Baptize Infants A. Those that plead this plead their own ignorance 1. Because in the Jewish Church this was their custom when Parents came to be Baptized Children came be Baptized also and their whole Family And secondly If there were Children in those Families as that Jewish custom over-ballancing the others groundless
in the Prison to the Spirits but to the Spirits in Prison The difference betwixt these two expressions is very great He preached to them in the daies of Noah who were in Prison in the daies of the Apostles He Preached to them out of Prison that are now in Prison which is nothing to their purpose Object 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man it shall be forgiven him but whoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Hence they argue that some sins shall be forgiven in the world to come A. Not to be forgiven in this world nor in the world to come is as much as shall never be forgiven so Matthew explains himself Mat. 12. 31. And so Mark doth express it Mark 3. 29. Read the places Oâ—ject 4. They urge Mat. 5. 25 26. read the place This Prison saith Bellarmine is Purgatory out of which after the Debt is paid the Debtor shall go forth A. 1. Some understand the place literally and if it be so understood it is altogether impertinent to the matter in hand 2. If the place be taken in a spiritual sense by the Prison must necessarily be understood Hell and not Purgatory whence the Debtor shall never come forth because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God 3. And that which may be an argument to them they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief in the literal sense it is impertinent and in the spiritual sense it must needs be understood of Hell whence there is no Redemption Q. How many sorts of Prayers are there A. Three viz. Closet Family and Publick Q What do you mean by Closet-Prayer A. Entring into our Closet alone and praying unto our Father in secret Q. Why is Closet-Prayer necessary A. Because those that pray after the manner of Hypocrites to be seen of men have their reward But if we pray to the Father in secret our Father which seeth in secret shall reward us openly Q. And must we in our Closet-Prayers pray both for our selves and others A. Yes Q. When you say you are to pray for others what do you mean by it A. That we ought to pray for all in the Land of the living which is the only Land of hope yea though they be the greatest sinners and such Prisoners as are bound with the bands and setters of their sins they are Prisoners of hope if they have not sinned the sin unto death and we ought to pray for them Q. What do you mean by Family-Prayer A. Praying in and with our Families for our selves and others Q. Why ought we to pray in our Families A. Because God will pour out his fury upon the Families that call not on his Name as having on them the mark and brand of the accursed Heathens Ier. 10. 25. Q. What mean you by Publick-Prayer A. Praying in and with the publick Assemblies for our selves and others Q. Ought not publick prayer to be preferred above all Family-private-prayer A. Yes because every particular Believer hath special interest and power with God and doth prevail with him for all desireable blessings and a multitude of Believers assembled together in publick will have a greater interest and power with God in Prayer than a few met together in a private Family And therefore publick-prayer ought to be and will be preferred by all that regard their own interest above any Family-private-prayer whatsoever Q. Whom doth the Preface of the Lords Prayer teach us to pray unto A. To our Father who is in Heaven Q. And do we by this appellation express our reverence to him and our Faith in him that his Goodness Will and his Power can grant our requests for our selves and others A. Yes Q. But when mention is made of the Father do you exclude the Son or the Holy Ghost from being prayed unto A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity And whether may we not single out any one of the Persons to whom we may direct more immediately such or such a Prayer A. The case hath so much difficulty in it that a short answer must not be expâ—cted to so great questions as are couched in it yet we will endeavour to give an answer thereunto as briefly as we can in these following Conclusions Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel 1. That in all parts of divine worship and so in this of Prayer the Trinity in Unity and Unity in Trinity is to be worshipped and respected Or That we ought so to think of God in Prayer as one in Essence yet three in Persons and so as three in Persons that he is but one in Essence 2. That we ought so to think in Prayer of some one Person in the Trinity as thereby to be led to the other two The Father being in the Son and the Son in the Father and the Holy Ghost in them both 3. That in order we are first to direct our Prayers to the blessed Father yet not as first or chief in honour and dignity above the other two but as first in order of subsisting according as the Scripture in two places where the order of the blessed Persons is set down the Father is first set down in order of witnessing 1 Ioh. 5. 7. and invocation and worship Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity we are to pitch most usually on the Father as he to whom we direct our Prayers through the mediation of Christ and by the help of the Holy Ghost That is the Rule and method prescribed by Christ to ask the Father in his Name Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits do the Saints mind and eye the other two Persons and include them as joyntly worshipped and therefore in their Prefaces of Prayer they do oftimes mention expresly that blessed God one in Essence yet three in Persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three Persons yet one God c. 5. We may single out the Son of God the Lord Jesus Christ as he to whom we occasionally present some special request either by way of Apostrophe whilst we are directing our Prayers to the Father or in way of Ejâ—culation as did Stephen Acts 7. 59. Lord Iesus receive my Spirit And so
in the instance of that short prayer of the Converted Thief Luke 23. 42. Lord remember me when thou comest into thy Kingdom and so in that short Prayer of Iacob's The Angel which redeemed me from all evil bless the Lads Gen. 48. 16. this Angel was Christ And in more continued and solemn manner did Abraham pray to that Angel Gen. 18. To him did Iacob pray again and make supplication by the space almost of the whole night and had power over him Gen. 32. from Verse 24. to the end compared with Hos. 12. 3 4. And the Reasons hereof are evident 1. Because Prayer is a divine worship of God as God and therefore due to the Son and so to the Holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are Baptized into the Name of the Son and the Holy Ghost as well as into the Name of the Father and therefore both the Son and the Holy Ghost may be particularly and personally invocated and worshipped as well as the Father 3. We are to believe in the Son and so in the Holy Ghost as well as in the Father and that personally and particularly and therefore so are to pray to either That which the Apostle expoundeth of the Gentiles trusting in Christ Rom. 15. 12. the Prophet expressed of their seeking to him Isa. 11. 10. So that they are inseparably due to one and the same Christ upon one and the same ground see Rom. 10. 13 14. before mentioned It is supposed that he on whom men call he must be believed on or else he cannot be called upon by any and when the Apostle in the 13. Verse mentions the Name of the Lord as that which is called upon he in Verse 14. expounds it to be meant of the Lord himself to call upon the Lords Name is to call upon himself 4. The Lord Jesus promiseth that he will do what we ask Ioh. 16. 23 24. and therefore he may be sought to do the same and indeed he proveth himself to be equal with the Father by this argument because Petitions shall not only be granted in his Name but by him Neither doth he make account that this is any disparagement to the Father but a glorifying of him and therefore when he saith Iob. 17. 1. Father glorifie thy Son he immediately adds that thy Son also may glorifie thee What is said to prove that in our Prayers we may single out the Son of God may serve to prove the same may be done to the Holy Ghost Obj. Against this which hath been said it may be objected we are to ask all we do ask in the Name of Christ and therefore how can we be said to ask him or Pray to him A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension saith In that day ye shall ask me nothing or which is all one Verily ye shall ask the Father nothing in my Name but be will give it you He is glorified as God in that all is done with God in his Name and for his Father For albeit it be sometimes said For Abraham and David's sake God will do this or that yet this is meant in reference to Gods Covenant of Grace with them and so to Christ properly in whom that Covenant is ratified Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place 1 Cor. 1. 2. Yet surely they brake not that Rule Iob. 16. 23. They called on the Father in Christs Name even in their calling upon God in his Name and Christ as God is also called upon in that his Father as God is called upon 2. In all external worship of God one Person of the Trinity being Named the other are understood and are not to be excluded the Trinity being undivided in worship 3. If Christ be considered as the Son of God in Essence with the Father He is he to whom we come c. Coming in Prayer to the Father If considered as Mediator God incarnate God and Man He is he by whom we come to the Father Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God He may be he must be prayed to which is God and Man in one Person but is not prayed to as Man but as God Q. 2. What are those Petitions which you offer up to God the Father Son and Holy Ghost A. They are Six In the three first we more immediately respect Gods glory in the three last our own good Q. 101. What do we pray for in the first Petition A. In the first Petition which is Hallowed by thy Name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Explic. Q. Which is the first Petition A. Hallowed be thy Name Q. What is it to Hallow Gods Name A. To glorifie him in all that whereby he makes himself known viz. His Titles Attributes Ordinances Word and Works all which are explained particularly in the third Commandment Q. Are we to pray that God would enable us and others thus to glorifie him A. Yes Q. And that he would dispose all things in his all-wise over-ruling providence to his own glory A. Yes Q. And do we pray in this first Petition that God may be known to be what be is and accordingly esteemed worshipped and praised in word and deed throughout the world A. Yes Q. 10â— What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Explic. Q Which is the second Petition A. Thy Kingdom come Q. In this Petition whose Kingdom do we pray against A. The Kingdom of Satan Q. How manifold is the Kingdom of Satan A. Twofold 1. That within viz. The rule Satan hath in the hearts of men by Nature 2. That without consisting in an open adâ—ncement of false Doctrine Worship and Prophaneness Q. And are we to pray that the Kingdom of Satan in both these senses may be destroyed A. Yes Q. Whose Kingdom do we pray for A. The Kingdom of God Q. How manifold is the Kingdom of God A. Twofold The Kingdom of Grace and the Kingdom of Glory Q. What are we to pray for in reference to the Kingdome of Grace A. That it may be advanced Q. How is the Kingdom of Grace advanced A. By our selves and others being brought into it and kept in it Q. How manifold is the Kingdom of Grace A. Twofold 1. That within viz. The rule which God hath in the hearts of his people by his Word Grace and
extraordinary success it hath in the world which will convince a very Infidel that it is the very Word of God Q. What is the first witness of the Spirit A. 1. Antecedently The Spirit of Prophecy Q What mean you by that A. A continuance of wonderful Prophecies foretelling things to come so long before marked with their circumstances not doubtful like the Oracles of the Heathen or Merlins Prophecies but such as expressed the things and Persons by their Names which had all in their times their certain performance and therefore unto what can we attribute these infallible Predictions but to the inspiration of God Q. What is the second witness of the Spirit A. 2. Constitutively or inherently The Image and superscription of God as Coin is known by the Image and superscription it beareth or that unimitable character of Divinity not only imprinted on it but intrinsecally animating and constituting it Q. Wherein is the Image and superscription of God or that unimitable character of Divinity which animates and constitutes this Doctrine apparent A. It is apparent in the matter and the method and the stile Q. How is the Image of God apparent in the matter A. 1. As this Doctrine contains supernatural verities such Divine and wonderful Truths as could never enter into the heart of man to conceive them and the things the very Angels desire to look into Q. Declare this by some particular Instances A. It explicates unto us the Nature Properties and high Acts of God purely and holily 2. It describes the Person of Christ so fitly excellently and conveniently that if the mind of man consider it attentively it must acknowledge it doth exceed the reach of a finite understanding 3. It discovers to us the corruption and misery of man by nature the incomprehensible Love of God in Iesus Christ towards man that happy reconciliation if we may so speak of his Iustice and Mercy by his infinite wisdom ordaining Iesus Christ to be our Mediator 4. It unfolds the Covenant of Grace which God made with man after his fall all which can be drawn from no Fountain but Divine Revelation 5. It teacheth also the whole Duty of Man having Statutes and Iudgements incomparably wise and good the Gentiles themselves being Iudges Q. How is the Image of God apparent in the Method A. 2. As the Method of the whole Doctrine of the holy Scriptures set together is the most admirable and perfect in the world beginning with God in unity of essence proceeding to his Trinity of essential active Principles and of Persons and so to his Trinity of works Creation Redemption and Regeneration great things past finding out and wonders without number and all chiefly with special relation to mankind both in the estate of Innnocency and Apostasie Q. And how is the Image of God apparent in the stile of this Doctrine A. 3. As it is spiritual powerful and divine suited to holy ends and to the world of Persons to whom it is sent who are commonly ignorant and unlearned and so more generally useful than any other Doctrine in the world But withal containing such weighty concerning truths and profound mysteries as will belong to the most learned and to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Rom. 7. 12 14. Gal. 5. 19 to the end 1 Pet. 2. 11 12. Rom. 13. 13 14. 1 Cor. 6. 9 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 23 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 33 34. Mal. 2. 15 16. Matth. 19. 4 5 6. and 22. 25 31. 1 Tim. 1. 5 12. Psal. 19. 8 9. and 119 9 10 11. Joh. 7. 48 49. Luk. 1. 78 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 18. Q. What is the third Witness of the Spirit A. 3. Concomitantly The Multitude of evident uncontrolled Miracles wrought for this very end to confirm it Miracles being the effect of Gods own power and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures will convince any that are not willfully blind that these two Taâ—les of Testimony the holy Scriptures of the Old and New Testament as those Tables of Stone were written with the finger of God and were of divine Authority Q. But the gift of Miracles is ceased A. Although it be yet 1. The History of them is so certain from natural Principles that its unpossible there should be any deceit about them And 2. There need not be new Miracles to confirm the former and oblige men to believe them Q. Why so A. For then there must be mâ—re Miracles to confirm those and so on to the end of the world and then God could not govern the world by a settled Law which 〈◊〉 both absurd and blasphemous Q. What therefore is the fourth Witness A. 4. Subsequently The success of the Doctrine of the holy Scriptures to the Regeneration of a great part of the world is a surviving witness to the end of the world of its divine Authority Q. Of what use is this Testimony A. Of great use Q. Why so A. For he that is not able to examine the History which reports the Miracles to him may be able to find upon his Soul the Image of God imprinted by the Gospel and to know that the Gospel hath that in it self which it imprints upon others and that it cometh from God which leadeth men so directly to God And it is certainly Gods own means which he blesseth to so great and excellent ends Q Can we receive sufficient direction from our own Wisdom or the Light of Nature to come to glorifie and enjoy God A. No Q. Can we receive sufficient direction from Gods works of Creation and Providence A. No Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A. No. Q. Are not the Traditions of the Church to be received with equal reverence to the holy Scriptures A. No Q Must we call no man Father or Master upon the Earth A. No for one is our Father which is in Heaven and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father or Master upon the Earth Q. Is there not an infallible Judge of Controversies upon the Earth A. Christ and none else hath Aâ—thority to give Laws unto us and punish the refractory And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty Q. What would you say to such as should require you to follow the Judgement of Fathers Councils and learned Divines when you find it not agreeable to Scripture A. To the Law and to the Testimony if they speak not according to
possible to be known Q. How else is God said to be Infinite Eternal and Unchangeable A. In his Power and Holiness Q What is the power of God A. It is his Essential property whereby he can do all things Q. What is the holiness of God A. It is his Essential property whereby he is infinitely pure and holy in himself delighteth in his own purity and loveth the resemblances of it in his Creatures Q. What doth your Catechism last of all mention God to be Infinite Eternal and Unchangeable in A. In his Iustice Goodness and Truth Q. What is the Justice of God A. The Iustice of God is his Essential Property whereby he is infinitely righteous in himself and equal in all his waies and dealings with his Creatures Q. What is the goodness of God A. It is his Essential property whereby he is altogether good in himself and the Author of all good Q. What is the Truth of God A. It is his Essential property whereby he agreeth with himself Truth with Truth and is so immutably faithful in respect of his Creatures that it is not possible for him to lie or deceive any of them Q 5. Are there more Gods than one A. There is but one only the living and true God Explic. Q. Doth the Scripture mention no more Gods than one A. Yes diverse so called in Scripture 1. Angels 2. Magistrates 3. Satan and satanical Apparitions 4. The Belly 5. Idols Q. How then is God differenced from these A. Our Catechism gives three differences between them in the Titles it gives to God the God of Heaven Q. Which is the first Title given him A. God is one only in opposition to many Gods Q. How may it be proved that there is but one God A. There can be but one Infinite Eternal and Vnchangeable Being Q. What Titles else hath the God of Heaven given him here A. He is and he is said to be the living and the true God Q. How is God said to be the living God A. Two waies 1. In opposition to dead Idols 2. In that he hath his life from himself and gives life to all other things Q. But the Creatures are and are said to be living also A. True but not as God is living they have not their life from themselves nor do they give life to other things as God hath and doth Q. How is God said to be the true God A. Because he is God really and indeed not by way of imagination as Idols are but by nature he is so Q. How doth it appear that God is true that he hath a true being or that there is a God indeed Or how may it be proved that there is a God A. It may be proved that there is a God by the Testimony of Conscience and by the Word of God Q. How is Conscience a witness of this first Truth A. 1. As it excuses and comforts in well-doing against the disgraces slanders and Persecutions of the world and as it accuses and terrifies for sin secretly committed which never did nor shall come into the knowledge of men Acting both these waies with respect to an higher Tribunal where the supream Iudge will avenge the righteous and vindicate their Cause and punish the wicked condemning them to shame and everlasting contempt Q. How is it proved by the Word of God that there is a God A. 2. As the Word of God makes manifest the secrets of the heart and without excellency of speech or of wisdom under plainness and easiness of stile becomes the power of God to Salvation Q. How doth the Word manifesting the secrets of the heart and becoming the power of God to Salvation prove that there is a God A. Because these are the Works which none but the All-seeing and Almighty God ever did or can do Q. But who ever saw God that every one is thus confident to affirm that there is a God A. 1. Men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see for no man ever saw the wind or the air and yet all are confident that there are both Aâ—d who ever saw his own face but in a glass and never out of a glass and yet this contenteth him But 2. We are not without the sight of God For 1. God is seen in his works 2. The Fathers have seen him by sundry visions and Moses saw the similitude of the Lord or his back parts but his face can no man see It pleased God to appear to them of old not as he is but as he vouchsafed to manifest himself to them For if they had seen him as he is then all of them had seen him after one manner because he is one And this sight of God was also external 3. It hath pleased him in more comfortable manner to reveal himself to his Saints by his Word by which they behold his beauty in his Temple and with open face see his Image as it is represented to them in the mirror of the Gospel and are transformed into the same 4. God is seen by inward contemplation and this sight is the more excellent than the rest because it is more inward 5. He is seen by Faith 6. The Faithful have the clearest sight of God in Heaven Here their Faith is turned into Vision and their present sight of God if compared with that which is to come is not worthy the name of sight 1 Cor. 13. 12. 7. God is to be seen in the face of Iesus Christ who is the brightness of his glory and the express Image of his Person And that we might both know that God is and what he is this only begotten Son of God which is in the bosom of the Father he hath declared him Q. 6. How many Persons are there in the God-head A. There are three Persons in the God-head the Father and the Son and the Holy Ghost and these three are one God the same in substance equal in power and glory Explic. Q What is meant by the God-head A. The divine nature or essence Q. Is the divine nature common to all three Persons A. The whole divine nature being indivisible 1 Cor. 8. 6. is common to all three Persons Father Son and Holy Ghâ—st Acts 4. 24. 2 Cor. 1. 3. Joh. 1. 1. Rom. 9. 5. Heb. 1. 8. Num. 12. 6 7. with Acts 1. 16. 1 Pet 1. 10 11. Heb 1. 1. Acts 4. 25 with 2 Pet. 1. 21. Q. What followeth hence A. It followeth that whatsoever doth absolutely agree to the divine nature or is spoken of the divine nature by relation unto the Creatures that doth agree likewise to every Person in Trinity Joh. 1. 1. Prov. 8. 22. Rev. 1. 8. Matth. 18. 20. Joh. 3. 13. Job 26. 13. and 33. 4. Joh. 14. 26. Luke 1. 35. Q. Is there any Scripture-proof for
to suffer Not as predictions of the event any more than Thou shalt and Thou shalt not in the command are Predictions but only are expressive of the dueness of obedience Q. How do the Old and New Covenant differ A. They differ more especially these two waies 1. In their tenor the tenor of the Old is Obey perfectly and live sin and die The tenor of the New is Believe on the Lord Iesus Christ and thou shalt be saved 2. The New Covenant admits of Repentance which the Old doth not Q. But must not a believer acknowledge perfect obedience to be still his duty A. Yes Q. Why so A. Because this honours the equity of Gods Commandments Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant given his Father his Law back again A. Yes Q. Doth he not repeal it A. No it 's still the Rule of life and every Commandment still obligeth a Believer Q. What hath Christ then done for us A. Christ hath only released us from the condemning power of the Law not the commanding power of it Q. How understand you that A. We must still press after perfection but though we fall short of it we shall not die for it Christ having Redeemed us from the curse of the Law being made a curse for us He leaves us under the Government and Command of the Law Q. But have you any Scripture-warrant for what you say in this matter A. Yes the whole matter is excellently expressed 1 Ioh. 2. 1. My little Children these things write I unto you that you sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous Q. But generally and more briefly what doth God promise to deliver the Elect out of in the Covenant of Grace A. Out of the estate of sin and misery Q. But how doth God perform this Promise to them seeing that they also are liable to the miseries of this life and to the first Death as the wages of sin A. Although the Old Covenant in part be executed on them yet doth not God leave them in the state of sin and misery but hath entred into a New Covenant with them to bring them out of it And what they suffer is for their good that being reformed by stripes they may be freed from those punishments which fall on the unreformed to all eternity Q. And what doth God promise to bring the Elect into in the Covenant of Grace A. Into an estate of Salvation Q. Is then the Deliverance of Gods Elect out of the estate of sin and his bringing them into an estate of Salvation the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant A. Yes Q. How doth God promise to do all this A. By a Redeemer Isa. 53. 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand vers 11. He shall see of the Travail of his soul and shall be satisfied c. And this by some learned Divines is called the Covenant of Redemption Q. What do they mean by it A. That federal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen Mâ—n Q. Is not this the same with the Covenant of Grace A. This Covenant is a Covenant of Grace but 't is not strictly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Q. Wherein do these two Covenants differ A. In the Confederates For in the Covenant of Redemption the Confederates are God and Christ but in the Covenant of Grace the Confederates are God and Believers Q. 21. Who is the Redeemer of Gods Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and Man in two distinct natures and one person for ever Explic. Q. Who is the Redeemer A. The Lord Jesus Christ. Q. What is it to Redeem A. By price or power to save any from bondage or misery Q. Who is Christ the Redeemer of A. Of Gods Elect Q. Is there any other Redeemer A. He is the only Redeemer Q. Why is he called Lord A. 1. Absolutely as he is God he is Lord over them and all things 2. Especially in reference to them that are redeemed he is their Lord being redeemed by him Q. Why is he called Iesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Office of a Prophet Priest and King which persons were usually anointed under the Law Q. Whose Son was Christ A. The Eternal Son of God Q What is it to be the Eternal Son of God A. It is to be God of the Substance of the Father begotten before the Worlds Q. What did the Eternal Son of God become that he might be our Redeemer A. He became man Q. Was it a voluntary act in Christ to become man A. Yes Q. Was Christ both God and Man A. Yes Q. How many Natures then be there in Christ A. Two his God-head and his Manhood Q. Was Christ God here upon Earth A. Yes Q. Doth he continue to be Man as well as God now he is in Heaven A. Yes Q. Do these two natures make two persons in Christ A. No but one Person Q. How long doth Christ continue God and Man in two distinct natures and one Person A. For ever Q. 22. How did Christ being the Son of God become Man A. Christ the Son of God became Man by taking to himself a true body and a reasonable Soul being conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her yet without sin Explic. Q What did Christ take to himself when he became man A. A true body and a reasonable Soul Q. Are these the Essential parts of a true man A. Yes Q. Did Christ take to himself a Phantastical body i. e. only the shape and appearance of a body A. No a true body Q. Did Christs divine nature enliven and actuate his body instead of a Soul A. No. Q. Had Christ a reasonable Soul such as men have as well as a true body A. Yes Q. Had Christ an ordinary or extraordinary Generation A. An extraordinary Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer excuteth the Office of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Explic. Q. What is it to execute an Office A. To do or perform what belongeth to the Office Q. How many Offices doth Christ execute
The fourth Commandment forbiddeth the omission or careless performance of the duties required and the profaning the day by idleness or doing that which is in it self sinful or by unnecessâ—ry thoughts words or works about worldly imployments or recreations Explic. Q. What are the chief siâ—â— forbidden in the fourth Commandment A. The chief sins forbidden in the fourth Commandment are 1. Idleness which is either 1. The omission of the duties required which are works of Piety Necessity and Mercy when men spend not the day in the exercises of Gods worship and out of superstition forbear works of Necâ—ssity and Mercy or 2. The careless performance of the duties of the day when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears nor are servent in Spirit serving the Lord. 2. Profaneness or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbaâ—h day Ezek. 23. 38 39. 3. Earthly-mindedness by unnecessary thoughts words or works about worldly employments or recreations Isa. 58. 13. Q 62. What are the reasons annexed in the fouâ—th Commandment A. The reasons annexed to the fourth Commandment are Gods allowing six daies of the week for worldly employments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. Did not Christ rise on the first day of the week A. Yes Mat. 28. 1 6. Mark 16. 2 6. Luk. 24. 1 5 6. Q And is not the work of Redemption greater and more glorious than the work of Creation A. Yes Q. Then as God rested the seventh day from his works and appointed that in Commemoration of the works of Creation so Christ rested from his works and rose the first day which is observed in Commemoration of the wonderful work of mans Redemption A. Yes Q. Hath not Christ allowed us the same proportion of time now under the Gospel which God did his own people under the Law A. Yes Christ hath likewise allowed us now under the Gospel six daies of the week for worldly employments Acts 20. 7. 1 Cor. 16. 1 2. with 1 Cor. 7. 6 10 12 25. 4. Q. And is this a reason why we should not cut short Gods allowance of one day for his work because we have still allowed 〈◊〉 six times as much for our own A. Yes Q. Doth God the Son challenge a special propriety in the first day of the week which bears his Name as God the Father did in the sevenâ—â— A. 2. Yes Exod. 20. 10. with Rev. 1. 10. Q. And hath God the Son blessed the first day of the week by his own example as God the Father did the seventh A. Yes Heb. 4. 10. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and Relations as Superiours Inferiours or Equals Explic. Q. What doth the fifth Commandment require in reference to our Relations A. Preserving the honour and performing the duty belonging to them Q. Is there any honour belonging to any man since the greatest Potentate is but a Creature beholding to God for what ever he is or hath A. Every one hath some honour and respect belonging to him Q. Are all duties to be performed â—like to aâ— A. No but according to their several places and relations Q. What places and relations do men stand in one to another A. They stand in the relations of Superiours Inferiours or Equals Q. What do you think as Inferiours you are bound to practise by this Commandment A. 1. To Reverence Love and Obey in all things not disagreeing with Gods commands our natural Parents 2. To respect the Aged and those that excel us in gifts 3. To be ruled with humility by the Governours of the Family Kingdom or Church where we live Q. What do you think Superiours are bound to practise by this Commandment A. 1. Not to provoke their Children to wrath but to bring them up in the nurture and admonition of the Lord 2. Not to despise Youth especially where there is pre-eminence in gifts 3. To rule well their own Family and in the Kingdom or Church where they live Q. What do you think as Equals you are bound to practise by this Commandment A. We ought to order our selves and to carry affably courteously and kindly towards our Equals readily to yield to them and prefer them before our selves Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations Explic. Q. How many sorts of sins are there in this Commandment A. Three sorts the sins against Superiours Inferiours or Equals Q. What are the sins against Superiours A. 1. Disobedience to Parents 2. Not regarding the Person of Old And 3. Contempt of the Governours the Family Kingdom or Church where men live Q. What are the sins against Inferiour A. 1. Provoking Children to wratâ— and not bringing them up in the nurtuâ— and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1 33. and 15. 10 1 Kings 1. 6 7 25. 2. Despising Youth 1 Tim. 4. 12. 3. Neglect of Government or bringing any evil upon the Family Kingdom or Church by Superiours 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12 18. wiâ—â— 4. 10 11. Q. What are the sins against Equals A. Morosiâ—y unkindness and self-assuming Arrogance Q. 66. What is the reason annexed â— the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far forth as it shall serve for Gods glory and their own good to all such as keep this Commandment Explic. Q. What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment A. Long life or prosperity Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2. Q How is this Promise to be understood and limited A. All that keep this Commandment shall have long life or prosperity as far as it shall serve for Gods glory and their good Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not Kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Explic. Q. What doth the sixth Commandment respect A. The sixth Commandment respects our own and others life Q. May we endeavour by any means whatsoever to preserve our own life and the life of others A. No. Q. What endeavours may
c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that
our sins with all their several aggravating circumstances Q. What is Petition A. The offering up of our desires to God Q. To whom are we to direct our Prayers A. To God only Q. Why are we to direct our Prayers only to God A. 1. Because Prayer is such a speciaâ— part of religious worship that it is sometimes in holy Writ put for the whole worship of God and God is the only object of religious worship 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers 1 Kings 8. 38 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars and that glory which he will not give to any other 4. It is Paganism and gross Idolatry to give so principal a part of divine worship and to do service to them that by nature are no Gods Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers he is All-sufficient and will fulfill all our Petitions Q. Are therefore forbidden to Pray to Saints and Angels A. We are forbidden to Pray to them upon pain of Gods high displeasure and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him by intruding into those things which they have not seen Exod. 20. 5. and 34. 14. Col. 2. 18. Q. The Papists please themselves and condemn Protestants in point of Praying to Saints and Angels as Intercessors to God as if there were some special humility in so doing Have they any ground for this Doctrine A. They search into those things which they know nothing of and have no other ground for this Doctrine but their own carnal Phantasie Col. 2. 18. Q. For what must we make our addresses to God in Prayer or offer up our desires to him A. For things agreeable to his Will Q. How shall we know what things are agreeable to the Will of God A. By the written Word the Commandments and Promises of it Q In whose Name must we Pray A. In the Name of Christ Q. What mean you by that A. For Christs sake and worthiness Q. Doth not the Romish Divinity say plainly that there are some Saints and Martyrs who have suffered more than their sins did deserve and that their superabundant satisfactions are put into the Treasury of the Church and distributed by the Popes Indulgences A. Yes Q The Papists with one hand lay hold on the Merits of Christ but with the other they lay hold on the Merits of Saints and Martyrs Can they deny this A. They cannot deny it For before God and his Angels their Priests when they sing Mass Pray unto God not only through the Merits of Jâ—sus Christ but also through the Merits of Saints whose Reliques are under the Altar Q. Do not their Devotoes the more superstitiously devout Papists publickly assert that the holy Virgin saves us and brings us into heavenly glory not only by her Prayers but also by her Merits A. Yes Q. Doth not this Opinion of theirs border upâ—n Blasphemy A. Yes Q. Are there not in Rome it self published certain Indulgences By the Prayers and by the Merits of the holy Virgin Mary of Michael the Archangel of St. John Baptist of the holy Apostles Peter and Paul and of all the Saints without any mention at all of Iesus Christ or his Merits A. Yes Q. And is not this egregious horrid Sacriledge A. Yes Q. Are we therefore to Pray to the Father in the Name of Christ and in his Name only A. Yes Q. Why so A. 1. Because none but Christ were ever called to the honour of an everlasting Priest-hood to appear in the presence of God for us And it would be sinful in us to imagine the Saints or Angels to usurp an Office and assume to themselves that honour they were never called unto by God as Christ was 2. Because he alone is able to save us to the utmost and seeing he ever liveth to make Intercession for us presenting himself before God and that one once offered perfect Sacrifice for sin for us we should much derogate from the sufficiency of Christs undertakings to suppose any need of the Intercession of Saint or Angels Q. And what is the third part of Prayer A. Thanksgiving Q. What is Thanksgiving A. The thankful acknowledgement of and a faithful rendring unto God the praise that is due unto his Name Q. 99. What rule hath God given for our direction in Prayer A. The whole Word of God is of use to direct us in Prayer but the special rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer Explic. Q. What is generally useful for our direction in Prayer A. The whole Word of God Q. But have we not left us upon Record some special rule for our direction in Prayer A. Yes the Lords Prayer Matth. 6. Luke 11. Q. Why is that Form recorded in the Gospels called the Lords Prayer A. Because the Lord Jesus taught it his Dâ—sciples Luke 11. 1 2. Q. Of what use is the Lords Prayer A. To direct us in Prayer Q. Is it only of use to direct us in Prayer A. No. Q. Is not the saying the very words of the Lords Prayer commended unto us if not commanded A. Yes Luke Chap. 11. 2. hath it When ye Pray say Our Father c. Q. What kind of Forms may our Prayers be presented in A. Either in set or extemporary unprescribed Forms Q. Are set Forms of Prayer lawful A. Set Forms of Prayer are lawful both as the word Set signifies premeditate limited Forms as opposed to extemporary and as it signifies prescribed and for some occasions and uses commanded Q. How do you prove it lawful to use a set determinate Form of words either written or fastened in our memory A. It is apparent both by the example of Christ who in St. Luke bids us when we pray say Our Father c. Not only pray after this Pattern as the words in St. Matthew may be interpreted but use these very words When you pray say Our Father c Luke 11. 2. and of Iohn Baptist who taught his Disciples to pray in some Form though we know not what it is Luke 11. 1. As also of the Priests under the Law by Gods appointment that used a Set Form of blessing the People Numb 6. 24 c. And of our Saviour himself who used a a part if not the whole of the 22. Psalm upon the Cross My God my God why hast thou forsaken me c. And of the Church of the Jews and Christian Churches through all times who have had their Liturgies as waies and Forms of serving God publickly and as means to preserve the true Religion from all corruptions in Doctrine And to these Arguments may be aded one more of common observation that even when the Minister or whosoever is
the mouth of the rest prayeth though in a Form of his own present extemporary effusion yet at that time all others present are limited to his conceptions and pray in as stinted a Form as if what the Minister prays were read out of a Book or dictated by his Memory Q. But how do you prove it lawful to use a Set as that signifies a prescribed Form of Prayer A. It is apparent 1. By Christs prescribing one which he would not sure have done if it had not been lawful to have used it being prescribed and so also 2. By the other examples mentioned which are most of them prescriptions 3. By the no Objection against the use of them For sure if it be lawful to use them it is lawful to prescribe them at some time and for some uses for that a thing in it self acknowledged and proved to be lawful should by being commanded by lawful Authority become unlawful is very unreasonable unless lawful Magistrates be the only unlawful things and at other times to use other liberty is not forbidden and so hereby there is not any invasion or Tyranny used upon our Christian liberty 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers and so not subject to the temâ—rity and impertinences of the sudden effusions and the same still in constant use and so not strange or new to them but such as in which they may with understanding go along with the Minister and by the help of their Memory the most ignorant may carry them away for his private use and generally those that want such helps are by this means afforded them And lastly by the consideration of this one special farther advantage of them viz. that by means of prescribed Liturgies the Unity of Faith and Charity is much preserved Q Well then supposing these Set Forms to be lawful in themselves and lawful to be prescribed whether may any other be used but such A. Yea doubtless For the Church being obeyed in the observance of the prescribed Liturgy in publick permits sometimes and upon special incidental occasions prescribes other Forms in the publick Congregation so it be done prudently and piously and reverently and to Edification and so also in the Family or in visitation of the sick if the particular condition of one or other do require it and in private in the Closet it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit which that he may do fitly and reverently it will not be amiss for him to acquaint himself with the several addresses to God which the Book of Psalms and other parts of holy Writ and all other helps of devotion will afford him either to use as he finds them fit for the present purpose or by those patterns to direct and prepare himself to do the like Q 100. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in Heaven teacheth us to draw near to God with holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Explic. Q. How many parts are there in the Lords Prayer A. Three the Preface the Petitions and the Conclusion Q. Which is the Preface of the Lords Prayer A. Our Father which art in Heaven Q. How must we draw near to God in Prayer A. As Children to a Father Q. Hâ—w is that A. With reverence and confidence Q. Must we come to God with all holy reverence and confidence because he is our heavenly Father A. Yes Q. What encouragement have we so to do A. Because he is able and ready to help us as a Father his Children Q. In what words are his readiness and ability implied A. His readiness in these words Our Father his ability in these which art in Heaven Q. Why do you say Our Father and not my Father A. Because we ought not only to pray by our selves and for our selves but with and for others Q. Must we pray for all A. Yes excepting those that have sinned the sin unto death Q. Must we pray for our enemies A. Yes Q. Whom must we pray for especially A. For the Church of God Q. And whom must we pray for more particularly A. For Magistrates and Ministers 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18 19. Q. May we not pray for those who are yet unborn A. Yes Q. But may we pray for those that are dead and departed out of this life A. No. Q. Why so A. 1. Because we find not any command or example in the Scripture that Prayers are to be made for souls departed but have the example of David that man after Gods own heart against it 2. The souls of the righteous in Heaven stand in no need of our Prayers and the souls of the wicked in Hell can receive no good by them or by the pretended sacrifice of the Mass. Q. But where are those souls pretended to be that are thought by the Papists to be profited by their Prayers and their sacrifice of the Mass A. In Purgatory Q. If then there be no Purgatory do not the Papists themselves grant it us that there are no Prayers to be made for the Dead A. Yes Q. What souls do the Papists tell us must go to Purgatory A. They tell us that the souls of the impenitent do not go to Purgatory but to Hell nor the souls of all Believers but of some only viz. of those that did not fully satisfie for their sins in this life Q. What kind of place do they imagine Purgatory to be A. A place of great pain where the fore-mentioned souls are tormented till they satisfie Gods Justice and then being purged fully from sin they are to be received up into Heaven Q. What difference do they make betwixt Hell and Purgatory A. They say in Purgatory the fore-mentioned souls suffer the vengeance of a temporary fire but in Hell impenitent Unbelievers suffer the vengeance of eternal fire Q The Papists profess to believe with us That the blood of Iesus Christ purgeth and cleanseth us from all our sins Why then have they inventâ—d the fire of Purgatory If all sins are washed away and purged by the blood of Christ what then remains to be purged in this imaginary fire A. They mock the world in calling it Purgatory for according to the Romish Doctrine it serves not to purge but to punish souls and to satisfie Gods Justice so that it is not a purging but a pain and a punishment Q But can the sufferings of the fore-mentioned Believers in Purgatory satisfie Gods offended Iustice so that by the help of the Prayers of the living and the sacrifice of the Mass they shall be delivered thence and accounted worthy to be
as implied in the godly practice of this Eunuch the Doctrinal truth to be insisted upon as more express is this Doct. That we ought not to content our selves with the bare reading of the holy Scriptures but should labour to understand what we read of them And here you have 1. The proof of this Doctrine 2. Some Rules for the better understanding the holy Scriptures 3. The Application 1. This Doctrine is proved 1. By the practice of the Church of God in all Ages Read Neh. 8. 8. and this practice was not abrogated by Christ or his Apostles but ratified and confirmed Christ expounded to the two Disciples that went to Emaus in all the Scriptures the things concerning himself And you find Christ reading the Book of Esaias the Prophet and expounding that Scripture of himself as that day fulfilled in their ears by his Preaching to them You find the Apostle Iames alledges this why they should not require or force them to be Circumcised who from Gentiles turned Christians for Acts 15. 21. saith he Moses of old hath in every City them that Preach him being read in the Synagogues every Sabbath day As if he had said Nor need we Jews to fear that this will bring a contempt upon Moses or our Law For the contrary appears by the Christian practice even where these Proselytes of the Gentiles are there the Books of Moses as hath been customary from of old are still continued among them to be read aloud in the Synagogue every Saturday to which the Council of Laodicâ—a did after add the reading of a Chapter in the New Testament to signifie their respect to the Mosaical Law and their not offering it contempt among the Proselytes though they did not require them to be Circumcised And Acts 13. 15 c. you may read Paul's approbation continuation and recommendation of this laudable custom to us by his own practice And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ he hath promised his special presence with Ministers unto the end of the world Now to him that shall Question this in our daies I shall give him the two Disciples answer to Christ art thou only a stranger in Ierusalem and hast not known the things which have been and are of ordinary practice with us every Lords day 2. By the command of God Ioh. 5. 39. with Prov 2. 4 5. Till I come give attendance to reading to Exhortation to Doctrine i. e. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming Believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers Some few Rules for the better understanding and our more profitable reading the holy Scriptures And these are either Antecedent Concomitant or Subsequent 1. Antecedent Rules 1. We must pray and beg of God wisdom to understand the Scriptures We must pray with David that God would open our eyes that we may behold wondrous things out of his Law We must pray that God would acquaint us with the mysterie of the Gospel For if the Gospel be hid it is hid to those that are lost 2. We must lay aside all vain conceit of our own wisdom be humble and hearken to God alone speaking in the Scripturâ—s God hath so disposed the way to Heaven that the most ignorant and most humble not the most illuminate and most proud shall be most ready to receive and embrace the Gospel And we must account our own wisdom foolishness that we may know the holy Scriptures which are able to make us wise unto Salvation We must lie low in the fight and sense of our own ignorance arguing thus with our selves Have we lived so long and read the Scriptures so often and know so little of them Let us thus be wail our ignorance for the humble God will teach The rain falls upon the Rock but rests not there that it may make the Valleys fruitful Divine heavenly wisdom will not rest upon a proud heart but will enrich the lowly with its treasures We must hearken to God alone speaking in the Scriptures Humanum est errare there is no infallible Judge upon Earth If any man Preach any other Doctrine unto us than that we have received from the Canonical Scriptures let him be accursed If Pope or Council or Pope and General Council agreeing together decree or determine any thing against or besides the holy Scriptures Let God be True and every man a Lyar in this case we are not to attend to a Thus faith a Father or a Pope or Council c. but to a Thus saith the Lord. 3. We must go to the Scriptures without prejudice Non reâ—erendus est sensus sed auferendus We must not bring but take our sense from the Scriptures lest we wrest them to our own destruction Take care no body plunder you rob you of all that you have your principles of Christian knowledge through Philosophy or by such vain empty frothy pretended knowledge and wisdom which the Gnosticks of old talked so much of taken out of Pythagoras together with the observances of the Mosaical Law and very distant and contrary to Christian Divinity 4. We must go to the Scriptures with a mind purified by Faith and Repentance and in which is the study of Piety We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life 5. We must go with reverence and love of the truth We must go with reverence to the holy Scriptures because of their Author and matter We must go to the Scriptures as to the Oracles of God and the Laws of Heaven the which we must stand in awe of and be subject to for Conscience sake We must go with the love of the truth although it be against flesh and blood and thwart and contradict self and carnal interest in the world The want of this love of the truth is given as the reason of that fatal miscarriage of the Gnosticks those carnal Christians 6. We must go to the Scriptures with full purpose of heart to do the Will of God Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom Psal. 111. 10. Prov. 1. 7. Quia finis Scripturae non est nuda scientia sed praxis 2. Concomitant Rules 1. Non est recedendum à litera legis absque summa necessitate When the words of Scripture may without any incommodity or incongruiâ—y be taken properly and as they sound and lie in the Text they ought to be so taken neither are they to be inflâ—cted to metaphors or other Tropes or improper senses unless when out of the words taken properly some absurd interpretations should from thence be elicited Aug. Hence it follows that they are the best Interpreters who