thereof by sauing faith Q. What else is common to both A. To haue some care to keepe that which they haue heard it may be with some suffering of persecution and yet the thornes of couetousnesse or of worldly delights may ouergrow the good seed and make it vnfruitfull Q. VVhat learne you from thence A. That to haue suffered persecution for the truths sake ought not to make vs secure and carelesse of proceeding for of them that suffer some may fall away and perish as did Alexander the Copper-smith c. Q. So much of things common to both pertaining to the couenant of grace Now declare the like in those things which are common to both concerning the couenant of workes A. First the wicked by meanes of the word may Exod. 9. 29. Act. 24. 25. 1. Sam. 24. 17. Mark 6. 20. Numb 23. 10. bee brought to confesse their faults Secondly they may be pricked in conscience with a terrour of them Thirdly they may bee sorie for them Fourthly they may doe many things that are taught Fifthly they may desire to die the death of the righteous and all these onely for feare of iudgement whereas the godly confesse their sinnes are stricken with remorse and 2. Cor. 7. 10. sorrow for them because they haue offended a louing God and a gracious Father and endeauour to doe not some things but all that they are commanded and desire to be saued to the end they may glorifie God Psal 119. 6. Philip. 1. 20. Q. May we conclude from hence that three parts of foure in the Church are likely to be condemned by this parable A. No in no case for though of foure sorts of men there be three sorts wicked but one sort good yet it will not follow that the wicked in the Church are thrice as many in number as the good and to affirme the same is both curious and vncomfortable Q. So much of the things common to the godly with the wicked What are things proper to the Godly A. Two things first the receiuing of the seed into a good heart secondly the bringing forth of fruit with patience Q. What is here meant by receiuing of the seed into a good heart A. By the seed is meant especially the word of promise whereby God hath said he will be mercifull vnto vs in Christ if we repent and beleeue By the receiuing into a good heart is meant the receiuing of it by faith in Christ Q. What is faith A. A perswasion of my heart that God hath giuen Galath 20 20. his Sonne for me and that he is mine and I his Q. What hath a man a good heart before he receiueth that seed A. No doubtlesse for naturally all men are alike corrupt and as the face answereth to the face in the Prou. 27. 19. glasse so one of the sonnes of Adam is like another in that nature which they haue receiued from their parents Q. Why then are they said to haue a good heart Iam. 1. 21. A. It is called a good hart in respect of Gods changing of it by the ingrafted word and by these words he putteth difference betweene the fruites of the former and the fruites of this last for that there is no difference in the outward shew of fruites but onely in regard that those fruites proceeded from an vncleane heart and this from a heart which is cleansed Q. How must wee approue our selues that wee bee good ground A. By good fruites Q. What are those fruits A. First free accesse to God Secondly the loue Rom. 5. of God shead into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God wherof ariseth that we call God Father hope for the inheritance with patience which is a patient waiting for the performance of Gods promises Fifthly repentance which 1. Thess 5. 23. Gal. 5. 6. is a changing of all the powers and faculties of the soule and members of the body effected by that loue which proceedeth from true sauing faith CHAP. 36. Of the Sacraments in generall The Sacraments are to be considered In generall wherein is shewed First What a Sacrament is What be the parts 2. What bee the persons 1. By whom it is instituted 2. By whom they are to bee Administred Receiued In speciall Chapter 37. ROM chap. 4. vers 10. 11. 10. How was it then reckoned when he was in circumcision or in vncircumcision not in circumcision but in vncircumcision 11. And he receiued the signe of circumcision a seale of the righteousnesse of faith which he had yet being vncircumcised that he might be the father of all them that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also Q. HItherto of the word of God which is the principall outward meanes what other outward meanes are there where by the Spirit worketh A. There be two the Sacraments and Censures of the Church Q. What is to be considered in a Sacrament in general A. First what it is and what be the parts thereof Q. What is a Sacrament A. It is a signe seale of the couenant of grace or an action of the Church wherein by outward things done according to the a 1. Cor. 11. 23. Gen. 17. 7. 10. 11. Exod. 12 6. Luk. 1. 59. ordinance of God inward things being betokened Christ and his benefits are offered to all and exhibited to the faithfull for the strengthening of their faith in the eternall Couenant Q. Why call you it an action A. Because it is not a bare signe alone but a work 1. Cor. 11. 24. 25. Q. Why call you it an action of the Church A. Because it is a a Exod. 12. 6. 47 2. Chron. 30. 5. 13. Mat. 3. 5. 6. Luk. 1. 59. 3. 21. 1. Cor. 11. 33. publike action and appertaineth to the whole Church and it is as great or a greater indignitie for the Sacraments to bee administred in priuate corners as for ciuill iudgement b Amos 5. 15. which ought to be open and publike Also the sacrifices vnder the law were not so excellent as these yet was it not c Deut. 6 11. 13. Leuit. 17. 34. lawfull to offer them in priuate houses Hence it appeareth that the Sabbath is the fittest time for the celebration of the Sacraments when the Church is assembled together to performe the other parts of Gods worship Q. What are the parts of a Sacrament A. The visible creatures ordained for signes and figures of Christ and the inuisible things signified and represented thereby Q. Why are visible creatures ordained hereunto A. They are ordained to this end that by comparing and conferring them with the things which are inward they might helpe first our vnderstanding in which regard they are a Gal. 3. 1. as it were images or glasses 2. Our remembrance in b Luk. 22 19. 1 Cor. 11. 24. which respect they are
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost
Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euil seeing he hath power to destroy Q. What is Gods Goodnesse A. It is an Attribute of God whereby is noted Mark 10. 18. Iam. 1. 17. that hee is infinitely good in and of himselfe and consequently that he is the Chiefest Good Q. Is nothing then good but God A. Nothing of it selfe howbeit all creatures haue their being and many good things which are not of themselues but from God Q. What learne you hereby A. That hee is the fountaine from which all goodnesse doth streame and that whatsoeuer hee doth is good yea perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and seeing God is good to vs we ought to be good one towards another Q. What is his Iustice A. It is an Attribute whereby is noted that God Psal 119. 137. 145. 17. is iust in himselfe and of himselfe and exerciseth iustice towards all creatures Q. VVhat is the rule of this Iustice A. His will for because he willeth it therefore Ephes 1. 11. Psal 115. 3. Matth. 20. 15. it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God Q. VVhat learne you from hence A. Not to call into question or to murmure and repine at or to refuse to doe any thing that hee willeth seeing that cannot but be most iust equall which proceedeth frō his will how hard vnreasonable soeuer it may seeme to our naturall dispositiō Q. VVhat is the Graciousnesse of God A. It is an Attribute whereby hee is of himselfe Exod. 34. 6. Ioel 2. 13. most gracious and amiable Q. Is he onely Gracious A. Onely in and of himselfe for whatsoeuer else is gracious and amiable it is so from him Q. VVhat learne you from this A. That wee ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnesse and amiablenesse Q. VVhat is his Loue A. It is an Attribute of God whereby is noted that he loueth himselfe aboue all others for himselfe Q. VVhat learne you from hence A. That we should loue him dearly and all other things for him Q. Seeing his Mercy followeth of his Loue what is his Mercy A. It is an Attribute of God whereby he is ready Iudg. 2. 18. 10. 16. meerely of himselfe to helpe them that be in misery Q. VVhat learne you from hence A. In all our miseries and distresses to seeke vnto him who is infinite in Mercy and Compassion and able to helpe vs and therefore will assuredly doe it Q. VVhat is his Holinesse A. It is an Attribute generally noting the Vertues Exod. 15. 11. Psal 145. 17. of God as his Truth Iustice Mercy c. Q. VVhat learne you from hence A. First that as euery one commeth nearer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our hearts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions concerning God which rise in our hearts seeing that in him that is Holinesse it selfe there can be no iniquitie Q. You haue shewed me the first Attributes of God now tell me what Attributes arise from thence A. Two Perfection and Happinesse Q. VVhat is Perfection A. Perfection is an Attribute of God wherby whatsoeuer is in God is perfect Q. VVhat learne you from hence A. That he is to seeke his owne glory and not the glory of any in al that he willeth or willeth not Prou. 16. 4. Rom. 11. 36. doth or leaueth vndone whence they are confuted who thinke that God is moued to will or nill things in respect of the creatures as men who seeing a miserable man are moued to pitie whereas God of himselfe and in himselfe is moued to saue It is to be vnderstood of reprobation not of condemnation or reiect to receiue some and to cast away others Whence also is to be noted that all which hee doth is perfect howsoeuer he deale with vs. Q. Hitherto of the Perfection of God what of his Felicity A. It is the Attribute of God whereby hee hath all fulnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him blessed and happie Q. VVhat learne you hence A. To expect and looke for happinesse onely in our vnion with him and fruition of him and not in any thing else whatsoeuer CHAP. 4. Of the Trinitie The Trinity is the Father Sonne Holy Ghost 1. IOH. 5. vers 7. For there are three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one Q. THE Essence and Attributes of God being already spoken of what remaineth to be spoken of touching God A. The Trinitie of the Persons subsisting in the vnitie of the God-head which is a mysterie in it selfe most incomprehensible Q. VVhat is a Person A. It is a distinct subsistence hauing the whole Iohn 11. 22. 14. 16. God-head in it Q. How is it distinguished A. Into the Father and of the Father Iohn 14. 9. Coloss 2. 3. 9. Q. VVhat is the Father A. He is the first Person in the Trinitie who hath Iohn 20. 17. by communication of his Essence eternally begotten his only beloued Sonne of himselfe Q. VVhat is of the Father A. The Sonne and Holy Ghost Q. VVhat is the Sonne A. The Person begotten by the Father who is also called the Word John 1. 1. Q. VVhy is the Sonne and second person called the VVord A. First because hee is so often spoken of and promised in the Scriptures and is in a manner the whole subiect of the Scriptures Secondly because as man doth make knowne his will to man by word so doth God make knowne his will to man onely in and by his Sonne Q. VVhat is the holy Ghost A. The Person proceeding from the Father and the Sonne Q. VVhy is the third person called the holy Spirit more then the Father and the Sonne which are Spirits as well as he and infinitely holy as he A. Because he is as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Q. VVhy is he called Holy rather then the Father and the Sonne A. Because hee sanctifieth and maketh holy the children of God Q. Why doth not the Father and the Sonne sanctifie also A. Yea verily but they doe it by him mediately and he from them immediately and therfore he hath the title of Holy peculiarly attributed vnto him otherwise the Father and the Sonne are equally
for such our Sauiour at the first institution tooke as was at that time commonly Exod. 12. 18. 19 vsed It was indeed vnleauened bread but no other at that time was lawfull nor to be had in that place Q. VVhat doth the bread and wine signifie A. The body and blood of Christ Mat. 26. 26. 28. Q. VVhy did the Lord make choyce of these creatures of bread and wine to this end A. Because they are of all the meanes of our nourishment Psal 104. 15. the chiefest and therefore meaning to set forth our spirituall nourishment by bodily things he made choyce of them Q. VVhy did hee not content himselfe with one of these onely A. That hee might thereby shew that by him wee haue whatsoeuer is needfull to nourish vs to life euerlasting and that wee haue a plentifull and assured redemption in Christ Wherefore the practice of the Papists in taking away the cup is answerable to their doctrine who teach that neither we are saued wholly nor certainly by Christ Q. VVhat are the sacramentall actions about the bread and wine A. The Actions of the Minister or Communicants Q. VVhat are the Ministers actions A. First after the example of our Sauiour Christ he consecrateth the bread and wine Q. How did our Sauiour consecrate them A. First by separating the bread and wine from the ordinarie vse to this holy vse by prayer and thankesgiuing the latter whereof being plainly expressed by the Apostle doth imply the former Whereby wee may vnderstand that our Sauiour Christ prayed to Mat. 26. 26. 1. Cor. 11. 24. God his heauenly Father to this effect that his death in it selfe sufficient to saue might by the working of his spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy spirit bee effectuall to the purposes they are ordained for Q. Doth this consecration change the bread and wine into the body and blood of Christ A. No but they still continue in nature and substance bread and wine still and are but only types and seales of Christs body and blood Q. But doth not our Sauiour say of the bread This is my body and of the wine This is my blood A. Though he do yet it thence no more followeth that the bread is his very reall body and the wine his blood then that he is a materiall doore or vine because he saith I am the doore I am the vine Q. How is our Sauiour then to be vnderstood A. To speake by an vsuall figure where the name of the thing signified is giuen to the signe After the same manner that in the old Testament Circumcision is called the Couenant and the Lambe the Passeouer Act. 22. 16. Tit. 3. 5. because they were signes of those things Q. What speciall reasons haue you against the change of these elements into the very body and blood of Christ commonly called Transubstantiation A. First then at the first institution there must needs be two Christs one that giueth another that is giuen Secondly If the bread bee the very body of Christ c. then there is no true and proportionable signe to represent the thing signified and consequently no Sacrament Thirdly the same indiuiduall body must then of necessity be in more places then one at once which is not onely against the nature of a true humane body but of a body in generall also Fourthly the Apostles and Euangelists cal it bread and wine after the consecration 1. Cor. 10. 16. 26. 27. 28. Matth. 26. 29. Fifthly if there were any such change it were the greatest miracle in the world but all other miracles are such as haue been apparent to sense Sixthly then the wicked as well as the godly should receiue Christ Iesus and his quickening spirit which is neuer separated from him Yea which is horrible to consider mice and rats may eate the true bodie of Christ and drinke his blood Q. But it is not likely that at this time and in this place our Sauiour would vse a figuratiue speech and speak obscurely whereas he might haue spoken plainly A. First it is plaine that at the same time he vsed as Iohn 14. 6. 15. 5. figuratiue a speech as this Secondly in this institution also wee must of necessity acknowledge that hee vseth a figure when hee saith that a Luk. 22. 10. the cup is the new Testament Thirdly there is often more light and plainnesse in a figure then in a proper speech Q. But what may be noted out of this forme of speech A. The neare and sure coniunction of the signe 1. Cor. 10. 16. with the thing signified which it hath in them that shall receiue it worthily in so much as they which partake of the one receiue the other also Q. Then it seemes that though vpon the consecration the bread and wine bee not changed into the reall body and blood of Christ that yet they are present in with or vnder the bread and wine A. Not corporally substantially or locally for then first the body of Christ should be euery where which doth as much destroy the nature of a humane body as to be in many places at once Secondly then as in transubstantiation the body and blood of Christ should not be a spiritual food of the soule but bodily such as the wicked eate of as well as the godly Thirdly then also as in transubstantiation Christ should be eaten as the Capernaites fancied really with the body Iohn 6. 26. which our Sauiour denieth Fourthly it should not then be true which is said Act. 3. 21. That the heauens shall containe him till the time that all things bee restored Fifthly it is the nature of that faith by which we lay hold on and receiue Christ to seeke him and Coloff 3. 12. Philip. 3. 10. Hebr. 6. 10. behold him in heauen and to feed vpon him there Q. Thus much of the first action of the Minister what other actions are there of his A. Hee taketh the bread and breaketh it and the wine and poureth it out deliuering them vnto the receiuers and shewing the signification of them Q. What is meant and signified hereby A. That Christ himselfe of his owne accord offereth his body to be boken and his blood to be shead for our sinnes and that this body so broken and his blood so shead being receiued by faith is that food by which we liue euerlastingly Q. Why doth our Sauiour say This is my body which is broken for you when yet it was not broken A. It is vsuall in the Scripture to shew the certainty of that which is to come by speaking of them as if they were present Esa 9. 6. Ezech. 39. 8. Q. Why doth Christ call the cup the cup of the new Testament A. Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by