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
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
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
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
AN Explicatory Catechism OR AN EXPLANATION OF THE ASSEMBLIES SHORTER Catechism WHEREIN Those Principles are enlarged upon especially which obviate the great and growing Errors of Popery useful for those Families that desire to hold fast the Form of sound words Aug. lib. 15. de Trin. Cap. ult Domine Deus quaecunque dixi de tuo agnoscant tui Siqua de meo tu ignosce tui London Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard and White-Hart in Westminster Hall 1675. To the Christian Reader especially Heads of Families THose Catechisms may very well be esteemed the best which are Explanatory of the Creed ten Commandments and the Lords Prayer because these Summaries or Abstracts contain the Essentials of the true Religion or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures And therefore those that begin with Catechizing begin the most easie and profitable way for any because the weightier matters of the Law are not hard to be understood and such words being Spirit and Life and the very marrow of Christianity must needs feed and nourish us up unto eternal life I have fixed my thoughts upon the Assemblies shorter Catechism because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines You have also something of the nature of the two Covenants superadded to or rather enlarged upon more particularly and expresly than in the Catechism And because Catechisms ought to contain nothing but received truths you have mostly the Explication of Antient and Modern Divines And therefore where you meet with any thing that is not so elaborate and exact you may conclude it mine and not theirs Hearing occasionally a Discourse of a very learned and godly Divine out of Deut. 6. 6 7. And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy Children c. who recommended to Parents with the greatest earnestness the work of Catechizing I shall make bold to transcribe a part of it and offer it to publick view You shall have 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children Servants also included 2. His Answers to the Objections against it And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty 10. Reasons for the proof of it 1. Every man ought to promote the Glory of God to advance the Kingdom of Christ and to further the Salvation of others as far forth as they are able and have opportunity to it And can we effect these any better way We pray Hallowed be thy Name Thy Kingdom come thy will be done Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom 's coming 2. God hath set Parents in Authority over them and they cannot improve it to better purpose This is the most ancient Government Before there was King or Common-wealth there was Parental Government This being most ancient afterwards was the Priest and Prophet God hath laid a command upon Children to obedience in the fifth Commandment Ephes. 6. 1. Only Dignity requires duty improve your authority for God and use it to instruct your Household in the Word of God Do not think you have done till you have done this 3. Even nature it self dictates thus much The Birds and Beasts of the field yea the Sea-monsters take care of their young ones If you do nothing but feed and cloath your Children you do no more than Heathens nay than brute beasts 'T is said of the Ostrich Job 39. 16. that she is hardened against her young ones as though they were not hers And what do ignorant Parents less who are hardened against their own Children who are parts of themselves 4. Children have Souls to be saved or damned therefore some must take care of them and the soul that sinneth must die We see Children die as well as Aged persons In Golgatha there are Skulls of all sorts Yea do but look into the Register of a Parish and you shall see as many young as old have died in it Children may die and what if they die without knowledge in their sins better were it with those Children mentioned 2 Kings 2. 23 24. than these Isa. 27. 11. 2 Thes. 1. 7 8. Thus unchastised Children shall suffer but the Parents shall not go Scot-free If you would have them profit by the publick Ministry you must Catechize them at home To bring them to the publick before they be thus Catechized is setting before them an hard loaf You must give them milk at home that they may be fit for higher truths in publick 5. Your Children are Children of wrath and you have been instruments to conveigh this to them They die and that proves this When your Children are sick you forthwith go to the Physitian and will you take no care of their Souls inheriting their spiritual maladies from you You may say as David to Abiathar 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house 6. What will become of Religion in future Ages if Parents neglect this duty at present If all Parents were as careless as some the Church of God would soon cease on the earth Isa. 38. 19. The Father to the Children shall make known thy truth Psal. 78. 3 4. Which we have heard and known and our Fathers have told us We will not hide them from their Children shewing to the Generation to come the praises of the Lord. If we do not teach our Children how should they teach theirs It was above two thousand years before the Scripture was written how then was piety preserved but by one Generation teaching another Adam taught his Children The sacrificing of Cain and Abel's piety therein were both the fruit of Adam's teaching Noah taught his Children to Abraham and he taught his houshold Isa. 1. 9. Except the Lord of Hosts had left unto us a very small Remnant we should have been as Sodom and we should have been like unto Gomorrah We should have been as Heathenish as Paganish as they 7. God is highly pleased with piety in younger ones The Lord had respect to Abel the younger and Enoch of all the Patriarchs before the Flood the youngest is said to please God How was God pleased with the piety of Samuel and Josiah And we read of Jehojachin that began very young to Reign and did that which was evil in the sight of the Lord 2 Kings 24. 8 9. God takes notice of the evil as well as the good Children might sing Hosanna as well as cry bold-head if they were taught Iesus said Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Of such not untaught Children 8. You cannot expect the blessings of the Covenant except yâ—u teach them
received up into Heaven A. 'T is impossible that the sufferings of finite and mutable Creatures which are but of yesterday should satisfie the offended Justice of the infinite eternal and unchangeable God And that their temporary torments though never so exquisite should merit for them that far more exceeding and eternal weight of glory which all shall be partakers of that are received up into Heaven Q. How may it be proved that we are delivered from the whole punishment of sin temporal and Eternal by the death of Christ So that we shall not need to fear their fear who through fear of Purgatory-fire are all their life-time subject to bondage or be affrighted with their big words who are so hot for this invented fire as to say Whosoever believeth not Purgatory shall be tormented in Hell A. 1. Punishment is inflicted because of sin Iob 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. Being freed from sin we are not liable to Judgement 2 Sam. 12. 13. Ier. 4. 14. Ezek. 18. 32. 2. It stands not with the Justice of God being once fully satisfied to require a second payment at our hand Gen. 18. 25. Isa. 53. 10 11. Mat. 3. 17. 3. Neither will it stand with his glorious Mercy Luke 1. 77 78. 2 Cor. 1. 3. Rom. 9. 23. Ephes. 2. 4 5 6. 1 Pet. 1. 3. Iude 21. 2 Tim. 1. 18. 4. Nor with the honour of Christ who is a perfect Redeemer Tit. 2. 14. Heb. 1. 3. 1 Ioh. 1. 7 9. and 2. 1 2. 5. Nor with the price of his Blood 1. Cor. 6. 20. 1 Pet. 1. 18 19. Mat. 20. 28. 1 Tim. 2. 6. 6. Nor with our Faith in praying for full pardon of all our debts Matth. 6. 12. 7. Nor with our peace with God Rom. 5. 1. 8. Nor yet with right reason that the guilt of sin should be removed and yet punishment for sin inflâ—cted Q. And is not this new invented doctrine of Purgatory contrary to the intendment and design of the Gospel A. Yes for the design of the Gospel is to comfort Believers against all their sufferings in this life with the hope of heavenly glory and happiness to be enjoyed immediately after their death see Rom. 15. 4. Ioâ— 5. 24. 2 Cor. 5. 1 2. 1 Thes. 4. 17. Rom. 8. 17. Phil. 1. 23. Rev. 14. 13. Luke 23. 43. and 16. 22 23. with Mat. 8. 11 12. Heb. 11. 13 16. But this new invented Doctrine speaks terrour to all Believers as being so far from making God full satisfaction for their sins in this life as some of them are supposed to do by the Papists that they were never able to make God any satisfaction for them And therefore must we certainly be all doomed alike to go to Purgatory that place of so great pain that the most torturing wheels and the most ardent fires are nothing in comparison of it if it be true which those of that party say that it is ten times hotter than our fire and that it differs from Hell-fire in respect of duration only Q. And will not such Doctrine as this be a great scandal and a Rock of offence to weak Believers for whom Christ died A. Yes Q. But is it not the duty of every one that nameth the name of Christ to comfort the feeble-minded and to support the weak A. Yes Q. And do not they blaspheme that worâ—hy nâ—me by the which they are called that break a bruised Reed and quench the smoaking Flax A. Yes Q. And whoever shall offend one of these little ones which believe in Christ were it not better for him that a Millstone were hanged about his neck and that he were drowned in the depth of the Sea A. Yes Q Now therefore seeing we know these things before should we not beware lest we also being led away with the error of the wicked fall from our own stedfastness A. Yes Q. But that we may not as Children be tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 'T will highly concern us to be much in reading the Scriptures and to use all possible means to help us to understand the reading because there are some things in them hard to be understood which our Adversaries the learned of them especially do wrest for their confirmation of the doctrine of Purgatory as of their other inventions Object 1. The Papists glory much in 1 Cor. 3. 11 12 13 14 15. Read it Doth this place rightly understood confirm their Doctrine of Purgatory fire A. No for if the design of the Apostle be attended unto in this place we may with more reason call the unlevened bread eaten in the Land of Promise by the Israelites the very identical bread of affliction really eaten by their Fathers in Egypt as it was a sign of it than the fire here mentioned by the Apostle their material Purgatory fire which is no sign of any such fond invention Q. What therefore is the true sense and meaning of this place A. If the scope of the place be observed we shall easily see the meaning of the place to be nothing but this viz. That the Faith of Christ being the Foundation which our Apostle had laid and indeed the only one which could possibly be laid That that which was regularly to be built thereon was constant confession of Christ in despire of afflâ—ctions which like Gold and Silver c. would be refined and purified not consumed in the 〈◊〉 but for any doctrine of worldly wisdom vers 18. of prudential compliancâ—s with the Persecutors Jews or Gentiles If any such earthly material were brought in the stead of the formentioned constancy it should be brought suddenly to the trial And proving combustible matter it will not bear that trial such are the Doctrines of denying Christ when persecuted and it shall be so far from helping this Gnostick complier to any advantage as the hopes it will that it shall bring the greatest danger upon him and if upon timely Repentance or by his not having actually denyed Christ for all his superstructing of some erroneous doctrines he be more mercifully dealt with by Christ and freed from having his portion with Unbelievers yet it shall go hard with him as with one that is involved in a common fire and hardly escapes out of it Object 2. They urge also 1 Pet. 3. 19. By which also he went and Preached unto the Spirits in Prison Do you think when this Scripture is rightly considered it will justifie their Opinion of Purgatory fire A. No 1. Because the Apostle saith that these Spirits that be in Prison were disobedient in the daies of Noah vers 20. And the Papists themselves hold that disobedient and impenitent persons go to Hell but the Souls of Believers only to Purgatory so that this place is nothing at all for Purgatory 2. Because Christ is not said to Preach
larger i. e. the place that speaks but briefly of a thing with some other that speaks of it more at large common observation tells us that 't is not the right method to read abstracts first because though they be fuller of matter they are fuller likewise of obscurity And sometimes that of the learned Bacon proves true That Epitomes are the corruptions and moths of Histories Epitomes give us the substance of a matter but full Narratives must clear it up to us with all its due circumstances A compendium gives us the Quintessence Vertue Force and Spirit of a thing but the History at large is necessary to the right understanding of it 3. Let the clearer Scripture clear the obscurer We must compare the obscurer with the clearer i. e. if any place occur which is more obscure but elsewhere propounded to us in words that are more clear we must have recourse to it to clucidâ—te the â—ormer We must compare Moses with the Prophets Of all the Prophets Esaias speaks most clearly who is therefore stiled the Evangelical Prophet and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New In the Nâ—w Testament the Book of the Revelations is deemed by those Interpreters that are wise unto sobriety and not above what is written to stand in most need of interpretation by the other written Revelations The Sacred Scriptures are written very much historically the Doctrines being interspersed with the History Some Eyangelists speak more clearly than others some most clearly of one part of the History of Christ some of another that all of them collated without conspiring together by a contrived design might give us the compleat History of Christ. That you may see the usefulness of this Rule consult Ioh. 16. 16 17 18. with 28 29 verses compared together 4. Let that Scripture determine the point that intends it You must compare Scripture with Scripture and you must compare them aright compare the place that speaks ex casu occasionally of a matter with some other where it is the main design of the place This Rule is to be attended unto in the Exposition of Parables For if we be strict observers of all by-passages in them instead of Milk we shall wring till blood cometh We must remember that Allegories must not be strained too much and that similitudes aâ—swer not in all Lines but in the chiefest Read for this purpose Luke 16. 5. Out of the scope and intention of the writer is often collected the sense of his words And the scope of the writer may be guessed at by the following circumstances viz. Quorsum quibus contra quos quae ex cujus personâ Why to whom against whom or what of whose pâ—rson he writes which last circumstance clears most passages relating to the Eunuchs Qâ—estion 6. Compare Antecedents and consequents in the place whose sense is dubious and it will much conduce to the right understanding of it Where there is not light enough in the Text there may be a light shining round about it in the Context to enlighten it 7. Negatives are more extensive than affirmatives Affirmativa non valent ubique ad semper negativa ubique or thus Affiâ—mativa valent semper negativa ad semper When God saith Pray it is alwaies true while in this probâ—tionstaâ—e that we must pray but it is not true that we must pray alwaies i. â— do nothing but pray But when 't is said Thou shalt not Kill c. This is our duty at all times there is no time wherein 't is lawful to Kill commit Adultery c. 8. Let an exception straiten and narrow a general Rule Exceptio firmat Regulam in non exceptis terminum praescribit in exceptis An exception confirms the Rule in things not excepted and bounds it against the rest 9. Non est distinguendum ubi Lex non distinguiâ— We must not distinguish where the Law doth not warrant it In Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new Creature If this Rule be attended unto we shall easily understand how nice the distinctions of Conformity and non-conformity are and how unavailable either of them will be in attaining Salvation for us without a reformed life 10. We must carefully distinguish of the Scripture which speaks of the growth of the Church from that which speaks of the infancy of it And thus as for the Discipline of the Church of England our English Reformers considered what it was in the purest times of the first good Christ an Emperours when the Church was in its growth For the times of Persecution in the infancy of the Church before temporal Princes embraced the Christian Faith as they were most excellent times for doctrine and manners so very unproper and unfit for a Pattern or example of outward Government and Policy And doubtless that Government is most excellent both in the community as Christian and in the special notion as reformed that keepeth the middle way between the Pomp of superstitious Tyranny and the meanness of Phanatick Anarchy And this can be nothing else but a wâ—â—l regulated moderate Episcopacy according to this Rule 11. That which the Scripture holds forth at all times must not be prejudiced by what may take in one particular case although Necessitas est jus temporis Necessity be a Law in its time This is a Rule at all times Borrow and pay again This must not be prejudiced by that of the Israelites borrowing of the Egyptians This must not determine Ehud destroyed Eglon therefore thou shalt kill because 't is not safe arguing from particulars to general duties 12. Out of the Tradition and Interpretation of the truly Catholick Church out of the consent of the Fathers and of these either of many or of few of them when eminent for sanctity or learning out of the unanimous conspiration of Doctors and Interpreters the true and literal sense of Holy Writ may be often cleared up unto us By universal Tradition is meant Quod ab omnibus quod ubique quod semper receptum fuit What all the Churches of Christ in all places have ever successively received that is universal Tradition and he is no true Catholick that doth not receive it Where there is a Catholick consent and harmony to bear witness to any Interpretation and that sense is universally and solemnly accepted as it will seem a wilful errour to dâ—pâ—rt from it and to choose solitary and dangerous by-paths where the open road is so free and safe so what can be expected in such singularity but many absurdities and implications and violences offered to the word and truth 13. We must interpret according to the Analogy of Faith We must hold fast the form of sound words Examine the Interpretations of the holy Scriptures by those three Forms the Creed the ten Commandments and the Lords Prayer Mistake not you are not to examine the Scriptures by any