this Word it is because there is no light in them Isa. 8. 20. Q. Is the Scripture plain enough to be understood even by the simple A. Yes Psal. 19. 7. and 119. 130. Q. Is the Word of God a dead letter of it self A. No Heb. 4. 12. Joh. 6. 63. Q. But do the things recorded in the Word of God concern us all A. Yes Rom. 15. 1 5. Matth. 7. 24. Q. Is there any other Rule besides the holy Scriptures to direct us how we may glorifie God and enjoy him A. No. Q. How prove you that A. 1. Because God never gave any other Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book if any man shall add unto these things God shall add unto him the Plagues that are written in this Book Q. What is the Form of speech here used to conclude this Book A. It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie and secondly an expression of the Absoluteness and perfection of it is order to publick use that it should be the only Prophecie given to the Christian Church which should bring divine authority along with it sent with a Commission from Heaven and not only proceeding from a publick Spirit but sent out with a publick Charge Q. What is that publick Charge A. As for all those to whom this Prophecy shall come I adjure them all that they neither add nor diminish nor change a tittle of it upon pain of Gods bringing on them the Iudgements that are here denounâ—ed against Gods greatest enemies and withal that they look upon it as the last Authoritative Prophâ—cie that is likely to come from Heaven to be a Rule of Faith to the Church Q. What other reason have you to prove that the holy Scriptures are the only Rule to direct us how we may glorifie God and enjoy him A. Because they are only able perfectly and without errour to direct us how we ought so to do Q. 3. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what Duty God requires of man Explica Q. What are the principal Heads of the Doctrine of the holy Scriptures A. The Doctrines that the holy Scriptures teach may be ranked into two Heads Q. What is the first principal Doctrine taught therein A. What man is to believe concerning God Q What is it â—o belieâ—e A. To assent or give credit to truths upon Authority of another Q. What is the second A. What duty God requires of man Q. What is meant by the duty which God requireth of man A. That which is Gods due or that which we owe to God and are bound to do as we are his Creatures Subjects and Children Q Dâ— the Scriptures teach us all matters of Faith or all that we are bound to believe A. Yes Q. And all matters of practice or whatsoever we are bound to do A. Yes Q. Is not a Christian then bound to believe any thing as a point of Faith but what is taught in the holy Scriptures A. No Q Nor bound to do any thing as necessary to Salvation but what is taught in them A. No Q. 4. What is God A. God is a Spirit infinite eternal and unchangeable in his Being Wisdom Power holiness justice goodness and Truth Explic. Q What are we to believe concerning God A. We are to believe concerning his Being and nature that he is a Substance and a Spirit or that he is a spiritual Substance Q. Why is God called a Spirit A. 1. Negatively because he hath no bodily Substance 2. Affirmatively and positively because he is a pure active life intelligence and will Q. Are not Angels and the Souls of men Spirits A. Yes Q. How then is God distinguished from Angels and the souls of men A. God is an infinite eternal and unchangeable Spirit Angels and the Souls of men are finite Spirits buâ— of yesterday and changeable Q. But since Angels as well as the Souls of men are finite how are they to be distinguished A. Angels are pure Spirits and have no commerce or society with Bodies which the Souls of men have being in the most intimate conjunction with them And though in the separate state they do subsist and live without them yet because their happiness or misery is not compleat without them the souls of the Iust already made perfect in holiness will be carried out with strong inclinations unto and earnest expectation of re-union with their Bodies to be together made perfect in happiness in good measure pressed down and shaken together and running over And in the souls of the unjust there shall be a fearful expectation of reunion with their Bodies as of a certain approaching unavoidable and utterly undoing evil to fill up the measure of their misery suffering together the vengeance of eternal fire Or more briefly God Angels and the souls of men may be thus distinguished Angels are created Spirits compleat As Angels are created Spirits they are distinguished from God who is a Spirit uncreate or the Creator of all or the God of the Spirits of all flesh As Spirits compleat they are distinguished from the souls of men which in their compleat subsistence require Bodies which Angels do not and may therefore be called Persons or compleat subsistences Q. What else are we to believe concerning God A. We are to believe concerning his attributes that they are of two sorts 1. Incommunicable 2. Communicable Q. What and which are his Incommunicable attributes A. His Incommunicable attributes are such as are not partaken of by the Creatures or that cannot be communicated to them such are these his Infiniteness Eternity and Vnchangeableness Q. What is it to be Infinite A. To be without end bounds or limits Q. What is it to be Eternal A. To be without beginning or succession or end of time Q. What is it to be unchangeable A. To be alwaies the same without any alteration Q. What and which are the Communicable attributes of God A. His Communicable attributes are such as in a measure are partaken of by the creatures or may be communicated to them such are these his Wisdom Power Holiness Iustice Goodness and Truth Q. But are they in the same manner in the Creatures as in God A. No. Q. After what manner are they in the Creatures and how are they in God A. God is Inâ—inite Eternal and unchangeable in them and the Creatures are not Q. May then Gods Incommunicable Attributes be applied to and spoken of the Communicable A. Yes they may Q. How is God said to be Infinite Eternal and Unchangeable A. 1. In his Wisdom Q. What is the Wisdom of God A. The Wisdom of God is his Essential property whereby by one simple and eternal Act he knoweth both himself and whatsoever is
natural here meant which is the separation of Body and Soul 3. The pains of Hell for ever Q. 20. Did God leave all mankind to perish in the estate of sin and misery A. God having out of his meer good pleasure from all Eternity elected some to Eternal life did enter into a Covenant of Grace to deliver them out of the estate of sin and misery and to bring them into an estate of Salvation by a Redeemer Explic. Q. Must all mankind unavoidably perish in their sins and misery A. No not the elect of God Q. Whom do you mean by Gods Elect A. Those whom God hath chosen to everlasting life Q. What moved God to Elect any A. His meer good pleasure Q. What mean you by that A. The most free absolute or undetermined Will of God Q. When did God Elect them A. From all Eternity Q. What mean you by that A. Before time began or before any thing was created Q. What did God do for his Elect to accomplish his decree touching their Salvation A. He entred into a Covenant of Grace with them Q. Why is the second Covenant called the Covenant of Grace A. Because Free-grace was the only motive God had to make and perform the Promises contained in it Q. By what other name is this Covenant called A. It is also called the New Covenant because it never decayeth nor waxeth old but remaineth in full force effect and vertue to the end of the world Q. But what is become of the Law of that first Covenant made with Adam in Paradise that old Covenant the Covenant of Life or Works repeated to the Iews The sum of which we have fully express'd Ezek. 18. 4. The Soul that sinneth it shall die A. It is neither executed nor abrogated but released or dispensed with Q. Is it not fully executed A. No Q. Nor abrogated A. No. Q. How prove you that A. By these two Reasons 1. It is in part executed upon Believers themselves they are liable to the miseries of this life and to Death it self viz. to the first or natural Death which is the wages of sin although the second Death hath no power over them 2. It is totally executed upon finally impenitent unbelievers who are liable to the pains of Hell for ever over whom not the first only but the second Dâ—ath also hath power Q. But seeing Iesus tasted Death for every man doth not the Gospel relieve impenitent unbelievers A The Gospel finds them and every one in a state of Condemnation Those who believe it proclaims deliverance unto and relieves them but those who through unbelief reject it and put it from them and judge themselves unworthy of everlasting life it leaves such as it found them viz. under the Condemnation of the Old Covenant since they refuse the pardoning mercy of the New Q. You have now satisfied us that the first Covenant is neither fully executed nor abrogated But how is it released or dispenced with A. By super-inducing a New Covenant of Grace over it that whosoever closeth with and comes into the terms of the new shall be exempted from the rigour and extremity i. e. from the eternal condemnation of the old although he may be liable to the miseries of this life and to the first Death Q Is the Covenant of works as to its execution upon such as are in the Covenant of Grace in the chief part restrained although in some part inflicted A. Yes Q. In the chief part restrained and in some part inflicted what do you mean by that A. We mean that Believers shall never complain under the eternal and destructive although they do bear the temporal and corrective punishment of their fins Q. But because generals are obscure tell us particularly for the clearer understanding of this Mysterie what obligation the first Covenant laies on sinful man A. A double obligation first in reference to what is past And secondly in reference to the future Q What obligation doth it lay on him in reference to what is past A. It requires satisfaction and reparation from him for his sin in breaking it Q What in reference to the future A. It requires perfect conformity still as at the first and absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image Q. Is it possible for us to satisfie Gods injured Law for our first breach A. No. Q But if we could might not the Law come upon us for future exact conformity to pay the residue of that eternal Debt due to God as our Creator A. Yes it might Q. Doth the Covenant of Grace relieve us as to both these cases and dispence with the rigour of the Law A. Yes Q. How doth it relieve us as to the first obligation A. It comforts us with the good news that the Son of God hath satisfied his Fathers Justice and if we believe but in him God will accept of us as if we had satisfied in our own persons The case the Law leaves us in is well expressed Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us in St. Paul's language Rom. 8. 33 34. you have both together excellently Ezek. 33. 10 11. Q. How as to the second A. The New Covenant dispenceth with the rigour of that too and justified and pardoned persons shall not lose all again upon the least defailance therefore the Gospel proclaims pardon of sin upon Repentance and acceptance of sincere endeavours to obey him Q God gave the Law from Mount Sinai and the voice of words was so dreadful there that they which heard it intreated that the Word should not be spoken to them â—ny more But we are come to Mount Sion what is Gods language to us now A. Sinners be but in good earnest do but love me heartily and my waies let me but see a child-like ingenuity in you and I will put down your upright though imperfect performances in the Book of my remembrance Q. How is it possible our performances should be recorded in the Book of Gods remembrance since the best of them are imperfect and we do daily break the Commandments of God in thought word and deed A. If there be a willing mind it is well accepted according to that we have and not according to that we have not And the Commandments of God may be reputed as done when whatsoever is not done is pardoned Thus doth the candour of the Gospel dispence with the rigour of the Law Q. But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die to contradict it by declaring That he that believeth shall never die but have Eternal Life A. We must look upon threatenings as a part of the Law declaring the dueness of the punishment what the offender hath deserved
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
unchangeableness of Gods elective Love 2. From the All-sufficiency of his Power 3. From his Faithfulness in his Promises 4. From Christs unchangeable Priesthood and continual Intercession for them 5. From the nature of Grace and the means thereof Q. May not any Believers by falling into sin fall from Grace A. Some Believers may through the remainders of corruption in them and the violence of Satans temptations fall into sin foully and so fall from degrees and measures of Grace but they shall never fall totally and finally from Grace And when we see any to fall totally and finally from the profession they formerly made we may know they were never that in sincerity which they professed themselves to be Q. 37. What benefits do Believers receive from Christ at their Death A. The souls of Believers are at their Death made perfect in holiness and do immediately pass into Glory and their Bodies being still united to Christ do rest in their Graves till the Resurrection Explic. Q. How manifold are the benefits of Believers at their Death A. Twofold 1. In respect of their Souls 2. In respect of their Bodies Q. 1. What benefits have Believers in respect of their Souls at Death A. They are made perfect in holiness and do immediately pass into Glory Q. Are not Believers perfect in this life A. No Q. Do not the Souls of Believers sleep in the Grave with their Bodies or stay in Purgatory A. No. Ibid. Q What do Papists mean by Purgatory A. They mean a state of Temporary punishments after this life from which men may be released and translated into Heaven by the Prayers of the living and the Sacrifice of the Mass. Q. 2. What benefits have Believers in respect of their Bodies at Death A. 1. Their Bodies are still united to Christ. For though Death doth for a while separate their Souls from their Bodies yet it cannot separate Christ from either but as when Christ died his Hypostatical or Personal union still remained his Divine Nature being united both to his Soul in Heaven and to his Body in the Tomb on Earth So when Believers die their mystical union unto Christ still remaineth and Christ is united both to their Souls with him in Glory and to their Bodies which are his Members even when they are rotting in the Grave 2. They rest in their Graves as in their Beds till the Resurrection Q. What is the Resurrection here spoken of A. The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation which will be first of the righteous and then of the wicked at the last day Q How do you prove that there shall be such a general Resurrection A. It may be undeniably proved from the Scriptures and the power of God If God be of infinite power and therefore can raise the dead and infinitely true and in the Scriptures hath revealed that he will raise all the dead then there shall be a general Resurrection but God is infinite in power and in the Scriptures hath revealed that he will raise all the dead therefore there shall be a general Resurrection The ground of the Sadduces errour who denied the Resurrection was their ignorance of these two great foundations of this Doctrine namely the Scriptures and the power of God Q. Shall the Dead the raised with the same body which they had when aliu before A. Yes Q. How do you prove that the Dead shal be raised with the same Body A. Because otherwise it could in no proper sense be called a Resurrection but a new Creation 2. Because 't is fit the same Body that was an instrument of righteousness or sin should share in the like Reward or Punishment Q. Will not the Bodies when they are raised differ from what they are now A. They will not differ from what they are now in regard of their substance and essence But they will exceedingly differ in regard of their qualities Q. 38. What benefits do Believer receive from Christ at the Resurrection A. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of Judgement and made perfectly blessed in full enjoying of God to all Eternity Explic. Q. How many waies may the benefits which Believers receive from Christ at the Resurrection be considered A. Three waies 1. In respect of the Resurrection it self 2. In respect of the day of Judgement after their Resurrection 3. In respect of Heaven after the day of Judgement Q. What is the benefit of Believers in respect of the Resurrection it self A. Believers shall be raised up in Glory Q. What benefits shall Believers have at the day of Iudgement A. They shall be acknowledged and acquitted Q. What mean you by their being acknowledged A. Their being owned by Jesus Christ as his Q. What mean you by their being acquitted and from what shall they be acquitted A. They shall be fully freed from all their sins and finally discharged from the sentence of Condemnation Q. After what manner shall they be acknowledged and acquitted A Openly viz. before the Father and the holy Angels and the general Assembly of the whole world Q. What is the benefit of Believers in Heaven after the day of Iudgement A. They shall then be made perfectly blessed Q. Wherein doth that blessedness consist A. In full enjoying or God to all Eternity Hitherto are the matters of Faith which make up the first Part of the Catechism or what man is to believe concerning God Now follows the second Part concerning the duty which God requires of Man Q. 39. What is the Duty which God requireth of Man A. The Duty which God requireth of Man is obedience to his revealed Will. Explic. Q. Doth God require any thing to be performed by man to himself A. God requireth Duty from Man Q. What is that Duty A. Obedience to obey Q. What is the Rule of Mans obedience in General A. Gods revealed Will. Q. What mean you by that A. The written Word or the holy Scriptures wherein the main purport of them is not to reveal to us the existence or non-existence of our actions but their moral conveniency nor yet future contingences whatsoever shall come to pass in the world but what may and ought to be done by intelligent creatures and what by preventive love and enforcing obligations God will expect from us Q What do you mean by those obligations that enforce the Duty which God requireth of man A. Those beneficial resultances or benefits which flow from Gods relation to Man as his Creator Redeemer and Sanctifier Q. 40. What did God at first reveal to man for the Rule of his Obedience A. The Rule which God at first revealed to man for his obedience was the Moral Law Explic. Q. Is not Gods secret Will the Rule of Mans obedience A. No. Q. How prove
only the accidents remain so that there is length and nothing long breadth and nothing broad thickness and nothing thick whiteness and nothing white moisture and nothing moist sweetness and nothing sweet that is a long broad thick white moist sweet nothing The Priest pours out nothing but Lines and Colours when he pours out the Wine for these accidents of Bread and Wine are not in the Bread because that is avoided and vanisht and they are not in the Body of Christ as themselves say and yet it is plain this Bread and Wine do nourish the Body and is the Body nourished by meer accidents Can there be plainer contradictions 4. Can the same Body at the same time have his just Dimensions distance of parts symmetry proportion as the Body of Christ hath and yet not have these because all parts Yea the whole Body of Christ say they is in one and the self same point or crumb of Bread 5. Can the Body of Christ which is much greater be wholly contained in a Waâ—er or piece of Bread in his full Dimensions and that as many times as there are points crumbs drops in the Bread or Wine 6. Can the Bread be turned into the very Body of Christ and yet not any thing of that Bread become any thing of Christ nor the matter nor form nor accidents of Bread be made either the matter or form or accidents of Christ 7. Can the same thing as Christs true Body at the same time be wholly above it self and wholly below it self within and without it self Can it be moved and yet be still be carried from one place to another and yet not move be brought from Heaven to Earth and yet not come out of Heaven Who then can assure us that when Christ hung upon the Cross he was not walking somewhere else Crucified and not Crucified eaten and not eaten alive in one and dead in another place 8. What dishonour do these men render the Body of Christ obnoxious unto to be eaten by wicked men by brute Creatures by Mice by other vermine to be cast into some unclean place For so long as the form of Bread remains so long the Body of Christ is there though it be in the Mouth or Belly of a Mouse saith Hales and the rest of the Schoolmen who do one where or another acknowledge the most of these monstrous Absurdities and go about to heal and solve them Q. We shall surcease from raking further into the ingrateful sink whose Name Transubstantiation is but of yesterday in comparison and which dishonours the Body of Christ into a Monster destroyes the nature of a Sacrament and fills the world with dreadful Contentions and broils And shall now consider with our selves what may profitably be observed from all this What therefore may be observed upon the whole matter A. We may observe 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion 2. What contradictions and absurdities the common people do ignorantly and implicitly believe 3. What strong delusions even to believe lies God gives up learned men unto that refuse the simplicity of the truth for interests and politick ends 4. What a Mercy of God it is to deliver us from that Tyranny which leaves us no other choice but to swallow and digest such impossible things or to be sacrificed in flames and the Lord forbid the Re-entrance of that Religion among us which in all likelihood will cost us our Souls or our Lives Q. Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood After what manner are they partakers of them A. By Faith Q How understand you that A. As truly as the Minister gives them the Bread and Wine so truly doth God give them the Body and Blood of Christ that is the Crucified Saviour not by local motion but by real communication not to their teeth but to their Souls and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace and all the advantages that flow to them from the death of Christ. Q. 97. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their Faith to feed upon him of their Repentance Love and new Obedience lest coming unworthily they eat and drink Judgement to themselves Explic. Q. How ought Christians to partake of the Lords Supper A. They ought to partake worthily that is suitably with a suitable frame of heart to this Ordinance Q. What is the great duty of those that would thus partake A. It is required that they examine themselves Q. How many things must they examine themselves about A. Five especially viz. 1. Knowledge 2. Faith 3. Love 4. Repentance 5. New Obedience Q. Must every one that cometh to the Lords Supper have Knowledge A. Yes Q Why is Knowledge necessary A. To discern the Lords Body Q. What other graces must they examine themselves about A. Their Faith Repentance and Love Q. In their examination what must they look after A. Two things especially 1. That they have these Graces 2. That the said Graces be in readiness for service and exercise that is that they so stir up these Graces of the Holy Ghost as they may be most profitably exerted in this most Sacred solemn Ordinance Q. Why is Faith necessary A. To feed on Christ. Iohn 6. 53. Q. Why is Repentance necessary A. Repentance for sin will fit them to receive and sweeten their receiving the benefits of Christs death to their Souls Q. Why is Love necessary A. Because they who have no Love to God and Christ and their Brethren are unfit to receive the pledge of Gods Love to themselves Q. What else must they examine themselves about A. New Obedience whether they propose and practise it in any good measure Q. Why is New Obedience necessary A. Because Christ only communicates the benefits of his death to them that obey him Q. What if any Communicants shall eat this Bread and drink this Cup of the Lord unworthily A. They shall be guilty of the Body and Blood of Christ Q. What danger is there in that A. All such Communicants eat and drink Judgement to themselves Q. 98. What is Prayer A. Prayer is an offering up of our desires to God for things agreeable to his Will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Explic. Q. What are the parts of Prayer A. Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins as the matter of our Confession our desires and wants as the matter of our Petition and our Mercies as the matter of our Thanksgiving Q. What is Confession A. A due acknowledgement of
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
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