CAP. I.
Of the state of Man by Creation; and of the Covenant of Nature.
WHat should be the first and great care of every man in this World?
Ans. To (a) know God betimes; to serve him aright; and to (b) provide for the eternall salvation of our poore soules. (a) Eccl. 12.1. 1 Chron 28.9. (b) Luc. 10.42. John 6.27. Esa. 55.2. 1 Tim. 6.18, 19.
Q. What is mans chiefest happinesse in this world?
A. It is to enjoy God by faith, to walk with him, to know our selves to be in his favour here, and that we shall for ever live with him after death. [Without this we are as miserable as the Beasts] Gen. 15. 1. Lam. 3.24. Eccl. 2.1, 11, 13. No earthly thing can make one happy Jer. 9.23, 24. [Page 2] Eccl. 12.13. Math. 16 26. 1 Cor. 15.19. Eph. 2.12.
Q. How shall a man attain to this true Happinesse?
A. Only by the Scriptures, which are able to make us wise to Salvation. Ioh. 5.39, 46. Luke 16.29, 31, Iohn 14.6. 2 Tim. 3.15.
Q. How are we assured that the Scripture is Gods-Word?
A. Not onely by the Testimony of the Church, which cannot universally deceive, but especially by the Testimony of the Spirit, working strange and supernaturall effects in us by the Word, giving us such joy, contentment, and satisfaction touching spirituall and eternall things, by way of tast and feeling, as is not possible for humane reason to doe: Ioh. 4.42. Ioh. 6.68, 69. 1 Thes. 1.5. 2 Pet. 1.18, 21. 2. Cor. 4.6.
Foure heads of Christian doctrine. Q. What be those Parts or heads of Christian Doctrine delivered in Scripture, the knowledge whereof maketh us happy?
A. There be foure generall heads of it. 1 1. The Doctrine of mans creation, and state of innocency 2 2ly. Of the fall and misery of man. 3 3ly. Of mans deliverance and [Page 3] redemption by Jesus Christ, and of the means to partake of Christ. 4. How the redeemed ought to live. [These Truthes bring us to Humiliation, Justification and Sanctification.] Act. 20.20.
Q. God in the beginning created Adam and Eve; in what state did he make them at first?
A. God made them upright after his own likenesse,Of the state of Man by Creation. i.e. in an holy and happy estate, free from sin and misery. Gen. 1.27. Col. 3.10. Eccles. 7.29.
Q. Wherein consisted the Image of God, in which man was created?
A. It stood in two things: First, in that Dominion, Honour and Excellency which Adam had over the creatures. Gen. 1.26. Gen. 2.20. Gen. 9.6. [This was externall.] Joh. 10.34. God is the great King and Lord of all things, and all in Authority doe beare his Image. 1 Cor. 11.7. Rom. 13.4.
Q. Wherein chiefely did that Image of God consist?
A. In Holinesse and Righteousnesse, wherein man was like unto God himselfe, their whole soules and bodies being filled with the fulnesse of Grace. Eph. 4.24. Col. 3.10.
[Page 4] Q. If Adam had not sinned, should he have died?
A. No: For death came in by sinne, as the wages of it. Rom. 5.12. Gen. 2.17.
Q. Also if he had continued upwright he should have been saved without the help of a Mediatour?
Of the first Covenant made with Adam. A. It is true; for so God Covenanted with him, and in token thereof Gave him to eat of the tree of Life. Gen. 2.9, 16. Gen. 3.22, 24. Rev. 2.7.
Q. Declare more plainly the Covenant made with Adam before he fell.
A. It was a Covenant of Workes, wherein life was promised, upon condition of his continuing without sin in perfect obedience. Rom. 10.5. Gal. 3.12. Rev. 22.14. Doe this and live.
Q. But could Adam at that time have been saved by his own inherent righteousnesse? was he able to keepe that Covenant?
A. Yes: For Adam was the Sonne of God, perfect in holinesse & righteousnesse, and Heire of Heaven, even as the holy Angels are. Luk 3.38. Gen. 1.27, 31. Adam had a whole will no ignorance, no corruption to strive against the Spirit.
Q. Can any man, since the fall, be saved by that Covenant?
[Page 5] A. No: Because all have sinned and come short of the glory of God, and therefore must look for salvation by another, that is, by Christ Jesus. Rom. 3.22, 23. Rom. 8.3. Heb. 8.8. Gal. 3.10.
Q. Must any be judged, that is, stand or fall by that Covenant of Workes?
A. Yes, all unregenerate persons; all that be out of Christ, be under the Law, and must answer for themselves: for all the world, by the Law of their creation, are bound to be holy and perfect, as God made them at first, and must be judged according to that Covenant, unlesse they come to be in Christ. Gal. 4.5. Rom. 3.9.19. Joh. 16.9. Rom. 2.12. Eph. 2.12.
Q. Then all that have not Christ be in an ill case.
A. They be so; they have nothing to plead for themselves before the judgement seat of God, [nothing to stand between the justice of God and their sins.] Eph. 2.12. Acts 17.30.
CAP. II.
Of the fall of man, and his sinfull state.
Second head of Christian doctrine. Q. HOw came sin into the World, seeing God made man upright?
A. By the first sinne of Adam and Eve, who being deceived by the Serpent, did eat of the forbidden fruit. 2 Cor. 11.3. Gen. 3.3, 4. Rom. 5.12, 19.
Q. How did sin come upon all by that one mans sin?
A. Two manner of waies. First, by imputation, the Lord in justice imputing the guilt of that first sinne to all his posterity. Rom. 5.14, 15, 18, 19. 1 Cor. 15.22. By one mans disobedience many were made sinners: as soone as he sinned that first Covenant was broken, and the state of Adam and all mankind in him, was changed into a state of sin, and misery. [In Adam all die, (i) the sentence of death was passed on all in Adam, when as yet there were no more men in the World. 1 Cor. 15.45, 47. There were two head men by whom all fall and rise: Adam was the head of the Covenant of Nature, if he had stood, none of us had fallen: And so Christ is the head of the Covenant of Grace, if he were not [Page 7] risen, we cānot rise; we rise or fall with him, vers. 16, 17. As the Righteousnesse of Christ is imputed to them that be of Christ by spirituall regeneration. (Esay 53.10.) So is the sinne of Adam imputed to all that come of him by naturall generation; For as all the Elect are justified first in Christ their Head, as in a common person & surety, when he rose againe from death, and thereby received as it were Gods acquittance in full discharge of our debts. 1 Tim. 3.16. And 2ly, the [...] are justified in their own Persons when as they come by Faith actually to be members of Christ: In like manner all mankind was condemned in Adam, as a common person representing all mankind, and as a radicall person containing all that Nature which was to be derived to all generations of men, Act. 17.26. Every one of us would have done as Adam did, if we had been in his place. And we are in our own Persōs liable to that sentence of death, so soon as we exsist, and have our sowre, sinfull being from that poysoned root.
Q. But doth it stand with the justice of God to impute unto us Adams sinne?
A. Yes; because Adam was the head and root of all mankind; we were in his loyns [Page 8] when we sinned, we were part of Adam in him, and of him. As the Children of bondmen are bondmen, the Children of a Traitor are tainted in blood, till they be restored in bloud; so it was with us; our Father became a slave, sold under sinne, and such are we his children, till Christ make us free: Adams sinne was the sinne of mankind, he stained and corrupted our Nature Rom. 5.12. Hos. 2.2. If adulterous Brats complaine why they are cast out, the Lord bids them plead with their mother; so we must plead with Adam: This is just in our Law.
Q. How secondly, did sin enter upon all by that one sin?
A. By propagation; the lump and root of mankind being corrupted, so are the branches. Rom. 11.16. Gen. 5.3. Job. 14 4. [with our nature Adam propagated sin and corruption] God made Angels all at once, and therefore the fall of some of them did not draw all into the same condemnation: But God made all mankind in one man to be multiplied by generation, and so that root dying and being poysoned, all that come of him are likewise dead & poysoned. We were in Adam two manner of waies. 1. Legally, as Parties contracting [Page 9] with God in that first Covenant, and so were to stand or fall with our Head. 2. Naturally, we were in his loynes, so that whatsoever befell the humane Nature, it is Common to us; of which nature we are a part: All the seed of man was in Adam, and therefore all that seed being corrupted in Adam, we that come of him must needs be corrupted also: we are a generation of vipers, Mat. 3.7. a seed of evill doers. Es. 1.4. and young Serpents are worthy to dye, because of their kind, and the poyson somnesse that is in them. Who can bring a cleane thing out of an unclean? Job. 14.4.
Q. What then is the state of every one that is borne into the world?
A. Very miserable, & in no wise to be rested in, if ever we meane to be happy, Eph. 4.18.
Q. Why so?
A. By reason of sin and wrath, whereunto from the birth we are all subjected. [That which is of nature, is common to the whole kind, if thou be a man it is so with thee.] Eph 2.3.
Q. How long does a man continue in that sinfull and cursed estate?
A. Untill he be regenerate and borne [Page 10] againe, and made a member of Christ. Joh 3.3.
Q. What is there in sinne that makes one thus miserable?
A. Two things. First, the stain of sin. 2ly. The guilt of sinne. [The one makes us ugly creatures,1. Sinne it selfe. the other accursed.]
Q. What mean you by the stain of sin?
A. It is that filthinesse whereby the pretious soule, being turned from God, is defiled and become uncleane. Math. 15.20. 2 Cor. 7.1.1. Jam. 1 21. Every sin leaves a spot upon the soule, even those sinnes which men think they get credit by; as the Pox or Leprosy doth upon the body] therefore sinners are compared to Vipers, to Dogs, and Swine, &c.
Q. Is it such a matter to be a sinner, if there were no punishment to follow?
A. Yes; for two reasons. 1. Because the wretched soule hath lost his excellency, being deprived of the favour of God, and of supernaturall Graces, Reason is mans excellency and Grace a Christians which is the greatest losse of all. [When the soule is become a filthy stye, then God departs. It's worse to be a theese or a mad-man, then to be in prison; to be Nebuchadnezzar amōgst beasts, then Daniel in the lions den; the privation of supernaturall good, [Page 11] is a supernaturall misery.] Esa. 64.6. Levit. 26.30.
Q. Why Secondly?
A. Because the sinner can doe nothing that is pleasing to God; the best things he doth, God abhors them all. Esa. 1.10, 15. Hag. 2.13, 14 Rom. 8.8. Esay. 66.3. Prov. 15.8. Tit. 1.15. [Every thing is marred & and defiled by them, being dead in sins.]
Q. What is the guilt of sin?
A. It is that quality in sin,2. Guilt and punishment [...]f sin. by which we are bound over to answer Gods justice, for offēding his Law. [Though the act of murther or theft be past, yet the offender is liable to justice twenty or thirty yeares after; so doth sin, it lies at the dore, it calls for vengeance, as for its wages, &c.] Gen. 3.9, 10. Iam. 1.15. Gen. 18.20. Every sinner is a vile and filthy person: But that is not all; He is also a guilty person, under the curse and wrath of God. Gal. 3.10.
Q. What be the punishments every sin makes one liable unto?
A. They be three. 1. The sinner is in bondage, and subject unto wrath and feare all his life long: [Cursed in his basket and store; all the sorrowes of this life are parts and steps to the greater death; his sins are [Page 12] treasured up.] Ps. 7.11. Joh. 3.36. Joh. 27.7, 14. Job. 15.20, 21. Job. 20.5, 11, 14. Heb 2.15. Deut. 28.15, 16, 17. Mal. 2.2. Zach. 5.2. Rom. 2.5.
Q. What 2ly?
A. At his death he is stript off all his comforts, & the wretched soule is brought naked and singly to the barre of Gods justice: [The sinner while he lived and flourished, was deceived and befooled; now death unbefooles thee, and makes thee see what a foole thou wert.] Heb. 9.27.
Q. What lastly is the punishment and misery that sin brings?
A. After death to be tormented with the Devill and his Angels, for evermore, Rev. 21.8. 2 Thes. 1.9, 10. 1 Pet. 3.19. [This is the wofulnesse of a sinner once come to his place, and this misery is everlasting, unabatable, &c.] 1 Thes. 1.10. hath delivered us from wrath to come.
CAP.
Of the kinds and degrees of sin.
WHat is sin?
A. It is any transgression or swerving from Gods holy Law and will; it is any declining from that Holinesse [Page 13] and uprightnesse wherein God at first did make man. Rom. 4.15. 1 Joh. 3.4.
Sin is either
- Originall,
- or Actuall
Q. What is originall, or birth-sin?Of Originall sin.
A. It is that hereditary corruption of our nature, wherewith, through the disobedience of Adam, all his posterity,August. Confes. Art. 2. (naturally descending from him) are infected, and are subject to the wrath of God, and to the power of sin, being void of all righteousnesse, untoward and unable to doe any thing that is truly good, and prone to all manner of evill. Or thus; ‘Originall sin is the fault and corruption of the nature of every man, that naturally is engendred of the of-spring of Adam, whereby man is very faire from originall righteousnesse, and is inclined to evill; and therefore in every person, born into the World, it deserveth, Gods wrath and damnation. Rom 5.12,16. Rom. 3.23. See 39. Art. of Ch. of Engl. Art. 9.’
By that first sinne, our first parents fell from their originall righteousnesse, and so became dead in sin, and wholly defiled in all the faculties and parts of their soule [Page 14] and body, and were the objects of Gods wrath Now those sad effects of Adams first sin, did not rest and stay in their own persons onely, but are conveyed to all their posterity, so that from the birth we are defiled with sin, void of goodnesse, prone to evill, and deserve Gods wrath. And this pravity and nautinesse of our corrupt Nature, because we bring it into the World with us, is called Originall sin: See this opened in the severall Branches.
Q. 1. Are all that be borne into the World, guilty of sin, and subject to Gods wrath?
A. Yes, by reason of Adams fall, in whom, and with whom we all sinned 1 Cor. 15.22, 49. Rom. 5. 12. 14, 15, 16.
Q. 2. Are all likewise, from the birth, corrupted and defiled in their soules & bodies?
A. Yes; we are all as an unclean thing Ephes. 2.1, 2, 3. Psal. 51.5. Job 14.14. Rom. 7.24.
Q. 3. Are we all borne into the world void of all goodnesse.
A. Yes; and till we be regenerated, we cannot doe any thing that's truly good. [Being meere morall and naturall men.] Rom. 7.18, 23, 24. John. 3.6. Eph. 4.18. Math. 7.17.
[Page 15]Q. 4. Is this the condition of all that come of Adam?
A. Yes, of all, except Christ; and Christ is excepted, because he was conceived by the Holy Ghost. Luk. 1.35.
Q. 5. Why is this guilt and corruption called hereditary.
A. Because we have it by nature, before we know how to doe good or evill. Esa. 1.14. Math. 3.7. and not by imitation.
Q. You see what Originall sin is: What is Actuall sinne?
A. It is any thought, word,Actuall sinne. or deed in our own persons against any part of Gods Law, together with any evill motion of our hearts, before or after the consent of our will. Rom. 7.19. Jam. 1.14.
Actuall sinnes be either of
- Omission,
- or, Commission.
Q. What is a sinne of Omission.
A. It is, to leave undone any duty which we are bound unto, by Gods word; or when we faile in the manner of doing the same. Mat, 25.35, 40. 2 Cron, 30.18. 1 Cron. 15.13. Esa. 1.15. Esa. 58 3. We must take heed how we heare, Lu. 8.18. How we pray, Jam. 4 3. How we receive the Lords Supper, 1 Cor. 11.28. How we give Almes, Mat. 6.8
[Page 16] Q. What's the danger of sinnes of Omission?
A. The servant that doth not his Masters will, shall be beaten. Besides, sins of Omission make way for sins of Commission, they harden and estrange the heart frō God. Luk. 12.48. Jam. 4.17. Mal. 1.8.
Q. What is sin of Commission?
A. It is, to doe any thing which we should not doe. [To doe contrary to that which is commanded or forbidden.] 1 Tim. 1.9, 10. Levit. 26.23. Ezek. 18.24.
Again, sins be either of
- Ignorance,
- or Knowledge.
Q. What is sin of Ignorance?
A. When a body doth evill and knowes it not. 1 Tim. 1.13. Gen. 20.6. John. 16.2. Acts 3.17.
Q. Is that a sin?
A. Yes: (a) ignorance is it selfe a sin, it is a (b) cause of other sins; (c) and sins committed through ignorance are not thereby excusable. (a) Hos. 4.1, 14. 2 Thes. 1.8. Luk. 12.48. (b) Eph. 4.18 Jer. 5.4. Psal. 14.4. (c) Psal. 19.12. 2 Pet. 3.5. Luk. 23.34. Levit. 5.17, 18.
Q. What is sin against Knowledge?
A. It is, when we goe against our owne [Page 17] knowledge in any thing: when we know to doe well, and doe it not. Rom. 1.18, 21, 23, 32. Rom. 2.21. 1 Kings 15.5. Luk. 12.47. Jam. 4.17. Jer. 44.16, 17.
Q. What's the danger of sinning against knowledge?
A. God usually gives up such persons to impenitency, hardnesse of heart, and to a reprobate sense. Rom. 1.21, 24. a Tender Conscience is a sweet Blessing.
CAP. IV.
Of the differences and degrees of sin.
A Gain; sins be either
- Voluntary, or
- Against ones will.
Q. What is voluntary sin?
A. When we sin of our own accord, (i.e.) when sin proceeds from the disposition and inclination of our hearts, without force of temptation, Heb. 10.26. Joh. 8.44. he sinneth of his own. Rom. 6.12.
Q. What is sin involuntary, or against ones will?
A. When contrary to the bent and disposition of our hearts, we be overtaken unadvisedly, or through force of temptation? [and when there is no liking or allowance of the evill which we fall into.] [Page 18] Rom. 7.15, 16, 19. Luk. 22.33, 57.
Q. What is a sin of infirmity?
A. When we be overtaken in some s [...] contrary to our desires, purpose, and endeavours. Gal. 5.17. John. 13 37. Rom. 7 21, 22, 23.
Q. What say you of smaller sins, an [...] sinnes to which we are enclined by natur [...] or custome; and sinnes into which men fa [...] suddenly; Are they to be accounted sin of infirmity?
A. No, unlesse we can say, that the desire, bent, and purpose of our hearts is against them, the least and suddenest distempers and failings, are reigning sins if they spring from a root within us, or b [...] excused, defended, and made light of Rom. 8.4. Rom. 6.16. 1 Sam. 15.21.
Q. What is a sin of presumption?
A. When a man will venture to doe evill, upon a conceit that he shall repen [...] and doe well anough for all that. Num▪ 15.27, 31. Deut. 29 19.
Q. What is reigning sin?
A. Sin reigns when corruption remain in us unmortified, and there is not whithi [...] us a principle of Grace set up against it. [S [...] that the evill proceeds from an habit an [...] dispositiō of the soule, where sin reigneth [Page 19] Sinne may perhaps be outwardly resisted and restrained: as by lawes of men, shame, &c. But where sin doth not reigne, there it is resisted by a contrary principle of Life and Grace, which striveth against the flesh, Gal. 5.17. as when one streame is resisted by another.] Rom. 6.12, 14. 1 Joh. 3.10. Rom. 8.2.
Q. How may we judge of a reigning sinne?
A. Two waies. 1. Not by the grossenesse or smalnesse of it: nor yet by mens violence in sinning: but by the power and sway it hath in us, overbearing all motions and commands of the Word that crosse it. [When we are led by any lust, or can plead for it, that is a raigning sin.] 2 Pet. 2.19. Rom. 8.6, 13, 14. Luk. 16.10, 13.
Q. What 2ly is a signe that sin reignes in a Man?
A. When sin is not a burthen to thee; when thou art unwilling to heare of it, or to be discovered and reproved, that is a signe that sin reignes in thee, Mat, 14, 3, 4. 1 King. 21.20.
Againe sin is either against the
- Law, or
- Gospell.
Q. What is sin against the law?
A. Any breach of any one of the ten [Page 20] Commandments. Rom. 2.12, 14. Rom. 1.28, 29.
Q When doe men sinne against the Gospell.
A. As many as reject and disobey the Gospel calling them to repent, & to believe in Jesus Christ for salvation, they sin against the Gospell; and so doe all that make bold to sin, because there is mercy in Christ, and also all that slight and despise the means of Grace. Act. 7.51. 1 Joh. 3.23. Luk. 7.30. Act. 13.46.
Q. Infidelity then, & Impenitency, be sins against the Gospell; What is the danger thereof?
A. Such persons must of necessity perish, there being no help left for a man that rejects Christ: [they sin against the remedy.] Iohn. 3.18. Luk 13.3. Iohn. 16.9. Ioh. 8.24. Mar. 16.15, 16. Heb. 10.26.27.
Q. What is the sinne against the Holy Ghost?
A. It is a [totall] renouncing of Christ, after some knowledge and taste of the good word of life. Heb. 6.4 6. Heb. 10.28, 29. Mar. 3.28, 30. [Ignorant persons, nor unbelievers, nor backsliders, returning unto God, doe not sinne against the Holy Ghost.]
[Page 21]Q. Why is this sin never to be forgiven?
A. Because they think basely of Christ, and have no mind to returne by repentance, [they give the lye to the Spirit; as if Christs bloud were no more to be accounted of then common bloud, and not able to save.] Heb. 10.29.
Q. Is any, the least sin, veniall in its own nature?
A. No; all sinnes, even the least, be in their owne nature damnable, and will damne us, if we repent not of them. Rom. 6.23. Heb. 2.2. Mat. 12.36.
CAP. V.
How to convince men that they be under sin, and under the curse.
SEeing all unregenerate persons be thus wretched; how is it, that the most neither feele, nor feare any such things by themselves?
A. 1. Because they are dead in sinnes and trespasses. Eph. 2.1.
Q. Why 2ly?
A. 2. Because they judge themselves by false rules, and so think themselves to be something, when they are nothing. Gal. 6.3. Rev. 3.17.
[Page 22]Q. What be those false rules whereby they deceive themselves?
A. Many thinke, that because they are (a) baptized, and professe the faith of Christ, and (b) live in good order, a civill, harmlesse life:Whatsoever is short of Regeneration, is short of salvation. perhaps (c) better then others, or better then themselves have done heretofore: that therefore they be in good case: and yet an Hypocrite may doe all this. (a) Math 3.9 Rom. 2.17, 25, 29. Rom. 10 3. (b) Mat. 19.20. (b) Luk. 18.11. Phil. 3.4, 7. Mat. 7.21.
Q. What is the true glasse whereby to judge of our spirituall state aright?
A. The Scripture: which showes how bad we are indeed, and what we want: and what manner of people we ought to be, if we mean to be saved. Jam. 1.25. Gal. 3.22. Mat. 5.20. Joh. 3.3. 2 Cor. 5.17. Act. 26.18.
Q. O but men will confesse that they are sinners: and were it not for Christ, they should perish: But how may it be made appeare to their consciences, that for all this their confession, they are under the Law, and not under grace?
1 A. By 7. things. 1. By the blind and will conceits they have of God and of Religion▪
Q. What be those blind conceits of carnall people
[Page 23]A. They thinke, that it is a folly a to be singular and precise, and that they have b ever had faith and a good heart towards God— c that it was better when there was lesse preaching, and lesse knowledge, (such conceits discover a gracelesse heart) a Mat. 5.47. b Mat. 19.20. Rom. 7.9. Phil. 3.6, 7. c Jer. 44.17, 18.
Q. What other blind conceits discover them to be out of the way, and in a state of darknesse?
A. They think it presumption to say, a man may be a assured of his own salvation, [and yet that he is in an ill case that doubts of his salvation] & that it is no such b hard matter to repent, to have a good heart, and to save God: and that c petty sins are not to be stood upon (as omission of duty, lesser oathes, humouring of men and times, &c.) a they say they doe their best, and what would you have more?] All that thus think, doe shew that they are poore deluded soules. a 2 Cor. 13.5. 2 Pe. 1.10, 11. b Eph. 1.19. Ezek. 11.19. c Luk. 16.10. 1 Sam. 15.13, 14, 20. Mat, 12.36. Jam. 5.12. d 2 Cor. 10.18. 1 Cor. 44.
2 Q. How 2ly, may carnall persons be [Page 24] convinced that they be under the Law, and not under grace?
A. By the blind rules they walk by; for they (a) walk in darknesse, being (b) led by carnall reason, custome, example, and motions of their own hearts, and not by the Word and Spirit of God (a) 1 Ioh. 1, 9 (b) Rom. 8.13, 14. Eph. 2.2. Ier. 44.17.6. And if the blind lead the blind, they both fall into the ditch.—a Blind rule is a blind guide.
3 Q. How thirdly may it be knowne?
A. Because they were never converted; neither doe they see why, or from what, such as be borne and bred up in the true Religiō should be converted. such people are yet in their naturall state] Ioh. 8.33, 34.36. Ioh 3.4, 7. Luk. 15.7. Act. 3.19.
4 Q How fourthly may people be convinced to be under sinne, and without grace?
A. Because sin is no burthen to to them; they were never pricked in their hearts, not soundly humbled under their naturall condition. [A man may finde many faults in himselfe, by cōmon grace; but to feel and bewaile the rottēnesse & sink of iniquity, that is in our hearts▪ the contrarieties that be in our nature against God, and the [Page 25] workings of corruption; this we cannot discover, but by the sanctifying Spirit of God.] Rom. 7.7, 9.
5 Q. How fiftly doth it appeare that men want Grace?
A. Because they discerns not betweene pretious and vile; as between the state of Nature, & the state of Grace; between civill honesty, & saving Grace. [Let them tell what the differences be] Num. 16.3. Eze. 22.26. Esa. 5.20. Joh. 3.4. 1 Cor. 2.13, 14. Spirituall things must be spiritually discerned; you must not heare a Sermon as you would heare a speech, &c.
6 Q. How sixtly may this be proved?
A. Because they cannot bring you one promise out of the Scripture, nor one mark of a saved one, of which they can say, this doth belong to me: [But the lesse they know of the Word of God, the better they thinke of themselves; and the lesse they search their owne hearts, the greater is their assurance: These are deluded ones.] Sound Christians can bring promises and evidences, that they are in the state of Grace: such as these, Rom. 8.1, 2, 13. 1 Joh. 3.14. 1 Joh. 5.1, 2. 1 Thes. 5.5, 6.
7 Q. How lastly may a carnall person be convinced to be under sin?
[Page 26] A. Because they are not in Christ: this you must know, that it is not enough for a man to doe his best, and what he can: but if he be not in Christ, the Law layeth hold on him, he is under the curse: [No body is safe by doing his best:Eph. 2.12. 1 Thes. 1.10. the Law is a cruell Master, it lookes not what we can doe, it accepts not of repentings, &c. but unless we be in Christ Jesus, it curseth all our imperfections.] Gal. 3.10. 1 Joh. 5.11, 12.
Q. This is the case of man by nature, and of all the sons of Adam. What must we doe to escape wrath?
A. We must get into the Covenant of Grace made to us in Christ the promised seed. Gal. 3.13, 26. Rom. 10.4 Gal. 4.4, 5.
CAP. VI.
Of the Covenant of Grace; and our Redemption by Christ.
Third head of Christian doctrine.Q WHat is the Covenant of Grace?
A. It is Gods free Charter and Grant, wherein he bestoweth remission of sinnes, and the Kingdome of Heaven, in and for the death of Christ Jesus: [or it is a contract betweene God and man, concerning reconciliation and life everlasting, to be [Page 27] given and received by faith in Jesus Christ.] 2 Cor. 5.19. Gen. 17.4, 7. There is Gospell in that. Rom. 4.16, 17. Gal. 3.8. Deu. 26.17, 18. [The matter, covenanted, is life,1 and reconciliation: the conveyance, it is a 2 gift by Christ: the instrument and mean to 3 receive it, is faith: all our right and title to Heaven comes this way: from the love of the Father, through the merit of the Son, made ours by faith. Eph. 15. Rom. 5.21. Rom. 3.22, 24 Eph. 2.8.
Q. What is the true difference between the Covenant of Workes, and the Covenant of Grace?
A. The Law, or Covenant of Workes offereth salvation to them that keepe it perfectly in their own persons, [that is, to them that be without sinne, and have a righteousnesse of their owne, a personall, perfect, perpetuall Obedience.] Rom. 10.5. Luk. 10.28.
Q. Explaine that farther.
A. The Law considers not what we can doe now, neither doth it accept of sorrowes for doing amisse: but it is satisfied only with a full and compleat obedience [If thou say I doe my best, &c. that is no content to the Law: the Law requires that all our works be holy, without any touch of [Page 28] the flesh.] Rom. 7.14. 2 Cor. 3.7, 9. Gal. 3.10. It curseth every failing.
Q. How doth the Gospel offerus salvation
A. By the righteousnesse of Christ th [...] Mediator; so that the humbled soule, resting on Christ by faith, is justified, and [...] peace with God, though we be not perfectly holy. Rom. 3.25, 26, 27. Gal. 2.1. 2 Cor. 5.19. Rom. 4.16. 1 Tim. 1.15. [This the priviledge of the Gospell, that whe [...] we faile, yet if we repent, and turnet God, God accepts our persons, and th [...] greatest sin shall not condemne us; (th [...] Law knowes no such thing.)] Gal. 3.12.
Of justification by faith in Christ Jesus. Q. 1. Then Christ doth not justify us [...] giving grace and ability to keep the Law
A. No, for then Justification were a [...] works, and not of Grace: besides, there no such (b) ability given to any living [Grace is given whereby we subdue or corruptions,The Covenant with Adam was of workes, though all he had was given him. and strive to please God, b [...] not to fulfill the Law perfectly] (a) Eph. 7, 8, 9, 10. (b) 1 Joh. 1.8, 9. Act. 5.31. Ac [...] 15.11. That which I fetch with my pen [...] is not a gift; but our righteousnesse is [...] gift. Rom. 5.17.
Q. 2. Doth he save us by joyning [...] merits to our workes, as if we were justified partly by workes, and partly by fai [...] in Christ?
[Page 29] A. No; we are justified by faith, without the deeds of the Law; and Christ will not have any to bejoyned with him in that businesse. Rom. 3.21, 27, 28. Rom. 11.6. Esa. 64.6. Jer. 23.6 Esa. 63.3. Rom. 4 5, 6. Heb. 7.25. Heb. 9.26 Gal. 5.4. To a sinners justification, Christ is all in all▪ or none at all.
Q. 3. Doth the New Covenant save as, by changing the condition of workes into faith, and sincere obedience; as if the act of believing and obeying, should be in stead of perfect obedience to the Law?
A. By no meanes;The righteousnesse by which we are justified is, 1. The righteousnesse of a God. 2. Imputed to us, residing in the person of Christ. 3. Every way able to answer the Law. See Phil. 39, 2 Cor. 5.21. Ro 3.21, 22, 26. But our faith and sincere obedience is. 1. But the righteousnesse of a man 2. Inherent, no [...] imputed. 3. No way able to answer the Law. The New Covenant doth not change workes into workes; workes perfect incompleat, i [...]to workes imperfect▪ But it changeth workes of our own performing, into workes performed for us by Christ. for faith doth not justifie, as it is a grace wrought in us, & working in us; but as it is an instrument whereby the soule layeth hold on Christ: ['Tis the object of faith that saveth us: God gives Christ, and thou must receive him, and the hand to take him is faith. Heb. 10.10. Rom. 9.32. with Rom. 10.3, 4. Joh 6.35. Joh. 1.12. 1 Joh. 5 11, 12. Col. 1.20. Rom. 4.5, 6, 7, 16. The righteousnesse of Christ is the onely righteousnesse by which we stand justified before God: and Faith is the onely Meanes by which Christs righteousnesse [Page 30] is made ours: and this faith doth justify, not as it acteth upon our heart [...] to subdue lusts, but as it acteth upon Christ's bloud: as the meat that is eate [...] doth feed, & the medicine received doth cure the disease: even so he that eateth me, shall live by me, saith Christ, Joh. 6▪ 57.
Q. You say that you cannot be save by the Law: What then is the onely way left to inherit eternall life?
A. Christ is the way, the truth, and th [...] life: He was made sinne for us, that w [...] might be made the righteousnesse of Go [...] in him. John. 14.6. 2 Cor. 5.21. 1 Cor. 1.3 [...] [This is the Covenant of Grace: this [...] the Word of eternall life.] Joh. 6.68.
Q. When was this Covenant first mad [...] with mankind.
A In (a) Paradise, immediately afte [...] the fall of Adam: and it was renued (b [...] with Abraham, declared by Moses (c) an [...] the Prophets, till at last it was confirme by the death of Christ the promiser an [...] testator (a) Heb. 11.4. Gen. 3.14. (b) Gen▪ 17.4, 11. (c) Exod. 24.8. Heb. 9.19, 20. Ga [...] 3.16, 17.
Q. Were the Fathers, before the comeing of Christ, saved by faith in him?
[Page 31]A. Yes: we and they doe all drink of the same Spirituall Rock, which is Christ: being all children of faith and of the promise. 1 Cor. 10.1, 2, 3. Rom. 4.12. Rom. 9.8. Gal. 3.29. Heb. 11.4. Heb. 9.15. Rom. 1.1, 2. with 1 Pet. 3.18, 19. 1 Pet. 4.6.
Q. Then the Old and New Testament be all one for substance?
A. They are so: Christ is the substance of both: and they are but severall waies of setting down the Covenant of Grace: the one teaching to believe in Christ that was to come: the other shewing more clearly all things fulfilled in Christ now come, [according as was promised and prefigured.]
Q. By this it appeares that the Covenant of Grace is a most free Covenant, not grounded upon any condition on our parts: not upon any thing that we can doe, or suffer.
A. It is a most free and gratious Covenant: all the promises be made good to us in Christ:Eph. 3.12. 2 Cor. 1 [...].20. 2 Tim. 1. [...]. and we have nothing to doe but to embrace Christ: and that grace also God promiseth to worke in us. The Covenant of workes was conditionall, grounded on mans owne obedience: This New Covenant, whereby we [Page 32] are restored againe into Gods favour, is called a Covenant of Grace; because the remission of sins, the favour of God, and life everlasting, are the free gift of God, given us in Christ, not for any thing in us or done by us, but for the onely obedience o [...] Jesus Christ the Mediator, Eph 2.8. Ro. 5.21. Whē once we have Christ by Faith, we are made New Creatures, to bring forth fruit unto God. Eph. 2.10. Rom 7.4. But we can challenge nothing of justification and life, as a debt, or as from the hand of justice, but onely as as meer gift of grace Go [...] doth performe all things to us; not for anything is us, but for his Christ. And tho [...] conditionall expressions, If ye mortify th [...] deed of the flesh, ye shall live, &c. such promises doe tell us who shall live not why they shall live. Lastly, that first Covenant is mended; Christ the Mediator o [...] the New Covenant makes it good, by enabling, us to performe the condition thereof, which Moses could not doe: he gave the Law, but could not give grace [...] &c. Jer. 31.33. Heb. 8.9, 10. Deut. 5.27, 29. Heb 7.22.
CAP. VII.
Of promises to Christ the Mediator, the Head of the Covenant of Grace.
IN the Covenant of Grace there be three parties contracting and covenanting. 1. God, the party offended. 2ly, Man, the party offending, and to be reconciled. 3ly, Christ the reconciler and peace-maker between them both.
Q. The first party contracting in this New Covenant, is, God himselfe:The first Party in the New Covenant. What hath he done for Mankind?
A. The Lord hath done three gratious Acts for us; His goodnesse and love towards us appeareth in three things.
Q. 1. What is the first gratious act of God in this Covenant of peace?
1 A. It is the free giving of his Son to take our nature, that he might redeem us. It was the Fathers will he should have a body, and the Sons willingnesse to undertake it. Heb. 5.4, 5. Heb. 10.5, 7, 9. Joh. 3.16. Esa. 9.6.
2 Q. 2. What is the second gratious Act of God in this New Covenant?
A. God hath established the Covenant [Page 34] of our Redemption in and with his Son Jesus Christ:2 Cor. 5.19. God in Christ reconciling, &c. [God did not send his Son empty into the world, but furnished him with Testimonies & promises of his favour for the comfort of Christ himselfe, and o [...] us his people. Joh. 10.36. Heb. 1.6. Ther [...] was a Covenant betwixt God and Chri [...] our head, touching the work of Redemption; the Lord promising some things [...] Christ, and requiring some things o [...] Christ.] 1 Tim. 3.16. Gal: 3.16, 19. Ge [...] 12.3.
Q. How many sorts of promises there in the New Covenant?
A. Two sorts, some be made to Chri [...] the Mediator: and some unto all suc [...] persons as doe, or shall embrace Chri [...] offered unto them.
Q. What things did God promise [...] Christ Himselfe, Of Gods promises to Christ. as our Head and Medi [...] tor?
1 A. Three things. 1. God promised to [...] to him a Father; to fill him with the Holy Ghost, and with power to goe throug [...] with the work of our redemption. Heb. 5, 6. Act. 10.38. Ep 1.22. Esa. 11.2. Esa. 49.
Q. What 2ly doth God promise to him
2 A. 2. God promiseth him acceptance, vict [...] ry, and successe in all his undertakings [...] [Page 35] man, Mat. 3.17. Ioh. 5.20, 21. Esay 42.6. & 53.11. Act. 2.27.
Q. In what particulars shall Christ have successe, and power to blesse his people?
A. In five particulars. I God sayes to him, Thou shalt a teach them,1. Conversion. 2. Adoption. 3. Sanctification. and turne them to the Lord. 2ly Thou b shalt make them my sonnes and doughters. 3ly And thou c shalt have the spirit to bestow on them. a Mal 4.6. Luk. 1.16, 17. Ioh 6.45. Esay 61 1, 2. b Ioh: 6.40. & 1.12. c & 15.26 Luk. 24.49.
Q. In what else shall Christ have successe?
A. 4ly Thou shalt a give them peace whilst they live in this world.4. Peace in our justification. 5. Glorification. 5yl And b raise them up at the last day to eternall glory. a Ioh: 10.16, 28, 29. & 14.27. & 16.33. b Ioh. 6.37, 40. Rom 8.11.
Q These are Gods promises to his Son: What did God require of him when he gave him to be Head and Covenant to his people?
A. God said, Thou must a have a body prepared thee, wherein to do my will; Thou b must be a servant, a man of sorrows, to bear mans transgressions; thou must die, & be made an offering for their sins. [Page 36] a Heb. 10.7. Gal. 4.4, 5. b Esay 53.5, 6, 10 Phil. 2.8. Heb: 2.10. Luk. 24.46.
3 Q. Christ was content to doe all this. What lastly, did God for him upon the performance thereof?
A. He highly exalted him above every name, and anointed him with the oyle of gladnesse above his fellowes; thereby testifying, that he is well pleased and satisfied with Christ's performances for us. Phil. 2.9 Heb. 1.3, 4, 5, 9. Psal. 45.7. Esay 53.12. 1 Tim. 3.16.
Q. What have we to consider in this worke of God towards mankind?
A. His sweet and unspeakable love; that when it was not in the power of any creature to devise a way, he provided a price out of his owne store to redeeme us, Esay 59 6. Eph. 3.10, 18. 2 Cor. 5, 19: to himselfe, &c.
Q. Why did God thus article with Christ our Head?
A. It is for our consolation and assurance, that God doth capitulate with Christ our head, in the name of the elect; because now all is sure, God cannot breake with his owne Son, 2 Cor. 1.20, 21. Gal 3.16. Ephe. 1.3. Joh: 20.17. [He is first Christ's Father, and then ours, 1 Pet: 1.21. [Page 37] John. 16.10. Christ will see the Covenant performed on both parts, viz: all that God promiseth to us, shall be made good to us; and all that man ought to doe, he hath done for us, and in us, our righteousnesse is placed in the person of Christ, and so it is in a safe hand, where we shall be sure to find, and have it, when we have most need of it. Our righteousnesse is not in our owne keeping, as it was in the first Covenant.
CAP. VIII.
Of Christ offered to Sinners, as yet unconverted; and of the ground of a Sinners going to Christ.
3 Q. WE have seen the promises made to Christ the Mediator. What is the third gratious Act of God the Father in this New Covenant?
A. The Lord offereth Christ to all sinners, and with him, all things that pertain to life and godlinesse. 2 Pet. 1.3. Rom. 8 32. Luk. 24.44. Mar. 16.15.
Q. Shew particularly what promises God hath made to mankind, Of Gods promises to mankind. in and with his Sonne Jesus Christ?
A. Some belong to sinners that be as [Page 38] yet out of Christ; that so of unbelievers, they may be made believers. And some be peculiar to them that do embrace Christ, [and be in covenant with him.]
Q. Are there any promises made to a man not yet in the state of Grace, to unbeliever?
God considers not what thou hast beene heretofore; Come in now, embrace Christ and live. A. Yes: Christ, with all his riches and promises, is offered to poore sinners, of what sort soever they be absolutely, without any former condition in themselves; and freely, for just nothing. [Any that will may take him.] Esa. 55.8. Rev. 22.17. Luk 14.16, 21, 23. Joh. 7.37. Esa. 61.1, 3. Ezek. 16.6. Buy without money, &c.
Q. Are such invited to take Christ, as have nothing in them but sinne and wretchednesse? May they meddle with Christ?
A. Yes: And he is fittest for Christ, that doth most loath himselfe, & seeth least goodnesse in himselfe. Mat 9.13. Luk. 18.9, 11, 13, 21.
Q. Declare that more largely.
A. All that come to Christ, must come with an heart a emptied of all conceits of goodnesse; having a vile esteeme, not onely of their sinnes, but of their best righteousnesse b and moralities, and performances of their unregenerate time. [Page 39] a Phil. 3.4, 6, 8. Luk. 1.53. Mat. 19.20, 21. Math. 13.44. b Math. 3.9. Esa. 64.6. Rom. 7.9, 18. Jer. 9.26. Rom. 2.28.
Q. Some sinners be more notorious then others: May all come to Christ?
A. Yes; every one that is weary of his sins, and willing to be friends with God. [No mans sinnes doe shut him out from Christ: Christ calleth sinners, the Devill maketh sinne to be a barre to shut out a sinner from coming to Christ.] Mat. 11.28. Luk. 15.2, 7, 21, 22. Esa. 55.7, 8.
Q. Upon what grounds may a sinner be bold to goe to Christ to find mercy?
A. God doth not only offer Christ, with all his merits, but also a inviteth, and 1 b beseecheth, and c commands thee 2 to believe; d promising that he will not 3 reject thee, whatever thou hast beene heretofore. 4 a Mat. 11.28. b 2 Cor. 5.20. c 1 Joh. 3.23. Luk. 14.23. d Joh. 6.37. Luk. 15.19, 20. This is the key of the Gospell to let sinners into Christ; to make a believer of an unbeliever: It is a cable cast out to us, whereby to pluck our selves to shore, as men doe that are fallen into the water.]
Q. What is the poore sinners duty now?
A. To take Christ thus offered, and [Page 40] pressed upon him by God: But if thou reject him, thou dost justly perish: [Thou must accept Christ for thy Lord and Saviour.] John 16.8, 9. Luk. 14.18 24.
Q. O but what comfort hath the soule to goe to God, till we know our selves to be in Christ, and in the state of Grace?
A. Promises are not offered to believers onely, but laid as the foundations of Faith: we goe to God, not from being pardoned, but to be pardoned; not from assurance, but for assurance: And for your so doing, you have grounds and comfort enough in Gods promises, and Christs call: Thy assurance is not the ground of thy going to God, but Gods invitation, and promises, Rom. 10.12. Mark. 16.15. Eph. 1.13. Heb. 11.6. The sad soule, though he goe to God trembling, yet he goes believingly: It is faith that sends the soule a begging unto God.
Q. All that seem to fly to Christ, doe not accept of him aright: How may I know that I doe it aright?
A. As the Wife takes the Husband to be her head, to stick to him, to obey him: so must thou take Christ to be thy head and husband, thy King and Saviour, upon any [Page 41] tearmes: [If thou canst say, I will have Christ what ere it cost me, that is a true accepting of Christ. [Luk. 14.28, 33. & 16.13. Mat. 10.37. [this is the whole nature of faith, to know him, to accept him for our Lord and Saviour,What Faith is. and to rest on him. Eph. 1.13.
Q. What followes hereof?
A. By this we have an entrance and right unto all the promises made to the Elect in Christ, 1 Pet. 1.21. Eph. 2.18. 2 Pet. 1.11.
CAP. IX.
Of Gods promises to them that actually embrace Christ: of the Blessings of the Covenant.
Q. VNbelievers have promise of acceptance, if they will come in and submit to Christ: What are the promises made to them that doe believe?
A. They be of three sorts: 1 Spirituall; 2 Temporall: 3 Eternall. [Spirituall promises may be reduced to two heads: for either they concerne remission of sins, or our sanctification, and perseverance in grace.]
[Page 42] 1. Sort are spirituall promises.Q What promise of mercy hath God made to them that believe?
A. God hath said, their sinnes and iniquities will I remember no more; they are passed from death to life, and shall not come into condemnation, Heb. 10.17 Ioh. 5.24. Rom. 8.1. Act. 13.38, 39. Mic: 7.18, 19 Exod. 34.6, 7. Joh. 3.16.
Q. Touching sanctification; What promise hath God made in the Gospell?
A. God hath promised to teach us effectually; to write his Law in our hearts; to cause us to love him, and not to depart from him. [God hath promised to work our works in us, else this Covenant also would nor be sure to us.Those are better promises then were in the first Covenant. God doth not only keepe faith and covenant with us on his owne part, but he doth also forgive our failings and unfaithfulnesse, and causeth us to keep covenant with him. Heb: 8.10, 11. Jer: 32.38.40. Esa: 26.12. Hos: 2.19. Deut: 30.6. Act: 5.31 2 Tim 2.13, Rom: 3.3.
Q. Doe these promises belong to all degrees of believers?
A. Yes; to the weake, and to them that be cast downe, as well as to them that be strong in saith, and free from doubtings. Mat: 12.20. Mat: 14.31.
Q. Shew particularly what promises [Page 43] God hath made to the weake Christian, to one that is a beginner.
A. First, there is a promise of acceptance. God will accept and cherish the ve: ry first motions, desires,1 To the weake. and weakest performances of the honest heart. Luk 15.20. 2 Chron: 9.1. Gen: 22.16. with Heb: 11.17. Esa: 42.3. 2 Chron. 19.3. particularly for prayer. Esa. 65.24. for almes. 2 Cor. 8.12.
Q What other promise is there for weake Christians?
A. Secondly, there is a promise of perseverance;2 To the doubting. their faith shall never finally faile, but they are kept by the power of God unto salvation. 1. Joh: 3.9. Luk: 22.32. Joh: 10.28, 29. 1 Pet: 1.5. Zac: 12.8. Esa: 40.29. 1 Thess: 5.24. Jud: v. 1.
Q What promise is made to the doubting and distressed Christians disquieted about his spirituall estate?
A. God will heale the broken hearted, beare their prayers, and sustaine them with his grace. [The sanctifying spirit in thee is Gods witnesse that thou art his. [Esa: 61.3. Esay 50.10. Jam: 5.13. 1 Cor: 10.13. Ioh 13.15.16. Esa: 57.16, 20. Mat: 5.4. Psal: 51.8. Psal: 77.3.
Q What promise is there for them that be tempted by Satan?
[Page 44] 3. To the tempted. A. Greater is he that is in us, and with us, than he that is against us; and he will tread Satan under our feet, 1 John 4.4. Rom 16.20. Re. 12.10, 11, 14, 16. Mat. 16.18. 2 Cor. 12.9. Iam. 4.7, 8. Heb. 4.15.16.
Q. What promise is there to a backslider that is returning?
4. To the laps [...]d. A. God will heale their back-slidings, and his anger shall be turned away from them. Hos. 14 1, 4. Ier. 3.1, 12. Ier. 31.18, 20, 22. Ezek 18.28, 30. Luke 22.32. Esay 55.7.
Q. What promises are made to them that long for grace, and for the favour of God?
5. To the hungry soule. A. God will satisfie their desires, and speake peace to their soules: [He will be found of them. The spirit is compared to water; 1. For its refreshing the weary 2. For its clensing of the filthy. 3. For it fruitfulnesse, making the barren to bring forth good fruit.] Mat. 5.6. Luke 11.13 Esay 44 3. & 65.13. Prov. 2.25.
Q. What temperall promises, concerning this life hath God made to us in Christ?
Second sort of promises. A. He will give us all needfull a blessings, and turne b all hurtfull things [...] our good. a Mat. 6.26, 32. Ps. 84.11 Esay 43.2. Gen. 15.1. c Rom. 8.28, 35, 37 1 Cor 3.21, 22.
[Page 45]Q. What promises concerning the life to come hath God given us?
A. It is his good pleasure to give us his Kingdome,Third sort of promises. Luk. 12.32. Joh. 12.26. Joh. 17.24. [All these things doth God promise with his Sonne; saying, Take him; this I will doe for you, I will forgive your sins, and give you peace: if any thirst, I will fill him with good things, &c. And because all this shall be sure to you, I will frame your hearts to love me; I will be your teacher; you shall be able to discern between pretious and vile; when you fall, I will not suffer you to fall away: I will heare your prayers, I will give you victory over Satan, and after all I will bring you to glory. This portion you shall have with my Christ.]
Q. How doth God confirme all these promises to us? In whom are they sure?
A. In Christ, the foundation of the New Covenant; to whom God hath sworne, and will not repent. 2 Cor. 1.20. Heb. 7.19, 21, 22. Heb. 6.13, 17, 18, 19. Tit. 1.2. 2 Tim. 1.1.
CAP. X.
Of Christ the Mediator of the New Test [...] ment; and first of his wonderfull person, God and man, and the Benefits flowing from that personall union.
YOu have seen what God hath do [...] for us, viz. given his Son; offered hi [...] to sinners, with rich and large promis [...] to them that recieve him. The secon [...] party in the New Covenant is Christ th [...] Mediator.The second party in the New Covenant. Of this Mediator we are to consider two things: 1. His person. 2. H [...] undertaking and office.
Q. All the promises of God have the Yea and Amen in Christ: Who is Christ▪
A. Jesus Christ is the a eternall So [...] of God, of the same b substance wit [...] the Father, God from everlasting; c wh [...] in the fulnesse of time tooke on him on nature; d so that he is true God and tru [...] man in one person. a Mat. 16.16. b Heb 1.3. Joh. 1.1, 3. Joh. 10.30. Rev. 1.8. Esa 9.6. Joh. 5.18. Phil. 2.6. c Gal. 4.4, [...] d Rom. 1.3. Rom. 9.5. Col. 2.9. Ma [...] 22.43.
Q. What is necessary that Christ on [Page 47] peace-maker should be man?
A. Yes, for three reasons. First, because he that redeemeth, and they that be redeemed, must be both of one kind and nature, that so Gods Justice may accept him in our stead [a right to redeeme; therefore Angels that fell are not saved, because he took not their nature.] Heb. 2.10.11, 14, 16. Ruth. 4.4, 6. 1 Cor. 15.20, 21.
Q. Why secondly?
A. That he might be put under the Law, and die; the which as God he could not doe. [He was to pay our debt, and therefore to enter into our bonds.] Heb. 2.9, 10, 14. Rev. 1, 5. 1 Pet. 2.24.
Q. Why thirdly?
A. That he might be a mercifull, and faithfull High Priest in things pertaining to God, to make reconciliation for the sins of the people. Heb. 2.17, 18. Heb. 4.15. Heb. 5.2. Our Saviour was taken from among men, that he might have compassion them that be tempted, and out of the way.
Q. Did Gods justice require him to death? was it necessary that Christ should dye for us?
A. Yes; Sin calls for death, as for its wages; and he that will redeem a sinner, [Page 48] must dye for him: [He must pay all o [...] debt, and that is a price for a sinner▪ Math. 26.39. Rom. 8.32. Heb. 9.12, 22, 26 1 Pet. 3.18.
Q. Why must the Mediator be all God?
A. 1. That he might be able to over come death. Act. 2.24 John 10.18. C [...] 2.15.
Q. Why 2ly must the Mediator be God
A. 2. To make his obedience and sufferings efficacious and acceptable for us All the Angels in Heaven, if they shoul [...] suffer in Hell for evermore, cannot sati [...] fie for one soule. Heb. 9.12, 14. Heb. 10. [...] 9. Mic. 6.6, 7. 1 Pet. 1.18. Psal. 49, 7, 8. [N [...] meer creature can stand before the wrat [...] of God to overcome it; a finite creature cannot satisfie an infinite God.]
Q. Say the same againe in plaine tearmes.
A. All that Christ did and suffered [...] therefore meritorious & pretious, becaus [...] it was the suffering and obedience of on that is God: [The bloud of God, the righteousnesse of God.] Acts 20.28. 1 Cor. 2.8. 2 Cor. 5.21. Rom. 3.22.
Q. How can that be, seeing God cannot suffer, nor yet be obedient to any [Page 49] there being none greater then God?
A. Is it so; because God and man be one person: his humane nature is united to the person of God; by reason of which personall union, that which is proper to the humane nature, is applyed to whole Christ, [to the man Christ Jesus.] Luke 1.43. John 8.58. John 3.13.
Q. Then Jesus Christ the Son of God, and the Son of Mary, are not two persons, but two natures in one person.
A. It is true; for the humane nature was taken into the subsistence of the second person in the Blessed Trinity, being from his conception prevented from a personall subsisting of it selfe, like other men. God took man into himselfe, and joined it to himself; and so God and man be one Christ] Luk. 1.35. Heb. 2.16. Joh. 1.14. Joh. 17.21, 22. [Man and wife be one by civill bonds, yet not one person, Christ & we are one by spirituall bonds, yet not one person; but God and man be one person of Christ, Mat: 1.23. Emmanuel.
Q. Why must the Mediator be God and Man in one person?
A. He must be man, that he might dye; and he must be God, that he might be able to overcome death; & he must be both in one [Page 50] person that the sufferings in the humane nature, might have worthinesse and merit to save us. 1 Pet. 1.19. Esay 53.10, 11.
Q. You see that the worthinesse o [...] Christs sufferings depends on that blessed union of man to the Godhead: What other benefit flowes from thence?
A. From that personall union are communicated to us all the graces and priviledges which we doe enjoy, or looke for hereafter. [all our riches and happinesse is first in Christ our head, and from Christ to us.] Eph. 1.3, 4. 1 Cor. 3.22, 23 Ioh. 17.21, 22, 23. & 15.9. & 1.16. Col. 1. 13, 15, 17, 19 Rom 8.11, 17. [All thing [...] are ours; because we are knit to Christ and Christ is Gods: from that blessed and glorious Head of ours that dwels in the glorious Godhead; from thence descend all grace to the brethren. God is first th [...] Father of Christ, then our Father. Christ is that Iacobs Ladder, that joynes Heaven and Earth together. Iohn 1.51. & 20 17.]
Q. Is it not a great comfort that our Mediator is our brother, and also one with God?
A It now is, and ever will be, an infinite contentment to the poore soule, to [Page 51] behold our blessed Head and Mediator dwelling in those everlasting burnings, set in glory at Gods owne right hand above all created natures: [From whence he now governes the Church, and will hereafter glorifie it with his own glory.] Eph: 1 21, 22. Rom. 8.34. We must looke upon all things done to Christ, and by Christ, as a common person, and head of the Elect, uniting us unto God, communicating unto us all spirituall good things; triumphing over all the enemies of our salvation; preparing mansions for us against we die, and in the mean while making intercession for us, untill he hath brought us to the enjoyment of himselfe in glory, John 14.2. 1 Cor. 3.23. & 17.21, 22, 24.
CAP: XI.
Of Christs Priestly office, & the parts thereof, viz. satisfaction and intercession.
HE that shall bring sinners to Heaven must doe three things. First, he must make satisfaction to God for their sinnes. Secondly, he must effectually teach them to know God. Thirdly, he must rule [Page 52] and deliver them from all opposite power. All this Christ doth undertake and performe in us and for us: And accordingly we are taught in Scripture, that he hath [...] threefold office; namely, 1. Of Priest, to make reconciliation,Of Christs threefold office. by the offering up o [...] himselfe to God for us. 2. Of a King, to conquer our enemies, and rule in ou [...] hearts. 3. Of a Prophet, to teach us the will of God.
Q. What is Christs Priestly Office?
1. Priestly. A. Christs Priestly office is, to pacifie his Fathers wrath, and make an atonement for the sins of the people, by the offering up of himselfe a sacrifice for sin Heb. 5.1. Heb. 2.17. Levit. 5.17, 18. Num 16.47. Heb. 9.26.
Q. What be the parts of Christ Priestly office?
A. Two, namely, to make
- 1 Satisfaction for the people.
- 2 Intercession for the people.
[And so was the Office of Aaron, and the Priests, to be mediators between God and man; and to make atonement for the sins of the people, and to pray for them. Heb. 9.7, Heb. 5.1.
[Page 53]Q. We have offended and wronged God:Of Christs satisfaction Did Christ make any reall satisfaction to God for the same?
A. Yes: He did not barely intreat for us, but he paid in such a price, and gave such contentment to Gods Justice in our behalfe, that the Lord doth smell a favour of rest to our soules. Rom. 3.25, 26. 1 Tim. 2.6. 1 Pet. 1.19. with 1 Joh. 2.2. Num. 19.9. with Heb. 13.11, 12. Levit. 16.20, 22. Esa. 53.5, 8. [Christ doth not barely intreat, but as an advocate, he pleads a satisfaction made: Expiation and satisfaction is the taking away of an offence, by doing or suffering something, by some worke or price which the party offended will accept of. As 2 Sam. 21.3. 1 Cor. 6.20. Heb. 9.12. Philem. v. 18.
Q. How did Christ make such satisfaction for us.
A. By the offering up of his body a sacrifice for sinne, according to the will of God, by which we are consecrated and reconciled to God for ever. [The Father craved no more but once offering for our ransome.] Heb. 10.5, 9, 12. Eph. 5.2. with Gen. 8.21. Rom. 8.34. Christs bloud is the price of soules.
Q. Is that a true & full satisfaction for sin?
[Page 54] A. Yes: Gods Justice is no looser by pardoning sin for Christs sake, seeing our sinnes are visited to the full upon Christ our surety; there is man for man, soule for soule; the pretious death of his righteous Son, instead of a sinfull creature. 1 Pet. 3.18. 1 Joh. 17.9 Joh. 11.50. Rom. 8 32.In Hell there is suffering enough but no satisfaction; the debt is never p [...]d. Gods Justice is better contented in Christs sufferings for a time, then in the creatures for evermore; and for the sinnes of the Elect, then for the sinnes of the damned.]
Q. If God be satisfied, then we are discharged from the curse of the Law, and all our debt to Gods Justice
A. We are so [...] because Christ our surety hath fully answered the Law for us; so that nothing remaines to be charged on us. Gal. 3.10, 13. Rom. 8.33, 34.
Q. But how did Christ answer the Law for us?
A. By a bearing all that punishment which is due to breakers of God Law; and by b fulfilling all that obed [...] ence which it requireth of us. a Phil. 28. Ro. 5.19. b Mat. 5.17. Joh. 8.29. Mat. 3.15. Rom. 8.3. We that are sinners stand bound to God in a double debt. 1. Of satisfaction for sins past. 2. Of obedience for time [Page 55] coming: This the Law requireth of us, and thus much Christ hath performed for us.
Q. What is the second part of Christs Priestly office.
A. To make intercession for us,Of Christs intercession. Rom 8.34. Heb. 7.25.
Q. What meane you by Christs intercession?
A. Christ stands between God and us; he presents us and our prayers to God, & pleads his merits for our acceptance. [Christ appears in the presence of God for us, as the high Priests did with the names the twelve Tribes, in the Holy of Holies.] Heb. 9.24. 1 Joh. 2.1. Rev. 8.2, 3. Exod: 28.28, 29, 38.
Q. What then be the parts of Christs intercession?
A. They be two. 1. To present and tender to his Father his owne bloud, which he shed for our sins: And 2ly, To make requests for us. Thus did the high Priest, (who was a Type of Christ) enter into the Holy of Holies [which was a figure of Heaven] with the bloud of a Bullock, & a Goat, [which did signifie Christs bloud] and with Incese: [which did signifie his prayers for the people.] Thus did [Page 56] the High Priest when he went into the Holy of Holies, to make atonement and reconciliation for the people. Lev. 16.5, 12, 13, 14, 15, 16, 19. And thus doth Christ our High Priest for us now in Heaven. Rev. 8.2, 3. Heb. 9.12, 23, 24. Christ carried his own bloud into Heaven.
Q. What is the effect and fruit of this part of Christs Priestly office?
1 Pet. 2.5. Heb. 7.25. Heb. 9.14.A. By this applying and pleading of his sacrifice for us, both our persons, and our services are accepted with God. Exod. 28 38.
Q. What followes of all this?
A. Therefore we must go to God only by Christ, and not by any Creature, Saint, or Ang [...]ll: 'Tis Christs office, not theirs, to appeare in our behalfe before God. Heb 4.14, 16. with Heb. 5.4, 5.
Q. How doth it appeare that he is a Priest to you?
A. Because he gives me peace of conscience in his bloud, and hath made me a Priest, to offer up spirituall sacrifices to God by him. Rev. 1.6. 1 Pet 2.5. Rom. 12.1.
CAP. XII.
Of Christs
- Kingly, or Ruling office.
- Propheticall, & Teaching office.
ALL the Benefits obtained by Christs Priestly Office, are conveyed unto us by his Kingly and Propheticall office.
Q. Is Christ the King of the Church?
A. Yes:2. Of Christs Kingly office. Christ is the only King over the Church: It is such an Honour, that God thinkes it fit for none but his Son. Heb. 1.8, 9. Col. 1.15, 18. Christ is the first borne of every Creature; He is the Head and Husband of the Church, and therefore he alone is fit, he alone is able to gather a Church, to rule his Church, and to deliver it from those mighty Principalities and Powers which fight against our soules. Mat. 2.2. Rev. 19.16. 1 Tim. 6.15. Rev. 15.3.
Q. What kind of Kingdome, or dominion hath Christ over the Church?
A. It is not of this world, nor like the Kingdomes of earth: But it is a spirituall Kingdome, ordering the businesse of the soule, and the affaires of Heaven. Col. 1. [Page 58] 13. Rev: 1.18. & 3.7. All things belonging to it are spirituall; the means of gathering and governing it, are spirituall; the weapons of our warfare, are spirituall; the blessings and priviledges are spirituall; the enemies of it are spirituall, &c.
Q. What be the parts of this spirituall Kingly office of Christ?
1 A. They be foure. 1 To deliver us out of the hands of our spirituall enemies; to turne us from darknesse to light, & from the power of Satan unto God, and so to translate us into the Kingdome of Jesus Christ. Act: 26, 18. Col. 1.13. Luk. 1.74.
Q. What be those spirituall enemies out of whose hands Christ doth deliver us?
A. Foure. 1 a Sinne. 2 b Satan. 3 c The curse of the Law. And Lastly, d Death: All these be enemies to our salvation, and over them all Christ doth give us the victory: a 1 Pet: 4.2. 1 Joh: 3.8. Mat: 12.20. Rom 6.7. b Rom. 16.20. 1 Ioh: 4.4. c Rom: 7.1.4. & 8.33. d 1 Cor. 15.55, 57.
Q. What is the second part of Christs Kingly office?
2 A. To give us Laws and Rules to order and governe us (being thus gathered) [Page 59] in the wayes of truth and righteousnesse. Esay 9.6, 7. Gal: 6.16. Mat: 28.20.
Q. Then they wrong Christ in his Kingly office, that challenge a power over the conscience, to bind it with sin, or duty?
A. They doe so; because it is Christs prerogative to give Lawes to the conscience, Esay 33.22. Mat. 23.8, 10. Iam. 4.12. Men may order the outward man by their Lawes,Col. 2.11.21, 12. but the conscience is Christs peculiar, they may not meddle with that, to bind where Christ hath set free; And where Christ hath bound, no man can set us free, 1 Cor. 7.24. 2 Cor. 11.20 Gal. 5.1.
Q. What is the third part of Christs Kingly office?
3 A. To subdue our lusts; to rule in our hearts by his Word and Spirit, and to keep us in obedience to his Lawes, Psal. 110.2, 3. & 45.5. 2 Cor: 10.4.5. Luk: 19.14, 27. Ezek: 34.23, 24.
Q. What is the fourth part of Christs Kingly office?
4 A. To defend and preserve us amidst all tentations, unto his Kingdome of glory. Christ doth take order with the Enemies of his Church & Kingdome: he discovers and confounds their plots and devices: [Page 60] He restraines their rage, and sets bounds to their malice, & at last he casteth them into the lake that burneth with fire and brimstone. Rev. 2.10. Luk. 18.7, 8. Esa. 43.2. Amos 9.9. Ezra 6.8, 11, 22. Esth. 3.8, 13. with Esth. 6.1, 6. with Esth. 8.5, 8, 11. with Esth. 9.1, 22. Rev. 19.20.
Q. By what means doth Christ gathe [...] him a Kingdome, and carry on the Government thereof?
A. a Not by the arm of flesh, b bu [...] by spirituall weapons, viz. His Word, Sacraments, and the exercise of the keyes (which we call discipline) a 2 Cor. 10.4. Esa. 11.4. Eph. 6.11, 12. b Jo [...] 20.23. Mat. 18.17, 18.
Q. Then it is not lawfull for Christians by force of Armes, to erect Christs Kingdome? much lesse is it lawfull for Christian people to rise up against civill Magistrates, for the Cause and Kingdome o [...] Jesus Christ?
A. It is utterly unlawfull, a because Christs Kingdome is not of this world, [...] therefore his servants may not fight: [...] Christs Spirituall Kingdome does not overthrow Cesars temporall power, an [...] therefore Christ hath commanded a [...] humble subjection to all civill Powers. [Page 61] a Joh. 18.36. Mat. 26.52. b Mat. 22.21. Rom. 13.1, 2, 4, 7. Tit. 3.1. Act. 23.5. 1 Pet. 2.13, 15, 16. It is a singular wickednesse, to make Christs Name and Gospell a pretence to shake off Temporall authority, or to make it a Condition of our yeilding civill obedience unto them.
Q. How shall I know that Christ is a King to me?
A. By two things. 1. By the obedience I yeild to his Lawes. Joh. 15.14.
Q. How secondly?
A. By the victory he gives me over my sinnes: if sinne reigne in us, Christ is not King. [Christ sets up his Word in our hearts; he makes us a willing and obedient people; the lusts, and principles, and maximes of the World rule not in us.] Psal. 110.3. 1 Pet. 2.9. Col. 1.13.
Q. Christ is the great Prophet of the Church, to teach, instruct, exhort,Of Christs Protheticall office. and comfort his people. Joh. 1.9. John 6.45. What be the parts of Christs Propheticall Office?
A. Two: 1. To reveale his Father, and make known his will to us. Joh. 1.18. Luk. 1.78, 79. Eph. 3.9. Deut. 18.15. with Joh. 10.3, 9, 11. 1 Cor. 1.21.
Q. What is the second part of Christs [Page 62] teaching office?
A. Effectually to perswade the heart to receive the Doctrine taught; [to open their eies, unstop their eares, and cause their heart to attend.] Esa. 35.4, 5. Joh. 6.45. Act. 16.14. Rev. 3.18. Christ does not onely hold forth the light, but he gives us eies to see it.
Q. Be there not other Prophets and Teachers of the Church.
A. Yes; Christ useth the Ministry of men, but all the efficacy and power of their teaching is from God. 1 Cor. 3.7. Mat. 11.25.26, 27. Mat. 13.13. 2 Cor. 3.3. Gal. 2.8. 2 Cor. 4.6, 7.
Q How shall I know that I am taught of God?
A. When the Word which we heare is followed by us, and obeyed: [else thou hast heard a meer man; man may teach you to know the definitions of faith, of sin, of repentance, &c. but Christ alone teacheth you to believe and repent; Christ giveth the discerning, the taste to judge between things that differ.] 2 Cor. 10.5. Joh. 10.4, 5, 27.
CAP. XIII.
Of Man to be reconciled to God in the New Covenant; Man is the third party in the Covenant of Grace.
GOD hath given his Son to be a Covenant of the people,The third party in the New Covenant. (Esa. 42.6.) Made sure promises to him, &c. And Christ thus brought into the world, furnished with grace & power, is offered to sinners, with large promises to them that receive him. It followes to be considered.
Q. To whom doe those promises of life and salvation belong? Who may take comfort in them?
A. Onely they that be in covenant with God. Eph. 2.12.
Q. When is the soule in covenant with God?
A. When the heart consents to take Christ as he is offered to us in all his Offices; resigning up, & engaging our selves to be wholly his: [God takes us for his people, we take him to be our God.] Deut. 26.17, 18. Jer. 30.21, 22. Gen. 15.1, 6. Zach. 13.9. Joh. 1.12. The soule does not mislike the person, nor the Portion, nor the [Page 64] tearmes on which Christ is offered to us. The believer takes Christ for his Saviour, for his Teacher, for his Lord and Ruler.
Q. What manner of persons are in covenant with God?
A. Such as believe the Gospell, repent of their sinnes, and walke uprightly before God. Gen. 17.1. Mar. 1.15. Acts 20.21. These three things are required of all that be in Covenant with God.
1. Of Faith.Q. What is the nature, and proper act of faith?
A. It is a grace, whereby we doe acknowledge and accept of Christ for our Lord & Saviour, and rest on him alone for salvation. [Or it is a grace, whereby the soule doth rest and rely on the promise of life and salvation made in Christ Jesus.] Eph. 1.12, 13. Rom. 10.14. Rom. 15.12. Tit. 1.1.2 Psal. 2.12. Psal, 18.2:] Trust hath for its object, the promises of God; and it is not every promise that is the object of faith, as it justifieth, but the promise of life only: Christ is the proper object of faith as it justifieth, & trusting is the proper act of faith. To seek, and thirst after Christ, and rest on him, that is Faith.] Heb. 10.38.
Q. Many say they trust on Christ, and [Page 65] yet deceive themselves: Shew some signes of true faith.
1 A. There be three signes of true faith. 1. It makes me to strive against unbeliefe. and all other lusts; purging the heart, and working out the filthinesse of it, as a spring doth the mire and dirt that is cast into it: [or as the stomack expels poyson] faith and lusts cannot lodge and dwell together. Mar. 9.24. He. 10.38. Acts. 15.9.
2 Q. What is a second signe of true faith? What gratious affections doe shew true faith?
A. True faith makes us to prize Jesus Christ above all things; the soule will sell all gladly, and part with any content for Christs sake. Mat. 13.44. Psal. 45.10. Heb. 11.24, 25. Gen. 22.12. Heb. 11.8.
3 Q. How, thirdly, may true faith be knowne?
A. Because it is not a dead faith, but it worketh by love, that is, whatsoever sin we resist, and whatsoever good thing we doe, we doe all out of a love to the Lord Jesus: [We so love God, that we hate evill for Gods sake.] Gal. 5.6. Ioh. 21.16. Iam 2.17, 18.
Q. What, secondly,2. Of Repentance. must they doe that be, or would be in covenant with God?
[Page 66] A. They must repent of their sins, and change their lives, Mot: 3.7, 8. Act. 2.38.
Q. Why must they also repent that be, or would be in Covenant with God?
A. Because it is necessary that they that be in Covenant with God, must breake their league with every sin: friendship with God cannot stand with friendship with any sin, 2 Cor: 6.17, 18. Jam. 4.4. 1 Joh. 2.15.
Q. What is Repentance?
A. It is a grace of Gods Spirit, whereby we are grieved for offending o [...] God, b and doe turne from sinne, c ou [...] of an inward and spirituall d [...]slike and hatred of its filthinesse; a Mat. 26.75. 2 Cor. 7.10. b Esay 1.16, 17. 2 Pet. 2.22 1 Cor. 5.7. Act: 3.19. Ezek: 36.26, 27, 31 c Esay 33 22.
Q. What be the parts of repentance▪
A. Two: mortification, whereby we die to sinne: and vivification, whereby we are quickned to a life of grace, Gal. 5.24. 1 Pet. 4.1, 2, 3. Rom. 6.6, 7. & 8.2, 10, 13▪ Eph. 4.22.24. Luk. 3.11.
Q. Then prophane persons, that be at sometimes grieved & ashamed for some sins, are not esteemed to repent, unlesse they be renued to a life of grace?
[Page 67]A. It is true; Because their sorrow for sin is greater then their conscience of sin, and therefore it is but a fleshly sorrow. 1 King. 21.19, 20, 27. Mat. 27.3, 4, 5. Re. 16.10, 11. Hos. 7.14. Es. 58.5, 6. Jer. 8.5. Ez. 36.15, 31. the stone sweats, but is not soft: So, &c.
Q. How then may I know my repentance to be true?
A. By three signes. 1 1. By the conscience I make of sinne for time to come, [True repentance begets tendernesse of conscience.] 1 Sam. 24.5. Job. 34.31, 32. Hos. 14.2.
Q. How Secondly?
2 A. It workes in my heart a secret antipathy and heart-rising against all sin, in whomsoever it is: though their sins doe not indanger my own salvation. [Nature doth abhor those things that be contrary to it; as a Toad or Serpent: so doth our new and spirituall nature loath all sin.] Psal. 119.136. Act. 17.16. 2 Pet. 2.8.
Q. How, Lastly, is true repentance knowne?
3 A. By the fruits of godly sorrow, reckoned up by Saint Paul. 2 Cor. 7.11.
Q. What say you of confession to a Priest, and satisfaction: Are not they parts of repentance?
[Page 68] A. No; we need not confesse all our sinnes to men, and we cannot satisfie God by bearing penance: [Our sinnes are not a jot better done away by performing all the penances in the world.]
CAP. XIV.
Of mans uprightnesse before God.
Q WHat, thirdly, is required of them that be in Covenant with God?
A. God requires that all such as be in covenant with him,3. Of new obedience. should walke before him, and be upright or perfect. Gen. 17.1.
Q. What is uprightnesse or sincerity?
A. Uprightnesse is, when we strive to walk in a all the Commandments and Ordinances of the Lord, blamelesse; b so that our hearts shall not reproach us of any unfaithfulnesse, from the least to the greatest of his lawes, a Luk. 1.6. Mat. 23.23. Luk. 16.10. Jam. 2.10. c Psal. 66.18. Iob 27.6. Psal. 50.16, 17. 2 Cron. 30.19, 20.
Q. None can be perfect without sin in this life: Whom doth the Gospell account perfect before the Lord?
[Page 69] A. Them that without guile and partiality doe apply themselves to the whole will of God; that is, Hate all sinne, and have respect to all Gods commandements. Psal. 119.6. & 32.2. Job. 1.1. Gen: 6.9. Num. 14.24. 1 Chron. 12.33. Iam. 4.8.
Q. What be the properties of this uprightnesse of heart?
A. They be foure. It is expressed and known by, 1 1. Truth a in the inward parts. 2 2. By soundnesse b of heart without guile and doubling. 3 3. By the c whole heart, without dividing. 4 4. And by d sincerity, without mixture, doing all things as in the sight of God. a Psal. 5 [...].6. Joh. 4.23. Heb. 20.22. b Psal. 119.80. Psal. 32.2. Rev. 3.2. 1 Tim: 1.5. Psal. 12.2. c 1 Sam. 12.24. 2 King: 23.3. Psal. 119.2. Hos. 10.2. Psal. 15.2. d 1 Corinth. 5.8. 2 Cor: 1.12. Mat. 5.8. 2 Cor. 2.17. The upright and sincere Christian is, 1. Really and in Truth such as he seems to be. 2. He is thorough for God in all places, in all companies, in all businesses. 3 His heart is not divided betweene God and Idols, between God and Men, betweene God, and credit, or profit, and any other creature. 4. He does not mingle false ends, or false motives, with Gods will and [Page 70] glory: He is not an eye-servant.
Q. What is the benefit and comfort of uprightnesse before God?
A. God is pleased with them, and a takes delight in their person, and in all their services, b accepting the will for the deed: a 1 Chron. 29.17. Prov. 11.20. Heb. 11.5. 2 Chron. 25.2, 14. b Gen. 22.16. 2 Sam: 7.2. 2 Cor: 8.12. 1 King: 8.18.
Q. This Covenant with God when is it broken?
A. It is not broken by particular failings, but by unfaithfulnesse; that is, when the heart departeth from the Lord secretly or openly, choosing and joyning it selfe to any creature, or goeth after any lust. Ez. 14.7. Heb. 3.12. Deut: 29.18. Hos. 4.16, 17. Ezek. 33.31. Hos. 2.2. Es: 66.3. 2 Chron. 15. with 2 Chron. 16.7. 10, 12. 2 Chron. [...]9.3.
Q. When is it kept?
A. When, though we faile in particulars of duty, yet the heart is not divorced from the Lord, but still loveth, prizeth, and cleaveth to him above all things. Psal: 119.57. 2 Chron. 25.17. Ezr: 6.21. Jer: 30 31, 32.
Q. Why be these Graces required in Gods people? Why must they repent, and walk in new obedience?
[Page 71] A. Because God is an holy God, and therefore his people must be holy, & severed from the pollutions of the World. 1 Pet. 1.15, 16. Act. 7.3. Lev. 20.26. Zach. 14 20, 21. 2 Thes. 2.13. [God receives not to glory, who are not first partakers of Grace.] Heb. 12.14. Mat. 23.25.
Q Might not God as well bring us to Heaven without sanctification; forgive our sinnes, and more adoe?
A. No: Because Christ is unto us sanctification, as well as redemption; that so he might deliver us from all the evill of sin; that is, from the power of sin, as well as from the guilt of sin: Grace is no burthen to him that hath it; nay it is a greater mercy to bring us to Heaven, through sanctification and adoption, making us his Sons, then absolutely to forgive our sins. [As it is a greater honour to be the Son of a King, then his favourite.] 1 Cor. 1.30. Gal. 2.17, 18.
Q. What followes of all this Doctrine of the New Covenant, as to the wicked?
A. It follows, That no wicked, gracelesse, impenitent person, hath any thing to doe with the Covenant of Mercy and Peace. Esa. 4.3, 4. Mar. 7.23. 1 Ioh. 1.6. Rom 8.9. Rev. 21.27.
[Page 72]Q. What comfort ariseth hereof to the godly?
A. They are hereby assured, as by a witnesse within themselves, that God is their God, and they his children: The heart pondereth the promises, and sees himselfe taken into Christ, and his name written in Heaven.] 1 Joh. 5.10. 2 Pet. 1.10, 11. 2 Cor. 1.22. [These graces are not matter of conjecture, but of experience and feeling, they find that they obey Gods call, heare his voyce, believe, repent, &c. these Graces are as the seal sealed; the Spirit of God is the seal sealing, which makes that holy stampe and impression on our hearts.]
Q. But my faith and graces be weak, and I often fall.
A. If they be sound, in truth and sincerity, it is enough: Our graces do not save us; tis Christ that saveth, who is made unto us righteousnesse, &c. 1 Cor. 1.30. But these Graces evidence our Being in Christ, 2 Cor. 5.17. and our future Glory, being made meet to be partakers of the inheritance of Saints in light. Col. 1.12.
CAP. XV.
Of the Articles of Faith
IN expounding of the Articles of our Faith, I shall observe this method. 1. What it is that we doe believe. 2. Why and upon what grounds we doe believe it. 3. How a man may know, whether he doe believe it better then the Devils doe, which believe and Tremble.
Q. The Knowledge of God, and what we ought to believe, is taught in the Scripture, and more summarily in the Creed: What is the Creed?
A. It is a Forme of sound and wholesome words, teaching us what we must believe concerning God, and the Church of God. 2 Tim. 1.13.
Q. It is not then a prayer?
A. No; it doth not contain matter of petition, but of profession of faith; as the gesture of standing up doth also shew. It belongs to the Honour and Worship of God, that we make confession of our Faith. Rom. 10.9.
I believe in God.
Q. How many Gods be there?
A. Onely one God, distinct in three persons, Deu. 6.4. Esa. 446.1 Joh. 5.7. Mat. 28.19. Unity in Trinity, and Trinity in Unity is to be worshiped and glorified.
Q. How be the Persons called?
A. God the Father, God the Son, and God the Holy Ghost. 2 Cor. 13.14.
Q. Which of these three Persons is Jesus Christ?
A. The second and middle Person. Joh. 16.28. Eph. 1.3. Joh. 14.26. Joh. 15.26.
Q. What is God?
A. God is an a eternall Spirit, who b hath his Being of himselfe, and c giveth being to all things else; [and we must worship him in Spirit and in Truth.] a Rev. 16.5. Ioh. 1.1, 2. Prov 8.30. Heb. 9.14. b Exod. 3.14. Exod. 6.3. c Act. 17.25. Ioh. 4.24. God hath a Being; he is a God by Nature, whether we thinke it or not. 2. His Being is of Himselfe. 3. And without beginning.
Q. When you say, God is a Spirit, What doe you meane?
A. I meane, that he is an immateriall, [Page 75] immortall substance, without body, parts or passions; not like to man, nor any thing made by art. Act. 17.29. Luk. 24.39. Esay. 31.3. Act. 14.15.
Q. What be the properties of Gods Nature, by which we may conceive of Him?
A. He is the immortall, eternall, invisible, only wise God; the Lord God, Gratious and Mercifull, long-suffering, abundant in Goodnesse and Truth, forgiving Iniquity, Transgression and Sin; and that will by no means clear the guilty. [And such an one we shall finde him to be.] 1 Tim. 1.17. Exod. 34.6, 7.
Q. Is it needfull to know these Properties to be in God?
A. Yes: We must have an assured knowledge that he is Almighty, perfectly good, the Fountaine of all Goodnesse; else we should not believe on him, nor feare him, nor love him; nor depend on him for good things. Rom. 10.10, 14. Heb. 11.6.
Q. What is it to believe in God?
A. To believe God, is, to believe that God is, and that he is true: But to believe in God, is, to rest and relie on him for salvation, and for all things else that be good for me. Iam. 2.19. Eph. 1.13. Esa. 26.4.
[Page 76]Q. Why doe you say, I believe in God?
A. Because a particular and personall faith is necessary unto salvation; every one must believe with his own heart, and confesse with his own mouth. Rom. 10.9. Act. 8 37.
Q. What then doth it import to believe in such a God?
A. That God is all this to me, and my salvation. Gen. 17.7. Num. 14.17, 18.
CAP. XVI.
Of Creation and Providence, and Gods Fatherhood and Power.
The Father Almighty.
Q. WHy is the first Person in the Trinity called Father▪
A. Because he is the Father of Christ, and of all that be Christs; and also because he giveth beginning to all things else. He. 1.5. Eph. 1.3, 17. Eph. 3.14. 2. Cor. 6.18. Ioh. 1.6. Ioh. 20.17.
Q. Why is he called Almighty?
A. Because he can doe all that he will; nothing can hinder his Power; if he were not Almighty, He could not make the [Page 77] least grasse or worme that is. Rev. 1.8. Ier. 32.17, 27. Iob. 9.9, 12.
Q. Declare more fully what you mean by Gods Almightinesse.
A. I meane not, that God hath an idle power which he doth not exercise: but that all creatures be in his hand, and under his governance; that he ordereth and disposeth all things by his unsearchable Wisdome and Providence.
Maker of Heaven and Earth.
Q. What doe you understand by that?
A. I believe that God made all things, both visible and invisible, of nothing, in the space of six daies. Gen. 2.1. Heb. 11.3. Col. 1.16.
Q. The Heavens: What mean you by that?
A. That God made the Heavens, and the Hoast of them, and the Inhabitants of Heaven, that is, the Angels. Col. 1.16. Iohn 1.3.
Q. Did God make the evill Angels too, that is, the Devils?
A. Yes: He made them Angels of light, but they by their fall made themselves Angels of darknesse. Inde vers. 6. 2 Pet. 2.4. [Page 78] Mat. 8.29.
Q God made the Earth, and all things therein: Did he make the hurtfull creatures?
A. God made all good; but their hurtfulnesse is a part of the curse that came in by sin. Gen. 3.17, 18. Rom. 8.20, 22.
Q. Did God make all things, and so leave them?
A. No: He still a upholdeth and preserveth, governeth & disposeth all things, both b great and small, c casuall and certaine, good and evill, by his just and wise providence. a Ioh. 5.17. Act. 17.28. Heb. 1.3. b Ioh. 38.8, 11, 22, 41. c Mat. 10.29, 30, 31. Psal. 19.1, 2. Iosh. 10.11, 12.13. Iob. 37.16, 17. [The Kingdoms and wils of men, Dan. 4.25. 1 King: 12.15. Rain and Droughth, Plenty and Dearth, Am. 4.6, 7. Health and sicknesse, 1 Sam. 2.6. Life and Death, Dan. 5.23. Psal. 31.15. All are at his command, & doe happen by his wise and just disposing.]
Q. Are the Devils also, and the evill wils and minds of men guided by God?
A. Yes: He sets them all their bounds, & overruleth all their wickedness as shall serve most for his glory. [Yet God himselfe remaines Holy, and untoucht of any [Page 79] evill] Act. 4.27, 28. Job 1.12. & 2.6. Joh: 19.11. Numb. 22.18, 19. 2 Sam. 16.11.
Q. What then doe you believe in this Article?
A. I believe that Almighty God, who is the Father of Jesus Christ, the Maker and disposer of all things; is my Father, and my God; He is the God on whom I depend for salvation, and all things needfull for this life present, Esay 54.4, 5. Ps: 100.3. Esay 64.8, 9. & 46.4. & 44.24.26.
Q. How may it appeare that you indeed doe believe all this?
1 A. By three effects which follow this my beliefe. 1 It makes me submit quietly to Gods will, in whatsoever estate I am; knowing that he is my Father. 2 Sam: 15.26. 2 Sam. 16.10. 2 King: 20.19. 1 Pet: 4.19. Phil. 4.6, 11, 12. Mat. 6.30, 32.
Q. What second effect of this Faith?
2 A. This my faith banisheth all base and false feares of men, upon assurance that I am not left to the power and will of any creature, Esay 8.12. & 51.12, 13. Joh. 19.10, 11. Mat: 26.53. 1 Pet: 3.14, 15.
Q. How lastly?
3 A. This Faith makes me to depend on God, in his wayes, for all things I need, [Page 80] without stepping out to any false and indirect meanes for help, [as to bribery, sorcery, fraud, flattery, time-serving, lying, oppression:] nor to make flesh my arme, Gen. 20 11, 16. Ier. 17.5. 2 Chron 16.3, 7, 8, 9, 12. Mat: 4.3, 7. Dan: 3.16, 17. Esay 28.16.
CAP: XVII.
Of Faith in the Sonne of God.
And in Jesus Christ.
Q. WHat is the substance of this Article?
A. To acknowledge Jesus Christ, the Son of Mary, to be the Son of God, the Saviour of the World, the true Messiah that was to come, Mat. 16.16, 17. Joh. 9.35, 38.
Q. Why is Faith in the Sonne of God joyned to the former Article?
A. Because it is necessary to salvation, to know God in Christ; &, out of Christ, no man knows God aright. Joh. 17.3. & 6.29. & 8.24. & 14.1. [Whatsoever God is to his Church, he is it in Christ:] the Attributes of God are sweetned unto [Page 81] us in Christ.
Q. What is Jesus Christ?
A. The eternall Sonne of God, both God and Man; God before all time, and Man in the fulnesse of time. Col. 1.15, 16. Ioh. 8 57, 58. Rom. 1.3, 4. Col. 2.9.
Q. Why is he called Jesus?
A. Because he saveth his people from their sinnes. Mat. 1.21. Heb. 5.9.
Q. Why is he called Christ?
A. Because he is anointed of the Father. Act. 10.38 Ioh. 3.34.
Q. What doe you meane by this anointing?
A. It signifieth that Christ is sealed, fitted, and furnished with all Graces, Power, and abilities to save us. Ioh. 10.36. Ioh. 6.27. Esay. 42.6. Esay. 61.1. Col. 1.19.
Q. Unto what Offices and Workes was Christ set apart, and fitted?
A. To a threefold office. 1 First, To be a Priest, by the offering up of himselfe in death, to pacifie his Fathers wrath towards us. Heb. 9.7, 26. Levit. 4.20.
Q. To what second Office was he anointed?
2 A. To be a King of soules; to deliver his people from the power of Sinne and Satan, and to guide them, through all [Page 82] temptations to Heaven. Luk. 1.74. Eph. 1, 21, 22. 1 Cor. 15.25.
Q. To what office else?
3 A. To be a Prophet, effectually to teach his Church. Joh. 6.45. Joh. 1.18. 2 Cor: 3.3. Luk. 4.18.
Q. God hath given these Offices to Christ, with intent to bestow the benefit, fruit and profit of them upon his Elect. How doth it appeare that Christ is a Christ to thee? or that Christ is thy Christ?
A triall whether we be Christians.A. Because, in some measure, I am made partaker of Christs anointing, that is, of his fulnesse I have received Grace to know him, to conquer my corruptions; and am willing to sacrifice my dearest contentments to his will; & am enabled, in some measure, to serve him acceptably. Rom. 12.1. 1 Pet. 2.5. 1 Joh. 2.27. Jer. 50.20.
His onely Son our Lord.
Q. Is Christ the only Son of God?
A. Christ is the only Son of God by Nature, that is, of the same substance and essence with the Father: we are the Sons of God by favour and adoption [we are not so born, but by grace we are made partakers of that dignity to be the Sons of God.] [Page 83] Joh. 10.30. Gal. 3.26. Gal. 4.5.
Q. Why is he called our Lord?
A. Because, having bought us, he hath a propriety in us, and dominion over us, as a Lord, to rule and command us; and none else hath power over us: [He is made both Lord and Christ, to rule all things of his Fathers Kingdome, both in Heaven and Earth.] 1 Cor. 6.20. 1 Cor. 7.23. Luk. 1.32, 33. Esay 9.7. Esay 26.12, 13. 2 Pet. 1.9. Act. 10 36. 1 Cor. 15.25, 27.
Q. What do you believe in this Article?
A. I believe that the eternall and consubstantiall Sonne of God, who is every way fitted and abled to save soules, is my Saviour; and that by him, delivering me from Sinne and Satan, I am become the Sonne of God. Mat. 16.16, 17.
CAP. XVIII.
Of the Incarnation of the Son of God.
Which was conceived by the Holy Ghost.
THE conception of Christ stands in three thing. 1. The framing his Body of the Virgin Mary. 2. The seperating of [Page 84] originall sinne from it. 3. The uniting of that Nature to the Godhead in the instant of his conception.
Q. Christ is God equall with his Father from all Eternity: How came he to be Man?
A. In the fulnesse of time he took flesh of the Virgin Mary, and was born of her, as we be of our mothers; a perfect man, as we are: so that there is true God, and perfect man, in one person▪ Joh. 1.14. Gal. 4.4. Phil. 2.6, 7. Heb. 2.17. Esay. 7.14. Joh. 3.13. Rom. 9.5.
Q. Why did he take mans nature on him?
A. That he might be put under the Law to stand in our room; and in our nature, to satisfie for our sinnes; [at his Incarnation he entred into our bonds; as being God, he could neither suffer death, nor be made obedient to the Law.] Heb. 2.14. Heb. 9.22. Heb. 10.5, 10.
Q. How was he conceived?
A. Not by the power of nature, as we are of two Parents, but by the power of the holy Ghost, which did frame his body of the substance of the Virgin Mary, and united it to the Godhead, Luk 1.35. Joh. 3.13. Eph. 4.9.
[Page 85]Q. All that be borne of women be sinners: How came Christ to be conceived and borne without sin?
A. Because he was conceived by the power of the holy Ghost, who did separate originall sinne from his nature. Luk. 1.35. that holy thing. Heb. 7.26. Heb. 4.15.
Q. Why must Christ be without sin?
A. Because else he could not save sinners, Heb. 7.27, 28. Else he must, like the High Priest, offer for his own sins, as well as for the peoples.
Q. Why was he borne of a Virgin?
A. To answer the Prophesies; that hereby it might appeare, that he was the true Messias spoken of by the Prophets. Esay 7.14. Ier. 31.22. Heb. 7.3.
Q. Why of that Virgin, of the stock of David and Abraham?
A. Because the promised seed was to come out of the loynes of Abraham: [Salvation is of the Jewes.] Gen. 12.3. Gen. 22.18. Gal. 3.16. Joh. 4.22.
Q. What do you believe in this Article?
A. That the eternall Son of God, remaining God, did take my nature on him, and in that nature did satisfie for my sins: [In which, being now advanced to Gods [Page 86] right hand, he doth execute, as Mediator, all things belonging to the Kingdome of God.]
Q. How doth the true beliefe of this Article affect our hearts?
A. In that wonderfull Person I admire Gods infinite wisdome and love, in contriving and working mans salvation: [As he is in himselfe a wonderfull Person, so he is to me: I look to the man that is Gods fellow, and dwels in the everlasting burning.] Eph. 3.8, 9, 10. Zach. 13.7.
CAP. XIX
Of Christs sufferings, & the vertue of them.
Suffered under Pontius Pilate.
Q. DID Christ suffer for himselfe?
A. No; He was no debtor to the Law; and therefore what he suffered was for us, and in our stead, as our surety. Esa. 53.4 5, 6. Heb 9.9. 1 Pet. 3.18. 2 Cor. 5.21. Heb, 7.22. Mat. 3.14, 15. Dan. 9.26. Rom. 4.25.
Q. What did Christ suffer in our stead?
A. The whole punishment due to out sinnes, the whole wrath of God in his [Page 87] soule and body, which we should have suffered, Esay 53.4, 10. Mat: 26.38, 39. Rev. 19.15. 1 Pet: 2.24. Psal: 22.14. Rom. 8.32.
Q. When did he suffer all these things?
A. Especially in the garden, where he swet clots of blood, before any hand was laid on him; and on the Crosse, by the space of six houres, Luk: 22.43, 44. Mat: 27.46. Psal: 22.1, 6. Mar: 14.33, 34. Phil. 2.8 [So heavy was the wrath of God, that an Angell came to comfort him, yea he roared as a man forsaken, &c.]
Q. What is the vertue and efficacy of his sufferings?
A. By his stripes we are healed, Es: 53 5. Heb: 9.14, 26, 28. Col: 2.14. Heb: 10.2, 10, 12, 14. [In him we all died, and were condemned, and his death tooke away our condemnation, 2 Cor: 5.14.] Rom: 8.3.
Q. For whom did Christ suffer all this?
A. For his Body, the Church: [Christs blood is of value to save all men; but it was not intended for them that perish: Christ stood not in their stead, for then they should not dye themselves.] Eph: 5.25. Joh: 10.15.
Q. How know you that you have a [Page 88] part in Christ's sufferings?
A. Because the life and power of sin is killed in me, and I now live to him that died for me. [Sinne is of all things most odious to me.] 2 Cor. 5.15. Rom. 6.3, 6. 1 Joh 5.6 The merit of Christs death reacheth unto God, to satisfie and pacifie him; and the vertue or efficacie of it reacheth to our soules, to mortifie and kill sin in them, 1 Pet: 4.1, 2.
Q. Who was Pontius Pilate?
A. The Roman Judge that condemned him, because he said that he was the Son of God, the King of Israel, Joh: 19 7, 8, 12, 15, 19, 21. Mat: 20.19. [a signe that the Messiah was come, because the government was taken from them, and now in the hands of a stranger, Gen. 49.10. Joh: 18.31.] Rev. 11.8. where Christ was slaine.
Q. Why was he thus legally condemned, and not killed privily.
A. Because that death alone is satisfactory to the Law, which publike authority doth inflict on Malefactours; [for though Christ were no Malefactor, no guile was found in his lips; he was innocent by the Judges owne mouth, yet he was numbred amongst the transgressors.] Esay 53.12. Mat. 20.18, 19.
[Page 89]Q. What kind of death died he?
A. He was crucified; which was a painfull, shamefull, and accursed death, Ioh. 19.18, 31. Phil. 2.8. Deut. 21.23.
Q. Why that kinde of death?
A. Because he was to remove the curse from us, therefore he was to be made a curse for us. Gal. 3.13.
Q. Dead: Why died he?
A. Because death is the wages of sin; and sin is not remitted without shedding of blound, Rom. 6.23. Heb. 9.22. 1 Cor. 15.56, 57. Heb. 2.9, 14.
Q. Buried: Why so?
A. That he might sweeten the grave to us, and be God both of the dead and of the living, Mat. 12.40. Rom. 14.9. 1 Cor. 15.55.
Q. Descended into Hell: When Christ gave up the Ghost, his Body was put into the Grave, and his Soule went into Paradise, being commended into the hands of God, as the soule of Steven, and other the faithfull are; & as the soule of the converted theef was. What then is meant here by Christs descending into Hell?
A. His Soule went not into the place of the damned; but thereby is meant, his abiding prisoner under the dominion of [Page 90] Death the space of three daies.Bp. Ushers answer to the Irish Jesuits challenge. c. 8. [As Jonas was three daies in the Whales belly, and saw no corruption. But David doth, &c.] Compare Psal. 16.10. with Act. 2.27, 31. Act. 13.34.35. Rom. 6.9. Mat. 12.40.
Q. What is the substance of that you believe in this Article?
A. I believe that Christ suffered the whole punishment belonging unto sinners, both in his Soule and Body, when he offered up himselfe a curse and a sacrifice for sin; and that by his sufferings Gods wrath is pacified towards me, [& all the spirituall enemies of my salvation are thereby vanquished.]
CAP. XX.
Of Christs exaltation & sitting at the right hand of God the Father.
The third day he rose again from the dead.
Q. DID Christ still remain in the the grave?
A. No the third day he rose againe: Luke. 24.3, 6. Act. 2.24. Act. 1.3. 1 Cor. 15.4, 8.
Q Why was it needfull that Christ should rise againe?
A. 1. Because else we were still in our [Page 91] sinnes; else it doth not appear that our sinnes be satisfied for. 1 Cor. 15.17. 1 Pet. 1.3, 21. [Christ was not onely to suffer Death and the Law, but to conquer them; which he had not done, if he had been still holden of death; and we must have looked out for another Saviour that could conquer it. The debtor comes not out of prison, till he hath paid the utmost farthing, &c. If any one sin had beene unsatisfied, Christ had no risen from the dead.]
Q. Why else must Christ rise againe?
A. That he might apply effectually unto us the merit of his death, 1 Cor. 15.16, 54, 55. Rom. 4.25. Rev. 1.18.
He ascended into Heaven.
Q. What became of Christ after he was risen?
A. After he had spent forty daies in teaching his Apostles the things belonging to the Kingdome of God, he went up into Heaven in that same body which had been crucified and buried. Act. [...].3.9, 10, 11. Eph. 4.10. Luk. 24.51. Eph. 1.20, 22.
Q. What good is that to us?
A. 1. It assureth us, that he hath finished the worke of our redemption (which [Page 92] his Father gave him to doe) in an acceptable manner, Iohn 16.10. Iohn 17.4, 5. Heb. 9.12, 25. Heb. 10.12. If Christ had not fulfilled the Law, and satisfied for all out debt; if he had not in all things well pleased his Father, he had never got into Heaven: But now God welcomes him to Heaven, and bids him, Sit thou at my right hand, untill I make thine enimies thy Foot-stoole. Heb. 1.3, 9, 13.
Q. What else doth it assure us of?
A. 2. It assureth me, that seeing Christ is entred into Heaven in our name, & hath taken possession for us of the purchased inheritance, that therefore he will bring us thither in his appointed time, Ioh. 12.26. Ioh. 17.24. Heb. 6.20.
Sitteth at the right hand of God.
Q Where is Jesus Christ now?
A. In Heaven at Gods right hand, in great glory and power. Act. 7.56. 1 Pet▪ 3.22.
Q. God hath no right hand, nor left hand: What then is the meaning of it?
A. It signifieth that Honour and Power which Christ received of his Father when he had finished the worke of our redemption, [Page 93] Heb. 1.13. Mat. 22.44. Eph: 1.20, 22. 1 Cor: 15.24, 25.
Q. What does Christ do there?
A. He makes intercession for us, that is, he presents our prayers, and pleads his merits for our acceptance, Heb: 7.25. & 9.24. Ro: 8.34. [He entereth our appearance, and causeth that no wrath issue out against us, though our sins cry for vengeance.] God never said to Saint or Angel, Sit thou at my right hand, Heb: 1.13.]
Q. Doe we not want him more to be with us here on earth?
A. No; He doth us more good in Heaven, appearing for us in the presence of God upon all occasions, [and yet he is here with us in his Majesty, Headship, & Grace, though not in his Body,] Joh: 16.7. Joh: 14.28. Our businesse lieth in Heaven with God; and it is best that Christ be there, Heb: 4.14.
Q. How doth this affect the Heart of the believer?
A. It comforts me, in assurance that it shall not goe ill with the Church, or any Member thereof, as long as Christ is at Gods right hand [Pull Christ from Gods right hand, and then you may overthrow the Church and children of God] [Page 94] Psal: 110 1, 2. Ro: 8.34. Ioh: 10.28. 1 Pet: 1.21. Heb: 2.8, 9. There in a course taken to put all things fully under him.
CAP: XXI.
Of the last judgement.
From thence he shall come to judge.
Q. SHall this World ever have an end?
A. Yes; and then Christ shall come in great glory to judge the World. 2 Pet: 3.10, 11. 2 Tim: 4.1. Mat: 16.27. Mat. 26.64.
Q. Who shall be Judge?
A. The same Chirst that was pierced. Act. 17.31. Ioh: 5.22, 27. Zach: 12.10.
Q. Whom shall he judge?
A. The quick and the dead, that is, all men that ever were, or shall be.
Q. Who be meant by the quick?
A. They that be found alive at the last day, 1 Cor. 15.51. 1 Thes: 4 15.
Q. Who by the dead?
A All that have departed this life from the beginning of the World, they shall come againe with their owne bodies, [Page 95] Rev: 20.12. Joh. 5.28, 29.
Q Whereof shall they be judged?
A. All men shall give account of themselves, as their workes and waies have been. 2 Cor. 5.10. Rom. 2.5, 6, 12, 16. 1. Cor. 4.5. Eccles: 12.14.
Q. What sentence shall be passed on the Godly?
A. A sentence of pardon and absolution for Christs sake. Mat. 25.32, 34. Eph. 5.23, 27.
Q. What on the wicked?
A. A sentence of condemnation, for their own sakes. [And then shall be made an everlasting separation between men & men, betweene godly and wicked, betweene chaffe and wheat; the one to everlasting joy, the other to everlasting punishment with the Divell and his Angels for evermore.] Mat 25.41. Mat. 24 40. Mat: 13.30, 38, 41, 49. Here we live together, and work together, and eate together, and Pray and Heare together: but then the separation shall be made, the Godly shall be taken, and the Wicked left, and cast in to the furnace of fire.
Q. What followes of the true beliefe of this Article?
A. It makes me carefull so to order the [Page 96] matter, that I may be found of Him in peace; not willingly going on in any course in which I would be loath to be found at the last day: [I would not at that day stand and appear among Non-residents, Usurers, Swearers, &c. and therefore I hate those courses now.] 2 Pet. 3.11, 14. 1 Pet. 1.17. 2 Cor. 5.9, 11, 12. Mat. 24 46, so doing.
I believe in the Holy Ghost.
Q. Who is the Holy Ghost?
A. The third Person of the blessed Trinity, equall, and of the same substance with the Father and the Sonne, proceeding from the Father and the Son, 1 Ioh. 5.7. Mat. 28.19. Iohn. 15.26. Ioh. 14.26. Ioh. 16.15. Gal. 4.6. Esa. 48.16. with Rom: 8.9.
Q. What is the office and worke of the Holy Ghost in mans salvation?
A. It is to make us holy, to sanctifie, wash, and renew our hearts and lives; filling us with all spirituall graces, and thereby sealing up the love of God unto our hearts, Matth. 3.11. Ioh. 3.5. 1 Cor. 6.11. Tit. 3.5. Rom. 8.16. 2 Cor. 1.22. The work of the holy Ghost is to be a Sanctifier & a Comforter.
[Page 97]Q. What doe you believe in this Article?
A. I believe, that as Christ redeemed the Church, so the Holy Ghost sanctifieth it; and that through sanctification of the Spirit, I shall receive the inheritance purchased by Christ; [or, I depend upon him for sanctification and salvation] our salvation being among those workes of God which are externall, that is, terminated in the creature; it is the work of the whole Trinity, Eph. 1.5. Act. 20.28. Rev. 1.4, 5. only as there is an order in their subsistence, so there is in their operations,] 2 Thes. 2.13. Tit. 3.5.
Q. How may it appeare that you believe in the Holy Ghost?
A. 1. Because my hope and confidence for mercy, is not seperated from, nor greater then is my care to be sanctified:Triall of this faith. or because I desire sanctification of the Spirit, as well as justification by Christ. Rom. 8.1.13. Psal. 51.9, 10.
Q How else may this be known?
A. Because I will not grieve the holy Spirit of God, but doe endeavour to follow and be led by the motions, counsels, and directions of the Spirit, and not of the flect, Rom. 8.14. Eph. 4.30 [I beg the [Page 98] Spirit to do all my workes in me, a spirit of revelation and renovation; a spirit of consolation and confirmation, &c.
CAP. XXII.
Of the Church of God.
I believe the holy Catholicke Church.
Q. THE gathering of the Church is a fruit of Christs death and exaltation: Tell me what is meant by the Church of God?
A. The company of Gods Elect, called and separated from the rest of mankind, and united unto Christ their head by faith 1 Cor. 1.2. Gal. 1.15. 1 Pet. 2.9. Heb. 12.23. Eph. 5.23, 25, 26. The rest are the Church by calling and profession only.
Q. From what are they called? And unto what are they called?
A. From sinne, and the power of darknesse, unto Faith & true Repentance; from love of the world, to the love of God; from carelessenesse, to conscience of pleasing God. Col. 1.13. 1 Thes. 1.9. 1 Thes: 4.7. 1 Pet. 1.14, 15. Act. 26.18.
Q. By what meanes are they called?
A. Outwardly by the Word preached, which inwardly is made effectuall by the [Page 99] Holy Ghost to their conversion. 1 Thes. 1.5. Act. 16.14. 1 Cor. 3.6, 7, 9. 2 Cor. 3.3. [There is an outward calling, and an outward joyning to the Church. Mat. 20.16. 1 Ioh. 2.19. Rom. 9.4, 5. But this saveth none without the inward calling, & spirituall ingrafture into Christ. Ioh. 15.2.19. Gal. 1.15. 1 Pet. 2.5. Eph. 2.19, 20, 21. Col. 2.19.
Q. These called ones, How be they distinguished?
A. Part of them be in Heaven,The Church Militant & Triumphant, what it is. having a finished their blessed course, and are called the Church triumphant: And part is yet on Earth, b combating and striving with corruptions, fears and temptations from within, and from Satan, and are therefore called the Church Militant. a Rev. 7.13, 16, 17. Rev: 14 13. Heb. 12.23. 2 Tim. 4.7, 8. b Eph. 6.13.
Q. Why is the Church called holy?
A. Because it is made holy by the Word and Spirit; so that no ungodly person is of the Church, though he be in the Church Rom. 2.29. Rom. 9.6. 1 Ioh. 2.19.
Q. Why is it called Catholick?
A. Because this company is gathered, not out of one place or people, but out of all Nations, Languages and Peoples, and in [Page 100] all ages of the world. Rev. 7.9. Rev. 5.9.
Q. What be the signes by which the societies of men, professing the faith of Christ, may be known to be the true Churches of Christ?
A. The true Church of God on earth is known by two markes; 1. By the purity of Doctrine and Faith which they hold and teach. 2. And by the purity of Worship preserved amongst them from pollutions of Idolatry, and Superstition: [Pure faith, and pure worship, shew a true Church.] Jude vers. 3. Acts 24.14. Hos. 2.2, 4, 5. [Papists call themselves Catholicks but falsely being both Heriticall in Doctrine, & Idolatrous in Worship: a Catholicke is a right believer: All true believers in the world make but one Catholick Church; as there is but one Christ, one Faith, one Baptisme, one Heaven, and one way to life eternall, Eph. 4.5, 6. Heb. 11.40. Those people that maintaine Heresy, or Idolatry, are not the true Churches of Christ. Col. 2.16, 19. 2 Cor. 6.15 Rev. 18.4.
Q. Doe you believe in the Church?
A. No; there is no trust nor helpe in man for matters of salvation, Ps. 49.7, 8, Mic. 6.7.
Q. What then doe you believe?
[Page 101] A. I believe that God ever had, and ever, will have, to the end of the world, a company of faithfull people to serve him; and that I am one of the number.
Q. How doe you know that you are one of the Church?
A. Because I am not of the world, but have seperated my selfe from the evill manners, and sinfull courses thereof; and doe now heare and follow the voice of Christ. Joh. 10.16. Gal. 1.4. Rom. 12.2.
CAP. XXIII.
Of the Communion of Saints.
Q. WHat meane you by the communion of Saints?
A. I meane, that this holy People have a spirituall fellowship with Christ their Head, and one with another. [The members of the Church are coupled together with Christ their Head, and one with another] Eph. 4.4, 6. 1 Joh. 1.3.
Q. Wherein have they a fellowship with Christ their Head?
A. In all the priviledges & riches which God hath bestowed on the man Christ; as in his sufferings, in his graces, righteousnesse [Page 102] and Kingdome. [Christ is a Son, so are we; Christ is justified from our sinnes, so are we: As Christ the first borne is, such are we in relation unto God] Rom. 8.17. Joh. 14.19. Eph. 5.30, 32. Joh. 17.24. Joh. 1.16. These places shew, that the true believer hath a fellowship with Christ in his Sonship, in his Life, in his Graces, in his Kingdome.
Q. By what bonds is this spirituall union betwixt Christ and your soule made up?
A. They be two; one coming from Christ to us, and that is his a Spirit, whereby he doth apprehend and quicken us; the other going from us to Christ, and b that is our faith, whereby we embrace & hold him fast. [By these two we are knit unto Christ, and so partake of all his riches.] a 1 Cor. 12.12, 13. 1 Cor. 6.17. Rom. 8, 9. b Eph. 3.17. Heb. 3.14. Rom. 11.20.
Q. How doth it appear that you have communion with Christ the Head?
A. By this I know it; because I have the same Spirit of Christ, whereby I am conformed and made like unto him in all things; his will and waies, his friends and foes be mine, [even as if the same soule were in two bodies, they would move alike, and affect the same things.] Col. 2.19. 1 Ioh. 4. [Page 103] 13. 1 Ioh. 1.6. Joh. 17.21. Rom. 8.14. Exek. 10.17. Phil. 2.1, 5.
Q. Wherein have the Saints a fellowship one with another?
A. In faith and love. Eph. 2.19.20.
Q. In faith: How?
A. They are all partakers of one Hope, one Spirit, one Faith, one Baptisme, and all goe one way to Heaven. [And are all confederate with Christ, to serve him according to the covenant of faith and obedience, against all sects, heresies, mis-believers, and loose livers whatsoever.] 1 Cor. 10.1, 4. 2 Pet. 1.1. Eph. 4.5, 13. Phil. 1.27. Zeph. 3.9.
Q. In love: How?
A. By that one Spirit, whereof all partake, we are united together in love; so that all the faithfull doe love a and esteeme each of other, and b communicate each to other in all good things, ever wishing well to the prosperity of Gods Church and cause in all the World. a Philem. v. 16, 17. 1 Ioh. 5.1. 1 Pet. 2.17. b Act. 2, 42, 45, 46. Act. 4.32. 1 Cor. 12.13, 25. Psal. 137.6.
Q. How are the members of the Church called Saints, seeing in many things they sin?
[Page 104] A. Because they are made holy in part, and are perfectly holy in Christ, [We must be Saints here, else we shall never be Saints in Heaven.] Eph. 1.1. Heb. 12.14.
CAP. XXIV.
Of forgivenesse of sinnes.
Q. WHat is sinne?
A. Any transgression of Gods Law. 1 John 3.4. Gen. 3.11.
Q. What is the punishment due to sinners?
A. Eternall death, the curse of God for ever in Hell fire. Rom. 6.21, 23. Mat. 25.41.
Q. Are you a sinner?
A. Yes: I was borne in sinne, and doe daily break Gods holy Lawes. Psal. 51.5. Rom. 5.14. There is sinne in Infants.
Q. Shall you then be damned in Hell fire?
A. I deserve damnation; but I believe that through Christ my sinnes shall be forgiven me. Rom 8.1.
Q. Are sinnes forgiven in this life?
A. Yes: now or never. 1 Joh. 2.12. Col. 1.13. Mat. 9.2. Rev. 2.17. Rom. 5.5. The [Page 105] conscience is now absolved, and it shall be hereafter declared solemnely before Men and Angels. Act. 3.19.
Q. What is forgivenesse of sinnes?
A. It is a free and full discharge of a sinner from the guilt & punishment of sin; so that in Gods sight they are as if they had never been. Esa. 43.25. Mic. 7.18, 19. Rom. 8.33, 34. The afflictions and miseries which the Godly endure in this World, are not punishments for sin, in a way of justice, and satisfaction for sin, (as if they were the cause why sins are forgiven to us) 1. Because Christ alone hath borne the chastisement of our peace, and none of the people with him. 2. Because the afflictions of the Godly are for the good of the party afflicted, and not in a way of revenge, to satisfie divine justice. 3. And not worthy to be compared with the glory that shall be revealed in us.
Q. Who doth forgive sinnes?
A. God alone, who is offended and dishonoured by them. Mar. 2.7, 9. Lu. 23.34. Men doe forgive one another the Trespasse, but not the sin, as it is sin.
Q. Why, and for whose sake, doth God forgive sinnes?
A. For Christs sake, without respect to [Page 106] any thing that we can doe, or suffer. 1 Iob. 2 12. Act. 2.38. Eph. 4.32. Rom. 3.24.
Q. Why for Christs sake?
A. Because he being surety of the New Covenant, hath in my nature, room, and stead, answered the Law, & pacified Gods wrath. 2 Cor. 5.21. Heb. 7.22.
Q To what manner of persons is remission of sins granted in the Gospell?
A. To them only that believe, & repent, and amend their lives, and turne from the evill of their doings. Luk 13.3. Mar. 16.16. Ezek. 18.21. Esay 1.18. Act. 16.31. Joh. 5.24.
Q. Do you think in your conscience that your sins in particular be forgiven?
A. Yes; that is it I believe in this Article: namely that I am of the number of those that have their sins forgiven them. 1 Ioh. 5.13 Rom. 10.9.
Q. What signes be there that your sins be forgiven you? How will you know it?
1 A. By three signes. 1. Where sin is forgiven, it is subdued and purged out. [The issue of our corruption is stanched and dried up, when once we have touched Christ by faith, & have his bloud sprinkled on our consciences. Mar. 5.29. Act. 3.26. Rom. 6.11, 14. [Peace, without Grace, is [Page 107] not of Gods sending, it is a false peace: but if we be healed and clensed of sinne, we are forgiven, though we feare the contrary. Col. 2.13.]
2 Q. What other signe and effects followes upon our beliefe that our sins be forgiven?
A. The perswasion that God hath forgiven me, begets in my heart a strong love, and high prizing of Jesus Christ. Luk. 7.42, 47. Zach. 12.10. 2 Cor. 5.14.
3 Q. What thirdly is a signe that your sin is forgiven you?
A. It makes me ready to a forgive others, and to b pity them that goe on in their sinnes impenitently, as I my selfe have done heretofore. a Eph. 4.31, 32. Mat. 18.32, 33. b Luk. 22.32.
CAP. XXV.
Of resurrection of the flesh, and everlasting life.
Q. SHall they that be dead live againe?
A. Yes; at the last day every one shall come againe with his own body. Act. 24.15. Iude. v. 14. Iob 19.24, 25, 27. Dan. 12.2. [Page 108] Mat. 22.32. Joh. 11.24. 1 Cor. 15.12.
Q. Shall the very same body live again and be raised?
A. Yes, the same bodies, made free from all defects and weaknesses, unto which we are now subjected. 1 Cor. 15.43, 53. Phil. 3.2 1. Joh. 5.28, 29. Rev. 20.12.
Q. How doch the beliefe of the resurrection work upon you?
A. It makes me keep a conscience void of offence before God and men, continuing in well-doing with courage and patience. [I will not be corrupted with worldly honours or pleasures.] Act. 24.16. 1 Cor. 15.33, 34, 58. 2 Cor. 9.10. Heb. 11.35.
And the life everlasting.
Q. When a man dies, his body goes to the grave: Doth the soule die with the body, like the beasts?
A. No; the soule is an immortall substance, and separated from the body at death. Eccles. 12.7. 1 King. 17.21. Luk. 23: 43, 46. Mat. 22.32. 2 Cor. 5.6, 8. Luk. 12.5.
Q. Whither then goe the souls of them that depart hence?
[Page 109] A. To Heaven, or to Hell, to everlasting life, or to everlasting death; immediately after their dissolution. Luk. 16.22, 23. Heb. 9.27. Col. 1.20. Rev. 14.13. Rev. 6.9. Phil. 1.23. 2 Cor. 5.8.
Q. Then there is no Purgatory, or third place, where, as in a prison, by enduring exquisite torments, the soules that were not fully purged in this life, doe make satisfaction for veniall sins, and lighter faults; or for their temporall punishment due to their mortall sinnes, which they have committed? from which Purgatory they say they are delivered by the prayers of the living, and the Popes indulgencies; or at least at the day of judgement, if they chance to lye there so long.
A. No; for as there be but two sorts of men, godly or wicked, sheep or goats, regenerate or unregenerate: so there be but two places provided for them, where they remaine in an unchangeable estate of blisse, or woe: [All a wicked men, of what profession soever, being punished with everlasting perdition from the presence of God: and b all the faithfull are present with the Lord, their soules being fully purged from all spot of sin; and the fault c quite remitted through the bloud of [Page 110] Christ. a 2 Thes. 1.9. Mat. 25.41, 46, Rom. 2.9. b 2 Cor. 5.6, 8. Rev. 14.13. c 1 Joh. 1.7. Eph. 5.27.
Q. What is meant by life everlasting?
A. It is the glorious state of the Elect after this life, wherein they do immediately enjoy God & Christ for ever, in a most holy, happy, unutterable and unchangeable communion. 1 Joh. 3.2. Rev: 22.4. Rev. 21.3, 4. 1 Thes. 4.17. Psal. 16.11. 1 Cor. 2.9.
Q. For whom is eternall life prepared? To whom is it given?
A. To them that walke with God, a finishing their course in feare & holinesse; and b endeavouring to glorify God here on earth. a Mat. 5.8. Heb. 12, 14. Joh. 10.27, 28. Rev. 21.27. Rev. 22.14. b Ioh. 17.4. 2 Tim. 4.8. Mat. 25.21.
Q What doe you believe in this Article?
A. I believe that at the last day my soule and body shall be joyned together againe, and that in both I shall enjoy the presence of God for evermore. Tit. 1.2. 1 Thes. 4.17. 1 Ioh. 2.25.
Q. Why doe you think that you shall enjoy this blessed life?
A. Because the life of grace is already [Page 111] begunne in me, which shall end in glory. 1 Joh: 3.3. Mat. 19.28, 29. Rom. 6.22. Phil. 1.6. 1 Pet. 1.23
Q. May a Christian be assured of everlasting life, before he depart this present life?
A. Yes he may, and that upon sure and infallible grounds, out of Gods Word, wherein we clearly see Gods promises & purposes towards them that be effectually called. [Faith is a sure knowledge of a thing upon the authority of divine revelation, which cannot deceive, nor be deceived.] Joh. 3.36. 1 Joh: 5.11.12. 1 Joh. 4.10, 14, 19, 24. Eph. 1.14. 2 Cor. 1.22. 1 Thes. 1.4, 5. 2 Pet. 1.10. 2 Cor. 13.5.
[Page 112] The office and work of faith is twofold; to
- 1. Justify the person▪
- 2. Purify the heart.
CAP. XXVI.
Of the fruit and office of faith, viz. to justify, and of the meanes how faith is wrought.
Q. WHat Benefits redound to thee of this beliefe?
A. Two. 1. By Faith I am righteous before God, and heire of eternall life; not because my faith of it selfe can make me righteous, but because the righteousnesse of Christ is my righteousness before God; and I cannot apply it to my selfe by any other way then by faith. [God offereth us life and righteousnesse in Christ; and faith is the hand by which we recieve that gift.] Rom. 4.5, 6. Joh. 6.35. 1 Joh. 5.11, 12, 13. Rom. 3.24, 25.
Q. Say the same in other tearmes.
A. When I say, we are justified by faith, I meane the object of faith, Christ Jesus. [The onely way and meane to embrace Christ, and to rest on the promises of the Gospell, is by faith:] Phil. 3.9. The only [Page 113] righteousnesse by which a sinner stands just before God, is the righteousnesse of Christ; and the onely meanes, to partake of that righteousnesse, is by Faith, Rom. 9.32.
Q. It seemes then that faith is a most excellent gift of God, which bringeth us into the possession of Gods rich mercies, and tender love revealed in the Gospell?
A. It is so; and therefore above all things we must labour for the grace of faith. John 6.29. Joh. 3.18. Act. 16.31. Heb. 4.2, 11. Heb. 3.12, 14, 19.
Q. Can we attaine it of our selves by our own strength?
A. No; a it is the gift of God; our hearts are b slow to believe, being naturally inclined to distrust God, and to trust in the creatures; and therefore c God by his holy Spirit draweth our hearts to embrace his gratious promises. a Heb. 12.2. Eph. 2.8. b Luk. 24.25. Mar. 9.24. Num. 20.12. 2 Chron. 16.7, 9. Mat. 14.31. Luk. 18.9. c 1 Cor. 2.9, 11. Joh. 6.44, 45.
Q. Why must we strive, seeing it is Gods gift?
A. Yes; because God hath appointed means whereby he will bestow all graces on us; & therefore if we seek him in those [Page 114] meanes, we shall find him; & if we neglect those meanes, it is a signe we have no grace, nor can we ever hope to have any. Mar. 4.24. 1 Cor. 3.7, 9. Rom. 10.14, 15. Prov. 2.1, 2, 3. Mat. 13.44. Act. 16.14. 1 Cor. 12.6.
Q. Why secondly must we strive?
A. Because faith and all other graces be contrary to our corrupt nature, and therefore we must give the more diligence to attaine the same at Gods hand. [As he that plants a graft contrary to nature, must use the more care; and because we cannot cure our selves, we must seek and beg some one to put us into the pool when the waters be moved.] Phil. 2.12, 13. Esay 26.12. Heb. 6.11, 12. Rom. 11.24. 2 Pet. 1.10.
Q. By what meanes doth God usually worke faith in us?
A. By two Meanes. 1. By the knowledge of the Law, convincing us of sin. Mat. 3.2, 3. Ioh. 16.9. Rom. 4.15. Gal. 3.22, 24. This is but preparative. Hos. 10.12.
Q. But what is the chiefe meanes by which God doth worke faith in us?
A. By the preaching of the Gospell, by which it is also encreased. [And therefore if we desire to have faith, we must heare [Page 115] and obey the Gospell; the Word of the Kingdome must be rooted in our hearts and affections.] 1 Pet. 1.23. 2 Cor. 10.4, 5. Rom. 1.16. Luk. 8.13, 15 Gal. 3.2.
Q. How doth the Doctrine of the Gospell bring about the heart from security, and false confidences, to believe on Christ for salvation?
A. Two waies especially.To rest in any thing short of Christ; is a false confidence. 1. By inviting us to come unto Christ: The Spirit doth convince us of sin, and damnation, and that we have need of the righteousnesse of another to save us. Luk. 13.3. Joh. 16.9. Joh. 5.45. Joh. 8.24. Phil. 3, 3, 8.9. Matt. 9 13. [By the law is the knowledge of sinne: but to make us fly from the Law, and to be dead to it, and to seeke salvation by a righteousnesse without us, this is the worke of the Gospell. Rom. 7.4. The Gospell inviting, commanding, and calling us to Christs righteousnesse, it doth cause us to renounce and forsake all hope of righteousnesse by works of the Law; the Gospell puts a spirit into the letter of the Law: The Gospell awaking us, and bidding us to repent, and goe to Christ for salvation, doth make use of the Law, to shew us our danger and our insufficiency to save our [Page 116] selves, and consequenly, a necessity of believing in Christ.
Q. How secondly doth the Gospell work the heart to believe?
A. 2. By shewing us such a fulnesse and al sufficiency in Christ, that of him, and in him, we have all things needfull for salvation: [it shewes and assures the conscience, that God is satisfied, and well pleased with us in Christ.] Act. 13.32, 33, 34. John 1.16, 17. Col. 1.13, 14, 19.
Q. What followes thereof?
A. Therefore they that meddle not with the Scripture, & regard not the Ministry of it on the Lords day, but slight it, or scoffe at the preaching thereof, shew plainly that they have no faith, Rom. 15.4. Rom. 10.14, 17.
CAP. XXVII.
Of the second office & worke of Faith, viz. to purify the heart, & worke by love: Here followes the life of a believer, and the first end and use of the Morall Law.
Fourth heal of Christian doctrine. Q. WHat is the second office of Faith?
[Page 117] A. To purify the heart, working it to an obedient walking in all the Commandments and Ordinances of the Lord, [so that I shall not professe one thing, and do another] Jam: 2.17, 21, 26. Act: 15.9. [it is ever purging out corruption.]
Q. The rule of obedience, in generall, is the whole written word of God, and more summarily the morall Law, contained in the ten Commandements: Tell me now; Is the Law of the ten Commandements still in force?
A. Yes; and whosoever doth, or teacheth otherwise, shall be least in the Kindome of Heaven, that is none at all, Mat: 5.18, 19. Rom: 3.19, 31. Rom: 7.12. As touching the ceremoniall Law, that which was a sin or duty then, is not a sin or duty now under the Gospel; and therefore the ceremoniall Law is not in force now, as to our practice. But as touching the morall Law, that which was a sin then, is a sin now, as lying, perjury, &c. which shewes that the morall Law is still in force now, under the time of the Gospel.
Q. Is the Law given that we should looke for life and solvation by it?
A. No? because by it all the world is guilty before God; [If we were without [Page 118] sin, we should be saved by the Law: but being all wretched sinners, the Law curseth us and we must looke elsewhere for a worthinesse to answer Gods judgement.] Rom: 7.4, 6. Rom: 3.20. 23. Gal: 3.17
Q. To what use then was the Law given?
The first use of the Morall Law. A, There is a twofold use of it. 1. To convince us that we are under sin & wrath, that so we might be brought to seek salvation in Christ alone. Gal. 3.19, 24.
Q. How doth the Law force a sinner unto Christ?
A. There be five effects or operations of the Law, whereby it drives one to Christ. 1 The first is, to make sin knowne in its true greatnesse and sinfulnesse, both for the extent and danger of it. [By the Law we come to know our selves to be greater sinners, and in worse case then we could imagine, we find and feele that to be sinne, which before we knew not; and many things to be greater evils, exposing us to greater wrath then heretofore we conceived; as our naturall corruption, the first motions unto sinne, &c.] Rom: 3.20. Rom. 7.7, 8, 9, 13. Rom: 5.13.
2 Q. What is the second worke of the Law forcing us to seek Christ?
[Page 119] A. It shews us how farre short we come, and how unable we are to doe any one thing that is good, in any measure, manner, and degree, as is required. [Many think they are holy, and please God well enough, because they know not the holynesse and rigour of the Law.] Rom. 7.11, 13, 18. Mat. 19.18, 20.
3 Q. How, thirdly, doth the Law shew us our need of Christ?
A. By it we finde and feele the emnity & contrariety that is in our nature against God: Tell a man of his sinne, or duty, O the heart is sad upon it, the Law is a burthen to him, the heart rebels against it, and could even wish there were no such Law, yea no God to take vengeance. [Sinne is a burthen to a regenerate person, but Gods Law is not grievous to him. 1 Joh. 5.3. On the other side, to a carnall man, sinne is pleasing, and duty a burthen: the duties of the Law being brought and pressed on the soule, doe shew how hollow and rotten we are, which otherwise we should never have mistrusted by our selves.] Ro. 7.9, 9, 10, 13. Rom. 8.7.
4 Q. What fourth worke of the Law bringeth a sinner to Christ?
A. It worketh wrath, that is, it laies the [Page 120] curse upon us; it proclaims the judgement of God against us for every sin: [It curseth every disobedience; it tels every soule of us, thou art a domned creature, &c.] Ro. 1.18. Rom. 4.15. 2 Cor. 3.7, 9. The Law is full of rigour. 1 1. It accepts of no obedience, but what is every way full and perfect. 2 2. The Law admits of no excuses; It accepts of none of our sorrows. 3 3. The Law regards not what we can doe, but what we should doe: All that be under the Law, must doe it, or dye: This is the case of all that be out of Christ, the Law curseth them.
5 Q. How fiftly doth the Law drive us unto Christ?
A. When we see that we are shut up, and cannot winde our selves out of Gods wrathfull hands; the soul even drowned with sorrow and feare, is constrained to goe to Christ, upon the invitation of the Gospell: The soule does hereupon consult and advise with it selfe, what to doe to be saved, and so at length resolves to goe to Christ; this is one use of the Morall Law, viz. to make us see, 1. How vile we are. 2. How weak we are, 3. How wicked we are; what enemies to God and goodnesse. 4. How cursed we are. [Page 121] 5. And so to consult within our selves, and to resolve to goe to Christ, as that prodigall did, Luk. 15.17, 18. and those Lepers. 2 King. 7.3, 4.
Thus the Law and the Gospell worke together for our salvation: it is not in me to save you, saith the Law, therefore seeke further: It is in me to save you, saith the Gospell, therefore rest in me. Act. 2.37. Mat. 11.28. Rom. 8.15. And so the soule is converted and drawn unto Christ by the Gospell, being driven from the Law, by the Law it selfe.
CAP. XXVIII.
Of the second end and use of the Morall Law.
Q. WEE have seene the first maine use of the Morall Law: What is the second?
A. To be a perpetuall rule of obedience and holinesse.Second Use of the Morall Law. [and it is therefore called the Morall Law.] Mat. 19.17. Rom. 2.25. Rom. 7.12. Heb. 8.10. 1 Tim. 1.5, 8. Jam. 2.10, 11. The Law shewes us what is good, and what is bad.
Q. Our obedience is but in part here: [Page 122] What be the properties of that obedience which God will accept of his servants?
True obedience, what. A. 1. It must be a free, a loving, submitting of the b inward and outward man to the c whole will of God, with an intention d and desire to please and approve our selves to him in every thing we doe. [This is the nature of true obedience; a the 1 ground and rule of obedience, is the will of 2 God; b the creature obeying, is the inward 3 and outward man; c the manner is 4 free, without compulsion; d the end and aime of all, is to please God, not men, or our selves; and by these properties true obedience is differenced from meer civill honesty, & restraining grace in hypocrites] a Mat. 15.9. Esa 1.12. b Rom. 6.13, 17. c Psal. 40.8. & 119.6, 80. Mat. 5.20. Jam. 2.10. d H. s. 7.14. Zach. 7.5, 6 Rom. 14.6. Joh. 5.30. John 7.18. Esay 10.7. Mat. 6.6.
Q. Is there any worthinesse in our works to procure to us Gods favour?
A. None at all; our best works done before we be regenerate, are utterly corrupt, and cannot please God. [The evill tree cannot bring forth good fruit.] Joh. 3.6. Rom. 8.8. Mat. 7.18. Phil. 3.8.
Q. But what say you of the workes we performe after regeneration?
[Page 123] A. Though God in mercy, for Christs sake, doe accept of our endeavours to please him, yet our very best workes are stained with many imperfections. [And therefore have need of forgivenesse, &c.] Luk. 17.10. Rom. 7.21. Esa. 64.6. Tit. 3.5. Mat. 20.10, 14. When the Scripture speaks of rewarding our workes, Mat. 10.42. and Mat. 6.6. It is a reward of Grace, not of Debt; Neh. 13.22. Remember me, and spare me. The rewards of God must needs be full of Grace, seeing he promiseth to reward Begging and praying: and a cup of cold water, which is of little worth.
Q. It seems then that God doth receive us into his favour, without any consideration of our works, of his meer mercy in Christ alone, imputing his righteousnesse unto us, and not our frailties.
A. It is most true; for we are saved by faith in Christ, without the works of the Law. Rom. 3.28. Rom. 11.6.
Q. But doth justification by faith make men despisers of good duties contained in Gods Law?
A. By no means; for faith is the very life and root of all good works. [And the reason, why many doe not performe works of obedience, is, because they have [Page 124] not faith] Heb. 11.7, 8, 17, 25, 27. Iam. 2.22. Luk. 17.3, 5. Esay 7.4, 12. 1 Pet. 3.5. The more faith,Faith answers all objections, it removeth carnall reasoning, and so brings the heart to obey in all things. the more obedience. Gal. 5.6.
Q. The Law being the rule of obedience, we ought to be carefull to know it, and to lead our lives by it.
A. Yes: For both he that knows it not, and he that obeyes it not, shall be beaten with many stripes. Luk. 12.47, 48.
Q. How many Commandments be there?
A. Ten: Ten words. Deut. 4.13.
Q. What sorts of duties doth the Law of God containe?
A. Two sorts. 1. Duties that immediatly concern Gods Glory and Worship, in the foure first precepts. 2. And duties that more immediately respect our Neighbours good, in the six last. Mar. 12.29, 30, 31, 33. Mat. 22.37, 40. Thus are the Ten Commandments divided.
Q. What motives are there to stir us up to the keeping of this Law in all the points of it?
A. Two. 1. Because God is the Lawgiver; God spake every one of those words; and where God hath a voyce to speake, we ought to have an eare to heare, and an heart to obey: God sets his stamp [Page 125] upon them all. Iam. 4.12. Heb. 2.2. Rom: 7.12. The law is holy, just and good.
Q. Why secondly must we carry an awfull regard to this Law?
A. Because he is Jehovah, our God, our maker, our deliverer, and therefore may justly challenge obedience at his creatures hands. [Love and feare ought to keep us in obedience] Mal. 1.6. Es. 5.4. Deut. 10.12. Jer. 2.9, 13, 19. Mic. 6.3. Esay 43.23, 24. Deut. 7.6, 11. Deut. 26.17, 19. [the strongest and sweetest bond of obedience is that relation between God and us.]
CAP. XXIX.
Q. THe first Table of the Law of God containes foure Commandments: What is the summe and substance of it?
A. The first Table of the Law teacheth and requireth, 1. That I cleave unto God with my heart. 2. That I worship him with my soule and body, in the duties of Religion, and Divine Worship. 3. That I honour him with my Tongue and Life. 4. And that I carefully keepe his Sabbaths.
Of the first Commandment. Thou shalt have no other Gods, &c.
Q. WHat is the purpose of God in this first Commandment?
A. That we should take Iehovah, the only true God, for our God, & set him up in our hearts in his due place, that is, above the creature;Of spirituall & inward worship. to love and feare him; to serve, trust and obey him. [We must reserve unto him all that preheminence of honour, feare, love and trust, which is due to him as a God, and not to give any part thereof to the creature. To honour a King as if he were but a private person, is not to give him his due, because it is beneath his place: God must have his full preheminence in our hearts.] Mar. 12.29, 30. Mat. 4.4, 10. Thus does Christ expound this Commandment.
Q. What particular duties are commanded under this generall, that so God may be thy God?
A. Five. 1. I am hereby bound to know God in his Nature,1. Knowledge. Will, and Attributes, else I shall never love him, nor trust in him. 1 Chron: 28.9. Rom. 12.2. Ioh. 17.3. Ro. 10.14.
[Page 127]Q. What, secondly?2. Trust.
A. We are bound to believe on him, to depend and stay our selves on him for every good thing we need, not being disheartned in our duties, nor stepping out to false helps in evill times. Jer: 17.5.7. 2 Chron: 20.20. Psal: 31.6, 7. Psal: 11.1, 2. Job 31.24. Jonah 2.8. Dan: 3.16. Dan: 6.23.
Q. What, thirdly, is here required?
Q. I am bound to love and delight in him as the chiefest good, above father,3. Love. lands credit, profit, or life it selfe. Mat: 10.37. 1 Sam: 2.29. Mat: 19.22, 29.
Q. What fourth duty?
A. I am bound to feare him,4. To feare him. to stand in awe of his Majesty, not daring to offend him in any thing for any respect. [The object of godly feare, is the evill of sinne, the offending of God. 1 King: 8.3, 12. Esay 51.12. Esay 8.2, 13. Jer 2.19 [In all these God must have his full preheminence; for if we love, feare trust, or delight in any thing against God, or above God, then that is our God,]
Q. What fifth duty is required?
A. I am bound to acknowledge him, and to make outward profession, 5. To confesse him, that God is the Lord whom we serve; that he is governour, [Page 128] preserver and rewarder of all men; the searcher of all hearts; and that no God can do as the doth: [There is none other to whom any of these can be applied.] Dan: 4.37. 1 Chron: 29.10, 11. Esay 26.13. 1 Cor: 1.31. Mar: 8.38. Jer: 10.6, 7.
Q. What is the thing here generally forbidden?
A. The thing here forbidden, is, the giving of any divine honour to the creature; the setting up of the creature in our hearts, to withdraw us from God.
Q. Tell me particularly who be the transgressors of this Commandment?
A. Seven sorts of persons. 1. All ignorant persons,Ignorance of God. that either (a) naturally, o [...] (b) carelesly, or willingly remaine ignorant of God, and his will concerning us. (a) Eph: 4.17, 18. (b) Iob 21.14. Ioh 3.20 2 Pet: 3.5.
Q. Who else?
Disobedience. A. They that have knowledge severed from obedience; such as professe to know God, but in their works and waies deny him. [These doe not take Jehovah for their God.] Tit: 1.16. Rom: 1. [...]8.
Q. Who thirdly doe sinne against this Commandmemt?
[Page 129] A. All Atheists, and Idolaters; that is,Atheisme and Idolatry. all such as think there is no God, or that there be more Gods then one; or that God is like to any thing made by Art, in Carving and Painting—Also whosoever do give any divine honour, worship, and service to any Creature: All such persons be either Atheists, or Idolaters; They fancy to themselves some other God. Rom. 1.23. Act. 14.15. 1 Cor. 8.3, 6, 10. Rev. 19.10. Rev. 22.9.
Q. Who fourthly?
A. All superstitions persons; that is,Superstition. such as ascribe any spirituall or supernaturall effect (good or bad) to ceremonies, & observation of things; the observation whereof hath no ground in nature, nor divine institution. [as to the crying & flying of birds, bleeding at the nose, the hare crossing us in our journey, &c. Also in Religion, ascribing supernaturall and spirituall effects, worth, excellency, or acceptablenesse, to ceremonies devised by man; as to anointing with oile, signing with the crosse, sprinkling with Holy-water, consecration of Temples, Vestmēts, Altars, &c.] Mar. 7.4, 5, 8. Col. 2.21. 1 Sam. 4.3. Ezek. 21.19, 21. Jer. 10.2, 3. It is Gods prerogative to give grace, and also to institute [Page 130] any sign or token of Grace, or to make any thing to be an effectuall meanes of applying any spirituall good to the soule; and therefore it is an injury done to God, to ascribe that which is due to him, unto mens inventions, &c.
Q. Who, fiftly, be the transgressours of this Commandment?
A. All such as seek to Wizards, Wiches, Conjurers, Soothsayers, or to Saint or Angel for help.Seeking to Witches for helpe. [All that step out of any unlawfull shifts in distresse, &c. all these doe forsake Jehovah, and cleave to the creature.] Deut. 18.9, 10. Act. 8.10, 11. 1 Chron. 10.13, 14. Esay 47.12, 13.
Q. Who, sixtly?
Unbeliefe & despare. A. They that doubt and despaire of Gods truth and love made knowne, and will not commit their soules and estates to him. [It is a sinne to doubt and refuse any part of Gods truth and promises; the highest degree of unbeliefe, is despaire.] Esa. 7.9. He. 3.19. Mat. 6.30. Joh. 20.25. Mat. 8.26. Job 27.10. Iob 15.22. These deny God the Honour due to him.
To be ashamed of God and godlinesse. Q. Who, lastly, be transgressours of this Commandement?
A. All that be ashamed of God, and deny him here before men in any degree; as [Page 131] in his Word, Waies, Worship, Children and ordinances, Joh. 12.43. Luk. 22.57. 2 Tim. 4.16. Mat. 11.9. 2 Tim: 2.12.
Q. What followes hereof?
A. That if we doe not make conscience of these duties, and care to avoid these sins, we be under the Law; that is, under the sentence of it, to be judged by it. [Where sinne reignes, the Law reignes, and is in force against thee.] Rom. 6.14.
CAP. XXX.
Of the second Commandement. Thou shalt not make unto thee any graven Image.
Q. WHat is the purpose of God in this Commandement?
A. To preserve his outward worship pure and undefiled, from all superstition & Idolatry, from all inventions of man, and to keep us to that entire manner of worship which himself hath appointed: so is this Commandement expounded in Scripture▪ Num. 15.39. Deut. 12.30, 32. Psal. 106.38, 39. Esay 8.20. Ʋse. Hence we learne, that [Page 132] whatsoever is made use of, for the tendring up our Homage unto God, or for the conveying of any spirituall efficacy from God into the hearts of his servants; it must have an institution from God, else we sin against God, who alone hath power to give any grace, and to appoint the means of obtaining it. The first Commandment requires, that we worship the only true God, and that we doe not give his properties and honour to another: the second Commandment prescribes the true manner of worshipping that true God.
Q. Well then; here we are forbidden to worship God after our own wits and wils What is particularly forbiden in this kind?
1. Images for religious use. A. 1. The making of any Image, either of God, or of any Creature, for religious use, that is, to help us in our worshipping of God. [The likenesse and representation of any thing whatsoever, is a false help und meane of worship.] Exod. 32.1, 4. Ps. 106.20. Jer. 10.8, 14, 15. Ezek. 8.10. Jer. 50.38. Jer. 51.17, 18, 19.
Q. Is it unlawfull to make an Image of the Trinity, or of any Person in the Godhead?
Pictures of God unlawfull. A. It is utterly unlawfull, and a great dishonour, to figure the incorruptible [Page 133] God, by the shape of a base and corruptible man, or bird, or other creature. Deut. 4.15, 16, 17, 18. Rom. 1.23. Act. 17.24, 29, Esa. 40.15, 18, 19. Hab. 2.8. [It abuseth our understandings: the party thinks there is some good in an Image, else he would not make it; and that's a lie: He lieth that shews me a Toad, and saies it is the picture of an Angel; so, &c. All the pictures of Christ in the flesh, as that on Christ on the Crosse, and resurrection, are lies, false in their representations, and false in the conceit of any good by them.]
Q. Is it unlowfull to make the image of a man, or Angell, or other creature, to help us in the worship of the Creator?
A. It is utterly unlawfull to make, or to have the likenesse of any creature for religious use, to serve God thereby, in, at, or before it. [To think that by doing any part of worship before an Image, one shall please God the better, or that it will be a mean of good unto us; this is to rob God of his due: What promise of Gods presence, audience or acceptance before an Image, do you find in the whole Scripture? &c. Esay 42.8. 2 Kings 18.4. 1 Ioh. 5.21. Rev. 9.20. Ezek. 8.10, 11. Act. 7.43. 1 Chron. 14.12. Deut. 27.15, the congregation [Page 134] are bound to curse this man. v. 26.
Thou shalt not bow downe to them, nor serve them.
2. All outward respect done to Images. vid. Catechis. Rom. part. 3. c. 2. Q. What is forbidden in those words?
A. 2. We are forbidden to give any honour, or outward reverence, to any Image; as, to come before it, to make our prayers, to bow the knee, to put off the cap, or to shew any token or reverence unto it. [It is a cursed thing to doe any honour to an Image in word, by speaking favourable of it; or in deed, as to put off the hat to bow the knee, to give money and offerings for the maintenance of it, or to be at the feasts held in honour of the creatures, &c.] 1 King. 19.18. Hos. 13.2. 1 Cor. 9.7, 10. with 1 Cor. 10 14, 20, 21. Dan. 3.5, 11, 18. Exod: 32.5, 6. Ezek. 18.6. Judg. 6.31. Esay 66.3. 2 Chr. 25.14. we must not kisse the Calves, nor blesse an Idoll.
Q. What, thirdly, is here forbidden?
3. All helping forward of Idolatry. A. All outward service, tending to the honour, worship, and service of Saints, Angels, Images, or any other creature whatsoever. [As the building of Temples, dedicating of Daies, Altars, Garments, Priests, Feasts to them, and [Page 135] raising of money for the maintenance thereof.] Hos. 8.14: Hos. 10.1, 2. 1 King: 12.32, 33. Esay 46.6. Exod. 32.2.
Q. Under this grosse sinne of making and worshiping of Images, are condemned all other superstitious corruptings of Gods worship without an Image. Now, How is Gods worship corrupted without an Image?
A. By will-worship; that is, all such means and manner of divine worship,4. Will-worship, & humane traditions. as is not prescribed by God, but brought in by man: [It is will-worship to observe what God hath not commanded, and to forbeare what God hath not forbidden, for conscience sake.] as going to God by Saints, worshiping of Angels; vowes of continency, placing of holinesse in meats, daies, garments, and places. Lastly, the inventing or using of New Sacraments (as the Popish Masse, and the five new Sacraments) Adoration of the Altar; and of the consecrated Elements of Bread and Wine; together with all religious Ceremonies and Rites in and about the worship of God, wherein is placed any holinesse, vertue, necessity, or efficacy: All such manners and formes of worship be obhorred of the Lord. Col. 2.18, 21. 23. 2 Chron. 28.3.4. [Page 136] 1 King. 12.33. Ier. 19.5.
Q. Why are such things unlawfull?
A. Because they be imposed or taken up for Conscience sake, & made the matter of Gods worship, according to the Traditions and Commandements of men, without any Authority of God. Mat. 15.9, 20. Esay 29.13. Mar. 7.4, 7. Act. 17.25. To place holinesse, or sin, or duty, in any invention, and ordinances of Men, is a superstition of deluded and seduced soules.
Q. What is the thing commanded in this precept?
A. That we worship God with a pure worship, that is, by those meanes, and in that manner, as God himselfe hath prescribed. (as hath been shewed in the first question) Tell me next:
Q. What be the chiefe Parts of Gods outward worship under the New Testament?
A. They be foure. 1. The a Preaching and hearing of the Word. 2ly, The exercise b of Prayer, publique and private. 3ly, The c administration of the Sacraments. 4ly, And singing of d Psalmes. a Act. 2.42. Luk. 4.16. Act: 13.15. b 1 Tim. 2.1, 8. Act. 16.13, 16. 1 Cor. 1, 2. c 1 Cor. 11.23. d For singing [Page 137] of Psalmes read. 1 Chron. 16.7, 9. Act: 16.25. 1 Cor. 14.26. with 1 Chron. 25.3. Col. 3.16.
Q. In what manner must this worship of God be performed?
A. First, for the inward man;Care of the inward man in Gods worship. each part of Gods worship must pe performed, 1. In a faith, with feeling affection, b 2. And with a cleane heart. 3. Not c resting in the work done, but desiring to please God, and expecting a blessing by them. a Rom. 14.23 2 Chron. 17.6. Psal. 63.1, 2. Psa. 84.2, 6. b Ezek. 33.31, 32. Mat. 15.8. Ezek: 14.3. Psal. 50.16. Esay 1.11. Job 16.17. c Ier. 7.4, 10, 11. Hos. 7.14. Zach. 7.5. Mal. 1.7, 8, 13, 14. Mal: 3.14. 1 Pet: 2.2. [Exercises of Religion must be performed, not only as a duty, but as a means of grace.]
Q. How must Gods worship and service be performed by the outward man?
A. With such humility and reverence,And of the outward man. as becomes people that have to doe with an holy Lord God. Heb. 12.28, 29. 1 Cor. 11.22, 28, 29. Act. 20.9. [It is a sin either to disuse or to neglect the outward worship of God, or to performe the same carelesly. Reverend Gestures of the Body, as Kneeling, Bowing, lifting up of Hands and Eyes, putting off the Hat, &c. are forbidden [Page 138] to be given to an Image; therefore they are commanded to be given unto God.] 1 Cor. 15 13. 2 Sam. 6.3, 7, 8.
Q. What duty is here required, as an helpe, to further the outward worship of God.
A. We must provide all such means, by which the worship of God may be erected, defended and maintained. Mal. 1.10. 1 Cor. 9.13, 14. [We must pleade for Religion, and be at cost for it: take away Arts, Tongues, Schooles, Colledges, and Maintenance, you will soon have no preaching, nor any worship of God.] Helping service is forbidden to Images, bur required for Gods Worship.
Q. Why should we be so carefull to avoid Images and Will-worship?
A. Because such persons be indeed haters of God; however they say, they doe it with good intentions, and in greater honour and reverence to God. [As the unchast Wife doth not love her husband, what ere she professe.] Prov. 6.34, 35. Hos. 2.2, 13. 2 Chron. 19 3. Esay 30.1. God will visit this iniquity of the Fathers upon the Children to the third and fourth generation of them that Hate him.
CAP. XXXI.
Of the third Commandement. Thou shalt not take the name of the Lord thy God in vaine, &c.
Q. WHat is the drift of this third Commandement?
A. To provide for the glorifying of Gods great name, in our tongue and doings; that we so behave our selves, as God in all things may be glorified. [This Commandement directs us to an holy use of all Religion, and of every thing upon which God hath set his name.] 1 Pet. 4.11. Levit. 10.3. Joh. 2.16. Ezek. 22.26. Mal: 1.13. Ezek. 8.12. Ezek. 18.2, 19. Deut. 28.58. Mat. 5.16. Mat. 6.9. Joh. 11.4. Joh. 15.8.
Gods name is taken in vain, either
- In an Oath,
- Or, Without an Oath.
Q. How many waies is it taken in vain in an Oath?
A. Foure. 1. By vain, and needlesse, and customary swearing in mens common talk: Oaths cannot come unawares from a gratious [Page 140] heart, much lesse ordinarily. Eccles: 9.2. Iam. 3.12. Mat. 5.34.37. Ier. 6.7.
Q. How, secondly?
A. By false swearing; as when we a affirme a falshood, or deny and conceal the truth, b or falsifie what we have promised by oath. [This is called perjury.] a Zach. 5.4. Mal. 3.5. Lev. 5.1. Zach: 8. 16, 17. b Psal. 15.4. Ezek. 17.16, 18. with Judg: 9.20, 56, 57. 2 Sam. 21.1, 7. with Josh. 9.15. Men are perjured, when they goe from what they have promised by Oath, as well as when they swear an untruth.
Q. How, thirdly?
A. By wicked swearing, that is, when by an oath, or vow, we bind our selves to doe evill, to doe any thing against charity, piety, justice, duty. [As that I will not come to such a mans house, or that I will be revenged on him: Also all sinfull combinations, Covenants and Oaths, to hide evill, or to set up any pretended good, contrary to Authority, Law, and duty; or contrary to any former Oaths and Protestations All this is wicked swearing: for Gods ordinance must not be a bond of iniquity.] 1 King. 19.2. Act. 23.12. 1 Sam: 25.22. Hos. 10.2, 3, 4. See Iunius & Diodate in loc.
[Page 141]Q. How, fourthly, do men take Gods name in vaine in an Oath?
A What they sweare by the creatures, as many doe by their Faith and Troth, by the Masse, by their Drink, or, as I live, &c. [vainly, customarily, or in passion.] Mat. 5.33, 34. Jam, 5.12. For these things men are damned. Amos 8.14. Zeph. 1.5. Esa. 45.23.
Q. But is it not lawfull to swear before a Magistrate, for the maintenance of truth, justice, and peace among men?Three conditions in an Oath.
A. Yes: First, provided that we swear in truth, (the thing sworne, or vowed, must be a knowne truth.) Secondly, in judgement. (as becomes a wise Christian.) Thirdly, in righteousnesse. (not to the hurt of another.) Jer. 4.2. Exod: 22. 10, 11.
Q. Is it not lawfull to make a vow and promissory Oath, whereby we bind our selves to God, to perform the thing that is gone out of our mouthes?
1 A. Yes; it is with these two conditions:Of a vow. First, that the thing vowed & promised be lawfull to us, and within our power and callings to performe. [Else we take Gods name in vain, if we bind our selves to doe that which is not in our Power, or not lawfull [Page 142] for us in our places to performe [And therefore to vow single life, absolute and blind obedience to superiours, as Popish Priests doe; or to vow any thing against our duty, callings, former Vowes and Oathes, they be all unlawfull, and to be broken.] Num. 30.3. Jer. 44.25. Psal. 24 4.
Q. What second condition is required in a vow and solemne protestation?
2 A. Because all lawfull Vowes must be performed: therefore we should foresee and consider, how meet, lawfull, and profitable, the Oath will be before we swear, that so we may safely performe our vowes [Our promissory Oaths must be with much caution and condition: It is a sinne not to performe a lawfull Vow.] Josh. 9.14, 15. 1 Sam. 14.44. J [...]sh. 2.19. Gen. 24.5. Judg. 11.31. a rash vow.
Q. How is Gods name taken in vaine without an oath?
1 A. First, by foolish, light, unreverent speaking of Gods a Will, Titles, and Attributes; or of his b Word, and c works. [As in foolish admirations, O Lord, O sweet Jesus, Lord have mercy upon us, I never saw the like! Secondly, When gamesters thank God for their good luck. [Page 143] Thirdly, when men jest with Scripture-phrases. Fourthly, when men speake reproachfully of Gods decrees. as if I be predestinated, I shall be saved; if not, I shall be damned, doe what I can, &c.] a Rom. 9.19, 20. b Joh. 6.60. Jer. 23.34. Act. 17. 32. c Gen. 4.24. Mar. 3.22, 29, 30. Esay 36.20, Mic. 3.11. Zach. 11.5.
Q. How, secondly, without an oath?
2 A. When men have cursings and imprecations in their mouthes. [As a pox, or a plague on thee, the Devill take thee, &c. It is a sinne to wish a curse to our selves, or others; as, God damne me, would I were hanged, &c.] 1 Sam. 17.43. 2 Sam: 16.7.
Q. How, thirdly?
3 A. When we apply the name Jesus, or any other name of God, or any sentence of Scripture, to Charmes, sorcery, or other supernaturall uses. [As to drive away Devils, to doe cures, to sanctifie creatures not sanctified by God; as to baptize Bels, &c. this is a false application of Gods Word.] Act. 19.13.
Q. How, fourthly?
4 A. When men goe about to imitate the miraculous, and extraordinary workes of Christ, and the Apostles. [As the Popish exorcisme; ex tempore, Prophecying of men [Page 144] called and ungifted; laying on of hands to give the Holy Ghost; to make empty signes, without effects following, &c. This is a misapplication of Gods power, without promise or warrant; exposing of Religion to contempt, and a taking of Gods name in vaine.] Act. 19.13. Act. 8.18, 19. 1 Cor. 14.31, 32.
Q. How, fiftly, is Gods name taken in vain without an Oath?
5 A. When we performe any part of Gods worship carelesly & perfunctorily. As when we pray without understanding and good sense, or for fashion and ostentation; when we preach without preparation, and for civill complement, or vaingloriously; when we receive the Sacrament, because it is the use at certain times in the year, &c. Now is Gods name taken in vain by us, though we seem to honour him.] Jer 48.10. 1 Cor. 14.11. See Eccl. 5.1, 2. Mal: 1.13. 2 Tim. 2.15. Phil. 15.16. Luk. 8.18.
Q. How, lastly, is Gods name taken in vaine without an Oath?
6 A. When we put Gods Name, Cause, & Religion, upon our own worldly, carnall, and base ends and enterprizes. [When Religion is made a cloak to carry on, or to cover any vile and unjust actions, then is [Page 145] Gods name taken in vain.] Jer. 7.9, 10, 11. Mic. 3.11. Mat. 23.14. 2 Sam. 4.8, 11. They put the name of God upon their wicked murther, saying, the Lord hath avenged thee of Saul: with 1 Sam. 26.8.
Q. Why must we be carefull of this Law?
A. Because God holdeth all prophaners of his name, for most vile persons; who, though they escape punishment amongst men, yet shall not escape Gods wrath. [They are under the Law, in whomsoever any of these sins reigne.] God will not hold him guiltlesse that taketh his name in vaine.
CAP. XXXII.
Of the Sabbath day we consider, the
- 1. Institution,
- 2. Change, and
- 2. Celebration of it.
Remember the Sabbath day.
Q. WHat is the purpose of God in this Commandment?
A. God will have every seventh day set apart, and observed to his honour and [Page 146] worship, in the duties of Religion, and not spent to our pleasure or profit. [It must be separate from. other daies.] Eze. 22.26. Esay 58.13, 14. The Sabbath was instituted chiefly for the publique worship of God. Exod, 34.21.
1. Q. Is this Law of keeping one day of seven, for an holy [...]est, still in force?
A. Yes; it hath been from the beginning, and shall continue to the end of the world;The Morality of the Sabbath. & it is not in the power of man to alter this proportion of time. [as to make the day of rest to be sooner or later, as on every fift, or on every eight day.] Gen. 2.2, 3. Hel. 4.3, 4. Exod. 16.22, 25. Mat. 5.18. [God created seven daies, and no more, and God rested from the beginning.]
2. Q. Touching the change of the day. The observation of the Lords day for the Sabbath: Is it from Heaven, or of men?
A. It is of God, who changed the day, though not the number of the day, to the first of the weeke, called the Lords day. Act. 20.6, 7. 1 Cor. 16.2. Rev. 1.10. Joh: 20.19, 26. [This is a rule; looke what hath been continued down to us by the uninterrupted practice of the Churches in all ages from the Apostles times, and the first [Page 147] linke of that chaine, that is, the example, practice, ground, reason, & analogy thereof is found in Scripture: that is, to be acknowledged of divine authority, and not meerly of man: Now such is this of the Lords day, and baptizing of Infants; the Commandement limits out the quotient, and God by particular designation hath pointed out the day, from which none but God can againe alter it.]
3. For the celebration of the Lords day, two sorts of duties are required of a Christian: Some
- Before the day come.
- When the day is come.
Q. What is required of us before the day come?
A. We must remember it, that is, we must be mindfull of it before hand; so to contrive and order our affaires and affections, that they may not hinder us in the Lords worke, on the Lords day. Ex. 16.5, 23.
Q. What followes hereof?
A. Therefore it is a sinne, first, to reserve some od choares, or journies, or merry meetings, to that day: secōdly, to encumber our selves with more businesse then we can conveniently dispatch in six daies. [As to take in more worke, more writing, [Page 148] more Merchandize, &c. In this kinde, Brewers, Tailers, Millers, Treaders of Wine-fats, and men of other occupations doe greatly offend, as many as doe not order their businesse to end with the weeke; that so their calling may stand still, and their hearts be fitted to meet God in his Ordinances.]
Q. When the day is come, What is our duty?
A. It is two-fold: First, we must rest from all businesses of our callings, in heart, in act, and in tongue, both we and ours. [The law is spirituall, and binds the inward man.] Neh. 13.15, 16, 17. Exo. 34 21. Exod. 31.15, 16. Jer. 17.24.
Q. What, secondly?
A. This rest must be an holy and sanctified rest; it must not be a brutish rest. [There is a difference between the rest of an Ox, and of his Master.] Esa. 58.13.
Q. What duties are required to an holy rest?
1 A. Foure: First, we must prepare our selves for a publick worship in the morning, by examination of our wants & waies, and by Prayer, both by our selves alone, and with our families, for Gods blessing on the ordinances, for the edification of [Page 149] our selves and others. [They that come without praying, goe away usually without a blessing] Exod: 19.10.
Q. What second duty is required?
2 A. We must be diligent to come to the publike assemblies, timely, reverently, and with our company, if we have any. Act: 15.21. Luk: 4 16. Ezek: 46.10. Act. 10.33. Psal: 42.4. Heb. 10.25.
Q. What thirdly?
3 A. I must religiously joyne with the Congregation in the duties there performed; as in a Prayer, b praising and singing, c attending to the Word read or Preached, and d participation of the Sacrament. Eccl. 5.1. 1 Cor. 14.26, 27. a Act. 16.13. Mat: 81.19. 2 Chron: 5.13. Col: 3.16. c Act: 13.15, 16. Luk. 4.20. d 1 Cor. 11.21. Act: 2.42. Act: 20.7. [It is a fault in the congregation to divert our selves from the exercise in hand, to private reading, or talking, or gazing about; we must make one in every exercise of Gods worship.
Q. VVhat fourth duty is required to the sanctifying of a Sabbath?
4 A. After the Assembly is dismissed, I must spend the other time in meditation, and reading of Gods word, in prayer, [Page 150] and conference of that we have heard, to the edification of our selves and families. Act. 17.11, 12. 1 Cor. 14.35. Gen. 18.19. [These be the duties of the day.]
Q. Is all work simply unlawfull to be done on the Sabbath day?
Three sorts of workes lawfull on the Sabbath day. A. No; workes of mercy to a man or beast; b workes about the worship of God, and workes of true necessity, may be done. [God will have mercy rather then sacrifice: It is therefore lawfull to ring bels to call the people together; to travell to a Sermon, to dresse our Meat, to Milk our Kine, to set watch & ward, & such things as belong to the meet comfort of mans life: man is not made for the Sabbath, but the Sabbath for man.] a Luk. 13.11, 15. Luk. 14.1, 5. Exod. 12.16. 1 King. 8.65. Mat. 12. 1, 7, 11. b Mat. 12.5. Neh. 13.19 Joh. 7.23. 2 King. 4.23.
Q. Why must we be carefull of this Law?
A. Because if we make conscience of the Sabbath day, we shall be blessed in our soules, and in the labours of the weeke daies. [Tis a blessed day; the day is not capable of blessing, or a curse, in it selfe, but to the observers of it, it is a day of blessing.] Esay 56.4, 6. Neh. 13.18. Jer. 17.24, 25.
CAP. XXXIII.
Of the fifth Commandement. Honour thy Father and Mother, &c.
THis Cemmandement shewes our duty, as we stand in relation one to another; as the duty of Children, Servants, VVives, Subjects; & the reciprocall duties or Kings, Husbands, Masters, Parents. Eph. 6.2, 4, 9.
Q. VVho are meant hereby Father and Mother?
A. Not onely our naturall Parents, but all such as God hath linked to us, and set over us, in office and authority, or other preheminency above us, Esay. 49.23. Job. 29.19. 2 King: 5.13.
Q. VVhat is meant by honouring of them?
A. It is to render unto every one his dues, that is, such respect as is due to his place, calling, or other dignity and preheminence which God hath bestowed on him, and will have to be acknowledged in him. Rom. 13.7. 1 Pet. 2.13. 1 Pet. 5.5. Gen. 41.40, 43.
To begin with the duties of Parents, and Children.
[Page 152] Duties of Parents.Q. If I be a Parent, What is my duty to my Children?
1 A. The duties of Parents to their Children be five: First, to a nurture them in the knowledge and feare of the Lord; to train them up to Heaven; to instruct them in their duties, and to b observe and correct their vicious inclinations. a Eph. 6.4. Deut. 6.7. 2 Tim. 3.15. b Prov. 19.18. 1 Sam. 3.13. 1 King. 1.6.
Q VVhat is the second duty of Parents?
2 A. In all things Parents must shew themselves patternes of Godlinesse, and not bane their Children by their irreligious examples; which makes both their own counsels at home, and the helpes of education abroad, to be unfruitfull unto them, Psal. 131.2.
Q. VVhat third duty?
3 A. Parents must cherish, protect and provide for their Children of substance honestly gotten. 2 Cor. 12.14. Gen. 30.30. Josh: 7.24.
Q. VVhat fourth duty belongs to Parents?
4 A. VVhen their Children are growne up, to fashion them to good a manners; to assist and direct them in choice of their b callings, and c Marriages. [And in [Page 153] other things wherein children want help of Governours.] a Job 32.6. 2 King. 2.23. Job 29.8. b 1 Sam. 1.28. c Gen: 24.2. 1 Cor. 7.38.
Q. What fift duty?
5 A. Parents must not a provoke nor discourage their Children, by disgracing or reviling them; b nor by withholding things necessary for them; nor by unequall loves, making a difference of Children upon outward respects, to the just grife of the other. a Col. 3.21. Eph. 6.4. b Gen: 37.4. Deut. 21.15, 17.
Q. If I be a Child, What is my duty to my Parents?The Childs duty.
1 A. The duty of Children to their Parents, is threefold: First, to love, reverence, and obey them, though they be poore folkes. Eph. 6.1. Mal. 1.6. Luk. 2.51. Prov. 30.17.
Q. What's the second duty of Children
2 A. Not to a wast their Parents, but to support and b cherish them in all their wants and weaknesses. a Prov. 19.26. b Mat. 15.4, 6. 1 Tim. 5.4, 8. Gen. 47.12. Joh. 19.27.
Q. What's the third duty of Children?
3 A. To receive the instructions and corrections of their Parents, and not to grieve [Page 154] them by obstinacy and stubbornnesse. Deut. 21.18.19.
Q. VVat followes hereof?
A. They be naughty children, (children of Belial) that a inwardly despise, or b outwardly revile, mock and disobey their Parents, causing shame and griefe unto them by their unkindnesse, unthankfulnesse, and other licentious living. a Deut. 27.16. b Lev. 20.9. Gen. 9.22, 25. Ro. 1.30.
CAP. XXXIV.
The duty of Masters and Servants.
Q. IF I be a Master, What is my duty to my servants.
A. There be four duties of Masters: 1 1. they must give to their servants things equall and just, that is, equall a commands, equall workes, b equall wages, taking c care of them both in sicknesse and in health. [Avoiding cruelty and hard usage; contenting themselves with that which a well minded servant may with a good conscience and honest care performe.] a 1 Cor. 7.23. Exod. 5.18, 19. 2 Sam. 24. 4. b Mal. 3.5. Jam. 5.4. Deut. 24.15. [Page 155] Gen. 31.6, 7, 12. c 1 Sam. 30.12, 13. Prov. 31.15. Mat. 8.6.
Q. What's the second?
2 A. Masters must not be froward and threatning to them. [Rebukes must be sparing, and with moderation, else out service will be their bondage. Eph. 6.9.
Q. What's the third?
3 A. Masters must heare the cause and grievances of their servants. Job. 31.13. 14, 15.
Q. Why is the fouth duty of Masters?
4 A. They must chuse, a and encourage godly servants, or else labour to make them such by b instructing them, by rebuking & restraining them from ill companies. [Such as have spent their time with us with love and fidelity, the greatest reckoning is to be made of them.] Prov: 27.18. Act. 10.2, 7. Psal. 101, 6, 7. Gen. 30.27. Gen. 18.19. Exod. 20.10.
Q. If I be a Servant, VVhat is my duty to my Master?
A. There be three duties of Servants:1 1. They must doe service to their Masters faithfully, willingly, desirous to please them well in what they doe, not crossing and answering againe, not slubbering over businesse for fash [...]ons sake. Eph. 6.5, [Page 156] 6, 7. Gen. 31.6. Tit. 2.9.
Q. What's the second duty of Servants?
2 A. They must not filch and purloyne, but procure their Masters credit and profit what they can. Tit. 2.10. Gen. 31.38, 29.2 Sam. 12.28.
Q. What's their third duty?
3 A. They must submit to the instructions, and beare the rebukes of their Masters, without stomack and murmuring. 1 Pet. 2. 18. Gen. 16.9.
Q. This is the Servants duty: What followes hereof?
A. Therefore they be naughty Servants, that be idle, and slothfull, & untrusty, not caring for their Masters credit or profit, or whether they be pleased or displeased.
The duty of Kings and Rulers, and Subjects under them.
Q What is the duty of Kings and Rulers?
1 A. They must study to preserve the people in a wealth, b peace and godlinesse, protecting them from wrongs, and thy themselves must not c oppresse them in any kind, by violence, or d wresting of judgement. a 2 Sam. 1.24. b [Page 157] 1 Tim. 2.2. Deut. 17.17. c Ezek. 46.18. 2 Sam. 23.3. Mic. 3.9, 10, 11. Mic. 7.3, 4 2 Chr. 16.10. 2 Chr. 10.4. d Amos 5.7.
Q. VVhat other duty is there of Kings and Magistrates?
2 A. They must be a terror to the evill, & an encouragement to the good. Rom. 13.3. Amos 5.10. Mic. 3.2.
Q. VVhat is due from Subjects and inferiours, to their Kings and Rulers?
A. First, obedience to all their lawfull commands. [In the Lord.]Subjects duty. Tit. 3.1. 1 Pet: 2.13. Eccl. 8.2. 1 For the Lords sake, and in regard of the Oath of God.
Q. VVhat, secondly?
2 A. VVe must render unto them their dues of Tribute and custome, as it doth belong to them by any right of Law, Statute, custome, or otherwise. Ro: 13.4, 6, 7. Mat. 22.21. [Tribute is a duty, not a curtesy, & men sin if they withhold it; for they attend continually upon our good.]
Q. VVhat followes hereof?
A. They are naughty people that a inwardly despise, or b cutwardly curse and revile, or disobey, and c rise up against their Rulers, or withhold their dues. a 1 Sam. 10.27. Eccl. 10.20. 1 King: 21.13. b Act. 23.5. Josh. 1.18. c 1 Sam. 24.6.
[Page 158]Q. But is it lawfull in no case for Subjects to rise up in Armes against their lawfull Soveraigne?
A. No, in no case; a No supreme Power whatsoever, or wheresoever residing, ought to be resisted by those that are under them, b especially if they have sworn Allegiance unto them. a 1 Sam. 24.6. Rom. 13.2. VVhosoever resisteth the Power, resisteth the Ordinance of God: The Powers are nor from beneath, but from above. Joh. 19.11. There is no power but of God. Ro: 13.1. with Ps. 82.6. He is the Minister of God. Rom. 13.4. God is the Soveraigne Lord of the Whole earth, and Kings are his deputies, and Vicegerents; in them God is resisted, & they that resist shall receive to themselves damnation. Pro. 30, 31, 32. & a King, against whom there is no rising up. If we cannot with good conscience obey them, yet we must be subject, and submit unto them. 1 Pet. 2.13, 14, 16. b Ezek. 17.15, 16. Judg. 9.19, 20, 24, 45, 56, 57. see.
CAP. XXXV.
Duties of Husband and Wife.
THE duties of Husband and Wife: some be common to them both; some peculiar to the Man or Woman alone.
Q. What be the duties of Man and Wife, common to them both?
1 A. Five: First, for our choyce; we must marry in the Lord, that is, with such as joyn with us in the faith & worship of the same true God. 1 Cor: 7.39. 1 King. 11.2, 4, 7, 11. 2 Chron. 21.6. Gen. 24.3, 6. 2 Cor. 6. 14, 15.16. Mal. 2.11.
2 Q. What, secondly, is their duty?
A. To pitty and doe good each to the soule of other; to bring one another from errour and darknesse, to be heires of the grace of life. 1 Cor. 7.16. 1 Pet. 3.7.
Q. What, thirdly?
3 A. Mutuall helping each of other in counsels, care, and bearing the burthen of the family; especially they must, as yoke-fellowes, joyn together in setting up Religion in the family. [They must draw in one yoke, and one way, in all good things: the burthen must not be cast on one, [Page 160] through the sloth, nicenesse, voluptuousnesse and pride of the other.] Gen: 2.20, 24. 1 Sam. 25.17, 24, 25.
Q. What, fourthly?
4 A. They owe one to another conjugall a love and loyalty, whereby they must love and delight one in another above all others, b bearing one anothers burthens and infirmities. [As sicknesse, sillinesse, poverty frowardnesse; and not by rigorous, churlish and hardning wayes to vex one another.] a Heb: 13.4. Gen: 20.16. 1 Cor: 7.12, 13. Eph. 5.28, 29, 31. Col: 3.19. Gen: 16.6.
Q. What, fiftly, is their duty?
5 A. Mutuall benevolence, in a moderate and seasonable use of the marriage bed. 1 Cor: 7.4, 5. Levit: 18.19, 25. 1 Thes: 4.4, 5.
Q. What is the duty more peculiar to the Wife?
A. She must be a sober minded in all things, discreet, b keep at home, c obedient to her Husband, and of a gentle and meeke spirit. It is a false commendation of women to be of a great spirit, to take upon them over their Husbands, to ruffle it, and bring him under; leave that for Zipporah & Vasthi. Exod: 4. [Page 161] 25, 26. Hest. 1.12, 17.] a Tit. 2.4, 5. b Prov. 7.11. 1 Tim. 5.13. c 1 Tim. 2.12. Gen. 3.6. Col. 3.18. d Prov. 31.26. 1 Pet. 3.3, 4. A chearful, curteous, modest, mild spirit becomes a Christian Woman; a Christan Wife must not be sullen, nor taunting, not bitter, nor captious and untractable, nor domineering, nor vain, in false adornings of haire, naked breasts, costly attire, and such like shewes and witnesses of an ungoverned and unsanctified heart.]
Q. What is the duty more peculiar to the Husband?
A. To dwell with the Wife according to knowledge, giving honour to her, as to the weaker vessell, that is, not overbearing any thing contrary to her credit, place, & comforts; but fitting imployments, according to her abilities; making up in love and wisedome, what is defective in her weaknesse. 1 Pet. 3.7. [What beautifull Christians should we be, if we were carefull to performe and shew the power of Religion, in discharge of the duties that belong to us in our severall relations; he is an hypocrite that is forward in common duties of Christianity, and is not alike carefull of the particular duties belonging to his relation and calling.]
[Page 162]There be other relations of men who ought to give honour one to another; as Pastours and People, young and aged, rich and poore, &c.
Q. If I live under a Pastour or Minister of Gods Word, What is my duty to him?
1 A. The Peoples duty to their Ministers is threefold, First, to a esteem them very highly in love, for their workes sake. 2 Secondly, to b provide them liberall and honourable maintenance, to uphold the dignity of their callings. a 1 Thes. 5.12, 13.2 King. 4.10. Gal. 4.13.14. Jer. 38.4, 9. b 1 Cor. 96, 10, 13, 14. 1 Tim. 5.17. That double honour is spoken of their maintenance; it is a sinne to make him a poor despicable man. Gal. 6.6. in all good things.
Q. What is the third duty of people to Ministers?
3 A. To suffer themselves to be guided & amended by their wholsome and faithfull doctrines. Heb. 13.17. 2 Tim. 4.15. [These are not duties of curtesy and good nature, but of conscience before God, who will require a strict account of all the derision, slanders, hard usage, and up-risings against their Ministers persons, calling, doctrines, and godly admonitions, as if it were a glory to keep them under, or to carry on [Page 163] a foolish disorder against them, &c. Hos. 4.4. Mat. 22.6, 7. 2 Chron. 36.16, 19. Act: 4.2, 3, 24. Rev. 11.5. See 1 Cor. 4 11, 12, 13. Jer. 26.15.
Q. What is the Ministers duty to the flock?
A. 1 1. He must goe in and out before them in a (a) blamelesse conversation. 2 2. & (b) feed them with wholsome doctrine, (a) plainly, diligently (b) and faithfully, separating between sheep and goates; between pretious and vile; having (e) compassion on the ignorant, and them that be out of the way. (a) 1 Tim. 4.12. Tit. 1.6. Levit. 21.4, 21. (b) Tit. 1.9. 2 Tim. 3.16. Jer. 23.28. (c) 2 Cor. 4.2. 2 Tim. 2.2, 25. 2 Cor. 12.15. (d) Ezek. 13.10, 19, 22. Jer. 15.19. (e) Mat 19.36, 38. Zach. 11.15. Heb. 5.2.
Q. There be whom God hath made eminent above us in gifts of mind, birth, age, or estate; and we must honour whom God hath honoured: What is our duty to such?
A. To acknowledge their gifts, and reverence their persons; especially if they be found in the way of righteousnesse. Lev. 19.32. Prov. 16.31. Esay 3.5. Dan. 2.48. 1 Tim. 5.1.
Q. And what is their duty back againe to Inferiours?
[Page 164] A. They must not disdaine, nor dispise others that be below themselves in gifts or estate, but rather to be beneficiall to them, by their countenance, good example, & best use of their gifts. Jam. 2.2. Job. 29.15, 16, 17. Luk. 8.3. 1 Tim. 6.17. Tit. 2.2. [All tallents are given for use; as the eie recieves not sight for it selfe, nor the stomack meat for it selfe, but for the body.]
Q. Because all men are to be honoured, and we must not doe any thing whereby our brother is set at nought: Tell me how equals ought to behave themselves one toward another? [As fellow-servants, fellow-Ministers, fellow-Citizens.]
A. They must be curteous one to another, & respectfull, giving honour one to another, not provoking, envying, or disgracing one another. 1 Pet. 2, 17. Rom. 12.10. Mat. 23.6. Gal. 5.26.
Q. Why must we be carefull of this Law?
A. Because God hath annexed outward blessings to the conscionable performance of the duties herein contained, namely, long life, & wel-being. [It shall be well with thee, and thou shalt live long.] We must take all outward promises with this condition, viz: so farre as they shall be expedient [Page 165] for the health of our soules, and not to the hurt of them; Gods children have long life, health, &c. or the blessing of them.]
CAP. XXXVI.
Of the six Commandement. Thou shalt not kill.
Q. WHat is the purpose of God in this sixt Commandement?
A. 1. To provide for the safety and preservation of mans life. 2. And it forbids all unmercifulnesse & cruelty, whereby the life, or wel-being of the life of another is prejudiced and impeached. [We must not, 1. Harme our own, or anothers life. 2. Nor wish, in affection, any impairing of the same. Nor, 3. Signify by tokens any such desire.] Mat. 15.19.
This Commandement is broken
- Inwardly,
- Outwardly.
Q. How is it broken inwardly?
A. Two waies. 1 First, by rash and unadvised anger. [Now anger is an inward motion of displeasure against another, inclining the heart to wish or practice evil to [Page 166] another; there is a just anger against the sinnes of others: but sinfull anger is that which is conceived upon surmises, & false causes; or else is excessive in the measure, and continuance; or evill in its effects, moving us to doe evill.] Mat. 5.22. Eph: 4.31. Jam. 1.19, 20. Prov. 14.29.
Q. How, secondly?
2 A. By hatred and malice, envy and desire of revenge against another. [This is the murther of the heart.] 1 Ioh. 3.15. Col. 3.8. Rom. 12.19. Obad. v. 10, 12.
Is all revenge unlawfull?
A. All private revenge in unlawfull: but God hath set the Magistrate, in his stead, to take vengeance upon a Malefactor, and to right our wrongs for us. Prov. 20.22. Rom. 13.4. Rom. 12.17. 1 Sam. 25.26, 35.
Q. How is this Commandement broken outwardly?
1 A. Many waies: First, when the murther of the heart doth breake forth and discover it selfe in dogged and wrathfull lookes and gestures. Mat. 5.22. Racha. Gen. 4.5. Mat. 27.39. Psal. 22.13. Gen. 21.9. 2 Sam. 13.15. [All disdainfull and scornfull carriages; as the fleering of the countenance, laying out of the tongue, grinding of the teeth, biting the nailes, [Page 167] shaking the head, stamping with the foot at one, or any other gesture and carriage, whereby thy brother is set at nought, is a sinne against this commandement; this is to say, Rache.]
Q. How secondly?
2 A. When the wrath and malice of the heart breaks forth into evill speeches; as a railing, b scoffing, c brawling and chiding, d accusing, upbraiding e and threatning, &c. These shew the venome and rancor of the heart, and are the murther of the tongue; this is to say, Thou foole.] a Psal. 59, 7. 2 Sam. 16.8. b Mat. 27.40, 43. 2 King. 2.23. c Eph. 4.31. Tit. 3.2. d Psal. 52.4. Ezek. 22.9. e Act. 9, 1. In all which places you see, that Railing, Scoffing, Brawling, Accusing, Threatning, and such like, are here forbidden-
Q. How, thirdly, doe men sin against this Law outwardly?
3 A. When anger and fury breakes forth into blowes, so that we strike, wound or maime another. Act. 23.3. Exod. 2.13. Exod: 21.18, 20, 22.
Q. How, fourthly?
4 A. In the grosse act of murther, that is, when men lay violent hands on a themselves, or b others, to the taking away of [Page 168] their life; c or else by Counsell, wishing, approbation, or any other way are consenting to the killing of themselves or others. a 1 Sam. 31.4. 2 Sam. 17.23. Mat. 27.5. b Gen. 4.8. c 2 Sam. 12.9. 1 King. 21.10, 13. Mat. 14.8. Act. 8.1. Act. 22.20. [It is a fearfull sin. Num. 35.31, 33.] Judg. 9.24.
Q. How else doe men become guilty of murther in the sight of God?
5 A. VVhen we a neglect the means of life and health; or else by b surfetting and drunkennesse impaire our own or anothers health; or c else doe desperately cast our selves and others into dangers, and sinnes, which are punishable by death. a 1 Tim. 5.23. b Rom. 13.13. Hab. 2.15. c 2 Sam. 23.15, 17. Joh. 11.8, 9. d 1 King: 2.23.
Q How, lastly, doe we become guilty of bloud in the sight of God?
6 A. By unmercifull and cruell dealings with other, using oppressions and extremities against them. Esay 1.15. Esay 3.15. Jer. 22.13, 17. Mic 3.2, 10. Luk. 11.39. Ezek. 22.7, 13, 27. [Such persons are compared to Butchers, to Grinders, to Theeves, to W [...]lves, & they are murtherers in the sight of God.]
[Page 169]Q. VVhat is here commanded in this Law?
A. All workes of sobriety, meeknesse, and mercy, whereby the life of my selfe or neighbour is preserved. [VVe must put on a bowels of mercy; we must b speak good unto them; c defend, and a relieve them as we can.] a Col. 3.12. b Gen. 31.29. c Exod. 2.13. Jer. 26.24. a Luk. 10.37.
Q. As there is a life, so there is a murthering of the soule, as well as of the body and he is a Murtherer that kils his owne soule, or the soule of another. Act. 20.26. VVhat doth God require of us in this regard?
A. That we should not a plunge our selves, or others, into sin and heresy, by rejecting or corrupting the food of souls, Gods VVord, nor by any other seducement whatsoever; but b rather to bring our selves, and others, to a love of the truth, and labouring after the bread of life. a Ezek. 33.8, 9. Ezek. 34.4. 2 Cor. 7.2. 2 Pet. 3.16. Tit. 3.11. b Jam. 5.20. Ioh. 4.10, 14, 26. Iude v. 20.21. Heb. 3.13.
CAP. XXXVII.
Seventh Commandement
Thou shalt not commit Adultery.
Q. WHat is the drift of this Commandement?
A. To provide for the chastity of our selves and others: Wherein God doth, 1. Require a clean heart and body, 2. And forbiddeth all words & gestures that may sound and allure to uncleannesse. Mat: 5.28. 1 Thes: 4.3, 4.
This Commandement is broken
- Inwardly,
- Outwardly.
Q. How inwardly?
A. By filthy imaginations and desires of the heart, though they never break forth into the outward action. [that's the adultery of the heart.] Col: 3.5. 1 Cor: 7.9. Gen: 39.7. 2 Sam. 13.2.
Q. How is it broken outwardly?
1 A. Three wayes: First by a wanton behaviour in b apparell, c countenance, d gesture and gate, or any other thing belonging to the externall deportment and carriage, whereby the unchastity and lightness of the mind is discovered or procured [Page 171] [As mixt and lascivious dancings, dalliance, painting, naked breasts, haire, &c.] a Gal: 5.19. 1 Cor: 6.9. effeminate. Rom: 13.13. chambering, that is, familiar conversation with women in private. b 1 Pet: 3.3. Esay 3.18. c 2 Pet: 2.14. Prov: 6.25. 2 King: 9.30. Job 31.1. d Esay 3.16. Prov: 7.13.
Q. How secondly?
2 A. By wanton words; by light, filthy, and rotten jestings, and communications. [This is the adultery of the tongue: Here then is condemned the reading & singing of lascivious bookes and poems, use of lascivious pictures, &c. The memory must not be loaded, nor the tongue exercised, with such vain, loose, broad speeches. He that would be free from adultery, must make conscience of wanton words and behaviour.] Eph: 4.29. & 5.3, 5. Col. 3.8.
Q. How thirdly?
3 A. By all bodily a uncleannesse with another. [Whereof there are many degrees; as b unlawfull marriages, c unseasonable use of the marriage bed, fornication, d adultery, e incest, and all f unnaturall mixtures.] a 1 Cor. 6.9. Heb: 13.4. Deut. 27.20, 23. b 1 Sam. 25.44. Mark. 6.18. Levit. 18.18. c Ezek. 22.10. d Prov. 2. [Page 172] 17. Mal. 2.14, 15. (e) 2 Sam. 13.12, 14. (f) Rom 1.24, 26, 27.
Q, Is not the judgement of God revealed in speciall manner against uncleane persons?
A. Yes divers waies: 1 1. Not only in their (a) bodies, estates, (b) name and (c) posterity: but 2 2. The Lord doth also smite them with (d) sottishnesse of judgement, (e) distresse of conscience, (f) with a secret dislike of honest & good men, & with hardnesse of heart, to hide their filthinesse with lying, perjury, (g) murther, &c. (a) Pr. 5.10, 11. (b) Prov. 6.33. Iob. 31.9, 10, 11. (c) De. 23.2. Hos. 4.13. (d) Hos. 4.11. (e) Prov: 7.26, 27. Prov. 5.3, 4. Psal. 51.10, 11. (f) Prov. 7.8. (g) 2 Sam. 11.6, 13, 15.
Q. VVhat things are commanded as means and helpes of preserving chastity, and avoiding bodily uncleannesse?
A. Foure: 1 First (a) temperance in meats and drinkes. 2 Secondly, (b) chast and good company. (a) Prov. 23.33. Ezek. 16.49. Gen. 19.32, 33. (b) Prov. 5 8. Prov. 13.20. Eccles. 7.26.
Q. VVhat be the two latter helps?
3 A. Thirdly, (a) shamefastnesse, & modest behaviour. 4 And Fourthly, (b) lawfull marriage. (a) 1 Tim 2.9. Ier. 3.3. [VVe are in [Page 173] danger to lose the jewel, if we lose the key.] b 1 Cor 7.2, 9, 36.
Q. Is it not then a fearfull sin to tolerate Stewes, and prohibit marriage?
A. It is the doctrine of Devils, befitting the Church of Rome, which is spiritually Sodome. 1 Tim. 4.1, 3. Deut. 23.17, 18. Rev: 11.8.
CAP. XXXVIII.
Of the eight Commandement. Thou shalt not steale.
Q. VVHat is the drift of this Commandement?
A. To provide for the preservation of mans outward estate. 1. Wherein God a forbiddeth all wronging of our neighbour in his goods, together with all unlawfull waies of getting. 2. And requireth b equity and uprightnesse in mens dealings. a Eph. 4.28. b Levit. 19.35, 36. Mic. 6.8.
Q. What is meant by stealing?
A. All getting a and keeping b of that which belongs to another, against his knowledge and consent, whether it be done secretly c or openly, by fraud or [Page 174] under colour of Law and Right. a Ezek. 22.13. Jer. 17.11. b Mic. 6.10. Job 20.15. c 1 King. 21.15. 1 Cor. 6.8. Luk. 19.8.
Q. How doe men become guilty of this sinne of stealing?
Five waies of stealing.A. Five wayes: 1 First, by downright robbery, and secret filching and purloyning. [As robbing by Land or Sea; concealing of things found, or lent.] Zach. 5.3, 4. Josh. 7.11, 22. Levit. 6.2, 3. Esay 1.23.
2 Q. How secondly?
A. By hard, unreasonable, and fraudulent bargaining in buying, selling, and other like contracts, wherein we gain from our brother to his losse and grief, working upon his weakness, or necessities. [These are as bad as an High-way theefe.] Lev: 19.11. Am. 8.4, 6, 8. 1 Thes. 4.6. Zeph. 1.9. Jer. 22.13. [And of this theft are guilty all such persons, 1. As engrosse, enhaunce, and falsifie commodities. 2. They that sell crackt titles, or things they should not sell, as places of Justice and judicature, places of cbarity and piety, as Parsonages, and spirituall promotions, places in Colledges, Hospitalls, &c. 3. They that use false weights or measures. 4. Racking of tenants, and all men that use more wit then [Page 175] conscience in dealings. All kind of oppression is theft.]
3 Q. Who, thirdly, are guilty of theft before God?
A. They that by force, or pretence of Law, wrest things from their neigbours, or drive them to unreasonable compositions. [Such are the removing of Land-markes, and forced inclosures; forcing of a Woman to sell her jointure, or Children their inheritance; also prolonging of Law-sutes; tiring poore men, & overpowring them by Bribery, Friendship, &c. These are great thefts; but God can, and doth hamper them.] Prov. 22.28. Mic. 2.1, 2, 8. Mal. 3.5. Ezek. 22.12. 1 Sam. 12.3.
4 Q. How, fourthly, are men guilty of theft before God?
A. By lending, or borrowing, to the deceiving and oppressing of our brother. [Sometimes the Lender gripeth the Borrower, and sometimes again the Borrower deceives the Lender.] Ezek: 22.12. Psa. 37.21. Rom. 13.8. ['Tis not a sin to borrow for ones need: yet to borrow without cause, or to maintain pride and idlenesse, and beyond our abilities to pay, that is evill.]
Q. Under the name of theft is forbidden [Page 176] all unlawfull waies of gaine: Tell me then: How, fiftly, doe men sin against this Commandement in outward act?
5 A. By using unlawfull callings, and ungodly practises, to get their livings. [As doe Gamesters, Jugglers, Stage-players, Rope-dancers, &c. also they that sell justice, or the gifts of the Holy Ghost; or else expose their bodies for hire, or their wits and pens to get money by filthy Poems, false and foolish writings, &c.] Act. 16.16, 19. Act. 19.24, 25. Deut. 23.18. Mat. 4.9. Lu [...] 18.8 Mat. 26.15.
Q. Thus we wrong our Neighbour in his goods outwardly; there is a theft also of the heart, Ma. 15.19. Tell me then: How doe we sinne against this Commandement inwardly?
A. Two waies: First, by grudging and wishing evill to the prosperity of others, or plotting their dammage. Psal. 73.3, 21, 22. Deut. 22.1.
Q. How, secondly?
A. By Covetousnesse and discontentednesse with our own estates. Eccles. 5.10. 1 Tim. 6.10. Prov. 15.27. Esa. 32.7, 8. Pro. 30.15. Hab. 2.5. Heb. 13.5.
Q. How doth Covetousnesse discover it selfe; [No man will yeild himselfe to [Page 177] be a Covetous person.
A. 1. A covetous person spendeth many pretious thoughts and delights upon abundance.Three signs of a covetous person. 2. He placeth much credit and comfort in that treasure. 3. And for attaining thereof, he will do mean things, yea sinfull things, and hidden things of dishonesty: [He covets & desireth more then he dares to pray for: that's a Covetous person.] Ezek. 33.31. Eccles. 4.8. Prov. 28.20. Eph. 5.5.
Q. Thus of things forbidden. What doth the Lord require of us in this Commandement?
A. Foure things: 1 First, to worke with our hands the thing that is good, that is, to be diligent in a lawfull calling, Eph. 4.28. 2 Thes. 3.8, 10. Prov. 10.4. Gen. 2.15. Gen. 3.19.
2 Q. What, secondly?
A. Frugality and providence, in using our goods according to the rules of Charity and justice. Joh. 6.12. Psal. 112.5.
3 Q. What, thirdly, and fourthly?
A. 3. To deal justly with our Neighbour; a to help him in his estate. 4 4ly, And if we have wronged him, to b make restitution. a Deut. 22.1. 1 Sam. 25.16. Gen. 30, 33. 1 Thes. 4.6. b Gen. 43.12. Job 20. [Page 178]15, 18, 20. Ezek. 33.15. Luk. 19.8. Mat. 27.7. Philem. v. 18, 19.
Q. How doe men sinne against their own estates?
A. By idlenesse & wastfullnesse impairing it. [No man hath power over his own goods, to wast them in rioting, in clothes, building, gaming, sports, &c. as he pleaseth: but we must use them as stewards, who are to bring in their bills of expence unto God. [As thus much for this, and so much for that.] 2 Thes. 3.11. Prov. 18.9. Prov. 19.26. Luk. 15.13.
CAP. XXXIX.
Ninth Commandement. Thou shalt not beare false witnesse, &c.
THE purpose of God in this Commandement, is, to preserve truth amongst men, to maintaine the good name and estimation one of another; to this end some things is forbidden, and some things commanded.
It is broken outwardly.Q. What is forbidden in this Commandement?
1 A. All kinds of lying and mis-speaking of our brother, to his hurt and discredit. [Page 179] credit. Esay 63.8. Col: 3.9, 10. Rev: 22.15. Joh: 8.44.
Q. But is a jesting lye, and lying for the profit of another unlawfull?
A. It is; no occasion or pretence can make a lye to be lawfull. Job 13.7, 8. Rom: 3.7, 8. Gen: 20.9, 12, 16. 1 King: 13.18. Hos: 7.3.
Q. Shew some other particulars wherein we sin against this Commandment?
A. The grossest and most harmfull kind of lying is in judgement, and bearing of witnesse, when either the Judge, Witnesse, or Pleader, shall deny, conceal, pervert, and dissemble the truth, or countenance the wrong [It's a sinne to shrink from the truth, when Religion, Justice, or Charity, doe call for the maintaining of it. Jer 9.3.] Deut: 19 18. Mic: 7.3. 2 Tim: 4.16. Prov: 24 11, 12.
Q. How secondly, is this Law broken?
2 A. By backbiting, slandering, harsh and unjust censures of others; or any way raising or taking up an evill report against our brother. Psal: 15.3. Exod: 23.1. 2. Sam: 16.2, 3. Neh: 6.6. Levit: 19.16. Mat: 7.1. Mar: 3, 22, 30. 2 Sam: 16.3.
Q. How, thirdly, doe we sin against this Commandment?
[Page 180] 3 A. By dissimulation, and equivocation; that is, when we are made to believe one thing, and another is intended; or when mens words doe beare a double sense. [So that there is one proposition reserved in the mind of the equivocator, which crosseth that which is uttered by the tongue: 'tis a sinne to dissemble and equivocate.] Ier. 8.9. Psal. 12.2. Psal. 15.3. Mat. 26.72.
4 Q. How, fourthly, doe we sin against this Commandement?
A. When we speake the truth in malice, that is, with an intent and desire to hurt and disgrace another. [As Doeg did.] 1 Sam. 22.10. with Psal. 52.2, 3.4.
Q. Out of the heart proceeds false witnesse. Mat. 15.19. How doe men offend in heart against this Commandement?
Inwardly. A. Two waies: First, by evill surmisings, and ungrounded suspicions, a thinking hardly of others without a cause. [That is, upon some b weak matter, or weak (c) evidence; as upon hear-say, jealousie, uncharitable collections, &c. all which proceed from want of love.] b Mat. 9.3, 4. Ioh. 7.24. Ioh. 9.16. b Rom. 14.3. 1 Tim. 6.4. c 2 Sam. 10.3. 1 Sam. 22. 8, 10. 2 Sam. 16.4. 1 Sam. 24.9.
Q. How, secondly?
[Page 181]A. When we can rejoyce in the disgraces of another, being glad to heare him evill spoken of; or else to be grieved for their good esteeme. [This also proceeds from want of love.] Mat. 21.15. 3 Ioh. v. 10, 12. 1 Sam. 18.7, 8.
Q. These be things forbidden: What doth the Lord require of us in regard of our brother?
1 A. First,Duties required. that we speak the truth in love no more, nor no lesse then the truth. [Without wrenchings, fetches, doublings; without flattery or detraction.] Eph. 15. Psal. 12.2.
2 Q. What, secondly?
A. To defend a our brothers good name, as farre as may stand with good conscience; and if we have b wronged it, to repaire the same. [Recanting that which hath beene falsely said; explaining that which hath been doubtfully said, and praising or justifying them in that wherein they have been unjustly condemned] a 1 Sam. 19.4. Ier. 26.9, 16. Prov. 25.23. Prov. 24.11, 12. b 1 Sam. 24.17. 2 Sam. 19.19, 20.
3 Q. By what meanes must I defend my brothers good name?
A. We must a construe things in the [Page 182] best sense; and when they cannot be altogether excused, yet we must b acknowledge other good things to be in them. [That their honesty be not quite trodden under foot, &c.] a 1 Cor. 13.7. 1 Pet. 4.8. b 2 Chr. 19.3.
Q. How doe men sinne against their own good names?
A. Two waies: First, when we speak more or lesse of our selves then is true, making our selves better or worse then we are, dissembling the good or evill that is in us. [When men lessen faults, or greaten their virtues; or on the contrary, doe augment their sinnes and unworthinesse, and debase Gods goodnesse in any kind towards them, or in them, that's a false testimony of our selves; boasting or bragging and selfe-condemning, they be both of them evill.] Gal. 2.13. Exod. 4.10. 1 Sam: 21.14, 15. Prov. 13.7. Prov. 27.2. Prov. 20.6. Acts. 12.22.
Q: How, secondly, doe we wrong our own good names?
A. When we deserve a an evill report, or else (b) suffer an evill report to rest upon us unjustly. [Both these doe wound a good name.] a Ge. 34.30. 1 Sa. 2.24. Phi. 4.8. b Act. 24.12. Mar: 3.23, 24. Job 27.5.
[Page 183]Q. By what means may a Christian preserve and defend his own good name against slanders and false accusations?
A. There be two waies: 1 First, he must a cleare himselfe of the slander before men by a modest and dispassionate conviction of the defamer. 2 2. At least he must stop b their mouthes by an holy and blamelesse conversation. a 2 Sam. 19.26, 27. 2 Cor. 11.5, 12. b 1 Pet. 2.12, 15. Tit. 1.11, 13.
CAP. XL.
Tenth Commandement. Thou shalt not Covet, &c.
HEre God takes order with the first motions and inclinations to evill,The scope. though they never come to the consent of the will, and purpose of the heart.
Q. Thou shalt not covet: What is here forbidden?
A. The first motions unto sin, the lusting of the old man, though we never purpose nor consent unto them. [All evill inclinations and motions of the heart before consent, as vaine thoughts, suddaine passions and affections, and all [Page 184] lusting of the old man against the will of God. [So Paul expounds this Commandement. Rom. 7.7, 23. Jam. 1.14. Gal. 5.17.
Q. What is the particular coveting here forbidden?
A. Discontentednesse with that we have, wishing and longing after that which is anothers. [As when we be not content with that place and condition which we hold in the Family, Church, or Commonwealth; but the heart is still rising, wishing, woulding after the condition of another; as would I were a Master, or a Minister, or a Tradesman, rather then a Minister, &c. This unquietnesse of the spirit, this sicknesse of the desire, repining, rising, and saying within our selves, O how well could I live, if I had such a field, such a Wife, such a Servant, &c. these motions be contrary to that compleat contentment which is here requirey.] Under this particular concupiscence of the heart, coveting that which is anothers, all evill motions and desirings of the like kinde are forbidden; namely, all lustings against the Law of the minde; all the rising, enmity and Rebellion that is in our nature against the things of the Spirit; the suddain passions and perturbations of the mind; also the rolling of vain [Page 185] thoughts in the mind, as thoughts of pride, revenge, the moving of the heart towards any evill object, though without any setled approbation of the same. But tell me:
Q. Are these thoughts and motions sinfull, if we doe not consent unto them, nor purpose to put them in practice?
A. Yes, they are: The very risings of corruptions within us, are sins to be repented of: [They are as the scum and boiling, of the pot, the rising of the mud, &c. A lame horse, if he move, he will halt in going: An instrument out of tune will jarre in the sounding, and that is a fault; there is something wanting that should be unto perfection; so in our very natures, there is a jarring and a swerving from the Law of God, and that uprightnesse, wherein God created man; and these swervings are the fruits of sinne; and the causes of sinne in us, as Jam. 1.14, 15.] Rom. 7.21, 23, 24. Gen. 8.21. Eph. 4.22.
Q. What say you then of evill suggestions and thoughts that arise in our minds, as thoughts of Blasphemy, &c. are they sinnes?
A. If they be cast in by Satan,Of Satanicall injections. and not yeelded unto by us, they be Satans sins, and not ours: [To be tempted is no sin, for [Page 186] Christ was tempted, and had evill thoughts cast into his mind by Satan; but to yeeld to the temptation, that is our sinne.] Mat. 4.6. Mat. 16.23.
Q. How may it be discerned whether the evill motions doe arise from our own corrupt hearts or from Satan?
1 A. Two waies: 1. If the motion or temptation he unnaturall, (that is) if thoughts arise which tend to the destruction of our naturall well-being, or of our spirituall & eternall well-being, it is then from Sathan, and if we consent not to such thoughts, they are not our sins but Satans: Perhaps thou hast thoughts to curse God, to wish there were no God, thoughts perhaps of despaire, or to kill ones selfe or others, &c. these be Satanicall injections; for nature loveth it selfe, and so doth grace our new and spirituall nature, and therefore if we resist and dislike such motions, they be not sinne to us. Matth. 4.9. Matth. 16.23. 1. John 4.3. Mat. 3.28.
Q. How else may that be known?
2 A. By the manner of their comming, if they seaze upon us with terror & affrightment, suddainly and unexpectedly, so that the soule is burdened and groaneth under them, willing to be rid of them, it is a [Page 187] signe they come from Sathan; [And such thoughts and tentations are our trials and afflictions, but not our sinnes; evill thoughts which agree to nature & to our dispositions, (as that of Davids numbring the people, and Judas selling his Master,) though Sathan cast them into our minds, and stirre us up thereunto, yet they are our sins as well as Sathans.] Matth. 4.10. Christ had indignation against that motion.
Q. What doth this Law forbidding all concupiscence, informe us of?
A. Two things: First, it shewes the infinite purity of Gods Law which requires a conformity to his will, not onely in our wils, affections and actions, but in the very frame and temper of the soule: [That no evill motions arise against God.]
Q. What, secondly?
A. It shewes the impurity of our nature, which is so great, that for it alone, (though we never harboured an evill thought) the Lord might justly abhorre us for ever: [And therefore these inward workings of corruption, the untowardnesse & contrariety of our natures against God, are to be bewailed and crucified, if we desire to be sound in repentance. Job. 15.15, 16, [Page 188] Eph. 2.3. Psal. 51.5. Ier. 17.9. Eph. 4.22. Rom. 6.6. Rom. 7.21, 24.
Q. Is every soule bound to make conscience of the Law, in forbearing the sins forbidden, and doing the duties commanded?
A. Yes: To his power he must keep it all, else he is under the Law, and not under Christ. [And consequently must perish for ever.] Rom. 6.14. Rom. 2.25. Gal. 5.24.
Q. Are there, besides this Law of God, other Lawes and precepts of the Church to be observed of Christians for conscience sake: [As to observe Saints daies, keep fasting daies, make confession to the Priest at certaine times in the yeare of all our sins, heare Masse upon holy daies. Canisius Cat.]
A. No there is nothing to be added to the written Word of God, it being in it self most holy, perfect, and sufficient to make men wise to salvation, Deut. 4. 2. Rev. 22.18. 2 Tim. 3.16, 17. [Man hath no power to make Laws to the conscience; civill constitutions they may make for outward orders sake; which we are to observe, if they be agreeable to the Word of God, not otherwise.
Q. Are there Evangelicall counsels of [Page 189] perfection, distinct from precepts, which if we keep voluntarily, do help forward our salvation, and increase our glory? [As that of poverty, single life, blind obedience to superiours? Canitious Cat.]
A. No, the Lord hath left us a liberty in some things, but our choice therein is no part of perfection, and other things named for counsels, are not left to our curtesy, but are duties to be performed as occasion requireth. [The only service and sacrifice which God accepteth, is, obedience to his will in his Word, and God refuseth whatsoever a man taketh in hand besides.]
Q. Well then, there is but one Law under which we stand, and the end of that Law is, as hath been said, to drive us unto Christ. Tell me what must we goe to Christ for?
A. For three things. 1 1. For a mercy, to forgive our sinnes. 2 2. For b strength and victory over our sins. 3 And 3. for c acceptance of our will for the deed. [For the Law justifieth no transgressor, the Law gives no grace to keepe it selfe, the Law accepts nothing but compleat obedience.] a Rom. 10.4. b Joh. 1.16. 2 Cor. 3.6. Gal. 3.2. c Eph. 1.6. Heb. 13.15. 1 Pet. 2.5.
[Page 190]Q Our faith is unperfect and so is our obedience, what is our duty in regard of the imperfection of both?
A. We must strive to encrease and grow in grace by a diligent and constant use of all those means which God hath set apart and sanctified to that end. [If we have a dimnesse in the eyes, or a lamenesse, we will try twenty waies to help it, so, &c. and to this end, only the wayes of God are available, and must be used in their place, one ordinance helps another.] 2 Pet. 2.18. Heb. 6.11, 12. Luke 17.5. 1 Thes. 4.1, 10. Prov. 1.24. Iob 17.9. He that hath cleane hands, shall be stronger and stronger.
CAP. XLI.
Of the meanes of Working and encreasing faith & 1. of Hearing the word of God.
THere is a threefold use and benefit of the means of grace, viz. 1. To worke faith and conversion. 2. To encrease graces begunne. 3. To seale up the assurance of all to our hearts.
Q What be those means which God hath sanctified and set apart for the begeting & encreasing of his saving graces in us?
[Page 191] A. Three: First, the exercise of the a word Read and Preached. Secondly, prayer b publick and private. Thirdly, and the use c of the Sacraments. a Rom. 10.13.14. Act. 8.31, 35. Act. 13.15.27. Act. 15.21. b Luk. 11.9, 13. John 16.23. Act. 16.13. c Luk. 7.30. 1 Cor. 10.16, 1 Cor. 11.17. Mat. 3.6.7. Mark 1.4.
1. Of hearing the word of God.
Q. How may I heare the word of God to my comfort and salvation?
A. Some things are required, 1. Before we come to Heare. 2. Some things in Hearing. 3. And some things after we have Heard.
Q. What is required before we come?
A. Before I come, I must set my heart and minde in frame by due preparation. Exod. 19.10, 11. 1 Sam. 6.20. Acts 10.33. Luc. 8.18.
Q. VVherein Stands this preparation to right hearing,Of preparation before Hearing. or reading the word of God?
A. In three things: 1 First, the heart must be emptied of all stumbling blocks of iniquity, I must receave it in an honest heart, (that is) with a teachable & tractable heart, resolving to practice whatsoever is taught me out of Gods word [I must not set up [Page 192] any imaginations, reasonings, or purposes, which may make me to be offended, and stumble at the Word, being disobedient: but I must submit every opposite desire to the obedience of Jesus Christ.] Ezek. 14.7. Ezek. 33.32. Mat. 19.22. Ioh. 5.44. Ier. 4.3. Act. 10.33. Luk. 8.15. Rom: 6.17. Iam. 1.21. 1 Pet. 2.1, 2, 8. Lord here I am before thee as they clay, fashion me to thine owne mind and will.
Q. Wherein, secondy, stands right preparation?
2 A. We must not come heavily, and for formes sake, but with an hungring and thirsting after the good knowledge of God, desirous to grow by it in grace and goodnesse. Esa. 2.3. Luk. 1.53. 1 Pet. 2.2. Iob. 23.12. Psal 19.10, 11.
Q. Wherein, thirdly, stands this preparation?
3 A. We must pray for the Spirit, and blessing of God, to accompany the outward Ordinances, without which they are uneffectuall. [Many men know these directions: but didst thou ever put them in practice? Didst ever set thy selfe by hearing to get wisedome, and be healed?] Prov. 20.12. Luk. 24, 45. Esa. 48.17. Psal. 119.18.
[Page 193] Q. 2. In hearing, What must we doe?
A. The Word must be heard with reverence, and attention, and mingled with faith, that is, I must believe that it is true, and true to me. [As if I heare a promise, or a duty, or a marke of grace, I must take it to my selfe, as true and good to me.] Heb: 4, 2.3. Luk. 4.20. Act. 13.46.
Q. What help have you thus to prepare and dispose your heart?
A. I must consider, that it is not the will a and word of man, but of God, by which also I shall be judged; and therefore if I b resist it, I stand not out against man, but against God. [Untill I give Gods Word a divine authority over my heart, I am but an hypocrite, I can never believe, &c.] a 1 Thes. 1.4, 5. with 1 Thes. 2.13 b Zach. 7.12. Act. 7.51. 2 Chr. 34.19, 21. Ezra 9.4. [This consideration would free the heart of impatiency, and contempt of the Preacher, of pride of our own hearts, and other carnall affections, which make the Word unfruitfull unto us.
Q 3. What must me doe after we have heard?
1 A. Two things: First, we must meditate and conferre of it, and examine it, (as the [Page 194] Bereans did) that so the rules of Gods Word may be rooted in our understanding, memories and affections. Acts 17.11, 12. Luke 2.51. 1 Cor: 14.35.
Q. What secondly?
A. We must be carefull to turne hearing into practice, for not the hearer, but the doer of the word is blessed. Matth: 7.24, 26. Jam. 1.22, 23.25. Psal: 119.105. Prov. 9.21, 22. Luke 11.28.
CAP. XLII.
Of Prayer, which is the second means of Grace:
PRayer is an excellent means to obtaine all good things spirituall and temporall at Gods hands, Iam. 1.5. Luke 18.1, 2.
Q. What is Prayer?
What it is. A. Prayer is a wrestling with God or a making known of our requests to God with supplications for good things according to his will, and giving him the praise of all the good we have. Gen: 32.24. Hos: 12.4. Phil: 4.6. Neh: 1.8. There be many things required to the making of an acceptable prayer, to a right manner of [Page 195] calling upon God, which shall be set down as followeth.
1 Q. To whom must we make our prayers?
A. Only to God in the name and mediation of Jesus Christ, Christ bids us pray to our Father in heaven. Col. 3.17. Eph. 3.12, 14. 1 Tim. 2.5. Rev. 8.3.
Q. What is it to pray in the name of Jesus Christ?
A. It is not only to say those words, [through Jesus Christ our Lord Amen;] 2. Through whom. but it is by faith to plead the grace of the Covenant made with us in Christ: [to make him the great Master of Requests in Heaven; it is an interposing and pleading of Christs merts with the Father, to speed our desires.] Acts 4.29, 30. Iohn 16.23. Heb: 3.15.
Q. Why must we call upon God alone, and not upon any creature, either Angels, or Saints departed?
A. Because God alone searcheth all hearts, knoweth all griefes, hears all prayers, and is alone able to satisfy our desires, and supply our wants. [To pray to one doth suppose in him these two things: 1 Omniscience (that is) knowledge of all hearts, of all our wants, desires and groanings. 2. Omnipotence [Page 196] (that is) power in his own hands to help,Catechismus. Rom part 3. c. 6. and these are peculiar to God alone] Psal. 65.2. 1 Kings 8.39. with 1 Kings 18.26. Acts 1.24. Esay 63.16. Psal. 50.15.
Q For what things must we pray?
A. Such things as stand with God Will, and promise to grant: [Look what God promiseth us,3. Fo [...] what. and in what manne [...] he promiseth any thing, the same things and in such manner must we beg them i [...] prayer: some things God hath promise [...] absolutely, and some things with reservatio [...] to his Fatherly wisdome, as the thing [...] themselves, or the want of them, or th [...] contrary to them, shall make most for th [...] praise of his grace, and for final and spiritual good.] 1 Iohn 5.14. Rom. 8.27.
Q. For whom must we pray?
A. For a all men, the dead b only exempted, 4. For whom. and such as have sinned agains [...] the Holy Ghost. a 1 Tim. 2.1. 1 Sam. 15.35 Ier. 28.6 Rom. 10.1. b Eccl. 9.6. Luk [...] 16 26. c 1 Iohn 5.16. [The state of the dead is unalterable; besides, we have no example, precept, or promise of prayer made for the dead.]
Q. In what manner must we pray unto God for these things?
[Page 197] A. To a right manner of praying three things are required.5. In what manner. 1. It must proceed from the heart renued by the Spirit, and assisted by the Holy Ghost in the very act of prayer, Eph. 6.18. Iude v. 20. Gal. 4.6. with Rom. 8.15, 26.1. In the Spirit. [Spiritual prayer is not only opposed unto lip-prayer, as when the tongue is exercised without the heart and affection, but also unto heartiest prayers of unregenerate persons; a natural man cannot pray though he cry from the heart as they did, Ion. 1.5. Hos. 7.14. Psal. 78.34, 36. He must be a spiritual man that can pray aright, and also he must be assisted in prayer by Gods Spirit, else he will make unmeet requests and loose his prayers. Iam. 5.15, 16.
Q. How shall I know when I pray in the Holy Ghost?
A. By three things:3 things in spiritual prayer. 1 First, if the sense & apprehension of spiritual wants and evils which destroy the work of grace, and hinder Christs Kingdom in us, do chiefly stirre us up to prayer: [That is, prayer in the Holy Ghost, there is a natural, and there is a spiritual good and evill.] Psal. 4.6, 7
Q. How, secondly, may it be known?
2 A. By the kind of our importunity: the [Page 198] desire is not filled, nor the heart at rest, unlesse God answer us with spirituall favours and mercies, no not although all outward good things be granted. [The naturall man regards but little Gods w [...]l, or his good will; he is at rest with naturall good things, natural good thing [...] fill a naturall desire. &c.] Exod: 33.1.2, 15, 17 with Exod: 34.9, Psal: 105.4.
Q. How thirdly?
3 A. In spirituall prayer, not only the witt, tongue and memory, and such like good parts of nature are exercised, but the graces of the spirit, as humility, hope, repentance, faith, &c. [This is prayer in the Spirit,] Psal: 66.18. Iob: 16.13, 14, 17. Job: 22.27, 28. 2 Chron: [...]0.6, 7, 10, 12. Ezra 9.6. Psal. 85. [...]5, 8. Neh. 1.5, 6, 7, 8, 11.
Q. What second thing is required to a right manner of praying?
A. We must pray with feeling of our wants and earnestnesse to obtaine. [Sense of our wants and misery begets fervency We cannot be earnest for things which we find no need of,2. With fervency. or thinke to be due to us.] Jo [...], 3.8. Rom: 8.26. Heb: 5.7. Iam: 5.16. Ier 29 13. Dan: 9.3.8, 18. Luke 18.1, 5.
Q. What third thing is required to a right manner of praying?
[Page 199] A. We must pray in faith (that is) in full assurance that the thing we aske is according to gods will,3. In Faith. and that we shall obtaine our requests so far forth as is expedient and best for us. [We must not doubt of the things we aske, whether we may pray for them or not; nor yet of Gods hearing and answering us therein, we pray for many things conditionally, but not doubtfully, &c.] Iam: 1.6, 7. Iohn 5.15. 2 Cor: 12.9.
Q. What ground of assurance have we that we shall be heard?
A. Gods promise of giving such & such things, and of hearing us when we beg them in and through Christs mediation. [there is a twofold promise: first, God promiseth to give us his spirit, to give an heart of flesh, to give strength against temptations and troubles, &c. Secondly, and he hath bid us call upon him for the same with promise to heare and answer us: and this is the ground of our confidence.] Luke 11.9, 13. Psal. 50.51. Heb. 4.15, 16.
CAP. XLIII.
Of the parts of Prayer, and of the Lords Prayer.
Q. WHat be the parts of Prayer?
A. Three: First, a particular confession and aggravation of our sins and misery before God,1. Confession, or d [...]prication. with grief and shame of heart, and with a purpose to leave them. Luke 18.13. Psal. 51.3, 4, 5. Prov. [...]8.13. Ez. 9.6, 14. 1 Iohn 1.9. Psal. 32.5. Luke 15.21.1 Tim. 21.
Q What be the other two parts of Prayer?
A. 2. Petition a and supplication for good things to our selves or others,2. Petition, & Intercession. 3. Thanksgiving. and 3. Thanks-giving, wherein b wee give God the glory of his own excellencies, and of all the good done to us. a 1 Tim. 2.1. Acts 12.5 Luke 23.42. b Hab. 1.12, 13. Num 14.17 Mic. 7.18. Rev. 5.13. 1 Chron. 29.11.14. Psal. 103.1, 2.
Q. Doe all Gods Children call upon their Father in Heaven?
A. Yes, as the Child will Crave, and make his moane to his Parents, so the Children of God be of a spiritual craving [Page 201] disposition, whereby the soul hangethup on God to receive good things from him [Prayerlesse people be dead and gracelesse people.] Gal. 4.6. Zach. 12.10. Psal. 79.6. Iob 27.10.
Q. When, and how often must we pray?
A. We must pray continually (that is) constantly Morning and Evening, and also upon special occasions. 1 1 Thes. 5.17. Luke 18.1. 1 At set times, Acts 3.1. Acts 10 2, 9. Acts 16.13, 16. Ps. 92.1, 2. And it is a good thing so to doe: Psal. 55.17. with Dan. 6.10.2 2 And upon special occasions, Dan. 9.2 Acts 12.5. Luke 6.12, 13.
Q But does the Spirit of God come at, and keep set houres of prayer? Can prayer at set times, be prayer in the spirit?
A. Yes, for the spirit of Grace is continually abiding in us, and with us, and therefore the spirit of supplication also: David and Daniel, Peter and John, did [...] want the spirit of Prayer, when they kept the houres of Prayer.
Q The Lords Prayer consisteth of a Preface and a Body of Petitions; and there be six Petitions of the Lords prayer: How be they divided?
A. In the first three we begge such [Page 202] things as doe most immediately concerne Gods glory: In the three latter, such as concerne our good.
Our Father.
Q. How is God our Father, and why so called.
A. Because God is the Father of Christ, and in Him ou [...] Father, having begotten us by the word of truth, and married us unto his own eternall deare sonne. Eph. 1.3, 5. Gal. 4, 5. Iam. 1.18. Rom. 8.16, 17. Ioh. 20.17. Math. 22.2. Cant: 4.9. Eph: 5.32.
Q. What learne you from this, that Christ teacheth us in prayer to call God Father?
A, It teacheth us, that in Prayer we must goe to God as to a Father, we must consider God in our minds as a Fath [...]r to us in Christ Jesus. Esay 63.15, 16. Luke 15.18. Math: 11.25. Iohn. 17.25. With holy confidence.
Q. Why Father, rather then any other name or title of God?
A. Because Gods Fatherhood in Christ is it which doth assure our consciences, and [Page 203] giveth us boldnesse in prayer, comming to him as a Child to his Father, of whose good will he is well perswaded. Math: 7.9, 11 Eph: 3.12. Psal: 103.13, Esay 49.15.
Q. Why is he called our Father
A. Because all the faithfull have one common interest and propriety in God, and God in them. Mal. 2.10. Eph: 4.6.
Q. What doe you learn from this, that you are taught to say, Our Father?
A. That when we pray we ought to plead and improve all the interest we have in God for the obtaining of our desires. Dan: 9.15, 17 18, 19. 2. Chron: 20 6, 7. Esay 26.13. Esay 37.16.20. [O God of Abraham, Isaac, and Iacob, God of our Fathers, &c.]
Which art in Heaven.
Q. Why is God said to be in Heaven? Is not God every where?
A. Yes, God is every where, filling all things, but in a most speciall and glorious manner in Heaven. Ier: 23.24 Psal: 11.4. Acts 7.49.
Q. Why is God set forth unto us by this title, Father in Heaven?
A. To shew his excellency, presence and [Page 204] power, every way able, present and ready to heare and help us, as being the best Father, the Lord and Master of all things. [1. He is the best Father, as heavenly things are better then earthly, 2. He is, whereever we are, 3. And he is the Lord of Heaven and Earth, and from heaven doth command blessings.] Lam. 3.41. 2. Chron. 20.6. 1 Kings 8.39. Marke 9 22, 23. John 11.22 29, 40 [This doth wonderfully help our faith that our God is able to forgive sins, to subdue Sathan, to save a soule; and we may expect any thing at his hands better then from an earthly father; yea if some father of ours were in Gods place in Heaven, there were not so much comfort in it; the Lords bowels, tendernesse, sweetnesse, freenesse, be as far beyond and above all the love and compassion of the best natural Parent, as the Heaven is above the Earth. Esay 5.7, 8, 9. Psal 123.1. Psal. 115.3.
Q. What else doth Gods being in Heaven teach us?
A. To draw nigh to God in Prayer with all holy reverence: for God is in Heaven, and we on Earth Eccles. 5.2. Gen. 1 [...], 27.
CAP. XLIV.
1. Petition: Hallowed be thy Name.
Q. WHat is meant by the Name of God?
A. God Himselfe, in his Grace, Glory, and Greatnesse, as he hath made himselfe known in his Attributes, Word, or Works, which we pray may be magnified above all things. [The works, Word, and Attributes of God, are part of his name.] Exod. 3.14. Exod. 34.5, 6, 7. Es. 26.8.
Q. When is Gods name polluted and prophaned?
A, Three manner of wayes: 1 When we think or speak of God, of his Word, or Works, meanly, and slightly, 2. Or use any part thereof as a common and ordinary thing, or 3. When we live a wicked and prophane life. Ez. 36.5, 13, 20, 23. Rom. 2.24. Ezek. 13.19. Ezek. 22.26. [They spake and thought of God & his works more meanly then of their Idols; they used his word and daies as common things.]
Q. When is Gods name hallowed or sanctified?
A. When it is known and acknowledged [Page 206] to the most holy, and accordingly set forth by us. [God do [...]h sanctifie us by making us holy of unholy and uncleane; we sanctifie God, not by making him holy, but by acknowledging him to be so, in our hearts, words, and deeds, doing all things so, as God may be honoured and magnified by us and in us.] Rev: 5.13. Levit: 10.3. Mat: 5.16. 1. Cor: 10 31. Gods name and Glory must be lifted up, and ours sinke Let God be glorified whatever become of us.
Q. What doe we pray for here?
A. That God who is holy and glorious in himselfe, and in all his waies, may be magnified, known, acknowledged, and glorified throughout the world. [If he punish sinners, if he pardon sinners, if he work deliverances, performe promises, or doe any glorious work, we desire that his Justice, Goodnesse, Mercy, Truth, Wisedome and Holinesse may be seen and magnified by all men.] Iohn 12.28. Rom: 9.3. Psal: 67.2. Hos: 2.8. We must not Ascribe our Riches our Victories, our Deliverances, our Peace, our Punishments, nor our Sufferings, either to our own Wit, or Strength, or to chance & fortune: We must not Ascribe the Glory of any thing we are, or doe to our selves, nor to any Creature; But in [Page 207] all things God must be acknowledged to be Just, and Holy, and Wise, and Good, & Righteous,
Q. Thy name, (comparatively) and in opposition to every other name, What doth that import? What doe we pray for in that?
A. We pray that we may set up Gods name & glory above our selves, above men, above Idolls, and false gods, that above all adverse power it may be lifted up and glorified: [His Truth above every truth, his Mercy above every mercy, &c. Whatsoever becomes of us or of the World, that God may be magnified and glorified] Exod 32.32. Num. 14.12, 13, 16, 27. Psal. 115.1. Acts 12.22, 23. Acts 20.24. John 12.28. Mat. 10.37.
2. Petition. Thy Kingdome come.
Q. What's meant here by Gods Kingdome?
A. It signifieth that spirituall rule and dominion which God hath given to Christ over the Church to Rule and save it, and over the enemies of the Church to subdue them. The Kingdome of Christ is begun here in Grace by his ruling in our [Page 208] hearts & finished hereafter, in our Re [...]iging with him in glory for evermore. Heb. 3.5, 6. Es. 52.7. Zach 9.9. Iohn 18.36, 37. Ps. 2.6, 8. Ps. 45.5, 6. Dan. 2.44. Eph. 6.10, 12, 17. 1 Cor. 15.25.
Q. What be the parts of that spirituall Kingdome and Dominion?
1 A. Two: the first is that power, by which he a gathereth to himselfe a Church and people by his Gospel, by which also he b ruleth in their hearts and consciences, and b preserveth them to his Kingdome of Glory. [Christ is King of soules, he sets up his Kingdome of grace in mens hearts.] a John 11.52. Eph. 4.11, 12. Rev. 19.15. Mat. 13.19, 47. Luke 17.21. b Ps. 110.2.3. Eph. 3.17. c John 17.11, 12, 24. John 16.33. John 10.29. Jude v. 1.
2 Q. What is the second part of Christs spiritual Dominion?
A. It is that power which he exerciseth in the destruction of the enemies of his Church and Kingdome, of his Children and Gospel. Esay 49.24, 25. Rev. 12.7, 9, 10, 11, 14. Col. 2.15 Rev. 17.14. Acts 26.14, 15. M [...]th 18.6. Zach. 25. Rev. 19 20.
Q. When doth this Kingdome come?
A. When sinne and Sathan are cast out, and the Gospel of Christ is set up in our [Page 209] hearts, and families, and Countries. [When we are turned from the power of Sathan to God, when Christs word ruleth in our hearts, then is his Kingdome come to us.] Col. 1.13. Acts 5.31. Luke 11.20, 22. 2 Cor. 10.4, 5. 1 Pet. 2 9.
Q. When doth this Kingdome goe away?
A. When the Gospel is beaten downe, and falsehood and wickednesse are set up, and prevaile, and are countenanced in any heart, family, Parish or Country, Matth. 21.43. Rev. 2.5, 13, 14. Eph. 2.2. Gen. 20.11.
Q. What do we pray for here?
A. That the Gospel of Christ may be set up in its power and purity in all hearts, and in all places, that God would protect and increase the number of the faithful till the time come that the Kingdom of grace here begun, be finished in the Kingdome of glory. 2 Thes. 3 1. Col. 4.3. Psal. 122.6. Rom. 10.1.
Q. What doe we pray against?
A. We pray that God would destroy the kingdome of Sathan, and all devices against his Church and Gospel, and that all wickednesse may be beaten down more and more, [Till this Kingdome be finished [Page 210] in the glory of the Saints, and finall destruction of the enemies.] ps: 68 1, 18. Rev. 12.10, 11. We pray against the dominion & power of the Divel, the World and the flesh. Rom, 6.12, 13, 14.
Q. What followes hereof?
A. Therefore they be Christs enemies, & they crosse their owne Prayers, that submit not to the Gospell of Christ, that discountenance, or any wayes hinder the Preaching and spreading thereof, or be friends and favourers of bad men and bad causes. [Such as the silencing and vexing of Godly, quiet Ministers, or depriving them of due maintenance, preferring the unsound, &c. any inlet to prophanenesse, setting up a Chaire for Sathan against the Pulpit of Christ; these and the like persons doe pray for Christs Kingdome, and fight for Sathans; among swearing, railing loose, riotous persons, families, and Parishes, whose Kingdome is there set up? Christs or Sathans?] Luke 19.14, 27. Acts 4.18.
CAP. XLV.
The 3d Petition. Thy will be done.
Q. WHat doe we pray for in this Petition?
A. Here we pray for grace, and strength to obey Gods will in all things, both in a doing and in b suffering. Psal. 143.10. Jam. 1.22, 25. b Luke 22.42. Acts 20.24, Acts 21.14.
Q. What is here meant by Gods will?
A. Gods will is that which God in the Scripture hath willed & commanded us to do. Mat. 7.21. Rom. 12.2. 1 Thes. 4.3. 1 Pet 4.2. 1 Pet. 3.17.
Q. When is Gods will done?
A. When setting aside our own wills & desires, we apply our selves to doe the things which are pleasing unto him Joh. 14.21. 1 Joh. 5.3. Mat. 21.29, 31 Joh. 6.38. Heb. 10.7. [We desire that Gods will may take place, and that there may be but one will between God and us.]
Q. When is it undone?
A. When setting aside the Commandement of God, we fulfill the lusts of on own hearts, or other mens carnal wils [Page 212] Eph. 2.3. 1 Pet. 4.3. Iohn 8.44. Luke 12.47.
Q In Earth as it is in Heaven. What do we desire in that?
1 A. We desire that as farre as Earth is wide, Gods will may take place, and be obeyed with that cheerfulnesse and faithfulnesse as the Angels doe in heaven. [We desire a conformity of the Church militant to the Church triumphant] Heb. 1.5, 7. Psal. 103.20, 21. Es. 6.2, 3. Here be two things in this Petition. 1. The matter of our obedience, it must be the will of God revealed in the Scripture. 2. The Ma [...]ner of our obedience, as the Angels in Heaven do it.
2 Q. What is the summe and substance of this petition?
A. We pray that whatsoever God requires of us in his Word, he would give us hearts to obey it with cheerfulnesse and faithfulnesse, submitting all our opposite wills to his will. [We pray that amidst all, and above all, Gods will may be fulfilled and obeyed, and that all desires & wills in us, or others, that be repugnant to his good pleasure, may be subdued.] Mat. 20.39. 1 Sam. 3 18. 2 Sam. 15.26. Ps. 140. [...], 1 Sam. 15, 13, 20, 22.
[Page 213] Q. What followes hereof?
A: Therefore like hypocrites they crosse their own prayers, who pray they may doe Gods will, yet endeavour it not; nay perhaps live in known sinnes, against check of conscience, setting up their own ends, profits & contentments, above the wil of God. [Be honest, else never pray it, &c.] Mat. 19.22. Luke 16 11. Ezek. 14.7. Acts 8.23. Luke 12.47.
The 4th Petition. Give us this day.
Q. What is meant by bread?
A. All outward blessings needful for this present life. [Under one sort of temporal blessings, we beg all the rest, as raiment, houses, preservation from dangers, &c.] Deut. 8.3.
Q. What is meant by Daily bread?
A. Such a proportion of outward things as is fit for us, agreeable to our places & callings. [And if we have so much, we have our daily Bread.] Pro. 3.8 Gen. 28.20. Luke 12.15.
Q. This day, or day by day, Why are we to begge it every day, and but for a day?
A. To teach us, that as God keeps and [Page 214] feeds us a day by day: And as every day we stand in need of new supplies from heaven, so every day we b should depend on God for the same. [We do not receive all at once: but as yesterday, so this day, and to morrow, &c.] a 2 Cor. 8.15. Exod. 16.4, 5, 19. b Luke 12 19, 20, 28, 29. 1 Pet. 5.7. Psal 104.21. Mat. 6.26.
Q. What is called our Bread?
A. That which our heavenly Father assigneth to every one of us in our lawful vocation, [There is our bread, and there is stolne bread] Thess. 3.12.
Q. How is God said to give us our bread?
A. When he doth blesse our labours in our honest callings, or otherwise raise up helps to bring the creatures to us for our support and comfort [He gives g [...]asse, & [...]eed, and barnes, and almes, and power to eate: he raiseth up friends, he giveth and breaketh the staffe of bread. Deut. 8.17, 18. 2 Cor 9.10 Ier 37.21. Dan. 1.15. [So the way be Gods way, in which any help commeth, whosoever is the instrument to convey it, God is the giver.]
Q. When is bread taken away?
A. When God doth curse the earth & our labours, that they shal not yeeld their [Page 215] increase, or else doth curse his blessings to us, that they shall dot doe us good [as by taking away the staffe of bread, by adding sorrow, sinne & discontent with our estates.] Hag. 1.6, 9, 11. Mal. 2.2. Numb. 11.33. Ezeck. 14.13. Hos. 9.11, 12.
Q. What doe we pray for in this Petition?
A. That God would preserve us from outward miseries and wants, & so blesse the [...]arth and our labours, that we may have such a measure of outward things, as is needfull for us, & that through his blessing they may be for our good and comfort. [Through Gods blessing it is that the creatures doe satisfie our natures, & content our minds, or doe us any good.] 1 Kings. 8 35, 37. Prov. 10.22. Prov. 30.8. Ps. 106.15. 1 Kings 17.14. 1 Chron. 29.12.
Q. What learne you from this?
A. We must professe, enjoy, and use every outward thing, as from God, and unto God [Our own prayers will condemn us, if we be beholding to Satan for bread; [...]f we dare stretch out our hands farther then our prayers, or if we shall use the good things we aske against the giver of them, &c. Mat. 4. [...], 9, 10. Hab. 2.6. Hos. 2. [...]. 1 Chron. 29.14.
CAP. XLVI.
The 5th Petition. And forgive us, &c.
Q HEre we pray for the forgivenesse of our sinnes and transgression Why be our sinnes called debts? Mat. 6. [...]2.
A. Because they make us debtors to the Law and [...]ustice of God, to make satisfaction for the offence done to him: [As [...] Felon is a debtor til he have satisfied the Law.] Col. 2.14. Mat. 5.26.
Q How are we freed and discharged of this debt?
A. By Gods free grace and pardon, accepting us in Christ, when we had nothing of our owne to pay. [When we had nothing to pay, God provided a price out of his own store.] Luke 7.42. Mat. 18.25, 27. Eph. 1.7. Christ hath cancelled our Bonds Col. 2.14.
Q What is forgivenesse of sinne?
A. It is a free and full discharge of a sinner from guilt and punishment, whereby a sinner is received into favour with God. [Forgivenesse of sin is not the abolishing of sinne and corruption, by infusing an [...] [Page 217] habit of charity & holinesse, (as Papists teach) but it is the receiving of a sinner into favour, not in pu [...]ing unto him any blame.] Esa: 43.25. Esa. 44.22. Mich 7.18. Exod: 34.7.
Q Doth God forgive all men their sinnes?
A. No: only such as believe and repent, and walke by the rule of new obedience Marke 1.4, 15. Gal. 6.16.
Q. What then is the substance of that we begge in this Petition?
A. We begge that God would give to every one of us faith and repentance, by which we may be accepted into his favour, in, & for Christs sake; having all our sins freely & fully done away by him. Ps. 5 [...].1, 2, 7, 9. Dan. 9.17, 18, 19. The best have need every day to pray, forgive us our sins.
As we forgive.
Q. Why i [...] that condition added?
A. Because no man can have assurance that God hath pardoned his sins, unlesse he finde in himselfe a disposition to forgive his brother [The love of God shed abroad in our hearts, begets in us compassion towards our brother, when he hath offended [Page 218] us [No unmercifull cruell man can be assured of mercy] Matth: 6.14, 15. Matth. 18.33, 35. Col: 3.13 Rom: 12.19.
Q How shall I know that I doe indeed forgive my Brother?
1 A. By two things; First, if I dare not wish him ill, nor doe him hurt, though it lay in my power, no, nor yet rejoyce when evill befals him, though I had no hand in it. Job. 31.29, 30. Prov. 24.17, 18. Ps. 35, 13, 14. Levit. 19 18.
Q. How 2dly shall I know it?
2 A Because it is a trouble to me to think ill of another; and I am glad to see any good thing in my enemy, any cause to think better of him, any ground or hope of reconciliation [A Christian is gentle and easie to be entreated, and though some be so perverse and spitefull that one dare not trust them, yet we can be glad of any good thing in them.] 2 Thess. 3.14, 15. Jam. 3.17. Psal. 120.6, 7.
Q. What doe we learn from these two words, forgive our debts?
A. Two things. First, the dangerous nature of sinne; our sinnes and our names are entred into Gods debt-booke together, and we are every houre liable to be arrested, and brought to an account before [Page 219] God. [What a case is he in that hath Bailies watching him in every place & corner. &c. Matth. 5.25.
Q. What else doe we learne?
A. It sheweth our inability to satisfie for the least sinne, we have no price to pay, we must be forgiven, or else cast into prison for the last farthing. Rom. 4.7. Mica 6.7.
CAP. XLVII.
The 6th Petition. Lead us not &c.
IN the former Petition we prayed to have our sinnes forgiven, now we pray that we may be kept from sinne for time to come.
Q. What doe we learne from the order and connexion of these two Petitions?
A. All that pray aright to have their sinnes forgiven, must be as earnest to be kept from sinne for time to come, Ps. 15.7 Rom. 7.24. Psal. 19.13. Carnall people can pray for mercy, but the Godly will pray for Grace as well as mercy.
Q. What is here meant by Temptation?
A. Any thing whereby a man is enticed [Page 220] and drawn into sin. Jam. 1.14. 2 Cor. 11.3. 1 Thes. 3.5. Iohn 13.2 Prov. 1.10, 11. There lieth a Temptation in most things we have to deale withall: as in Meats Drinks and Apparrel, in Wealth, in Poverty, in Preferments, in Examples, in Counselles, in fear of Men, in love of life in our Pleasures, yea in our very callings And unlesse the Lord do gratiously keep us, we shall be enticed and drawn away.
Q. What is it to be [...] Temptation?
A. To be tempted is to be assured & provoked unto evil; but to be led into temptation is, when we are deceived and overcome of the evil. [When we yeeld to the evil motion, the snare is laid and we are caught.] 2 Sam. 11.2, 4. Mat. 16, 35, 69, 70. 1 Tim. 6.9.
Q. How doth God lead into Temptation?
A. When hee doth not support and strengthen us against the evil, but leaveth us to our own wit, strength, or lusts, or unto Satan. 2 Chron. 32.31. 2 Chr. 10.15. 1 Kings 22.22. 2 Th. 2.11. Ro. 1.24. Job 1.12.
Q. How doth God enable us to resist temptation?
[Page 221] A. Three waies, 1 1. By making us wise to discerne an evil motion. 2 Cor. 2.1 [...]. Mat. 16.13. Neh. 6.11 13.
2 Q. How, secondly?
A. By making us [...]a [...] full over our slippery hearts, and [...] c [...]tions of faling. M [...]. 26.1 Prov. [...]8 1 Thes. 5 22.
3 Q How, Thirdly, doth the Lord enable us to resist Temptations?
A. By fortifying us with saith and courage whereby we clea [...]e to God against all the world. Mat. 4.7. it is written: Eph. 6.11.
Q. What do we pray for in this Petition?
A. That God would give us spiritual wisdome and strength to discerne and overcome all temptations unto sinne; and if at any time he suffer us to be tempted, yet that he would not leave us to our selves to be deceived and overcome of the evil. [We pray that God will hold us up, and deliver us from the power of all spiritual enemies.]
But deliver us from evil.
Q. What's here meant by evill?
A. The evill one, (that is) Sathan & all [Page 222] his wiles, and subtilties. Iohn 17.11, 12, 15. 1 Iohn 5.18. Iob 2.6.
Q. What doe we pray against in these words?
A. That seeing we desire to be kept from sinne, we desire also to be kept from the power and wiles of the temptor: [That God would discover his wiles; and help us against him, Gen. 20.6. 1 Sam: 25.33. Zach. 3.2. Rev. 12.13, 16. Psal. 17.4, 5.
Q. What must they doe that pray to be kept from temptation?
A. In a due sense of our own weaknesse we must shun occasions of evil, we must not cast our selves upon temptations: [For else we are not true to our owne prayers] Iudg: 16.15, 17. Prov. 7.8. Gen. 34.1. Eccles. 2.3.
For thine is the Kingdome, &c.
Q. These words are for matter and forme, a thanksgiving, What do we ascribe to God therein?
A. We acknowledge that Kingdome a over all the world, and b power to doe what he will, and c glorious excellencies do belong to God our Father in Heaven: And we ascribe the praise thereof to him. [The excellency of Grace, Majesty, Mercy, [Page 223] Power, any thing whereby one may be magnified and extolled is the Lords peculiarly, and transcendently.] 1 Chron: 29.11. Rev: 4.10, 11. a 1 Tim. 1.17. Psal: 103.19. Dan: 5.21. b Psal: 115.3. Psal: 62, 11. Rev: 4.8, 9. Deut. 32.31. c Esay 6.3, 5. Esay 43.7. Rom: 9.17.
Q. What is required to an holy and right praising of God?
A. Two things. 1. We must labour to have our hearts a affected with his glorious excellencies and greatnesse,Conditions in right Thanksgiving. as being the fountaine b of all the good we are, or have. a Esay 12.4. Psal: 126.2, 3. b 1 Chron: 29 11, 12. Psal: 116.12, 13, 14. Mic. 7.18
Q. What 2ly must we doe, If we desire to praise God aright?
A. We must endeavour to Live and Dye unto him who loved us first: we must use all mercies which we receive from Him, unto his Honour and service. Psal: 50.23. Ps: 18.1, 2. Rom: 14.8. 2 Cor. 5.15. Rom: 12.1, 2.
Q. Wherefore is this clause added to the end of the Lords prayer?
A. To teach us that the hearing & answering of our Prayers is grounded on a Gods own goodnesse, b greatnesse, and [Page 224] c glory: [and by them he is engaged to hear us. We must presse God with the interest of his own glory, power and Kingdome, for hearing and helping of us.] a Ezek. 36.22, 32. b Mic. 4.8. Dan. 3.16, 17. 2 Chron. 14.11. c Ier 14.8, 21, 22. Exod: 32.11, 12. Iosh. 7.9.
Q. What must they do that ascribe all these to God?
A. We must set a up God in our hearts as [...]upream King, make him our Rock and Fear, not b giving any part of his glory to any creature. a Matth. 10.37. Luke 12.5. Ier. 10.7. Esa. 8.12, 13. b Dan. 2.30.
Q. [For ever,] What doth that word import?
A. That Gods a Kingdome, power and glory, in, and over the Church, is everlasting; it failes not: and that the Church shall b ascribe the same unto him in all ages, and throughout all eternity: [When all Kings and Kingdomes shall cease: when we are dead and gone; yet Christ remain [...] a King of the Church, and shall be magnified in it.] a Dan. 7.14. Esa. 50.2. Esa. 46.3, 4. b Eph. 3.21. Rev. 5.13, 14 according to that antient doxologie used in the Churches of Christ, Glory [Page 225] be to the Father and to the Son, and to the Holy Ghost,Hooker Pol. lib. [...]. 8. 42. As it was in the beginning, is now, and ever shall be, world without end. Rom. 11.36. Rev. 5.13.
AMEN.
Q. What doth that Word import?
A. Amen being set after any prayer or thanksgiving, it doth imply our consent, confidence, and desire, that the thing shall be as is uttered Deut. 27.15, 16. Jer. 11.5. Jer. 28.6. 1 Kings 1.36. 2 Cor. 14.16.
Q. What followes hereof?
A. That we must understand, attend unto, and affect the things prayed for; else how shall I say Amen? They that pray in an unknown tongue, or gaze up and down, or fiddle about their cloathes and other matters, and complements in time of prayer, do not bear a part in Prayer, & their Amen is fruitlesse and vaine. 1 Cor, 14.16. Rev. 22.20.
CAP. XLVIII.
Of the right Ʋse, and Abuse of the Lords Prayer.
Q. HOw may a Christian make a right use of the Lords prayer?
A. We may use it both for a Rule of prayer, to measure our requests, & make other prayers by; and also for a prayer it selfe, as it was delivered by Christ. [Christ puts matter & words into our mouthes: Christ taught his Apostles to pray, as John taught his Disciples, (that is) He did not only give Rules of Prayer, & a patterne, but a form for them to use,] Mat. 6.7, 9. Luke 11.1, 2. If you ask, May we pray our Father &c? our Lord Christ gives the Answer, when you pray, say, Our Father &c.
Of set Formes Prayer Q Is a Set Forme of Prayer lawful, either of our own making, or delivered to us in a book?
A. Yes, it is, else Christ and the Prophets would never have delivered set formes to be used by the Church. [God appointed Formes, and therefore formes be not [...] themselves unlawful: the prayer [Page 227] is not evill, because it is a formed prayer.] Num: 6.23, 26 Ioel 2 17. 1 Chron. 16.7, 35. 2 Chron. 29.30 He gives the forme, he sets them the words to be used: and it was at a solemne Fast too.
Q. But is a set forme of Mans making lawfull to be used by us?
A. Yes, If the prayer for matter and substance be lawful; and such as concernes us, we may safely use it. [We may use the words of Moses, Daniel, Nehemiahs prayer.]
Q. Is stinted prayer lawfull; (that is) set prayer, to which one is confined; and tied to use no other? Of stinted prayer.
A. That's unlawfull both in publick and private: he that confines himselfe to book-prayers, or to the prayers of others with whom he joynes, or to set prayers of his own devising, can never discharge the duty of right praying. Ps. 50.15. Jer. 14.7, 21. Ezra 9.6. Dan. 9 5. They changed their Prayers with the occasions.
Q. Why so?
A. Because [...] prayers must be made according to our necessities; and neither book, nor men with whom we joyne in prayer, can expresse all o u wants and griefs; nor I my selfe this day, what I shall need pray for to morrow. [Yet it concludes [Page 228] not that set prayer, or prayer with others, for so much as it doth contain of meet matter to be asked, is hereby unlawfull; Because by such prayers we are not sti [...]ted, but have liberty, both the Ministers in their Congregations, and our selves in private, to enlarge our prayers as caus [...] requireth. There is addes between law [...]ll and sufficient: such a measure of Petitions is sufficient for the publike, or the family which is not sufficient every way to all my occasions: and that prayer may be sufficient at one time, which is not at another.]
Q. But in praying must we not exercise the spirit of prayer? And can that be done in a set or book prayer?
A. Yes, the spirit of prayer is, when we begge in faith, with feeling and fervency with sights and groanes; and that is done when we joyne with others, or use set formes as well as in sudden, & ex tempore conceived prayers. [As a Begger in true want, beggs hard if there be any hope of obtaining; and yet peradventure the next day, or to the next man, useth the same words, or to the like effect: the varying of a phrase doth not make it the spirit of prayer.] Mat. 26.39, 42, 44. with Heb: 5.7. [Page 229] 2 Cor. 13.14. with 2 Thes. 3.17, 18. Col. 3.16. [The songs are not lesse spiritual, because set and taken out of the book, if our hearts be affected with the matter.] Eccles. 5.2. Job 22.27, 28.
Q. When is the Lords Prayer abused?
A. When people say it over without understanding and affection, or else make vaine and needlesse repetitions of it: [both these are a taking of Gods name in vain] 1 Cor. 14.15. Mat. 6.7, 9.
Our duty after Prayer.
Q. What is our duty after we have prayed?
1 A. 1. We must Practise what we pray for: our actions must not crosse our prayers. We must not pray and still rebell against God. Hos. 7.14. We must joyne our endeavours with our prayers, Gen. 32.9, 11, 12. with Ps. 13.30. 2 Thes. 2.2. with 2 Cor. 11.2, 33.
Q. What 2dly must we doe after we have prayed?
2 A. 2. When we have prayed, we must observe how well our prayers have sped, how God doth answer our requests, Psal. 85.8. Luke 18.5. [There is expectation of [Page 230] answer from God to fulfill our desires; if you knock at ones doore ye listen for an answer: if you preferre a Petition, you will look what answer is returned: so &c.
Q. How shall I know whether my prayer be heard or not? How shall I comfort my selfe in that case?
A. There be foure Rules: First, thinke not thy prayers denied, though they be delayed. [God dealeth after diverse manners with his servants; sometimes he answers presently, Dan. 9.21, 23. Esay 65.24. Sometimes he seemeth to stop his eare, and to deny us for divers reasons; as 1. Because he loves to hear the voyce of his children crying unto him: 2. Perhaps thou art not ready for the blessing, 3. Perhaps it is better thou shouldest want it. 4. Perhaps thou takest a wrong course to obtaine it. 5. Perhaps thou prescribest to God; and God will give thee the blessing in a way more for his glory, as Christ did.] John 11.3, 6, 15, 40. Gen. 25.21.
2 Q. What second rule have you?
A. If God give some better thing in stead of what we beg, or strength to beare the want of our desires, we must not take our selves to be denied. 2 Cor. 12.9. Gen. 17.18. 2 Sam. 12.23, 25. Deut. 3.26. Psal. 3. [Page 231] 4, 5. Psal. 138.3.
Q. What third rule to judge of Gods acceptance of our prayers?
A. When after prayer we finde our hearts to be drawn to God, and our spirits upheld to continue praying, returning to that duty with fresh delight and hopes, that is a signe we are heard. [It is a signe the begger fares well, where he goeth often. It is a good signe, when we still goe to God as to our best friend.] Psal. 116.1, 2. 1 Sam. 1.18, 28.
2 Q. Particularly touching forgivenesse of sinnes, how shall I know that my prayer is heard?
A. If I get a victory over my sin, if the sense of Gods love doth work in me a love to God again, and to the things of God; [that is a signe our prayer is heard]. Luke 8.46, 47. Luke 7.47.
Q But if we finde no token of Gods answering our prayers, what is to be done?
A. We must search if there be any accursed thing that may hinder our prayers; and also we must be humbled for our failings in the manner of our duty. Josh. 7.7, 10, 11. 1 Chron. 15.13. Iam. 4.3 Luke 9.54.
CAP. XLIX.
Of the Seales of the Covenant.
Q. WEE have spoken of two means of working and encreasing faith, viz. the Word and Prayer: By what means is God wont to seale up to our hearts the assurance of our reconciliation with himselfe?
A. Two waies: 1. Inwardly by the testimony of the Holy Ghost, witnessing with our Spirits that we are Gods children.Of the witnesse of the spirit. 2. And outwardly by the Sacraments, Rom. 8.16. 2 Cor. 1.32.
Q. How doth the Spirit of God inwardly witnesse to a man his salvation?
1 A. Two waies: first, by imprinting holynesse and the stamp of grace on the heart thereby shewing us our right to the promises of life: [as the seale leaveth its impression on the wax, so doth the Spirit. And look where grace is printed, there is the spirit that wrought it: and we have that seale to shew for our salvation.] Gal. 5.18, 22, 23, 25. Gal. 6.16. Rom. 8.13. 2 Cor. 3.3. A seale makes things to be autehntick and warrantable: Deeds and [Page 233] writings once sealed are good in Law, and we may plead our right by the seale: so &c.
2 Q. How secondly doth the Spirit witnesse with our Spirits?
A. By cheering, strengthening, & clearing up the Conscience to see, and acknowledge, and to certifie our hearts of the truth of Grace, so as to make us able to say, I have true faith, and true hatred of sinne, &c, [The spirit saith, They that are called; are certainly saved. Now the conscience enlightened doth say, 'Tis so and so with me. This is the answer of a good conscience, & the witnesse of two is true, Gods Spirit and our spirits: as conscience awakened can tell David, thou hast done ill in the matter of Ʋriah, so the conscience enlightened and cleared can tell Peter, and make him say with confidence, Lord thou knowest, and I know that I love thee, Iohn 21.17.] Eph. 1.13. 1 Pet. 3.21. 1 Iohn 2.20, 27. 1 Cor. 2.11, 12. 1 Iohn 5.20.
Q. But put case our conscience cry peace without any such impression, & character of grace on the heart; What then?
A. Then it is a false cry, it being but the single testimony of our owne deceived [Page 234] & several from the true testimony of the Spirit of God, which ever agreeth with the Scripture. [The Spirit of God doth not crosse the word, it doth not blesse whom the word curseth, nor curse whom the word blesseth; and if our own hearts do so we know it to be a false testimony, and a deceived spirit.] 1 Iohn 5.6, 8. Psal 51.9, 10.
Q. Put case I finde some works of the sanctifying Spirit, and yet feele unquietnesse in my owne conscience?
A If upon examination thou finde any sinne in thy soule, pull it out and cast it from thee, but if there be no sin that hinders thy peace, then thy conscience ought to acquit thee. [Thou art in safety, and in Gods favour by the spirit of sanctification, whereby thou dost cleave to thy God amidst all fears and doubts.] Esay 50.10. Iob 27 1, 4, 6. Iob 13 15. Thus of the inward Testimony of the Holy Ghost; followes the outward.
Q. How doth God seale up our Redemption to us outwardly?
A. By the Sacraments, which to the worthy partakers are particular tokens and pledges of Gods favour & good-will towards us in the death of his Son. [In [Page 235] the word God speaks generally; but▪ becomes home to each particular beleever in the Sacraments.]
Q. What is a Sacrament?
A. A Sacrament is a seale of the righteousnesse of faith,What a Sacrament is. or it is a token of the Covenant between God & us, Gen. 17.10, 11. Rom. 4.11. A Sacrament hath two uses. 1. Of a signe promisory to represent. 2. Of a seale to exhibit, and put us in possession of the things granted by Gods Covenant.
Q. Must we be in Covenant with God before we can partake of the Sacraments?
A. Yes: for else the outward signes doe not profit: Abraham was first in Covenant with God, and then he received the signe of Circumcision. [Even as we use first to agree upon the conditions before we seale and deliver the deeds] Gen. 15.6, 18. with Gen. 17 7, 10, 11. with Rom. 4.10, 11. Acts 8.13, 21, 37. As in Covenant, and Contract of Marriage, there is first a consent of the parties, and then the writings are sealed, so it is in this covenant of Grace, both we and our Children must be in Covenant with God, before the Sacraments which are the seales of the Covenant can belong to us, Some are in Covenant [Page 236] with God, only by outward profession, and 1 such people receive the signe, but not the thing signified, as Acts 5.3. 1 Cor. 10.3, 5. 1 Cor. 11.27. Rom. 2 25. others are really in 2 Covenant with the Lord, & they receive both the signe, and the things thereby signified, as Acts 2.41. 1 Pet. 3.21 Our Children are taken into Gods Covenant, and so have the signe of Baptisme, Howbeit when they come to age, they must performe the condition of their Fathers Faith, else they forfeit all.
Q. The Sacraments of the Old Testament were two. 1. Circumcision and 2. the Passeover: of the New Testament be likewise two Sacraments. Baptisme and the Lords Supper; How do they differ the one from the other? The New from the Old?
A. Not in substance, for Christ is the substance and end of all Sacraments; but only in the manner; the Old did lead unto, and fet forth Christs death which was to come, the New doe set forth Christ already come, 1 Cor. 10.3, 4. 1 Cor. 5.7. Exod. 12.13.
The parts of a Sacrament. Q. How many parts be there in a Sacrament?
A. There be two parts in every Sacrament: [Page 237] 1. Some outward & bodily signe: 2. And some spiritual benefit signifi'd thereby
Q. What is the spiritual thing signified in every Sacram [...]nt?
A. Christ crucified, or the doing away of sinnes, in, & for the death of Christ: [it is not every grace represented by an outward signe, that doth make a Sacrament, but the benefit of Christs passion is that grace which is set forth in every Sacrament. [Col. 2.11, 12. Marke 1.4. Matth. 26.28. 1 Cor 10.16. 1 Cor. 5.7.
Q. What followes hereof?
A. Therefore those other five Sacraments of the Papists, viz Confirmation, Penance, Orders, Matrimony, extreame unction, are falsly called Sacraments of the New Testament, as being neither ordained by Christ, nor having such Sacramental signes and significations. [A Christian needs but two things to his being, viz. a new birth, and a growth in Christ, both which are set forth in the other two Sacraments; besides, those five are not common to all Christians that be in Covenant with God, nor yet peculiar to the Christian Churches.]
Q. Who is the Author and ordainer of all Sacraments?
[Page 238] The Author. A. Only the Lord God: None but God can forgive sinnes, & bestow spiritual graces, and therefore none but God can make signes and seals thereof. [As he alone can signe and seale a deed that hath the right to sell the land: All signes and Sacraments of mans devising cannot teach or help devotion, but only delude and breed superstition. It is a foolish thing to make a significant signe of that which is not in our power to give.] Mat. 28.19. 1 Cor. 11.23.
Q. What is the efficacy of Sacraments? Do they justifie the receiver, or work in us that grace which they signify, if the party him self do not hinder it by some grosse sin?And Efficacy.
A. No: Sacraments are signes of Gods grace and favour towards us, but not the working causes thereof: [For then the signe should be before the thing whereof it is a signe, which cannot be. Sacraments serve as it were to put us in possession of the Covenant, as a sealed deed formally delivered doth of an house or land that is sold: Remission of sins, and oher blessings of the Covenant, are not in the Sacraments, as Heat is in the fire, or as a medicine in a box; But as a Key given in token of possession, or a deed whereby Men are enfeoft in any House or Land, are in Law sure Pawn [...] of the things promised; so are the holy signes, [Page 239] given to the beleiver. Remission of sins & sanctification of our hearts is from God alone through the bloud of Jesus Christ; yet for the applying thereof unto us, there are diverse means established, as 1 1. Baptisme, Act: 2.38. Mat: 3.7. Mar: 1.4. 2 2ly The Eucharist, Mat. 26.28. 1 Cor. 10.16. 3 3ly Preaching, 2 Cor: 5.19 4 4ly Prayer, Act: 8.22. Ja: 5.15. 5 5ly The power of the Keys, Mat: 18.18. Ioh: 20.23. All these are Acts instituted by God,Sacramēts are not physicall, but moral instrumēts by which God bestoweth what they represent: the use of them is in our hands the effect' in Gods; for the use we have his Commandement, for the effect his Conditional promise. The Sacraments are not bare resemblances and memorials of things absent, nor naked signes of Grace received before, but means effectual, whereby God delivereth into our hands the Grace signified by them. Ho [...]ker Pol. l. 5. S. 57. & executed by us for that purpose. And therefore although the dead soul, that hath no inward motion of faith to receive the benefit offered, nor any disposition of heart answerable to the thing that is done outwardly, these means availe nothing. Gal. 5 6. Yet on Gods part offering, and on mans part duely receiving and imbracing them, the outward signe, & the spiritual benefit thereby signified doe ever goe together: hence it is, that in the Scripture, that which is proper to the thing signified, is sometimes ascribed to the signe; as Acts 22.16. Arise, and be Baptized, washing away sinnes, with 1 Cor: 10.16. 1 Cor: 11. [Page 240] 24, 25. The which is well expressed Art. 25 of the Church of Eng. Gallica Confessio fidei Art 34.37. Harm. of Confessions. ‘That the Sacraments be certain sure witnesses, & effectual signes of grace, and Gods good will towards us, & in such only as worthily receive the same, they have a wholsome effect. By the Sacraments, God doth quicken, strengthen, & Confirme our faith, ibid.’
CAP. L.
Of Baptisme.
Q. WHat is Baptisme?
A. It is a Sacrament of our engrafture into Christ out of old Adam. 1[It is unto us an entrance into the Church, witnessing unto us, that whereas we were before strangers from God, a God doth now receive us into his family & people, and we again b give up our selves together 2 with our names unto God through Jesus Christ to walk in newnesse of life. a 1 Cor 12.13 Gal. 3.27. Eph. 2.11, 12, 13 b Mat. 3.8, 11. Rom. 6.3, 4.
Q What's the owtward signe in Baptisme?
A. The dipping or sprinkling of water in the name of the Father, Sonne and Holy Ghost, Mat. 28.19. for dipping see Iohn 3. [Page 241] 23. Mat. 3, 6 16. Acts 8.38 And for sprinkling, read Ac [...] 16.33. in Houses: Marke 7.4. with Heb. 9.10, 19, 20, 21, 22. Heb. 12.24.
Q. What is the spiritual thing signified by this sprinkling of water?
A. The clensing of the soule from all sinne by the bloud of Christ sprinkled on it, Acts 2.38. Rom: 6.3. Col: 2.12, 13. Baptisme teacheth and signifieth unto us that in Christ we, who were dead in sinnes, are quickned, & washed, and all our sins forgiven, by the mighty operation of God. Eph: 5.26. Tit: 3.5. In and by Baptisme God doth two things: 1 1. He doth instruct us touching Christ crucified, that our sins are washed, and our souls clensed from all sinne by his bloud. 1 John 1.7. Rev. 1.5. 2. He doth apply the same in particular to the party Baptized, Acts 22.16. 2 For the Sacraments, by reason of the word of command [go and Baptize them] and of the word of promise of a benefit to worthy receivers [Be Baptized for remission of sinnes, Acts 2.38.] They do tell us that Christ is ours, given to us, and his bloud sprinkled on us, and by this means, (it being a word of promise (and every word of promise is a word serving to beget faith) the spirit of God doth stir up faith, strengthen [Page 242] and confirme faith in us: God doth not put any such virtue into the signs, as to pardon our sins and make us Holy, ex opere operato, neither doth God so tie his presence to the water, as if where the Ministers Action is, there God is also, and at the same time; for many have the signe, that never have the thing, as Simon Magus, Judas, &c. and some have the benefit of Baptisme long after, as Infants when they come to age: But none have the benefit of Baptisme▪ but such as come by Faith to behold Christ crucified in and through the outward signs, & so use the signs as means of applying Christ to their own souls for remission of sins. See Art. 27. of Ch. of Eng.
Q What is it to be baptized in the Name of the Father, Sonne, and Holy Ghost?
1. Goes par- of the Covenant, A. Two things are meant by it: First, thereby is testified to the party Baptized, that he is received into the flock & family of God. [God doth avouch him for his child, God doth bind himselfe to us; and make over his Covenant to us. Gen. 17.7.
Q. What secondly?
2. Our part. A. The party that receiveth Baptisme doth enter into an Oath and Covenant, to take the Lord for his God; thereby binding himelfs to believe, and serve that true [Page 243] God who is Father, Sonne and Holy-Ghost. [We are then enrolled, and written among the Sonnes of God, Gen. 17.1. Gal. 3.27. 1 Cor. 1.13.15. We avouch God to be our God.] Deut. 26.17, 18.
Q. Is it thus with all that are baptized? Doe all receive those benefits?
A. No, only they that have, or come to have faith to believe the promises, and repentance to forsake sinne, Gal. 5.6. 1 Pet. 3.21. Acts 8.21, 23 Marke 16, 16. [In Scripture they are reputed aliens and strangers from the covenants of promise, who have not the sign of the Covenant: 2. And they that reject the signes are reputed to reject the Covenant it self, Eph. 2.11. Gen. 17.14. Luke 7.30. 3. So they that receive the signe of the Covenant, joyning themselves to the people of God, are in Scripture reputed to be of the houshold of faith, & Saints confederate with the Church of God, Esay 56.3. Heb. 9.13. 4 But really and effectually they only receive the benefits which come to have the conditions of the Covenant, viz. Faith, and repentance. Act. 8.21, 23. 1 Cor. 10, 3, 5. Act. 3.26. 1 Pet. 3.21.The duties of them that be Baptized. The duty of all that be Baptized is reduced to three heads. 1. To Renounce The divell, the World, & the Flesh. 2. To [Page 244] Believe in Jesus Christ, and to maintaine the Faith once delivered to the Saints against all Sects and Heresies whatsoever. 3. We promise to walke obediently in all Gods Commandements.
Q. Are the conditions of faith and repentance required in all that are to be baptized?
A. Yes, in all that be Baptized when they be of ripe age; but in little Children it is sufficient that they shew forth faith and repentance when they come to age.
Q. May little Children be Baptized?
1. Practice. A. Yes: the Apostles did baptize whole housholds, in which number were their Children: [As Abraham & his houshold were circumcised (that is) He and his Children, for Ismael was but thirteen years old whē he was circumcised, Gen. 17.25. And there is reason for it; because there is the same relation frō the believing parents to the children already born, as to them that shall be born; and therefore if the children of Stephanas and the Jaylor, which were borne after their conversion, ought to be baptized by vertue & priviledge of the parents faith, why not also the children that were already born, seeing they are the children of believers: moreover [Page 245] this practice of baptizing Infants by the Apostle is gathered frō that Phrase, Heb. 6.2. (laying on of hands) which was a ceremony used in prayer for them that had been-Baptized in their Infancy, See Calvin Inst. lib. 4. c. 16. § 4. de Confirmatione. when they were Catechized in the doctrines to be known and believed by grown men that were admitted to Baptisme Calv on Heb. 6.2.] Acts 16 33. 1 Cor. 1.16 Gen. 17.25.
Q. Why are Infants of believers to be Baptized?
A. Because they belong to the covenant of grace,2. Promises. & Commandement. and be of the number of Gods people, and are inheritors of the blessings which God promised to the seed of the faithfull. 1 Cor. 7.14. Rom: 11.16. Acts 2.39. Mark 10.13, 14, 15. Gen. 17.7, 9, 12, 14. with Gal. 3.16. Rom. 4.11, 12. In those Scriptures Note five things. 1. That Infant-membership, & Admission by an outward 1 signe, is as Ancient as any visible Church recorded in Scripture. 2 2. That the Covenant made with Abraham was the Gospel-Covenant, wherein Blessednesse was promised in & through Christ the Promised seed. Gal. 3.8. with Gen. 12.3. and that Covenant is to endure to the end of the World. Gal: 3.16, 17. 3 3. Note the persons with whom God made the Gospel-Covenant, [Page 246] it was Abraham, and his Infant-seed & so with beleevers of all Nations, who have as much right to that promise, (I wil be thy God, & the God of thy seed) as Abraham had. 4. There is a command to marke the Infant-children of the Covenant, Gen. 17 10, 12. The which command is no where reversed, but rather established▪ Mat. 28.19. Baptize al; Infants are not excepted, but rather included in that Promise. Act 2.3 [...]. And though the signe of the Covenant be changed, yet neither is the Covenant it self, nor the commandement, to Marke Infants, reversed. 5ly Note what Christ did, and the reason why he did it. 1. what Christ did, He sayd, forbid them not to come unto me—And albeit Infants did not knew what was done unto them. yet Christ gave them both his blessing & an outward signe of it, He layd his hands on them. 2. Next Christ gives a reason why he did this, because to them belongs the Kingdome of Heaven, and remission of sins. Now if Christ esteeme it a sufficient reason, why Infants should be admitted to the signes of his blessing, because the Kingdome of Heaven belongs to them, then who shall dare forbid them? or debarre them from baptisme, the first signe of the [Page 247] Covenant of Grace?
Q. What if the immediate parents be believers onely in shew, may their Children be baptized?
A. Yes, for, First, the profession of the faith is sufficient: 2ly Children of professors have right to Baptisme by vertue of the first Covenant with Abraham, in whom we have as true an interest as the Jewes ever had, Acts 8.12, 13, 37. with Acts 10.47. Gal. 3.29. Rom. 11.17. [So that the wickednesse of the immediate parent doth not prejudice the right of the child: for then Hezekiah should not have been circumcised, because he had a wicked father. No covenant or condition of mans making must be set above the covenant & conditions set by Christ, to make them void to beleevers.] Godly parents have sometimes gracelesse children, & Carnal Parens have sometimes gracious children.
Q What can Baptisme profit Infants, seeing they have no faith?
A. Very much: for as men by deed and seale convey lands to heirs that shall bee borne, as well as to them that be already born, so doth God by his Promise, which takes its effect in due time. [As Gods Promise that Abrahams seed should inheri-Canaan, [Page 248] did not take effect till 430 years after, yet then it spake and failed not. And as our children are taken Tenants, and made members of some Manour or Lordship by the delivery of a white wand, or the like ceremony, when they be little; the which Tenements they enioy when they come to age: so doth Gods covenant of peace and Grace made in Baptisme, take its effect in due time.] God is the great Landlord of Heaven, he puts our Childrens life into that coppy, &c.
Q. What if they doe not perform the condition when they come to age?
A. Then they can have no good of their Baptisme, 1 Pet. 3.21. Neh. 5.13. [God will shake them out of his Church.] Rom. 2.28. As you put a childs life into a Living, when he is of age he enjoys it: But if he refuse to do Homage, or to pay the Lords rent, then he forfeits his Living: so &c.
CAP. LI.
Of the Lords Supper.
Q. WHat is the outward signe in the Lords Supper?
A. Bread and Wine given and received as Christ hath ordained.
Q What is the thing signified and remembred in, and by them?
A. The death of Christ, when he offered up his righteous soule a sacrifice for sin, [gave his body to be broken, and his bloud to be shed for sinners,] Esay 53.6, 8, 10. Luke 22.19, 20. 1 Cor. 11.24, 25, 26.
Q. The Bread and Wine then are not turned into the very body and blood of Christ by the consecration of the Elements, as if Christ should be there bodily present?
A. No, by no means:Against Transubstantiati- for the Heavens must containe his body till he come again for our full redemption. And it is as impossible for Christs body to be in Heaven and Earth, & in ten thousand places R. 1 at once, as it is for one of us. [This conceit of Papists is not only against our senses of sight, and taste, and feeling, but also against an Article of Faith, namely, the [Page 250] truenesse of Christs humane nature in his Incarnation; and against that Article of Christs sitting at the right hand of God; Gods Omnipotency doth not make a true body to be in many places at the same instant of time.] Act. 3.20, 21. Luke 24.6.
Q Shew some other reasons against Transubstantiation, and the reall presence of Christ in the Eucharist.
R. 2 A. The Bread which is broken in the Sacrament cannot be his very body, because his very body is whole, and the Sacrament sets forth Christ broken for us: [Therefore it is a remembrance, not a transubstantiation.] 1 Cor. 11.24. We set forth his death, we do not kill him again.
Q. Shew a third reason.
R. 3 A. All that eat the flesh of Christ, and drink his bloud, in the Scripture sence are saved; But all that eate of the Masse are not saved: [Therefore the Masse and the Scripture-eating agree not.] Iohn 6.51, 53, 54, 57.
Q. Shew a forth reason against the bodily eating of Christ.
R. 4 A. Because. if one should eat a piece of his flesh, (as his finger, or foot, &c.) that would not profit, Ioh. 6.52, 61, 63. What if the Souldier that pierced him, [Page 251] had tasted of the blood which came out of his side, could that have done him any good? surely no, for our redemption stands in the satisfaction which by his dying he made unto the Law: and the means by which we eat his Flesh and drink his Blood, is not with the Mouth and Teeth but Faith in the heart.
Q Then Christ is not offered up a Sacrifice for the quick and dead in the Eucharist, [as the Papists teach.] Catechismus Rom. part. 2. c. 4.
A No: for as Christ cannot dye and suffer often, so neither is he offer [...]d often. But by one sacrifice of himself once offered, he hath put away sinne for ever. [He hath perfected for ever them that are sanctified, by once dying, else were his sacrifice weak and imperfect, like the sacrifices of Aarons Priests. Our duty in the Sacrament is to receive him by faith, not to offer him in sacrifice to God. In the Sacrament God offers Christ to us: we do not offer him to God. Heb. 9.25, 26, 28. with Heb. 10 10, 11, 12, 14 Rom. 6.10. Ioh. 1.29. The offering of Christ once made, is a perfect redemption, propitiation, and satisfaction for the sinnes of the whole World, both originall and Actuall, and [Page 252] ‘there is none other satisfaction for sin, but that alone, Art. 31. of Ch. Eng.’
Q. What followes hereof?
A. Therefore the Masse is a very Idoll and they that use it,Papists be Idolaters. or adore it, or ascribe to it the vertue of Christs sacrifice, are very Idolaters. ‘The sacrifice of Masses, in the which it was commonly said, that the Priests did offer Christ for the quick & dead, to have Remission of Paine and Guilt, were blasphemous fables, and dangerous deceipts ibid.’
Q. What then is the meaning of these words; This is my body?
A. Paul tells us, it is the Communion of the body & bloud of Christ; (that is) an ordinance wherein the faithfull have exhibited to them a fellowship in the merits and vertue of the Sacrifice of Christs death,] 1 Cor. 10.16, 17. Exod. 24.8. [as the Cup is called the New Testament, & Christ is called our Passeover, 1 Cor. 5.7.] ‘The Lords supper is a Sacrament of our redemption by Christs death, insomuch that to such as worthily, and with faith receive the same, the Bread which wee break, is a partaking of the body of Christ, and the Cup of blessing is a partaking of the bloud of Christ. Art. [Page 253] 28. of the Church of Eng.’
Q. What is the end and use of this Sacrament?The Ʋse of the Lords Supper. 1.
A. There be three especial uses of it. 1. By it as by a token or pledge from God the worthy Receiver is assured that he hath a part & share in Christs death. [The Lord Christ established the New Testament by his own death: all the good things contained in the New Covenant are made sure by the death of Christ the Promiser, & he bids us eat of that bread, & drink of that Cup, in remembrance of the same.] 1 Cor. 11.25, 26. There is a Sacramental Union between the signes, and the things signified, such an union as is between a sealed will, and the Legacies bequeathed by the same: He that hath a Lease sealed knowes that he hath more then paper and wax: so it is in this businesse.
Q. Doe all that come receive such a pledge of Gods favour?
A. No, onely they that be worthy receivers; the rest receive meere bread and wine, and so prophane Gods ordinance, and procure judgments to themselves, 1 Cor. 11.27, 29. ‘The Wicked and such as be void of a lively faith, are in no wise partakers of Christ, but rather to their [Page 254] condemnation, doe eat and drink the signe or Sacrament of so great a thing: Art. 29. of Ch. of Eng.’
Q. What other end and use is there of this Sacrament?
A. It is a badge of our Christian profession, wherein we with believing and thankfull hearts doe remember the love, and shew forth the vertu of Christs death: And also professe our selves to be the people of Christ, against all Atheists, Sects, Hereticks, misbelievers, & loose-livers whatsoever; we are hereby obliged to stand for Christ against all the world, 1 Cor. 10.20, 21. 1 Cor. 11.25, 26. 2 Cor. 6.15.
Q. What third use is there of it?
A. It is a Bond and Pledge of that Love which Christians ought to have one to another, and of their joynt-fellowship in Christ the Head. 1 Cor: 10.17. 1 Cor. 12.13, 14. 1 Cor. 11.18, 21, 22. Iohn 13.2, 4, 14, 34.
CAP. LII.
Of right participation of the Lords Supper.
Q. WHo ought to be partakers of the Lords Supper?
A. Only such as have bin Baptized, & are able to make profession of their faith, & to [Page 255] examine themselves; that is, Such as are able to discerne the Lords body.] Exod: 12.43, 44, 48. 1 Cor. 11.28. Ezra: 6.21. Ezek: 44.7.]
Q What must a man examine himself in?
A. Whether he be a true Member of Christ or not;Of self-examination. [For none else can partake worthily of the Sacrament of Christ.] 2 Cor. 13.5. 1 Ioh 5.12. Eph. 5.23.
Q. How may that be known?
A. If I have a sound faith, and true b repentance, and am c quickned to newnesse of life and d love of the brethren, I am assuredly a member of Christ, a Rom: 11.17, 20. b Gal 5.24. Mat. 3.8, 10. c 2 Cor: 5.17. John 15.4, 5. d 1 Pet 1.22. 1 Iohn 3.14. [For further trial of these graces I referre you to my other small Catechisme, entituled, An help for Young People, &c. Anno Dom. 1640. and it may be fitly bound with this.]
Q. A Christian that hath these graces, may yet through carelesnesse come to the Lords table unworthily; for preventing wherof what must we do before we come?Before we come.
A. We must stirre up those graces in us, and labour to see our a need of Christ, and to b clense our soules afresh from every new pollution wherewith we have [Page 256] been defiled, a Math. 5.6. Luke 1.53. b 2 Chron. 30.17, 18. Matth 5 23 24. 1 Cor. 11.17, 18. Levit 15.31. Num: 9.6, 7, 10, 1 Renued faith & repentance is needfull.
Q. How ought a Christian to behave himselfe in the act of receiving?
1. In the time of Receiving. A He must discerne the Lords body (that is) he must not use thē as common bread & wine, but consider in them their spirituall relations, & so receive them as tokens of the covenant.Wax sealed, and set to a deed, though for substance it be Wax still, yet for use it is to you more then wax, & of more value then al the wax in the Merchants shop: So this Bread and Wine by Christs institution are seals set to his Testament, & with them Christ gives us his Body and Blood for remission of sins, by whom as by Bread and Wine, our spirituall hunger is satisfied, our Graces strengthened, our spirituall Life preserved unto Life eternall. [We use our ordinary bread & wine for naturall uses, viz. to refresh and nourish our bodies, but this bread & wine for spirituall ends and uses.] 1 Cor: 11.12, 29, Levit: 10.3. In the use of this Sacrament Bread & Wine, we must behold the love of the Father giving his Son to death, the love of Christ in laying down his life for his friends, & the merit, & al sufficiency of Christs blood to take away al our sins.
Q. How may this be done?
A I must see and consider in the signes the things signified, and apply both to my own soule in particular, giving thanks to [Page 257] God for Christ, and for my redemption by him. [This particular application of faith is to eate Christ: Christ gives me to understand that his body was broken for me as the Bread is: and as certainly as I behold the bread of the Lord broken to me, and the cup communicated to me, so we have a true right to him; and he is as truly ours as our meat and drink are ours.] Iohn 6.33, 35, 36. Heb. 9.20. Luke 22 20.
Q. What must a Christian doe after receiving?
A. We must pay our vowes, (that is) we must be carefull to performe our covenant which now we have renued with God in Jesus Christ,3. After Receiving. Psal. 50.14 2 Cor. 6.1. 2 Cor. 7.1. 2 Pet. 1.4. Rom. 2.25.
Q. How may we find that we have made a right use of this Sacrament?
A. When we are more refreshed with the feeling of Gods favour towards us, and doe grow in newnesse of life. [As the right use of food is to outgrow sicknesse, and gather strength for the better performance of actions of our naturall life; so when we are more lively and zealous, and get more strength against our corruptions, and Tentations, or any waies grow in the new creature, then have we not received in [Page 258] vaine.] 2 Chro. 30.25, 26. with 2 Chro: 31.1. 1 Cor. 11.17. when we are bettered by it, then have we received aright.
Q. There be some to whom this Sacrament doth not at all belong, they have no interest in the matter; who be they?
A. The ignorant & disobedient, that is, such as cannot give account of their faith, or by their wicked lives shew themselves utterly unworthy: [They come not within the judgment of charity.] Ezr 6.21 2 Chro: 30.17, 18. God had smitten them, &c. Ezek. 44.7. 1 Cor. 5.6, 13 Infants and naturall Fooles, and all persons that cannot examine thēselves, nor discern the Lords body, as also all open impenitent sinners, all such persons must not meddle with the Lords Supper▪ [...] Cor. 11.28, 29. 1 Cor. 5.7, 13.
Q The least sinne that a man knows by himselfe unrepented, i [...] a just cause to keep himselfe from the Sacrament; But are all the sinnes we kn [...]w by other men a just cause for us to keep them from the Lords Supper?
A. Not only such offences as are openly known, and scandalous to the congregation; [The rest doe professe with their mouthes, and if they do not believe with their hearts, and repent indeed, they are [Page 259] no better then Judas, who seemed to be one of the rest, but was not. It is not our own private knowledg or suspicion of the parties unsoundnesse that must put him off, unlesse the party be accused and admonished of his sinne by them that have authority in the name of Christ for the good of the party, and the satisfaction of the Congregation to restraine them; Christ knew Iudas from the beginning, yet &c.] Iohn 13.11, 18. 1 Cor. 5.1, 2. It is reported, &c. Mat. 22.2, 10, 11, 12. Mat. 18.15, 17.
Q. Is not the rest of the congregation polluted by the mixture of unworthy persons with them?
A. No,The wicked doe not pollute the Godly at the Lords Supper. unlesse they be consenting unto their wickednesse; for Iudas b did not defile Christ; The wicked among the Jews did not make the ordinances of Circumcision, of preaching in the chaire of Moses, of the Passeover, and of Sacrificing, uncleane unto the godly of those times; Christ himselfe held Communion with the Church of the Jewes, which at that time was marvilously corrupted both in Doctrine and Discipline. a 1 Cor. 5.2, 6. with 2 Cor. 7.11. Cleare in this matter, els not, Luk. 2.22, 24. Luke 3.21. Iohn 2.13. 1 Sam. 2.16, 24. 1 Cor. 11.17, 29. to himselfe, &c. [Page 260] b Mat. 26.20, 21. He sate down with the Twelve, Judas as he was imployed in the Apostleship with the rest, so he was admitted also with the rest unto the fellowship of all divine worship and ordinances▪ to teach us, that neither is the Sacrament the worse, nor are the Comunicants polluted; albeit some unworthy and undiscovered Hypocrites be in company with them at the Lords table; the Pollution of the Sacrament remained with Judas alone. The state of the visible Church is like to ten Virgins, whereof some were wise and some foolish. Mat: 25.1. To a great house. 2 Tim: 2.20. 1 Cor. 11.33. with 1 Cor: 3.3. 1 Cor: 10.17, 21.
Q. Then it is Christs will that evill livers should be excomunicated, to the end they may be brought to shame and repentance?
Who to be Excommunicated A. It is so; scandalous persons if they obey not the admonitions of the Church but remain obstinate, ought to be cast out and kept from the Lords Supper. Mat 18.18. Iohn 20.23. 1 Cor: 5, 3, 4, 5, 13. 1 Tim: 1.20. Wicked and obstinate persons are to be banish [...]d from the fellowship of the faithfull 1(1.) By the Authority (and in the name) of Jesus Christ. 2(2) Dispenced by [Page 261] the office and judgement of the Ministers of the Gospel. 3(3) With the assistance and consent of the Congregation.1. Who to be admitted. 1. All that professe repentance toward God, and faith towards our Lord Jesus Christ, are to be admitted if they offer themselves, as Judas; Simon Magus, Ananias and Saphira, and those severall divided parties at Corinth. (which are for that cause called Carnall; 1 Cor. 3.3.) and surely they did judge one another unworthy,If a company of Men should agree in some evill Action, & we joyne with them then we were partakers of their evill; But when Christians Agree to serve the Lord Jesus, if some joyne that do it not as they ought, they joyne with us in our good, not we in their sin, or unworthinesse. and therefore did communicate apart. 1 Cor. 11.18, 21. Yet Paul bids them all that were divided into factions, to Tarry one for another. v. 34. that so their eating together might testifie and maintain their Christian charity and unity in the body of Christ. Neither is there any danger to the Godly by the cō pany of them that doe thus professe Faith, Repentance, and new Obedience, though in deed and in truth they be not such as they professe; Because in such a mixt congregation all doe joyne in an acknowledement that men are saved by Christs blood (and [...]hat is true) 2. And we all joyne in profession of Christianity, and in a solemne [Page 262] vow and promise of living holy and Christian lives for time to come [and that we may doe lawfully, and sincerely with them who are not sincere, but meer outside professors.] And therefore such mixture of good and bad in that ordinance, can be no sufficient warrant and ground, either for the Minister to refuse to doe his office, or for the people to refuse to partake of this Ordinance.2. Who should forbeare to come. 2. Howbeit all carnall persons who are conscious to themselves of their ignorance, or hypocrisy, that they are not in truth what they seem to be, or are privy to themselves of living in any sin, ought in good conscience to keep themselves back from the Lords table.3. Who must be kept back. 3. And all such Persons as are grosly ignorant of Christ, or else are guilty of grosse errors, and scandelous sins, inconsistent with Faith and Repentance, they ought to be kept back by the discipline of the Church.
Q. Thus of the publicke; Are there any private helps of a Christians conversation and communion with God?
A. Yes, Many, as private reading, prayer, self-examination, calling our waies to account, trials of the grounds of our hopes, private fasting and humiliation, holy medidation, of the worth of things [Page 263] heavenly, & the vanity of things earthly, of the Attributes of God, of promises, &c. also private admonitions, & comforting one of another. Holy resolutions against the corruption of the times, of our own hearts, &c.