Principles of Christian Religion Expressed in the Catechism of the Church of England
The source for this document is https://quod.lib.umich.edu/e/eebo2/B12280.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
AN EXPLICATION OF THOSE PRINCIPLES of Christian Religion, expressed or implied in the Catechism of our Church of England, set down in the Book of COMMON PRAYER:
Vsefull for householders, that desire heaven in earnest: and are willing to discharge their duty in examination of their charge, before they send any of them to our Communion.
Begun and finished in Barstaple, in the County of Devon. according to his Majesty's late pious Directions, for the renewing and continuing of the ordinance of Catechising, so generally slighted and neglected: now thus far published respectively for the benefit of that Corporation.
1 TIM. 4.15.
Meditate of these things and give yourselves wholly to them, that your profiting may appear to all.
LONDON, Printed by I.L. for P.S. and C.M. and are to be sold at their shop, at the Golden Lyon in Paul's Church-yard. 1633.
TO THE RIGHT Worshipful M r . Major, the Aldermen, Burgesses, inhabitants and householders: to all within the Liberties of Barstaple, beloved of God, called to be Saints, Grace to you, and Peace from God our Father and the Lord Jesus Christ.
YOur Town and Corporation is both ancient and eminent: for healthy Situation, elegant building, frequency of people, grave government, and store of plenty in every kind; so enriched by the Lord's bounty with all necessaries for well-being, as that an understanding eye, cannot but style your seat, and that without suspicion of flattery, one of the completest corners in this garden of Europe; the lot is fallen unto you in a good ground (the Lord grant, your persons may exceed the place, in transcendent brightness of holy zeal and humble innocence; that such superficial splendor and cloudy glitterings of terrene felicity, do not so oppress your eyes, but that you pierce thorough to see and desire a further and far-passing glory, To count all but loss, for the excellency of the knowledge of Christ Jesus, you have received from God an ample portion: noted by many more, then acknowledged (eminency could not be so far and easily known, were it not for envy attending) yet acknowledged by more I think, then know and weigh the grounds thereof; next under the Divine providence crowning our dear and dread Sovereign with a peaceful government. I am mistaken, or they may be thus reduced.
1. A faithful dispensation of divine mysteries, by able Pastors, lawfully called, and conscionably discharging their duty: what treasure you have had or at present do enjoy in this kind, is not for me to disclose, the Lord enrich their hearts with a double portion of his Spirit and make you abound more and more in practical thankfulness; it is your obedience that will commend our Ministry.
2. An impartial administration of justice without respect of persons or reward; when the scales are held in such steady hands, as that no sinister blast can shake them, then the common body is most sound and safe, from the fury of wild Bores abroad, and subtlety of undermining Foxes at home: and here, if none uncharitably mistake the end, thus much may be spoken inoffensively, for the glory of God, comfort of the present Major with his assistants and the further exemplary encouragement of successors in that place of government— The sword this year, with conscionable vigilancy, hath turned indifferently every way. My hope is, no female breath, no unfriendly persuasion of neighbors or kindred; shall be ever able to cross or stay that motion; constancy will crown you with a holy happiness.
3. A careful education of youth in godly exercises according to the rules of wholesome discipline; requiring pains in the Pastor, diligence in the School-master, and care in the Parents, to bring or see them brought up in the knowledge and fear of the Lord, daily soliciting the throne of grace for a blessing on all: the first hath not, nor shall, I trust, be wanting in any duty public or private; thus far I am bold on my brothers behalf, unknown unto him: the second, neither hath, nor is wanting; your own School having furnished one age already with great Scholars, famous in their kind; and now the present hopes, by reason of his honesty and ability that undertakes the charge, do in the eyes of judgment and charity, exceed the former; if the coldness of these times, or the unseasonable heat of indulgent parents do not nippe or scorch the buds appearing: and that in the last, you yourselves may not be wanting to yourselves, this pains, and danger is adventured.
Education of children is one fundamental prop, either to begin or uphold a society in well-being; a means to stay original corruption from breaking forth, to make way for saving grace and to turn the hatred of our enemies into fear, Traine up a child in the way he should go, and when he is old he will not depart from it: Happy is the man, that hath his quiver full of such polished shafts, that he may not be ashamed when he speaks with his enemies in the gate.
This were enough, without further reason or apology, to warrant all such endeavors as look that way: I had other Motives, to do that over again, which too many (some say) have done already; they may, I confess, see further; how principles explained can be too common, I see not: one Sun shines in divers Countries, but by many beams, so judge of truth proportionably; diversity of style, in the unity of faith and matter, glorifies the Author with variety, and confirms receivers of truth with further testimony; especially considering, how too many use Catechisms, as they do Almanacs, for a year and then their date is out.
Next after the advancement of his glory and enlargement of his kingdom, whose I am, & whom I desire and resolve to serve in the use of that talent, lent me for the good of his Church.
First, a conditional necessity, and that, first to manifest unto others, what obedience is due, and what respect hath been given here, to those Sovereign commands of such, who with Princely providence and fatherly care, do or lately did sway the Scepter of this state: under King Henry 8. it was ordained, that Curates in their Sermons should deliberately and plainly go over the Pater noster, Creed and Commandments, one clause or Article one day, and another, another day; till the whole were taught and learned by little and little, and that they should deliver the same in writing. And after—that fathers and mothers, masters and governors of youth should teach or cause to be taught their children and servants, even from their infancy, the Pater-noster, Creed and Commandments in their mother tongue: and the same so taught should cause the said youth oft to repeat and understand. Under Edward the sixth, I find it enjoined—That the Creed, Lord's Prayer, and ten Commandments should be read in English every Holy-day: that the people should be exhorted not only to learn them themselves, but also to teach them to their children and family; that once a year all their Parishioners should be examined therein, and that none should presume to come unto the Lord's Table (let all Ministers take notice, to see this order, which by the Law of God ought, and by the laws of our Land may be, observed in every Parish) without a true knowledge thereof: the same for substance during the Rain of that renowned Queen Elizabeth, King James, and his Majesty that now is, renewed still, continued and confirmed: notwithstanding all this, lamentable it is to observe, how the neglect of this duty increaseth daily; especially there, where nothing, or as nothing, is done the later part of the Lord's day; secondly, to render you your own, as God commands, some testimony of thankfulness, for your ready and continuing love (more worth then wealth) since my first coming amongst you: what the good Shunamite did for Elisha: 2 Kings 4.10. you have doubled to me every way; and behold now, you have been thus careful for me, with all this care, what is to be done for you? less I could not, and more you expect not, dwelling contentedly among your own people, then means to further your salvation; the Lord grant his Word may be in that powerful and plain evidence of the Spirit delivered, as that many sons and daughters may be borne unto Christ amongst you. Thirdly, to save the wearisome labor of transcription; called upon we have been lately and begun, to go over the same again; this benefit the Press affoards; not only to communicate with ease, but also to prevent some inconveniences might happen both to you and me, by reason of many imperfect Copies abroad, which cannot be recalled, not other ways over-mastered, now if anything be amiss, it may be amended, if any point obscure, it may be explained, or if in any part deficient, a supply may be added. Fourthly, to mind men and women of that solemn vow and promise made at the Font, in their behalf, for whom they become sureties, to teach or see they be taught, the use and end of Baptism, the Creed, Lord's Prayer, and ten commandments in the English tongue, with all other things, which Christians ought to know and do for their souls health, and that they be virtuously brought up, &c. which many, I fear, undertake rashly as a matter of form and complement, never thinking of it after. Fifthly, to point out a common calamity which I find rife in every place; many old people have no other religion, nor ground for salvation, but what consists in a bare and (often) senseless repetition of this Catechism, not finding, but making it a prayer, hoping only in the grace of regeneration by Baptism, never thinking of, nor endeavoring to perform the conditions, expressed in the administration of this Sacrament. Sixthly, in desire at least to redeem, many precious hours misspent in wanton prodigality which (blessed be the Lord) I live to bewail, and make some verbal satisfaction, for real wrongs, I remember, done to others, by enticement, silence, example, &c. which to persons remote and dispersed cannot else be effected: as also to repay something to the poor and ignorant, in lieu of what I received from the richly-learned: a number of good helps I found and would not lessen them; learning as lands, concealed is forfeit, the talent hid is lost; riches are counterfeit, if not currant, so as a portion may successively fall to every man's share; who knows what good, weakest endeavors may do to the Church unborne? whose papers shall longest escape the devouring teeth of time and tyranny? or what dismal cloud of Popish darkness (which the Lord prevent and keep off) may in after times once again overspread this British I will, to lash our wantonness and make our people, prize more the means of knowledge? when courser fare will be more esteemed, then dainties now.
Secondly, a purpose and desire I had (If the Lord should remove me from you; a crazy body, and the daily departure of others, my dear friends and neighbors, mind me often of mortality) to leave remaining with you, who have been either called or confirmed by my ministry, the sum of all, which I have at several times delivered; not without presidents; Saint Matthew having preached to the Jews, and being called to the Gentiles (as Bellarmine interprets Eusebius ) deemed it profitable to leave (and that in his own country language) some memorial of his doctrine with them, from whom he was to depart in body: Bellar. lib. 4. de verbo Dei non scrip. cap. 4. out of Eusebius lib. 3. hist. Eccles. cap. 21. The same is confirmed by Epiphanius and Nicephorus, adding it was absentiam scripto compensare; I wish all Ministers would so recompense their willful absence. Such was the care and practice of Saint Peter, 2 Peter 1.14, 15 knowing that shortly I must put off this tabernacle, I will endeavor, that you may be able after my decease, to have these things always in remembrance: if good books abound, instead of Cards and Dice, it will prove both exemplary and beneficial to you and yours; necessity is laid on us in public, and woe be unto you, if private duties be neglected; every governor hath a charge to teach as well as feed: your wives, children, servants must be instructed out of the word, else what do you for them, more then to your irrational laborers? so Josephus lib. 2. cont. Apion, according to a continuing practice of his countrymen, who point children at five years, to the Bible. Hilarius in Psal. 118. or 119. referring to that place, 2 Tim. 3.14, 15, 16. Chrysost. in Col. Jerome highly commends certain godly Matrons of his time, by name, Paula, Algasia, Marcella, Laeta, Fabiola, &c. as by his Epistles to them appears, for such spiritual employments in their families. Servulus is noted and laid down for a pattern by Gregory, one Josephus by Epiphanius, Theodorus by Cassianus, Cornelia by Cicero, &c. but Abraham and the Baereans by the Spirit of God, Timothy by Paul, 〈 in non-Latin alphabet 〉 , &c. therefore let no profane person ignorant of antiquity, censure private duties, as Puritanical novelties; nor any fear, such labors can be in vain in the Lord.
Thirdly, it was not the last nor least part of my care, to leave these thus legible, for a help unto my partner (a meet helper and a true Israelite) in performance of her duty toward our family; as being if the Lord call me from them, the greatest legacy and love-token, I am like to leave them.
Lastly, a hope, these notes would be welcome, pleasing and profitable to one, unto whom I owe, next unto God my Father in Christ, what I have or am: if by any means I might supply that want of service, which distance of place and necessary absence inevitably occasioneth not without grief.
Other and better helps, I know, are extant, many; the very same points handled far more exactly, by divers, only this you may call your own: wherein some things touched by others; about the attributes and decrees of God, the nature and order of being and subsisting in the B. Trinity; about Angels, Original sin, Ecclesiastical orders, Offices, Discipline and separated souls, &c. are omitted: the rest be you pleased to accept, with the same hand they are offered, and I shall the less feel or fear what others censure; all I seek from you for all, is practice: if any poor soul be convinced, confirmed, comforted or instructed in any point of our Religion or religious duty, I shall deem it a rich recompense: all I would say unto you more, is by way of advise: content not yourselves with mere civil honesty, let not formality delude you; search to find out all your sins, French, Spanish, English, what you confess, bewail and reform, the Lord will cover and pardon: build not your faith upon a moral change, judging yourselves good enough, because not so bad as formerly; give all diligence to make your calling and election sure, rejoicing most, when you have got any assurance your names are written in heaven: let me beseech you by the tender mercies of God in Christ, that you study to adorn your profession, with pious practice; let your light so shine with unblemisht brightness before men, that they may see your good works and be ashamed that falsely accuse your good conversation in Christ; slanderously reporting that we are all for faith and nothing for obedience. Be thankful for the means of grace; for your preservation from deserved judgments; such I mean, as do usvally befall populous places; by fire and the plague of pestilence; for your plenty and prosperity, that your souls may prosper as your bodies do; for the mercy of God showed unto his Church beyond the Seas, by the hand of that renowned Prince the King of Sweden, praying for accomplishment in his time.
3. In election of capital Burgesses, whence principal officers are annually called to govern your society, let private, carnal ends be set aside, that so you may jointly aim at the public good; as you desire the glory of Christ, the advancement of his truth, and to stand with comfort before his judgment seat at the last day, pitch on such as are able to do him best service; say they be not so rich or great in kindred as others, yet they will bring more credit and profit to your company, then any other; as being the props of nature, the noblest; of the world (so Schoolmen call them) and are so respected where Christ is honored; who did himself, and taught us, to prefer our spiritual, before our carnal kindred.
4. For your Work-house, I should rejoice to see it as full as your School-house; enough you may find, may it please you, mercifully to stop your ears sgainst the deceitful cries of fond parents, and to send your eyes abroad into the high ways, to compel them to come in: a matter it is of great consequence, as that which will prove an ease unto yourselves, in regard of that (other ways inevitable) burden, by poor people daily increasing, an honor to your society, a benefit to the state, and a good means to enlarge Christ's kingdom: omit not such an opportunity, delay not duties, death is at hand.
5. Let the private exercise of recalling, reading, prayer and catechizing be more generally and constantly observed: the later part of Saturday (which some of our ancestors made a vacation, for better preparation to the day following) and such parts of the Lord's day, as remaining before and after public employment, may be profitably spent that way: to the furthering of which good end, I hope it will please the Lord to put it into the hearts of some of you, to honor him with part of his substance, by building another Church, or Chapel, for those poor people (I fear many) who cannot when they wcd find room to stand within the fold: while you have opportunity, do good and defer not all till death.
6. If fasting might take a turn with feasting, and sometimes go round, in private I mean, it would help much to further the work of mortification: the Lord calls now loud for the one, not excluding the other, so understand me; feasts of love may increase, if built upon the decay of excessive meetings. Symons poor board that fed many with little, was preferred to Lucullus his rich Table, that fed a few with superfluous varieties: strive who shall be most eminent, not in building, feasting or wearing of rich and over-costly appearell, but in promoting and prosecuting good causes (as some of you have done and at present are so employed) let not good propositions want a conclusion, through carnal delay or factious opposition: Husband well your time, for on the expense of this moment, depends eternity of weal or woe.
7. Let none of your sons or servants be untimely sent beyond Seas, (where there is manifest danger of infection, no ordinary hope of instruction) till they be armed and seasoned with the knowledge and love of sound principles: moreover in foreign traffic, let the world see, you prefer the public weal, to your own private gain: and to that end, ever content yourselves with reasonable increase, and make restitution of what soeeuer you can remember, to have been unlawfully or doubtfully gotten; for what will it profit a man, &c. as Matth. 16. verse. 26.
8. Let brotherly love continue and abound, that so you may often taste of that blessing which the Lord offers you, in the nearness of dwelling one by another; to encourage by council and conference and stir up one another in the way: for my part, I am persuaded of you, brethren, that ye are full of goodness, filled with all knowledge, able to admonish one another, your obedience is gone abroad and I am glad on your behalf, but yet I would have you wise unto that which is good and simple concerning evil; and therefore I have written the more boldly unto you, in some sort, as putting you in mind, because of the Grace that is given to me of God; and because I long to see a unanimous growth in spiritual strength, your hearts as your houses compact together in the Lord, that so you may join to serve him with one mind and soul cheerfully trauailling towards heaven, in Unity and Amitie: a special means to witness your sincerity in the profession of Religion, and to shield you from all scandalous aspersions of faction, pride, strangeness and division: you see how large a letter I have written unto you with mine own hand, too large for such a discourse, were that respected only, but not knowing whether I should ever have the like opportunity again, my love unto you and care for you, lead me into this error.
I conclude with our Apostle: my dearly beloved if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind, blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world: whatsoever things are honest, just, pure, lovely and of good report, think of and follow them: and the God of peace who brought again from the dead our Lord Jesus, that great Sheepheard of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will: in this hope I leave you, and will never cease to pray for you while I remain,
From my study in Barum this 9 of May 1633.
Yours to do you service in the Lord. W. CROMPTON.
Stand fast in the liberty, wherewith Christ hath made you free, that you be not entangled again with the yokes of bondage. To that end. Pray continually.
O Most gracious God and Almighty Lord, Creator and Commander of Heaven and Earth, with all therein contained in Jesus Christ a most loving and merciful father, of whose mere goodness it cometh, that so much of the truth is revealed unto us miserable sinners, lying in the shadow of death and spiritual darkness, preserve us good Lord in the knowledge and love thereof; mae us walk in all thankful obedience, worthy of this favor; for Christ his sake we entreat, accept of him for us, of us, in him; unite us as members into his mystical body, convey spiritual light and life into us, that we may live in him and get victory by him over all our spiritual enemies: pardon all our sins, and give us power over our many corruptions, remember not the follies of our youth, blot out all our transgressions as it is promised. O bury them in the Grave of Christ, they never rise up to appear against us: bathe our wounded and stained souls in his precious blood: infuse and stir up in us, a sound and saving faith, to receive and put on the spotles roab of his Righteousness, wherein appearing we shall be justified.
Open the eyes of our understandings, that seeing we may know the truth; rectify our affections, that knowing we may love it: conform our wills that loving we may express obedience in practice, with perseverance in the day of trial and trouble: and all to the glory of that great name, good example of our brethren, the present comfort and future safety of our poor souls, that so with the rest of the Saints, we may be timely prepared for death and Heaven, through Jesus Christ our Lord and only Savior. Amen.
Errata.
Pag. 14. l. 18.20. for naturally read mutually, and for worldly read worthy, pag. 13. A. 1. l. 17. for even read ever, pag. 41. A. 1. l 4. for remains read remained, pag. 70. A. 2. l. 6. for and read or, pag. 53. A. 1. l 18. for the read though, pag. 74. A. l. 1. 3. for bound read borne, pag. 102. A. 1. l. 7. for Communication read Commination, p 103. l. 1. read to bring in and advance: so for confirm, l: 12. read conform, pag. 109. A. 1. l 5. for degrees read decrees, pag. 112. l. 26. for taking read lacking an ordinary oath in some countries, pag. 131 A. 2. l 9. for devil read evil, p. 154. l. 14 for remissiues read remissness, p. 155. A. 2. l. 12. for wates read wakes a term well known in Lancash. pag. 167. l. 7. for sext read sex, p. 172. A. 1. l. 8. for immodesty read modesty, p. 217. A. 1. l. 5. for of read it, pag. 229 l. 1. place or between profession and power, pag. 237. A. 1. l. 8. add thirdly, and pag. 246. l. 6. for 3 set 4, pag. 258. l. 3. add these words, and doth nor pardon, pag. 270. A. 1. l. 3. eschew read reschew or raise up, pag. 313. A. 1. l. 16. for desire it read desire after it, pag. 367. l. 3. blot out of, pag. 371. l. 21. for intermission read intermissiue, p. 378. A. 1. l. 2. for life our life read life of our life.
Question. WHat is Catechizing?
A. A divine ordinance perpetually requisite in the Church, wherein the principles of Christian Religion are familiarly laid open, to the capacity of the ignorant, by way of question and answer.
Q. Who are to perform this duty?
A. In public the Pastor of every congregation, he is to do it, or by his Curate or lawful Deputy to see it done. In private, Husbands are to Catechize their Wives, Parents their Children, Masters their Servants, School-masters their Scholars God-fathers and God-mothers their undertaken charge.
Q. Who are they that are publicly to be Catechized?
A. Either those who being of years of discretion are not yet baptized, but desire to be, whether they be the seed of believing Parents or Proselyt's: Or else such as are already baptized, who stand bound to learn and give account of their faith, as the Lord shall enable them.
Q. Why is this exercise so requisite in the Church?
A. First, because it is the best remedy against natural ignorance. Secondly, it helps to cure the backwardness of many superiors who neglect it, till fear of public censure drive them to it. Thirdly, because it is ancient, hath ever been enjoined to all sorts in every age and place; and that profitably, to procure obedience, preserve order and unity in the Church for matters of faith, to ground children, help weak memories, confirm the strongest: to remove rudeness, and to restrain profaneness in all.
Q. How may this duty be performed publicly?
A. First, by insisting on a set portion of Scripture, containing a principle of Religion, touching Mans creation, Fal, Redemption, duty after, &c. Secondly, by unfolding the sum of all things Catechetically necessary to be known or don • , though without a text: both ways commendable, yet for uniformity it is best, that there should be one such fully complete Catechism general.
Q. What Catechism should Divines make use of in this case?
A. That Catechism is most fit and convenient, to be explained in the assembly, which is enjoined by public authority, expressed for us in our book of Common Prayer, being agreeable to Scripture, containing all fundamental points, necessary to salvation both for belief and practice, if fully understood.
Q. How many parts are there in that Catechism?
A. Two: the first declareth what is done for us by the Church in our baptism; the second shows what the Church requireth to be done by us after baptism; as first, to forsake the Devil, and all his works, the pomps and vanities of the wicked world, with all the sinful lusts of the flesh, never to follow nor be led by them. Secondly, to believe the Articles of the Christian faith. Thirdly, to know and keep God's holy will and Commandments, all the days of our life. Fourthly, to pray and receive the Lord's Supper often.
Q. What is Baptism?
A. The first Sacrament of the New Testament, whereof all within the Covenant must with all convenient speed partake, being washed or sprinkled with water by a lawful Minister, in the Name of the Father, Son and holy Ghost.
Q. What is done for us in Baptism?
A. Three things: first the giving of the name, a practice very ancient and useful.
Q. To whom belongs it to give the name?
A. Unto the parents properly; by their permission, the sureties or Minister may do it, sometime neighbors have done it, Ruth. 4.17.
Q. Why are names to be given us, and why then?
A. First, for distinction sake, that one might be known from another, and everyone called by his right name. Secondly, for signification, to put men in mind of some good by their names. Thirdly, then given, that as often as we hear, read or write our names, we might remember the Covenant made between the Lord and us.
Q. What ought Christians to avoid in giving names?
A. Three things especially: First, presumption, that none give the Name of God the Father, of Christ, of the holy Ghost, or of some Theological graces; As Jehovah, Adonai, Elohim, Jesus, Emmanuel, Holy or Holiness; Faith, hope, love, &c. Secondly, affected and offensive curiosity, by making a singular composition of many words, which in another language might, in ours cannot well make a name; as fear God, do well, &c. Thirdly, scandal and profaneness, by making a jest of names, or giving idle, harsh-sounding, heathenish names.
Q. What is the second thing done in Baptism?
A. The bringing and receiving children into a particular visible Church, & admitting thē to the use of Christ's ordinances and privileges of the same.
Q. What is the third thing?
A. The signifying, exhibiting, and sealing to the party baptized, his or her ingrafting into Christ, remission of sins, and imputation of Christ's righteousness upon a conditional Covenant.
Q. What is that Covenant?
A. That God will be our God forever, forgive us our sins and save us, if we will be his people, cleave unto him with purpose of heart, love and serve him above all other.
Q. Can we do this of our selves?
A. No, God therefore in baptism seals also unto us, the promise of his grace, thereby to enable us.
Q. What is that grace?
A. Not any one; but the spirit, seed and root of all graces: our right unto all, is sealed in baptism, although the actual possession and manifestation come long after sometimes, by the use of some other ordinance.
Q. Is this Sacrament absolutely necessary to salvation?
A. No: God may convey grace without it, who hath not tied his grace to it; none may sleight it, it is necessary in regard of Christ's institution as an ordinary outward means of salvation; nor condemn such who depart this life, neither receiving nor contemning the Sacrament.
Q. Who may receive this Sacrament?
A. Reasonable creatures only; either Aliens converted, or infants borne of believing parents within the Covenant: Papists abuse it, baptizing Bels and Ships in a more solemn manner then children.
Q. By whom ought children to be baptized?
A. By lawful Ministers, to whom the seal and power to preach the Gospel is committed.
Q. Where and when should they be baptized?
A. Neither time nor place set down in Scripture; therefore it may be given at any time, in any place; if respect be had still to the commands of our Governors, who have thought the Church to be the most convenient place, and the Lord's Day the fittest time for administration thereof, when all the people are assembled, to pray, to teach, and to learn the Word of God.
Q. How is this Sacrament to be administered?
A. According to Christ's institution; that this may be better understood, we must know, there is something required from everyone present.
Q. What are required of the person to be baptized?
A. Three things: First, presentation of him or her self to the congregation: Secondly, confession of the Faith: Thirdly, promise of future obedience.
Q. How can infants perform any of these?
A. Yes, all: virtually in and with their believing parents, actually by their sureties, who promise it for them.
Q. But is not that a rash and dangerous promise?
A. No: if rightly understood; for first it is but a conditional promise, if the Lord give his promised grace. Secondly, it is but a charitable expression of Christian hope, grounded upon the known parents and the continued means. Thirdly, for their security, they have the Word of God, that he is and will be the God, as of the faithful, so of their seed: only men should be wisely sparing and careful what and for whom they promise.
Q. What are required from the Minister baptizing?
A. First, that he have what is essentially requisite, as the matter of baptism, and that is clean water. Secondly, that he keep the ordinary form. Thirdly, that he observe convenient circumstances; blessing of the water, dipping or sprinkling water on the parties, and instructing of the sureties, if there be any.
Q. May men lawfully add or alter Ecclesiastical Ceremonies about a Sacrament?
A. First, to the essence of a Sacrament, no man nor men on earth may add anything, no more then to the Word. Secondly, to the circumstances Ecclesiastical Governors may add or take away, for weighty reasons grounded upon the never failing Word; provided they no way adulterate the substance thereby.
Q. What advice may seasonably here be administered?
A. First, that none be superstitiously conceited about mere Ceremonies enjoined and used by the Governors of our State, to make thē a part of Baptism, that it should not be, where they are not. Secondly, that none be so offended by them, as to leave the society; to judge no Minister better only for refusing, nor any worse only for subscribing unto them rightly understood. Thirdly, that all learn submission to their lawful Governors, as in things necessary, much more in things indifferent; studying the peace and quiet of the Church in all things, praying and waiting patiently the Lord's leisure, if anything there be that offend: Knowing that he keeps the fan in his own hand, to purge his own floor at the time appointed.
Q. What are required from the whole assembly?
A. First, that they stay till the Sacrament be finished. Secondly, that they pray heartily for the persons baptized. Thirdly, that they meditate seriously of the spiritual mystery, how the inner man is to be washed in the blood of Christ.
Q. What be the fruits and chief benefits of baptism thus administered and received?
A. Many: First, the persons partaking thereof, are declared to be the adopted Sons of God, w ch may be discerned after by their love of him, and likeness to him. Secondly, their union with Christ as members of his mystical body is thereby made visible, which by communication of grace, and communion with Saints, is after made infallible. Thirdly, their heavenly inheritance is sealed unto them, breeding in them a longing desire after the possession thereof. Fourthly, their souls are cleansed from the filth of sin, which appears unto them afterwards by their true faith and repentance. Fifthly, the Spirit is therein conferred, which shows it self in its several operations afterward. Sixthly, the new covenant is thereby naturally confirmed, between the Lord and his people: all worldly receivers coming to years of discretion, are mindful of this, and careful in the use of means to procure and nourish the Spirit of Grace.
Q. Which is the first o • those things, the Church requires to be done by us after Baptism?
A. Eschewing all evil; unto which we are deceitfully persuaded and tempted by the devil, the world and the flesh.
Q. Why then, dare not you swear, lie, profane the Lord's Day, drink drunk, wallow in uncleanness, cozen, follow every fashion, boldly embrace the corruptions of the time for advancement, as others do?
A. No: because I have made a covenant with the great and glorious Lord God of heaven & earth to forsake them, which I must do, as I hope to be saved.
Q. What is the next thing to be done?
A. To assent unto that credible truth, proposed unto us in that Creed, commonly called the Apostles Creed.
Q. What is the Creed?
A. A brief confession of some principles of Christian Religion, and no prayer, as too many old and young abusively make it, because they have often seen and heard parents teach their children this Creed, together with other prayers kneeling.
Q. Why is it called the Apostles Creed?
A. Not because they were the pen-men and disposers of it, in this form of words; but first, to distinguish it from other Creeds: secondly, because it is a truth collected out of their writings by some of their immediate followers, and in honor of them called after their name.
Q. What is the chief subject or matter of the Creed?
A. God and his Church: God, in the unity of essence, and trinity of persons, Father, Son, and holy Ghost, with their proper works, specially applied to every person; his Church, with the properties and privileges thereof, both contained in these twelve Articles following,
I believe, &c.
Q. Which is the first article in the Creed?
A. I believe in God, the Father Almighty, maker of heaven and earth.
Q. What is faith here meant?
A. A gift of God, whereby men are persuaded to assent unto the truth of God proposed unto them in this Creed, by the true Church, with application to themselves.
Q. What is the manifest act of this faith?
A. To believe, with limitation to the person. I believe, not implicitly as the Church believes, nor blindly, because the people of God believe it, but obediently, because it is a part of God's revealed truth.
Q. Why do you say, I believe, and not, We believe?
A. Because everyone must have a special faith of his own, and make confession of these things, by and for himself distinctly.
Q. What do you mean, when you say, I believe?
A. First, I do acknowledge these articles to be true, agreeable unto the rule of truth. Secondly, I do make an outward confession of that my knowledge and assent. Thirdly, I do specially apply that confession to my own particular person. Fourthly, I do heartily resolve to maintain it unto death.
Q. What is the proper object of this faith?
A. God and his truth, revealed concerning himself, and all things else needful to be believed.
Q. What do you believe concerning God?
A. That there is but one God, and three persons, in essence, glory, and power, coequal and coeternal.
Q. What is revealed and contained herein, for you to believe of the first person in Trinity?
A. First, that he is the Father, both in regard of his natural Son, and other his adopted children. Secondly, that he is Almighty, in the manifestation of his power, as his attributes and works declare. Thirdly, that he is Maker of heaven and earth, that is, of all things being, in, and between heaven and earth.
Q. What do you learn hence, when you call God, Father?
A. I learn: First, to magnify the goodness of God, that I who am by nature a child of wrath, by free grace am made a child of God. Secondly, to honor and obey him as a Father, then to expect a child's portion from him Thirdly, the dignity of true believers in this, that they are the children of God.
Q. What learn you, when you say, you believe, He is Almighty?
A. I learn, First, to fear his threatenings, and so to be daily humbled at the sight of my own vileness. Secondly, not to doubt of his promises, nor be dismayed by a multitude of enemies. Thirdly, never to despair of the conversion of others during life, nor of victory over my own strong and long-prevailing corruptions: God is Almighty.
Q. What do you learn from the manifestation of his power, in the creation of heaven and earth?
A. I learn: First, to behold the goodness of God in his creatures; not wantonly to gaze on them as on a painted cloth, but to see therein and admire his glory. Secondly, to shun all abuse of the creatures, they are the workmanship of God. Thirdly, that all the virtue, beauty, comfort, and content men reap from, and see in the creatures, is from God. Fourthly, that nothing falls out in either, but according to his disposing pleasure.
Q. Which is the second article?
A. And in Jesus Christ his only Son our Lord.
Q. What is contained in this Article?
A. A description of the second person in Trinity, with the necessity of my apprehension and confession of him.
Q. How is he described?
A. By his Titles; which are four: Jesus, Christ, his Son, our Lord.
Q. What signifies that name, Jesus?
A. Savior, Matth. 1.21.
Q. What may that inform you?
A. First, to give all due reverence unto it, as our Church (according to the Scriptures) requires, and to shun the Popish abuse thereof, who by their capping, bowing and scraping, only to the very bare name, make an idol of it. Secondly, to give neither the name nor thing signified to any other Saint or Angel, living or dead. Thirdly, to get assurance, that He be to me a Jesus.
Q. What signifies Christ?
A. Anointed: First, by Consecration of His human nature, to the hypostatical union with the Son of God; that so he might be a fit Mediator. Secondly, by qualification of the same human nature, with fullness of grace following the union.
Q. What do you learn from it?
A. First, that as Christ, so believing Christians are anointed with him. Secondly, that the lothsomenesse of sin is done away from his servants, by the pleasing savor of his precious ointment. Thirdly, that Christians should endeavor to walk worthy their name and calling; being anointed, not to turn with the So • again, to wallow in the mire of carnal folly.
Q. What is the meaning of His third Title, only Son?
A. That this Jesus Christ, is the true and only Son of God the Father.
Q. How can this be so, seeing we read in Scripture, of many other his sons and daughters?
A. It is true, God hath other sons and daughters by creation and adoption, but Jesus Christ is his only Son by eternal generation.
Q. What do you learn from this?
A. First, to magnify the love of God, in sending his only Son to die, and so pay the price of my redemption. Secondly, how men become to be the sons of God, even by the Son of God becoming Man. Thirdly, with courage and confidence to go unto God, for a supply of all my wants; He that gave me his only Son, how shall he not with Him give me all things?
Q. What is the meaning of His fourth and last Title here given, Our Lord?
A. The meaning is. First, that Christ hath absolute power, both to compel and direct his servants. Secondly, that his voice alone should rule, be heard and obeyed in his house: no Stewards, much less inferior officers may dispose of his affairs, but according to the will of their Lord.
Q. What do you learn from hence?
A. First, that Jesus Christ is Lord and Savior to all true believers: Sauiourship extends no further then Lordship, if I deny him subjection, I loose salvation. Secondly, to condemn the Jewish opinion, granting him the name of Jesus but not of Christ, the Arian tenent, giving him the titles of Jesus Christ, but denying him to be the only and eternally true begotten Son of God; and the Popish conceit, affording him all but the last; they deprive him of his Lordship in the Church by setting up an Idol in his room. Thirdly to be patiently content with his disposition and submissiuely obedient to his laws; a rebellious sinner continuing so, hath no part in Christ for ought he knows.
Q. Which is the third Article?
A. Who was conceived by the holy Ghost, borne of the Virgin Mary.
Q. What is contained in this Article?
A. A further description of the Son of God, by his assumed state and condition; his incarnation being the first branch of his humiliation.
Q. Who was incarnate?
A. Jesus Christ, the only Son of God our Lord; remaining still what he was before, in the fullness of time was made what he was not before.
Q. Why was he incarnate?
A. First, that he might be faithful in performance of what he hath undertaken on our behalf. Secondly, that he might be a perfect mediator to deal between God and Man. Thirdly, that justice might be fully satisfied in the same nature, whereby it was offended.
Q. How came he to be incarnate?
A. By assuming and uniting to his person, the true and perfect nature of man in general; taking his substance, properties and all sinless infirmities.
Q. What do you learn from his incarnation?
A. First, the dignity of human nature, what it is by this inseperable union with the Deity; little inferior to Angels before the fall, above them since. Secondly, how holily we should live, considering Christ is Emmanuel, God with us. Thirdly, how earnest we should be in our desires, to be where our nature is advanced, with Christ in Heaven, which is best of all. Fourthly, how comfortable his service must needs be, who is so powerful and pitiful a Savior; conceived and borne that he might conceive and bear our weakness.
Q. What is the meaning of this word conceived?
A. Three things are implied thereby: First, that fit matter gathered from all parts of the Virgins body, into the house or Cell of life was there brought into form or shape. Secondly, that a reasonable soul was brought into that matter to inform it. Thirdly, that both matter and form were united and sanctified by the infusion of Grace; and all this not successively but instantly by the efficiency of the holy Ghost in the passive womb of the Virgin.
Q. What was the matter of his conception?
A. True, real, and the most pure blood of the Virgin; whosoever adores any Christ not thus conceived, commits idolatry; as most Papists do in worshipping their god of bread.
Q. After what manner was he conceived?
A. After a miraculous, extraordinary and supernatural manner; more cannot be seen or said; the Blessed Virgin conceiving, was overshadowed by the Holy Ghost, to stay the curious from prying over far into this wonder.
Q. What do you learn from this conception?
A. First, that the imputation of an impure conception is taken away from believers, by Christ his holy conception. Secondly, that as Christ in his corporal conception, so believing Christians in their spiritual conception, were and are sanctified by the holy Ghost: No Savior without a holy conception, no Saints without sanctification.
Q. Who was the Mother of Christ?
A. The blessed Virgin Mary, Luke 1.27.
Q. How is She described in the Creed?
A. Three ways; First, by her name Mary. Secondly, by her condition a Virgin, before, in and after the birth. Thirdly, by her labor and travel, as she conceived, so in the fullness of time after the ordinary course of women, she brought forth her first borne.
Q. What may you learn from this birth of Christ?
A. First, that Eve’s transgression, is answered by Mary's conception; women should not be dis-heartened in the work of salvation. Secondly, that Christ was truly noble, of the blood Royal, borne King of the Jews, so believing Christians only are truly honorable. Thirdly, that good conceptions should be cherished till they be brought forth: the Word of God is the seed, good motions are spiritual conceptions; as Elizabeth when she had conceived, hid her self, so should Christians after Sermons, even retire themselves a little, (if conveniently they may) to nourish the conception. Fourthly, to yield the blessed Virgin Mary all due reverence, as the Mother of Christ: which may be expressed. First, in giving her those titles the Scripture doth: Blessed, Virgin, Mary: for those other strange titles of Lady and Queen, we own them not. Secondly, in praising God for her. Thirdly, imitating her, in chastity, humility, &c. that by faith I may conceive and bear Christ in my heart, as blessed Mary did in her womb.
Q. Which is the fourth Article?
A. Suffered under Pontius Pilate, was crucified, dead, buried and descended into hell.
Q. What doth this Article contain?
A. The second part of Christ's humiliation, to wit, his passion, with the several degrees thereof.
Q. Who was it that suffered all this?
A. Jesus Christ the only Son of God, in and after the assumption of human nature; the person suffered, but in and according to our nature only, the Deity remaining still incapable of passion.
Q. What do you understand by this term suffered?
A. The passive obedience of Christ, not excluding his active; there being in Christ both a suffering obedience and an obedient suffering: by the passive part his obedient suffering, he took away sin both in regard of guilt, stain and punishment; by the active part his suffering obedience he purchased and conveyed righteousness to his members.
Q. What did he passively undergo?
A. All that offended justice had to inflict on guilty man for disobedience: as the wrath of God, the curse of the Law? with all those imcomparable miseries, meeting him between the womb and the grave, whereof so high and heavenly a nature was capable.
Q. How is his passive obedience described in this Article?
A. Two ways: First, by the Judge under whom he suffered. Secondly, by the sufferings themselves.
Q. Under what Judge did he suffer?
A. Pontius Pilate.
Q. Who was this Pontius Pilate?
A. A Gentile and a Roman; President of Jewry, Deputy for Caesar and a civil Judge among the Jews.
Q. Why did Christ suffer under a Judge?
A. First, that he might better represent the person of a Malefactor, guilty-man, in whose room he then stood. Secondly, that those reprsented by him might be absolved before the great Judge of the world.
Q. But why did he suffer under a Gentile and a Roman Judge?
A. First, for the fulfilling of some prophecies, that he should be delivered up unto the Gentiles. Secondly, because the Jews had no power to put him to death, it was taken from them by the Gentiles. Thirdly, as the benefit of his passion was to be offered first to the Jews, after to the Gentiles: So his passion was begun by Jews, but finished by Gentiles. Fourthly, not obscurely to fore-show the sufferings of Christ Mystical under his successors, the Roman Deputies, Vicars of Rome, under whose jurisdiction a good Christian cannot but suffer.
Q. What do you learn hence?
A. First, that worldly advancement by wealth, honor, preferment to high places of command, is attended with many dangers, and doth often occasion men to commit greater sins, then otherways they would or should; Pilate's authority made him guilty of this innocent blood. Secondly, that as Christ suffered under Pontius Pilate, so true Christians under the Pope and all wicked Governors. Thirdly, to suffer patiently with Christ, if at any time we be called to suffer for righteousness sake, committing all to him that judgeth righteously.
Q. Which are the sufferings he underwent?
A. 1. Apprehension. 2. arraignment. 3. accusation. 4. sentence of condemnation. 5. execution; this last only expressed in the Creed, as presupposing the rest.
Q. What may this teach you?
A. First, that wicked men agree in nothing so well as evil or what tends to evil: Pilate and Herod, Scribes, Pharisees and Soldiers that were divided before, agree now in opposing Christ. Secondly, that profane, impenitent sinners, shall be apprehended, arraigned, accused, and condemned by and before the Lord, because they have no benefit by his passion. Thirdly, that believing penitents shall never be arraigned, accused or condemned, because Christ suffered all these for them. Fourthly, not to think it strange, if I be thus dealt with by men of the world for Christ's sake, and in defense of his truth.
Q. What is the meaning of this word crucified?
A. Fastned to a cross: the word being compounded of two Latin words, signifying so much, and showing the manner of Christ's death.
Q. Why was Christ to be crucified?
A. First, for the fulfilling of certain types and prophesies, especially that of the brazen Serpent. Secondly, this kind of passion was most answerable to Adams transgression; what the the first Adam lost by eating the fruit of a tree, the second regained by suffering upon a tree. Thirdly, that he might thereby undergo the curse for us, and redeem all believers from it. Fourthly, that he might draw our eyes and minds upward.
Q. What do you learn from this that Christ was crucified?
A. First, that as Christ, so true Christians are crucified in regard of the world, the power of sin and prevailing lusts of the flesh. Secondly, that all my hope of health and safety is in Christ crucified; I attribute no part to the Cross, but all to him that died upon the Cross, the sins of his bele • uing followers, being nailed with him, that they might never rise up in judgment again. Thirdly, so often as I read or hear of this, I cannot but admire the love of my Savior, grieve for my sins, that were the nails to pierce his tender body, and heartily desire power over all my corruptions. Fourthly, now to be ever careful lest I crucify him again, (as much as in me is,) by continuing in any known sin; this bitter death tells me, he hath suffered enough already.
Q. What do you mean by this, when you confess he was dead?
A. Viz. That the body and soul of Christ were really severed for a time, as in the natural death of any other.
Q Why did Christ die?
A. First, to show the truth of his humanity and realty of his suff • ings Secondly, to satisfy justice • o the full, who had before th •• a • ned man with death. Thirdly, to va • qu • sh death by taking away the sting and making it a passage unto life. Fourthly, to manifest the infiniteness of God's love to mankind with the severity of his justice against sin, in one and the same act. Fifthly, that by a propitiatory sacrifice, he might establish the covenant, which could not be without such blood-shedding.
Q. What do you learn from the death of Christ?
A. First, a threefold assurance. First, that by his death I am freed from a double death; in part from the first, wholly from the second. Secondly, that being dead with Christ, I shall now ever after live the life of Christ. Thirdly, that the new covenant of grace is now of force.
Secondly, a threefold resolution. First, never more to live in any known sin, seeing Christ died for sin. Secondly, to cleave unto him with an ardent inseperable love. Thirdly, to lay down my life for him and his truth, to spend all my time and strength in his service, who hath not spared to spend his blood for me.
Thirdly, to condemn a threefold error. First, of the Jews expecting another Christ, cleaving to shadows, observing ceremonies which were to die with Christ. Secondly, of Papists that maintain a continual sacrifice, offering up and so killing Christ often, when as he was to die but once. Thirdly, of carnal Protestants, who lie still snorting under the dead sleep of sin, yet think to be saved by Christ's death.
Q. What do you understand by this, when you say, he was buried?
A. Viz. that Christ's body after death was in a desent manner laid in a tomb or grave, where it also remains the same without alteration or corruption, preserved by the presence of the diety.
Q. Why was Christ buried?
A. First, to show us, that in his greatest extremity, he had some well-willers, who performed this office of love unto him. Secondly, to confirm the truth and certainty of his death. Thirdly, that he might follow death, wrestle with him in his own Castle, and beat him out of his own supposed inuinsible hold. Fourthly, by his presence to take away the horror of the grave, to sanctify it, to be a chamber of refuge, a sweet bed of rest, and a passage to immortality.
Q. By whom was he buried?
A. Joseph of Arimathea, and Nicodemus; two of his fearful Disciples in time of need became boldest, when such as had made fairer shows denied or left him.
Q. Why was He buried by rich men?
A. First, because they were best able to perform it, in a convenient manner, Christ was the Son of Nobles, fit it was he should be buried by men of honor. Secondly, to teach rich men two things: First, to be helpful with their substance to the members of Christ in distress. Secondly, not to shun as ashamed, the meanest office, which may bring any glory to God, or comfort to his Church.
Q. What may you learn hence?
A. Two things especially. First, a lesson of consolation, cheerfully to follow my Savior to the grave, where he once lay. Secondly, a lesson of imitation and that. First, to perform the like unto any of my Christian brethren. Secondly, to spend some time every day in burying of my sins, in and with him who was once buried for sin.
Q. What mean you by these words, He descended into Hell?
A. First, that Christ after his death and burial was detained as a prisoner under the bondage of death, for one whole day and two nights. Secondly, during this space that he triumphed over Satan in his own Kingdom, the manner how is unknown.
Q. Why did Christ descend thus?
A. That believers in him might not descend: that death might not detain them as prisoners, nor Satan triumph over them.
Q. What do you learn from it?
A. First, to confute Papists, teaching that the soul of Christ descended into Hell, to deliver some souls there detained, and that the souls of just men may suffer pain after death, equiuallent to the torments of Hell, crossing both the end and effect of Christ's descent. Secondly, to descend with Christ to the lowest step of humiliation, to be vile in my own eyes, that I may be precious in God's sight through Christ. Thirdly, to possess my soul in patience and hope: from the lowest ebb of misery, God is able to restore, Christ was dead, buried, and descended into Hell, yet raised again.
Q. Which is the fifth Article?
A. The third day he rose again from the dead.
Q. What doth this Article contain?
A. The first full step or degree of Christ's exaltation, and that is his resurrection.
Q. Who was it that was thus exalted?
A. Jesus Christ as God and Man: the same person that was humbled even to the death of the Cross, was raised to live forever in glory.
Q. What do you mean when you say, Christ rose again?
A. First, that the soul and body of Christ were reunited. Secondly, that Christ was freed from all infirmities of human nature, keeping still all the properties of a true Body. Thirdly, that the Diety did more fully open it self, adorning the humanity with all those finite excellencies, as such a creature is capable of.
Q. How was He raised?
A. First, by his own power. Secondly, as a public person attended with some others who rose with him as an earnest of the great and general resurrection.
Q. Why was Christ raised?
An. First, for the clearer manifestation of his Diety. Secondly, for the impletion of types and prophesies, and for confirmation of that truth formerly by him taught. Thirdly, that his Disciples might be assured of his victory over death. Fourthly, that he might apply the merits of his passion and perfect the office of Mediation. Fifthly, to cause a double resurrection to the faithful, the first to newness of life here, and the second to a life of immortality in heaven hereafter.
Q. When did Christ rise?
A. The third day after his death: having lain in the grave above the space of thirty-six hours, he rose the first day of the week to teach us. First, Why the Sabbath was altered, from the last to the first day of the week, that is, in memory of Christ's Resurrection. S • condly, when our Sabbath begins, early in the morning, about that time our Savior rose.
Q. Why did Christ rise the third day?
Q. From what did Christ rise again?
A. From the dead, that is, the state of the dead, the power of death and the grave.
Q. What do you learn from this?
A. First, that Christ is risen, confirmed by infallible testimonies, and diverse appearances. Secondly, that he hath perfected the satisfaction, for the sins of all believers. Thirdly, that God will raise all such as he casts down. Fourthly, that such as are Christ's, are risen and shall be raised with him both in regard of the first and second resurrection.
Q. What use can you make of this.
A. First, to examine myself whether I be Christ's and risen with Christ for the first Resurrection, which may be known. First, by my separation from the dead that is, wicked company. Secondly, by my heartily, heavenly conversation.
Secondly, to cheer up myself and all right believing Christians in an assured hope of a comfortable Resurrection.
Thirdly, to endeavor in the use of means. First, to know Christ thus as raised. Secondly, to rise by and with him. Thirdly, to be prepared during life for the last Resurrection.
Q. Which is the sixth Article?
A. He ascended into heaven, and sitteth at the right hand of God the Father Almighty.
Q. What doth this Article contain?
A. The second part or degree of Christ's exaltation, that that is, his ascension and coronation.
Q. What is the meaning of this, He ascended?
A. That Christ in his glorified humanity, did remove, really, visibly, locally from earth into the third heaven, where the Lord manifesteth his glory unto his Saints.
Q. When did He ascend?
A. Forty days after his Resurrection.
Q. From what place did He ascend?
A. The mount called Olivet: whence He came to his passion, there is but one way to the Cross and to the crown; to suffer and to reign.
Q. To what place did He ascend?
A. To that heaven, which must contain his humanity till the restoration of all things.
Q. Why did He ascend thither?
A. First, that he might triumph over the enemies of his Church, lead captivity captive and limit the power of sin and Satan toward his elect. Secondly, to appear as an advocate in the presence of God on the behalf of his people. Thirdly, to take possession of his own Kingdom in our name and nature, to open for us heaven gates, which were shut against us by Adams fall. Fourthly, that he might thence send the gifts and graces of his Spirit unto his Church: in a more plentiful manner. Fifthly, that He might prepare a place for everyone of his believing followers, against their next meeting.
Q. What do you learn hence?
A. First, that Christ is ascended, I may not look for his corporal presence here till the Judgment day. Secondly, that if I be Christ's, I must ascend with him, daily aspiring after a growth in grace, to have my conversation in heaven. Thirdly, that heaven is the place provided for Christ's Disciples, their hearts, hands, and eyes must hourly ascend thitherward. Fourthly, that none can ascend thither but Christ, natural and mystical, none but with, in, and by Christ, neither in prayer nor person.
Q. What is the meaning of Christ's sitting at the right hand of God the Father Almighty?
A. First, that he hath received the fullness of honor and glory in regard of his person. Secondly, the fullness also of power and authority in regard of his office, both of mediation and jurisdiction.
Q. Why was our Savior thus seated?
A. First, that he might effectually interceade in behalf of his children sending by him their sad complaints to God the Father. Secondly, that he might govern his Kingdom and exercise authority over all; while he sits there, he keeps the Keys in his own hand and needs no Popish Vice-roy.
Q. For whom doth Christ intercead?
A. All, for whom he died, that they may be converted and prepared for glory.
Q. How can you know, whether Christ hath and doth intercead for you?
A. By the Spirit of supplication bestowed on me; I could not heartily pray for myself, but by virtue of his intercession for me.
Q. Ouer whom doth Christ bear rule?
A. All, good and bad: over his friends to gather, guide, defend and prepare them for a crown; over his enemies by restraining their fury and confounding them in their deepest plots, &c.
Qu. What do you learn hence?
A. Generally two things: First, a point of good manners, to give Christ the upper hand, seeing God hath done it: to prefer his Ambassadors and servants to others that are not or appear not so. Secondly, a point of doctrine, That those commonly are most esteemed with God, who are or have been least esteemed in the world, as Christ was. More specially I learn. First, being perst with the burden of prevailing corruption, to run unto Christ, who is ready and able to ease me. Secondly, that my endeavors in his service the weak and imperfect shall be accepted through the efficacy of his intercession; Prayers made by me, are preferred by him. Thirdly, to obey him with reverence and holy fear that is so high exalted. Fourthly, to look up unto him in all extremities, of temptation, persecution, death; he is heavens fauorite, powerful and compassionate. Fifthly, to be heavenly minded, in an humble submission of what is mine to his government.
Q. Which is the seventh.
A. From thence he shall come to judge the quick and the dead.
Q. What doth this article contain?
A. A confirmation of the former Article, and a descripon of the last judgment.
Q. Who is He that shall come to judge the world?
A. Jesus Christ the Son of God our Lord, who was once judged by the world.
Q. What mean you by this, He shall come?
A. I mean. First, that Christ shall truly and really appear in his own person, and in his human nature. Secondly, that He shall manifest to all the world his power and glory in great pomp and state.
Q. From whence shall He come?
A. From heaven, where He is now seated on the right hand of God the Father Almighty: but to what place, whether to Mount Olivet as some Schoolmen think, or to the valley of Jehoshaphat, as other Grave Divines, or that it shall be in the Air: any, may be received as probable, none as certainly necessary.
Q. For what end must He come?
A. To judge and determine of all controversies, to pass a righteous sentence from which there can be no appeal; no not in the thought of those which shall be judged.
Q. Who are they that must be judged by Him?
A. All, quick and dead: found lying in their graves or living upon earth: good and bad, high and low: as first Angels with the judgment of a more glorious retribution. Secondly, good men with the judgment of absolution. Thirdly, wicked men and Angels of darkness with the judgment of final condemnation.
Q. How will Christ come?
A. As a judge in State and Majesty, with a sounding Trumpet, that all the world shall hear, and the heavenly host attending, which all the world shall see in their richest furniture.
Q. When will Christ come thus?
A. It is not revealed; that men might continually wait for it, and not curiously search after the seasons, which God hath reserved in his own power: preparation for it, is better then any disputation about it.
Q. Why is Christ appointed to judge the world?
A. First for the honor of his p • ace and office, it being given him as a crown for his suffering. Secondly, that He might openly take vengeance upon those his enemies who would not that He should reign over them here in this world. Thirdly, that he might bring his own Subjects into real possession of that glory which He did purchase for them. Fourthly, that the mystery of iniquity and all hidden works of darkness, might be publicly seen, shamed and sentenced.
Q. What do you learn from this Article?
A. First, that Christ will certainly come to judgment. Secondly, that I must appear in my own person before the Judgment seat of Christ. Thirdly, to judge none but myself, not the living, I know not how God may dispose of them hereafter; nor the dead, I know not how God hath disposed of them already: it is Christ's office to judge both. Fourthly, to make my account ready every day, in a holy preparation for it, so to live as I desire to stand then in the presence of Christ.
Q. Which is the eighth Article?
A. I believe in the Holy Ghost.
Q. What doth this Article contain?
A. Two things. First, a description of the third person in Trinity. Secondly, the duty of a Christian concerning him.
Q. How is the third person described?
A. Two ways. First, by his name Ghost or Spirit. Secondly, by his title or attribute Holy.
Que. Why is he called, The Spirit?
A. Not exclusiuely, both Father and Son are equally Spirit, but emphatically, because He is breathed, as it were, in his procession from the Father and the Son, noting the manner of his subsistence in the Godhead.
Q. Why is He called, The holy Spirit?
A. First, in regard of his nature, He is holy. Secondly, because it is his personal office to sanctify both the Church and the Children of the Church, such as are effectually called, and that both with common, and with saving graces.
Q. What is the duty of a good Christian?
A. To believe in him.
Q. What is it to believe in him?
A. First, to acknowledge him for God. Secondly, to confess him. Thirdly, to apprehend him, and rely upon him for his comforts, gifts and graces. Fourthly, in resolution and preparation to die in defense of this truth. Fifthly, to live in a constant course of spiritual service required by Him, in whom I believe.
Q. What do you learn from the whole Article?
A. First, that there is a holy Ghost, in person distinct from the Father and the Son, in essence the same. Secondly, that I must believe in him, (as in the Father and the Son) who is the sanctifier and comforter of my Soul. Thirdly, that if I believe in Him indeed, He dwells and hath his abode in me.
Q. How may a man know whether He have the Spirit abiding in him?
A. 1. By that spiritual service he is stirred up unto and enabled thereby to perform: the Spirit quickeneth especially to prayer. 2. By that holiness of life, which follows the presence of the Spirit. 3. By the fruits of the Spirit, love, joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance. 4. By that inward testimony and comfort a man may feel in all spiritual conflicts and distresses. 5. By that care he hath, not to grieve the Spirit; but to cherish the motions, and follow the directions thereof.
Q. Which is the ninth Article?
Ans. The holy Catholic Church, Communion of Saints.
Q What doth this Article contain?
A. A confession and description of the house of God, the Spouse of Christ, the Church: being the second general part of the Creed.
Q. Whom do you mean by (Church) here?
A. That Universal invisible society, consisting only of the elect, ordained to eternal life, quickened by the Spirit and so prepared for glory.
Q. What do you confess here touching this Church?
A. First, notwithstanding the Universal corruption of mankind and their desperate estate under sin, yet God hath his company in the world, there is such a Church, the Mother and nurse of Christians, the pillar and ground of truth. Secondly, that this Church must be believed to be, it is above sense and reason, they judging it improbable, if not impossible, therefore called the invisible Church, in regard of her dispertion, spiritual condition and mystical Union with Christ.
Q. What is it to believe the Church?
A. First, to acknowledge a number of believers always extant in the world. Secondly, to be persuaded upon good grounds out of Scripture, that I am one of her children. Thirdly, courageously to resolve to live and die in the Unity of this Church. Fourthly, to assent to that truth of God proposed and maintained by that company, with reference still unto the rule.
Q. What do you believe of it?
A. First, that it is but one, although it may be diversely considered. Secondly, that Christ is the sole head of this Church both in regard of life and government. Thirdly, that I cannot have God for my Father except I have this Church for my Mother. Fourthly, that this Church is free from error, final and fundamental, so differing from particular visible Churches, which consisting of a mixed multitude, are apt to err & remove.
Q. Is grace universal as the Church is?
A. Yes, rightly understood; this Church is not so universal as to contain all men, nor grace so universal as to save all men.
Q. Cannot a man be wrought out of this Catholic Church: being once in it?
A. No: he is kept by the power of God through faith unto salvation.
Q. But cannot a man be wrought out of a particular visible Church?
A. Yes, he may be cast out by two doors: First, of legal expulsion; by that high and fearful Ecclesiastical censure of excommunication, rightly ordered. Secondly, of voluntary separation, by heresy, schism, or for some gainefully carnal ends.
Q. How may a man know such a visible Church from which he cannot offensively separate?
A. First, by the pure and powerful preaching of the Word of Christ. Secondly, by a sincere administration of Sacraments, according to Christ's institution as near as may be attained. Thirdly, by a good form of discipline agreeable to the Word, at least in the rules and grounds thereof, although there may be many faults and failings in the execution. Fourthly, by a conscionable practice of obedience in the perfect members of it.
Q. Is this national Church here with us in England such a one?
A. Yes, as I am fully persuaded, having all the marks of a sound visible member, of the Catholic Church, before cited.
Q. What do you learn from this confession?
A. First, how unlikely a thing it is, and strange to flesh and blood, that there should be any such company in the world, seeing it must be believed. Secondly, the necessity of getting into, and the excellency of being in this Church, like Noah: Ark wherein none can perish. Thirdly, wisely to discern of assemblies therein, lest I mistake a den of thieves, for the house of God, all companies laying claim to the Church. Fourthly, humbly to submit to her doctrine, comparing it still with the rule; I may not so believe the Church, as to take her word before Christ's; the honor of the Church consisting in her dutiful subjection to him. Fifthly, continually to behave myself, as becomes a child of the Church in all holiness of life and conversation.
Q. How is the Church described?
A. Two ways: First, by her properties Holy and Catholic. Secondly, by her privileges set down to the end of the Creed, Communion of Saints, remission of sin, resurrection of the flesh, and life everlasting.
Q. Why is the Church called Holy?
A. First, because of her separation in her members, from the profane multitude in the world. Secondly, because of the imputation of holinsse from Christ her Head and Husband, who endowed her with all his good things on the marriage day, especially faith and love. Thirdly, by reason of the inchoation of holy practice, and Christ's acceptation of her endeavors. Fourthly, for distinction sake of the Militant from the Malignant Church, which is a most profane and impure company.
Q. What do you learn from this property?
A. First, that if I be in this Church, I must be holy; particular visible Churches contain a mixed multitude of good and bad, this Catholic Church receives none but good. Secondly, as in all places and companies, so especially I must manifest holiness in the Temple and company of the Saints, assembled holiness becomes God's house forever. Thirdly, sharply to reprove Papists, for giving this title (and more) to the present Pope; not only holy but (which is a name of blasphemy) his holiness.
Q. Why is the Church called Catholic?
A. First, because it is dispersed over the face of the whole earth. Secondly, it hath been in all ages and shall continue to the end of time. Thirdly, it contains penitent sinners of all sorts and conditions, none simply excluded. Fourthly, in respect of the truth she teacheth which is Catholic. Fifthly, to difference her from particular visible Churches, whereof no one can be called the Catholic Church.
Q. What do you learn from it?
A. First, a lesson of comfort, seeing Christ hath provided so large an Ark to save his children in, let none despair. Secondly, to reprove Papists, who tie this term Catholic to the particular Church of Rome, against the light and voice of common sense. Thirdly, what a stay good men have here against the fear of common corruptions, whereby the Lord is provoked daily. The Church is Catholic; as God is grieved and dishonored by wicked men everywhere, so he is again well pleased and honored with the service of his children everywhere: seven thousand we read of, that never bowed their knees to Baal.
Q. What is the meaning of this word Communion?
A. That there is a society or co-partnership of many together, in the possession and use of spiritual riches: implying three things: First, union with them with whom we have communion, mystically and spiritually knit, as members under one head. Secondly, mutual communication in giving to one another, and receiving from one another. Thirdly, an obligation or tie to employ all our strength and gifts to the good of the whole body.
Q. Who are meant by Saints here?
A. Not the dead only, much less such as are canonized by the Roman Bishop, but all that are in Christ, sanctified by his Spirit, and washed in his blood, whether dead and living.
Q. Why are they called Saints?
A. First, because of their separation from the rest of the world (who are hearty enemies to sanctify and holy walking) by an effectual calling. Secondly, by reason of the imputation of Christ's holiness, in number, weight and measure, to all his members. Thirdly, in regard of their inherent (though imperfect) sanctification, wrought in them by the Spirit of God in the use of his Ordinances. Fourthly, in respect of their right to a Saint-ship in glory.
Q. How many parts are there of this Communion?
A. Two: First, of all the Saints with Christ their Head. Secondly, amongst themselves, one member with another.
Q. Wherein consists the Communion of Saints with Christ?
A. In two things: First, in that Christ gives some things to them which are his as his Body and Blood, Spirit and Graces, Crown and Kingdom. Secondly, in that Christ takes some things unto himself, which belong unto them, as sin, punishment, persecution.
Q. What Communion is there among the Saints themselves?
A. Threefold: First, among those Saints that are in the Militant Church, a communion of affection, profession, afflictions and distribution both of spiritual gifts and worldly wealth for the mutual relief one of another. Secondly, amongst those Saints which are in the triumphant part of the Church, there is a Communion, of vision, consolation, action or employment. Thirdly, between both, these on earth and those in heaven, there is a Communion. First, in that the Saints in Heaven do heartily affect the welfare of those on earth generally at least. Secondly, in that the Saints on earth have their consolation in Heaven, earnestly desiring a dissolution to enjoy their company.
Q. What is it to believe this Communion of Saints?
A. First, to acknowledge such a society, whereof Christ is head. Secondly, to be persuaded I am a member thereof. Thirdly, to rejoice in it, as if I saw a most delightful sight. Fourthly, to resolve never to forsake it what ever come.
Q. Suppose a man be out, how may he get into this Communion?
A. First, by regeneration, for except a man be borne from aaboue, he cannot see the Kingdom of God. Secondly, he must then forsake all other societies that are contrary. Thirdly, he must be bound unto them as an apprentice for term of life. Fourthly, he must faithfully promise, and seasonably perform the work of that company.
Q. How may a man know he is admitted into this society?
A. First, by his humiliation and reformation; none are bound, many made free of this company. Secondly, by that inward combat he shall after find in him, against sin, Satan, and wicked men. Thirdly, by the earnest of the Spirit, received at his admission. Fourthly, by his love to that society, and compassion of them in all their sufferings. Fifthly, by his heavenly conversation; his language, apparel and behavior is such as they use.
Q. What do you learn hence?
A. First, that there have been, are and shall be till the end, such a society in the world, consisting of Christ and Christians. Secondly the necessity of cleaving to this corporation, although it be contemned and opposed: will any free town burn their Charter or be ashamed of their Privileges, because the country people envy and malign them? Thirdly, to acknowledge it with respective affection, where ever I see or believe it, as the only representation of Heaven. Fourthly, to seek the good of this company by all possible means, comforting some, reproving others, praying for all. Fifthly, I learn that neither distance of place, nor meanness of condition, can dissolve or hinder this Communion, it is the Catholic Church. Lastly, to live in love and peace with God's people, rejoicing in their company above all others.
Q. Which is the tenth Article?
A. The forgiveness of sins.
Q. What doth it contain?
A. A second privilege of the Church, to have sins remitted unto her, and to be an instrument whereby this favor is procured to others.
Q. What is the meaning of this Article?
A. First, that there are sins in the Church, even among the Communion of Saints. Secondly, that all sins are remissible to that society, and only to them. Thirdly, that good Christians are to believe both the being of sin in the Church, and forgiveness thereof to the Church.
Q. What is sin?
A. A transgression of the Divine Law, in thought, word or deed.
A. How many sorts of sin are there?
A. Many: original; actual, of omission and commission, of knowledge and ignorance, of weakness and presumption, &c.
Q. What is remission of sin?
A. It is an effect of God's love unto his Church, whereby he acquits his chosen from the guilt of sin, through the infinite merit of Christ's sacrifice, so that they stand unspotted and undefiled in his sight, as if they had never sinned.
Q. What is it to believe the forgiveness of sin?
A. First, to acknowledge such a power in God, that he is able to do it. Secondly, to assent to the truth of God revealed in Scripture for the manner of it. Thirdly, to be persuaded upon good grounds, that I am one of the number to whom this privilege belongs; Fourthly, to labor daily during health and life, either to procure or to renew and continue it to me.
Q. Who can forgive sin?
A. He only, against whose law sin is committed, and that is God; for who can forgive sin but God only.
Q. Cannot men and Ministers forgive sin?
A. No: yet thus much is taught us. First, that men may remit an offense given them, by any of their brethren, not the sin committed thereby against God. Secondly, men may be instruments whereby remission of sin is procured. Thirdly, Ministers may declare God's will, and pronounce the sentence of remission upon condition; if men presume to go further, they trench upon God's prerogative.
Q. How is sin remitted?
A. Principally by the Lord himself, acquitting the sinner, blotting out the sin, and covering both with the imputation of Christ's righteousness instrumentally by his Ordinances and Messengers, preaching, praying, and administering Sacraments.
Q. How may a man get remission of sin?
A. By repentance and conversion: for first there must be a sense and feeling of the burden of sin. Secondly, a free and full confession. Thirdly, self condemnation with hatred and detestation of sin. Fourthly, hearty supplication for pardon in and through Christ. Fifthly, a purpose to leave all known evil, withal appearance of evil.
Q. How may a Christian be assured in some good measure of it?
A. First, by faith in the promises, seeing and believing what the Lord hath spoken in his Word to this end. Secondly, by answerable reformation of life in obedience to God's known will. Thirdly, by spiritual strength, and power over sin, in the use of appointed means; which whosoever desires indeed, hath and shall have vi • torie. Fourthly, by the inward testimony of a rectified conscience, which being purified, is also pacified.
Q. What do you learn from this confession?
A. First, how miserable and wretched I am, by reason of sin remaining, although I be in and of the Church. Secondly, for my comfort, I learn hence where remission of sin is to be had and how. Thirdly, to do as I would be done unto, forgiving as I would be forgiven. Fourthly, that this is one of the rarest privileges in the world, and hardest to be gotten, only by faith. Fifthly, to sue out this pardon for myself; above all to avoid multiplying of sin, and deferring of Repentance.
Q. Which is the eleventh Article?
A. Resurrection of the body.
Q. What doth it contain?
A. A third privilege of the Church, to have the bodies of of her children raised from death to life, and from the grave to glory.
Q. How can it be a privilege to the Church, when others without the Church: shall partake thereof?
A. None can enjoy it in that manner the Church doth and shall: others shall be raised by the external power of Christ as a Judge, commanding them from prison to the place of execution; but the children of the Church shall rise by the inward virtue of Christ, as a head of that body, conveying quickening power into every member united to him.
Q. What is the meaning of this Article?
A. First, that the body after dissolution, shall be restored to his former integrity both for parts and proportion. Secondly, that everybody shall have his own soul brought back, inseparably united to give life and motion. Thirdly, that all corruptible qualities shall be laid aside and both made wholly immortal like the glorious body of Christ.
Q. What is the resurrection?
A. A raising up again of what was fallen and a re-union of those things which for a time by death, were separated.
Q. What is it to believe the resurrection of the body?
A. First, to acknowledge the mighty power of God, able of stones, dust and ashes, to raise up children to Abraham. Secondly, to be assuredly persuaded my body shall be raised again. Thirdly, with content and inward delight to assent to this work of God in regard of my own particular.
Q. What bodies shall be raised again?
A. The very same that die, with several statures, without diminution or imperfection, altered only in qualities.
Q. Who are they that shall be raised?
A. All, good and bad, just and unjust, young and old, that ever were.
Q. By whom shall they be raised?
A. Christ, Lord of all things, and the only head of his body the Church: thy dead men shall live, together with my dead body shall they rise, saith the Lord, Isaiah 26.19.
Q. How shall they be raised?
A. First, the dead in their graves shall hear the powerful voice of Christ, and come forth. Secondly, for those which shall be found living upon the earth at that day, they shall be changed in a moment and prepared to meet him.
Q. Why must all be raised thus?
A. First, for the glory of God, in a further manifestation of his mercy and justice. Secondly, for the infliction of deserved punishment upon the wicked, who often flourish here. Thirdly, for the performance of God's promise, and perfecting the work begun in his Children, who were of all, most miserable, if they had hope only in this life.
Q. When shall this resurrection be?
A. At the day of judgment, called by Job the latter day; by our Savior the last day; with patience to be expected, because not revealed.
Quest. What do you learn from this Article thus explained?
A. First, that all must die and fall before they can rise again. Secondly, that all shall undoubtedly rise to live again in the fullness of time. Thirdly, as I die, so must I rise to stand in the presence of Christ, with the same eyes, parts, &c. Fourthly, I learn to oppose this truth against the fear of death and immoderate grief for friends departed. Fifthly, to eschew sin, especially the corruptions of that age wherein I live, phantastike fashions in attire, long locks, &c. and to adorn my mind with good works, which will rise with me. Sixthly, to prepare for it by a daily meditation of it, still supposing I hear that voice: Arise ye dead and come to judgment Seventhly, that the despised Saints of Christ who now lie buried in silence and disgrace, shall ere long be raised with credit and reputation. Eighthly, that a joyful Resurrection doth ever follow remission of sin, as this Article doth the former, no thinking of the one, till the other be procured.
Q. How may a Christian be assured of his Resurrection to life and glory?
A. He must purchase it, with prayers, tears and a diligent use of means all his life: for first, if he be truly humbled for his sins, if he were ever cast down and have had his part in the first Resurrection. Secondly, if he have chosen Christ for his Lord and Savior, casting himself into his arms and resting wholly upon Him. Thirdly, if he endeavor with zeal and cheerfulness to keep faith and a good conscience in all things: then may he be assured to die in Christ, to rest with Christ, till he be raised by Christ to rejoice and sing for evermore.
Q. Which is the twelfth Article?
A. Life everlasting.
Q. What doth it contain?
A. A fourth privilege of the Church, to have life eternal bestowed upon her and all her children.
Q. How is it a privilege of the Church, when wicked men shall also rise to live again?
A. None shall rise to live the life of glory in heaven, but Children of the Church; the life of wicked men in hell, is rather an everlasting death.
Q. What is the meaning of this Article?
A. First, that all the believing members of Christ, shall be partakers of another life, far better then this. Secondly, that, of that life there shall be no end.
Q. What is this life everlasting?
A. It is the being and exercise of spiritual actions in man agreeable to the Will of God: begun here by grace, but to be perfected hereafter in glory.
Q. Wherein consists the excellency of that life in glory?
A. It cannot be expressed, described it may be darkly and afar off, to consist. First, in an immeditate fruition of God, when the Saints shall see, know, love and rejoice in him perpetually. Secondly, in a perfect Sabbath when the Saints shall serve him both for matter and manner according to his own Will, without Popish trinkets, weariness or distraction. Thirdly, in the continuance and duration of both, immutably, everlasting, without any possibility of loosing or lessening.
Q. What is it to believe life everlasting.
A. First, to have the life of Grace begun here, as the manifestation of election and the earnest of glory; for none can rightly believe it, but he that hath it, Reu. 2.17. Secondly, to assent unto the truth of God concerning the immortality of the Soul, and the life to come. Thirdly, to be assured, after the examination of my estate, that I am one of those to whom this privilege belongs. Fourthly, to resolve upon fidelity in God's service till death, that he may glorfie his Name, by bestowing upon me this Crown of life.
Q. What must a Christian do to attain it?
A. First, he must endeavor to keep the Commandments, Eschew evil, do good, and live for evermore. Secondly, he must sow to the Spirit, and live holyly. He that soweth to the Spirit, shall of the Spirit reap Life everlasting. Thirdly, he must be constant in both, in a right manner, to a right end, till the Lord call him away.
Q. How may a man know whether this life be begun in him?
A. First, by the death of sin, for the dominion thereof in his affection. Secondly, by an inward grief for corrupt motions, blasphemous thoughts and carnal inclinations, with a daily fighting against them. Thirdly, by a communicating love to the Saints on earth. Fourthly, by an inward longing after Christ's second coming. Fifthly, by a hearty submission of himself to the whole revealed Will of God.
Q. When is this life wrought in the elect?
A. By degrees and at several times; partly in this life by the spirit, nourishing the incorruptible seed of the Word, more fully, immediately after death, but most fully & completely after the Resurrection of the flesh.
Q. What do you learn from this confession and description?
A. First, that there is a reward for true believers. Secondly, that everlasting life is the end of my faith and labors. Thirdly, to prefer that life above this moment any life I now enjoy, and the means to attain that, above the means to preserve this. Fourthly, to assure my heart above all things, of the beginnings thereof, and to endeavor in the use of means all my days. Fifthly, patiently to suffer the Lord to work it in me, how and when he pleaseth, saying, Amen to his prescriptions.
Quest. Supposing a Christian thus far right for his faith what is next to be done for salvation?
A. An endeavor to know and keep the Commandments of Almighty God.
Q. How many are there?
A. Ten: Exod. 20.1, 2, 3, 4, &c.
Q. Which is the first Commandment?
A. Thou shalt have no other God's before me.
Q. What is the meaning of this Commandment?
A. 1. That there is but one true God, to whose laws I am absolutely bound. Secondly, that all spiritual service and divine worship inward or outward, is due and must be performed by me to that God. Thirdly, that I may not make to myself, nor worship any other God.
Q. How can a man make to himself other God's?
A. By robbing the true God of his honor and glory, and giving it to that which is not God: as first by faigning gods, which have no being but in imagination only. Secondly, by admitting dangerously-false conceits of the true God, in private thoughts or prayer, which have no ground in Scripture. Thirdly, by giving divine worship, to any other beside the true God, whether Angel, Saint, &c. Fourthly, by seeking and affecting any of the creatures, before or more then the Creator, as the covetous, luxurious, self-seeking, vain-glorious man doth, &c.
Q. What is commanded here?
A. First, that I should cleave unto Jehovah, as the only true God, submitting to his laws, serving him and seeking his glory with all my heart. Secondly, that I do this to him only according to his will.
Q. What duties are you to perform by virtue of this command?
A. Many, first to labor after a sufficient, and saving knowledge of the Lord, as he hath revealed himself in his Word. Secondly, to believe the Word of God, both for the precepts, threatenings and promises therein contained. Thirdly, to place my whole affiance in him, as reconciled through Christ, which includes filial fear, sound hope, confidence, and flexible humility, considering his excellency and my vileness. Fourthly, to love him simply for himself, friends we may love in him, enemies for him, and creatures as sent us from him. Fifthly, to be zealous for his glory, sincerely, moderately and seasonably. Sixthly, to rejoice in the Lord always, both in times of peace and persecution. Seventhly, to be thankful for everything; health and sickness, prosperity, and adversity. Eighthly, to be patient under the cross, ordered by his providence, for the chastisement and trial of his children, and must be borne cheerfully, meekly, and constantly. Lastly, to honor God. First, privately by myself, or with others, reading, praying, conferring, singing of Psalms, eating, drinking, buying, selling, and all to the glory of God. Secondly, publicly by joining with the true Church which the Scriptures do demonstrate, by furthering the true Religion, swearing by his name being lawfully called, and by confessing the truth boldly, in the face of the enemy.
Q. What is here forbidden?
A. To set up any other God in my heart, to give divine worship to any other thing; not to conceive aright of the true God, or not to perform this spiritual service to him only.
Q. What sins are you especially to avoid by virtue of this prohibition?
A. Divers, as first denying of God directly, or by consequence, when men live as if there were none, or none such as the Scriptures declare. Secondly, multiplying of God's, either with the idolatrous Gentiles, superstitious Papists, or with carnal Protestants who adore their riches, pleasure, honor, &c. Thirdly, abusing of the true God either in opinion, as Arians, Jews, Turks. Epicures do; or in practice and that, First, by ignorance of God and his Will, whether affected or careless: as also by a mere speculative knowledge, separated from obedience. Secondly, by infidelity, when men respect neither the power, Word nor works of God; bringing Christians, that content themselves with an historical, idle, counterfeit faith, upon presumption or despair commonly. Thirdly, by forgetfulness of God, not hiding his Word or not laying it as a rule to order our affairs. Fourthly, by distrust of God's goodness, power and providence, manifested by a carking care, and use of unlawful means either for deliverance or advancement. Fifthly, by hatred of God, his truth, graces, or servants, whether natural or aduentitious; which is commonly attended by an excessive love of worldly honor. Sixthly, by a blind, vntutored zeal, which is furious, immoderate, unseasonable and short; as also by coldness and luke-warmenesse in matters of Religion. Seventhly, by ingratitude for blessings received and impatiency under the cross. Eighthly, by dishonoring the Lord any way in private or public: loving anything above him, fearing anything more then him, hindering his worship, denying his truth in time of danger, swearing by creatures, accompanying familiarly with his professed enemies, or breaking any of his known commands.
Q. What do you learn from this Commandment thus explained?
A. First, how holy and strict the Lord is, in the matter of his worship and service. Secondly, therefore speedily and heartily, to abandon all false gods, withal carnal conceits and blasphemous thoughts of the true God. Thirdly, to labor to know the Lord, as he hath revealed himself, which is life eternal. Fourthly, to give him so known, my heart, to serve, to depend upon him and to put my whole trust and confidence in him. Fifthly, to admit of no opinion nor practice contrary to his law. Sixthly, boldly to acknowledge him, by confessing him and his truth, standing up for both in all assemblies. Seventhly, to consider myself as always before him and to do nothing without a serious thought of his presence; glorying most, that I am servant to such a Lord.
Q. Which is the second Commandment?
A. Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or in the earth beneath or in the water under the earth; thou shalt not bow down to them nor worship them, for I the Lord thy God am a jealous God and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my Commandments.
Q. What is the meaning of this Commandment.
A. First, that after knowledge and right choice, I must make an outward profession of the true God. Secondly, that this profession must be joined with service and solemn worship. Thirdly, that both these be done according to the rules and directions, expressed in his revealed Will, the written Word.
Q. How parts are there in it?
A. Two: First, the Commandment it self. Secondly, the confirmation of it with reasons to move obedience.
Q. What is the Sun of the command?
A. In regard of the mind, first that I conceive aright concerning the Lord's spiritual manner of subsisting, not to be represented by corporal shapes, nor seen with corporal eyes. Secondly, that I rest in that holy manner of worship, which he hath prescribed in his Word, aiming at his ends. In respect of the body-first, that no images be made for any religious use in God's service, without express direction. Secondly, that no man bow unto, nor before any image, with respect and reference to the image. Thirdly, that no religious service nor divine worship be performed to any images whether carved or painted. Fourthly, that none offer to convey his service, by or through an image to the true God, he hath willed no such thing. Fifthly, that every man endeavor to express his devotion in that form of worship which the Lord willeth in his Word, whether he preach, pray, receive the Sacrament, fast or vow, &c. All must be done in obedience without will-worship in sincerity without hypocrisy.
Q. How is it confirmed?
A. Three ways: First, from a description of God, I the Lord thy God am a jealous God and will not give my honor to another nor my praise to graven images. Secondly, from a communication, to visit the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me. Thirdly, from a gracious promise of showing mercy unto thousands of them that love him and keep his Commandments without addition or detraction, for matter and manner.
Q. What sins are here especially forbidden?
A. Many: some directly: as first, all false carnal conceits touching the manner of divine being in it self. Secondly, all will-worship with a secret distaste of every prescribed form, loathing that simplicity of service, the Lord requires, to bring in advance human inventions, under the plausible name of devotion. Thirdly, to make images of any creature, for any religious ends. Fourthly, to represent any person in the Godhead, by an image or picture. Fifthly, to give honor and worship unto any image by kissing, bowing, &c. under what presence soever. Sixthly, to confirm unto Idolaters, by adding such orders, rites and ceremonies as they use contrary to God's Word.
Other things by necessary consequence. As first, all approbation of idolatry, idol worship, by presence, silence, assistance; supplying Idolaters with such Images, and as most know, they grossly abuse. Secondly, all willful running upon the snare of other men's superstition. Thirdly, all irreligious behavior in the solemn performance of God's worship, every indecent gesture in the public assembly, withal contempt and neglect of his worship. 4. All formal self-conceited, superstitious service, when men give all to the outward, or all to the inward part of God's worship so dividing what God hath joined, conformity and sincerity. Fifthly, all human inventions, corrupting, hindering or darkening that manner of God's worship established by his order for government. Sixthly, all worshipping of Satan, to effect great matters by forbidden means, of Antichrist and his agents by submitting to him and receiving his mark. Seventhly, all abuse of sacred things, employed, to further the service and worship of God, especially sacrilege and Simony in the common acception, with-holding buying and selling spiritual livings, odious and abominable to the Lord.
Q. Are all images, and the use thereof simply here forbidden?
A. No: good use may be made of them: as first, to help the weakness of memory. Secondly, to revive and continue affection towards our godly departed friends. Thirdly, to provoke unto imitatiō. Fourthly, for ornament they may be used; provided, they be of men, not of God.
Q. Are all human inventious, in ordering the worship of God for the manner, condemned here as will worship and unlawful?
A. No: for first there are inventions political, laws and constitutions of men, compelling to keep the precepts of the second table. Secondly, inventions ecclesiastical or ceremonial, directing men in the observation of the first Table; touching the time, place, manner and other circumstances about God's worship, not only lawful but requisite, provided all be done with reference to those general directions set down in the Word, and to the practice Apostolical. Thirdly, such only as are against God's Word and do hinder his worship are here forbidden.
Q. What duties are here enjoined to be done?
A. First, to conceive aright of God, and to dedicate the body wholly to his service and worship. Secondly, constantly to use the means and ordinances prescribed in his Word. Thirdly, strictly to observe in a descent manner, those rules and orders, set down for the manner of God's public worship in the use of his ordinances.
Qu. What do you learn hence?
A. First, that God's service must especially be spiritual both for matter and manner. Secondly, to bow my body together with the heart in the worship of God. Thirdly, in things of indifferency, neither commanded nor forbidden in Scripture, wherein God's worship doth not consist and whereby it is not hindered, to conform myself to the present Church, who hath power to order the assembly, for the avoiding of offense, confusion and disorder. Fourthly, to reprove Papists, who will not have this to be such a distinct Commandment that they may more freely make and worship images, as appears both by their doctrine and practice. Fifthly, to reverence the true Image of God in Christ and Christians, laboring to have it renewed and perfected in me daily.
Q. Which is the third Commandment?
A. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.
Q. What is the meaning of this precept?
A. First, that having rightly disposed of my heart and body, to the service and worship of the true God, I must think next of glorifying that God in the ordinary course of my life, yea in all my actions. Secondly, that this glorifying of God's consists principally, in a reverent use of his name, and a holy observation of his day. Thirdly, that whosoever offends in either, doth highly displease Almighty God and is held guilty of eternal death.
Q. What doth this Commandment contain?
A. Three things: First, a manifest prohibition thou shalt not take the name of God in vain. Secondly, an included direction, but shalt reverence the Name of God. Thirdly, a reason to move obedience, drawn from the nature of an upright Judge, not to hold offenders guiltless.
Q. What is here meant by the Name of God?
A. First, his essential attributes, as power, holiness, wisdom, goodness, truth, &c. Secondly, his regal sovereignty manifested by his degrees before time, and a constant execution of them accordingly in time. Thirdly, his titles whereby he hath made himself known unto men of what country or language soever. Fourthly, all the means, wherein men may honor him as his Word and Ordinances. Fifthly, his creatures upon which he hath set his name; his mercies and judgments whereby he hath and doth daily magnify his name.
Q. What is it to take God's Name in vain?
A. First, to use God's Name vainly, wantonly, rashly, unreverantly, either in idle oaths, ordinary talk, or a formal profession of Religion. Secondly, to make use or God's Name falsely in false things to testify a lie; or profanely, in perjury, blasphemy, cursings, enchantments or other superstitious ceremonies. Thirdly, to debase his Word, through ignorance, rudeness, lewdness; speaking and not doing it. Fourthly, to usurp his authority civil or sacred. Fifthly, to abuse his creatures, excessively, unnecessarily, when nature requires none. Sixthly, to break a lawful vow or falsify a promise made unto another in the Name of God. Seventhly, by dishonoring God any way in thoughts, words, actions or behavior; rushing rudely upon religious duties, turning the Lord Word or works into profane jests or charms, joining a scandalous conversation with a Christian profession.
Q. Why may you not take God's Name in vain?
A. First, because he hath forbidden it, and threatened severely to punish it. Secondly, I should not then answer the end of my creation, which was to seek the honor and glory of God the Creator. Thirdly, I should never get pardon of any of my sins, but must remain eternally guilty without repentance.
Q. What course must you then take in glorifying God's Name.
A. I must cheerfully do what he hath commanded, and circumspectly avoid what he hath forbidden to that end.
Q. What hath the Lord forbidden in this precept?
A. First, all blasphemous, irreverent, dishonorable thoughts, concerning God's infinite Majesty. Secondly, all gross profanations of the Name of God, blaspheming, or causing others to blaspheme. Thirdly, all more plausible abuses of his name, mentioning it in a ridiculous matter, after a superstitious careless manner, to a wicked end, as in forged with and wrongful sentences, beginning commonly In the Name of God Amen, &c, taking it up for a shelter only against judgments, as carnal Christians do; or for a snare, to delude men and gain the more, as hypocrites and Jesuits do. Fourthly, all sinful swearing, whether idly in common talk, falsely, or truly before a Magistrate, by that which is not God. Vsing oaths whether virtual only as by faith and troth; by taking, &c. Pharesaicall by the head, by Jerusalem, &c. Popish by Saints and Idols, &c. as by Saint Mary, Saint Anne, by the Mass, &c. heathenish as by love, &c. or Atheistical by the blood of God, wounds of Christ's, &c. Fifthly, an idle, wanton repeating of any of the names of God in ordinary discourse. Sixthly, all formal hypocritical praying, hearing, professing, preaching with a heartless mouth for carnal ends. Seventhly, all breach of lawful vows and promises, in baptism, sickness, dangers: unthankfulness for God's blessings, spiritual, corporal; &c.
Q. What hath he commanded here to be done?
A. First, to sanctify the Name of God in my heart, mouth and life, by thinking, speaking and walking holily. Secondly, in all my actions, whether in or out of God's service, to aim at his glory. Thirdly, 〈1 page duplicate〉 〈1 page duplicate〉 to use his name in lawful and weighty affairs only, then to stand up for him and his truth zealously. Fourthly, to swear by his name only in truth judgment and righteousness, being lawfully called. Fifthly, to make profession of his religion in sincerity without hypocrisy, purpose of changing or back-sliding. Sixthly, to be thankful for mercies, faithful in vows and promises. Seventhly, to receive and use the Word and Creatures of God, as from his hand and in his sight.
Q. What is required that you may endeavor to keep this law?
A. First, knowledge how the Lord hath combined his owneglorie and the salvation of his children, under one and the same means; one cannot be had without the other. Secondly, a grounded fear of the great name of the Lord my God. Thirdly, love of his truth above all worldly things. Fourthly, purpose of heart to clean unto him, and to advance his honor and glory. Fifthly, setting and keeping of a constant watch over my heart and lips.
Q. What do you learn from this Commandment thus explained?
A. First, to be zealously forward in all things, both in regard of myself and neighbors, whereby God may have any glory. Secondly, never to think or speak of God without great reverence. Thirdly, above all to avoid swearing in ordinary talk, and as a witness to swear truly. FourtWy, to go about all the parts of God's service and worship heartily. Fifthly, to endeavor to make a holy use of all God's blessings; especially of his Word the food of my soul, and of his creatures the sustenance of my body. Sixthly, that Magistrates who supply God's room on earth, should not hold a swearer guiltless nor pass over any vnpunisht.
Q. Which is the fourth Commandment?
A. Remember that thou keep holy the Sabbath Day: six days shalt thou labor and do all that thou hast to do, but the seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou nor thy Son, nor thy Daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates: for in six days the Lord made Heaven and earth, the Sea and all that in them is, and rested the seventh Day, wherefore the Lord blessed the seventh Day and hallowed it.
Q. What is the meaning of this Commandment?
A. First, that the whole course and continuance of time is measured out in seven days often coming and going. Secondly, that six of those days must be spent in some lawful calling and necessary employment whereby the Church or Common-weal may be benefited; misspense of our time and profanation of God's time are both unlawful. Thirdly, that a seventh Day must be kept holy, separate from common businesses to be spent holy in spiritual exercises; that God may be that day more especially glorified by us.
Q. Is this precept moral or ceremonial?
A. Partly moral, that one day in seven should be set a part to the solemn service of God: partly ceremonial, that this or the other should be the day: Jews kept the last day of the week for their Sabbath in memory of their creation: Christians have the first day of the week, in memory of the accomplishment of their redemption, by order and practice of Christ's Apostles.
Q. What doth this Commandment contain?
A. First, a strict injunction, touching the sanctifying of the Lord's Day. Secondly, an amplification of this precept, pointing to whom it belongs, superiors, inferiors, sons, daughters, servants, cattle, strangers, with all in our jurisdiction. Thirdly, Reasons of it to enforce obedience; which are three: First, because God hath granted six days unto men, to follow their own business. Secondly, the seventh is the Lord's Day. Thirdly, we have the Lord's own example; he rested and hallowed it, to teach us what we should do. Fourthly, it contains a word or note of special observation above the rest.
(Remember)
Q. What is the meaning of the word?
A. First, that such a day of rest hath been or ought to have been observed from the beginning, remember it is no new thing. Secondly, that it must continue till the end of time, even as long as Matrimony, they were ordained and shall end together. Thirdly, that men ought to have a special care of this, above other, and to think of it before it come. Fourthly, that it is a very difficult thing to keep this day Holy as we ought.
Q. How is the Lord's Day kept holy?
A. By abstaining from the ordinary works of our calling (except it be a work of and for the day) in obedience unto God and spending the whole day in those spiritual employments, in that devout manner, and to 〈1 page duplicate〉 〈1 page duplicate〉 those holy ends, he himself hath appointed, to the complete sanctification of this day these things are requisite. First, a grounded knowledge touching the divine institution thereof, else we may keep it unto men, not unto God. Secondly, some answerable preparation both in regard of our worldly business and inward disposition of mind, by thinking upon it, ever the day before, and rising so that the private duties of meditation and prayer by our selves, with our charge, may be performed before the public begin. Thirdly, Christian practice of those duties in public which are the works of the day, coming at the beginning, staying till the end. Fourthly, Meditation after, application and holy conference about the Word and works of God. Fifthly, a seasonable conclusion of it, by repeating what we have heard, examining those under us, praising God and praying unto him for a blessing upon the whole.
Q. Why this day instituted to be kept thus holy?
A. First, that all may know (who hear and know of such a day) the Lord to be the sole author of sanctification. Secondly, for the preservation of our public Ministry, in the exercise of doctrine and discipline; therefore the chief Actors in the public sanctification of this day, (Ministers) are enjoined by the Law, to reside upon their particular charge: Thirdly, that the Church might one day at least in seven be gathered together visible; to give strangers good example, to signify their meeting in Christ as members of one body, to exercise and have their graces increased, and to show their hope of a future meeting one day in Heaven, never to part. Fourthly, for a help of human frailty and weakness, not able labor continually without rest; exceeding subject to forget God and his service. Fifthly, to teach men what they should be, holy, &c. as also what they may expect if they be such, an eternal Sabbath of rest, from labor, fears, sin and all the evil consequents thereof.
Q. What benefit is there in keeping this day holy?
A. Much every manner of way: for first it is an expression of obedience unto God's command; and Evangelical obedience is better then any legal Sacrifice. Secondly, it is a sign of grace and of the filial fear of God. Thirdly, it is a spiritual Faire or Market day for the inner man, as we have many for the outward carefully observed. Fourthly, men thereby are made more holy, procuring God's blessing on them and theirs all the week after: a conscionable keeper of the Lord's day cannot but walk with God every day.
Q. What is forbidden in this precept?
A. All pollution and profanation of the Lord's Day: as First, not keeping it, but following worldly business. Secondly, keeping it superstitiously, the outward rest without any inward disposition towards sanctification. Thirdly, misspending it in worldly thoughts and constant vncheerefulnesse in every duty. Fourthly, abusing it, by idleness; vanity in profane talk, games and pastimes; and impiety, by feasting immoderately, gluttony, drunkenness; with all unprofitable meetings. Thou shalt do no manner of work.
Q. May men do nothing on that day?
A. Yes: the works of the day; as: First, of piety, touching the being or well-being of that service which is to be performed unto God. Secondly, of charity, concerning the being or well-being of the creature, as feeding of cattle, relieving those in distress, visiting the sick, dressing necessary provision, making and keeping peace, &c: Hither refer the labor of Physicians and Mid-wives, &c. Thirdly, of necessity unfeigned, as the labor of Mariners on the Sea, fighting of soldiers in defense of their country; it is lawful to do good on the Sabbath Day.
Q. How then is it most usually profaned amongst us?
A. First, when men rest not from servile works that day; either in regard of the mind by sin, or body by an improvident ordering of business, or referring some worldly affairs purposely to that day (so making bold to borrow a part of God's time, to ich out their own) whereby they are hindered wholly, or made very unfit for God's service. Secondly, when men rest from labor but sanctify not; making rest the end, when indeed it is but a means to a further end: idleness condemned all the week, cannot be allowed that day. Thirdly, when men rest and sanctify partly; giving one half to God, another to themselves for profit or carnal delight; running to Ales, wakes or revels; gaming, dancing, drinking, &c. The Lord saith, Remember to keep the whole day, these forget one half. Fourthly, when men rest and sanctify it wholly themselves, but regard not those within their gates, they are sent on journeys, set to dry Mault, kept in to provide for a Mundaies Feast, &c. Fifthly, when men rest and sanctify it wholly both by themselves and theirs, but not to the right end; they could be content if there were none, or not so much preaching, or that it were quickly past.
Q. What do you learn from this precept thus explained?
A. First, a necessity of ceasing frō all servile labor for our pleasure or profit on the Lord's Day: superiors may not deprive their inferiors of this privilege. Secondly, to dedicate it wholly to his service in spiritual exercises with cheerfulness and delight. Thirdly, to permit none within my charge public or private, to be idle or ill employed that day through my default. Fourthly, to affect and reverence the Ministry as the means under God of this days sanctification: where this is wanting, all human laws are not able to prevent a profanation. Fifthly, to confine my thoughts, words and actions that whole day to religious objects, or to others in order there unto.
Q. Which is the fifth Commandment?
A. Honor thy Father and thy mother that thy days may be long in the land, which the Lord thy God giveth thee.
Q. Why is this made the first precept of the second Table?
A. First, to show that inseperable connection which is between the service of God and the love of our neighbor; hypocrites divide them, when good Christians look unto both. Secondly, because this is the foundation of obedience, unto the rest that follow: respect to superiors keeps men from killing, stealing, &c. Thirdly, because it contains a promise, which prevails much with men, and ought to precede the work as a motive to encourage.
Q. What is the meaning of this Commandment?
A. First, that when men have disposed of their hearts and bodies for the service of the true God, they must then think of their duty towards men, and not before. Secondly, that amongst men special regard must be had to superiors. Thirdly, that human societies do consist and are preserved in being and order by the due performance of mutual duties.
Q. What doth it contain?
A. Two things: First, a precept, honor thy Father and Mother. Secondly, a promise, that thy days may be long, or then they shall be long: which is not absolute, but conditional, as it may stand with God's glory, and be good for the obedient child of God.
Q. Who are meant by Father and Mother here?
A. All superiors, in calling, age, gifts: such as our natural Parents, School-masters, Magistrates, Ministers, Masters, Husbands, Benefactors, &c. yea and all that excel others in common gifts, saving grace, multitude of days, &c.
Q. What is meant by honor?
A. All due respect in words, deeds and gesture, which the place, age, gifts or condition of any of our superiors require: as: First, reverence either inward to acknowledge, approve and submit unto God's Ordinance; or outward to manifest this submission by action, rising • p to them, going to meet them, standing bare, bowing the body, keeping silence while they speak, giving place and terms of honor. Secondly, love to their persons, place and gifts: Thirdly, cheerful obedience to all their commands lawful and possible. Fourthly, thankfulness to God for them, and unto them under God for the good we enjoy by them; to aide them with our persons, purse and prayers. Fifthly, patience joined with modesty and humility towards them, bearing with their passions, covering their infirmities, so far as we may with a good conscience.
Q. But suppose your superiors be carnal, impious and so unworthy of honor?
A Howeuer God is worthy to be obeyed, let them be never so unworthy to have it: seeing God hath judged them worthy of the place, either with his liking or leave, disposition or permission, may not judge them unworthy of that honor which belongs to the place: only in honoring them I must learn to distinguish the person and his office, from the viciousness in either.
Q. What are here commanded?
A. All those duties, which superiors and inferiors ought mutually to perform each to other, for the preservation of that honor and dignity which God hath bestowed upon them.
Q. What is the duty of Magistrates?
A. First, to govern in the Lord, seeking his glory, the advancing of his truth, and the good of his people. Secondly, to correct for the Lord with courage, discretion and moderation; so bearing the sword, that the good may rejoice, and the evil tremble.
Q. What is the duty of subjects?
A. First, to acknowledge their authority. Secondly, to testify their awful submission thereunto by obedience; praying for them, paying what their necessity demands, and patiently suffering without rebellious thoughts, what shall be laid upon them.
Q. What is the duty of Ministers?
A. First, to wait till the Lord be pleased to call them unto a charge, not to run before they be sent, much less to purchase it. Secondly, to reside amongst those people, of whose souls the holy Ghost hath made them over-seers. Thirdly, to teach them the good ways of God fully and faithfully. Fourthly, to live and walk before them according to the strictest rules of godliness; considering the common sort are more led by the eye, then the ear: for the particulars let Ministers read Paul's Epistles to Timothy and Titus.
Q. What is the people's duty?
A. First, to cleave unto them firmly, so as not to prefer and follow strangers. Secondly, to affect them dearly. Thirdly, to reverence them highly as instruments of greatest good. Fourthly, to obey them readily when they bring divine authority with them. Fifthly, to reward them liberally; it is a great shame for men to suffer their Pastors to want, while themselves have anything. Sixthly, to procure a supply speedily, where a Shepherd shall chance to be wanting; lest while they fear to give a part, the Woolfe come and devour all.
Q. What is the duty of School-masters?
A. First, to be both able and willing to spend themselves and their time wholly in that function. Secondly, to instruct painfully and profitably in the grounds of their art. Thirdly, to observe the nature and several conditions of their Scholars, terrifying the stubborn, drawing the tender-hearted with the cords of love correcting all seasonably and moderately. Fourthly, to give them good example. Fifthly, to Catechize them in the necessary grounds of religion; to inquire of their behavior, both at home and abroad that they may encourage and reprove accordingly.
Q. What is the duty of Scholars?
A. First, to learn what shall be taught them, out of their own book, the book of God, and the book of manners. Secondly, to love, reverence and obey their Master in all his just commands. Thirdly, to keep their Masters counsel, not tattling abroad what is forbidden. Fourthly, patiently to undergo deserved correction, without murmuring or complaining whē there is no just cause.
Q. What is the husbands duty towards his wife?
A. First, to love her and manifest it by bearing with and passing by all infirmities. Secondly, to dwell with her as a man of knowledge, instructing her in points whereof she is ignorant or doubtful; protecting her against enemies, cherishing her as the most tender part of himself, providing and communicating things necessary, wisely governing her and others, that she may have honor as the weaker vessel; and all this that their prayers be not hindered.
Q. What is the duty of a good wife towards her husband?
A. First, to acknowledge him as her head and lord, giving him reverence accordingly, by her gesture, silence, fear to offend, &c. Secondly, to obey him in the Lord, keeping house and wisely dispensing what is left to her trust. Thirdly, to cherish him in sickness by attendance, in health by loving behavior, endeavoring to conform her self to his conditions being good. Fourthly, to keep her only unto him; showing no light behavior, nor frequenting any suspected company, which might stir up jealousy. Fifthly, to do him good and not evil all the days of her life; both in the things that concern this and a better life, that if any obey not the word, they may be won by the conversation of the wives, &c. the rest see Prov. 31.10, 11, &c.
Q. What is the duty of parents?
A. First, to love their children. Secondly, carefully to see unto their spiritual estate; and so to pray for them while they are in the womb; to procure for them the sign of the covenant, and to bring them up in the fear of God, catechizing and correcting them by words and blows suitable to their age and faults, grieving and praying for a blessing. Thirdly, seasonably and as means is offered to provide things honest even for this life, nourishing them, bringing them up in some lawful calling, & timely marrying them as the Lord shall direct. Fourthly, to keep them from places of danger and lewd company.
Q. What is the duty of children towards their parents?
A. First, to love and obey them in the Lord, although they be carnal or mean in condition. Secondly, reverently to submit unto them, while they command, instruct, correct, &c. Thirdly, to be thankful unto them for their care and pains in our education expressing this thankfulness by praying for them, as they shall see them stand in need, rejoicing their hearts, and crowning their heads by our virtuous life; helping them in all their wants according to our power, loving their friends for their sakes, and defending their honor both in life and death.
Q. What is the duty of Masters in the Family towards their Servants?
A. First, to be always mindful they themselves have a Master in heaven, doing as they would be done unto. Secondly, hearking to them and reasoning with them meekly. Thirdly, commanding them things lawful and possible. Fourthly, carefully providing for the good of their souls by teaching them and praying for them; requiring from them no service on the Lord's day, but such as may stand with the true sanctification thereof. Fifthly, governing them as fellow-servants, children, nay brethren in Christ. Sixthly, Rewarding them as the Lord hath blest us and their service to us (knowing that it is a great blessing to have a good servant) paying them their wages duly rather more then less, preferring them as we may, and respecting them ever after, kindly. Seventhly, the last, not the least duty, to be careful whom they entertain, and to keep no irreligious, incorrigible persons (enemies to God) long in their family.
Q. What is the duty of servants?
A. First, to seat themselves where they may serve God as well as man. Secondly, to fear, reverence and honor their Masters whether good or bad. Thirdly, to be content with their wages, not coveting to be commanders before their time. Fourthly, humbly to submit to their commands and deserved correction, without murmuring or answering again. Fifthly, to be faithful, no way wasting their Masters goods, or divulging secrets, and painful for the good of their Masters. Sixthly, to pray unto the Lord daily to direct, assist, and bless them about their Masters business. Seventhly, to be humble, gentle and sparing in words.
Q. What sins are hero forbidden?
A. All, which are contrary to the formerly mentioned duties, with all like unto them, and all occasions leading to the dishonor of our selves or others, especially superiors.
Q. What sins are here condemned in Magistrates?
A. First, to walk unworthy of honor, sordidly, proudly, lightly, dissolutely, &c. Secondly, to govern tyrannously. Thirdly, to pass sentence partially. Fourthly, to correct furiously, and for carnal ends. Fifthly, to hear or see God dishonored patiently.
Q. What in Subjects?
An. First, to curse or rise up in their own thoughts against their rulers: to despise them in authority by irreverent behavior. Secondly, to disobey their lawful commands. Thirdly, to deny their just demands, for their own maintenance and better support in their places. Fourthly, to resist or murmur against their correcting power. Fifthly, to live under them and receive benefit by them, without praying and praising God for them.
Q. What sins are condemned in Ministers?
A. First, Symonie (so called either from the fact of Simon Magus, or the wicked practice of our covetous patrons, who will not present till they Seemony) whereby men run and indirectly purchase places for themselves before they be called. Secondly, careless non-residencie, either not teaching or teaching to no purpose. Thirdly, evil examples in life and conversation, when they are intemperate, irreligious, uncharitable, covetous, &c.
Q. What in the people?
A. First carelessness of them, not weighing much whether they have any or none, good or bad; when they are the greatest blessing or judgment that can befall a people. Secondly, disobedience and disrespect unto them: manifested by not hearing, not practicing or not making them partakers of all their temporal good things.
Q. What sins are here condemned in School-masters?
A. First, disability. Secondly, imprudencie seen either in a neglect of their calling, following it amiss or not discerning the nature of children. Thirdly, impiety omitting one half of their duty, teaching but not correcting, or correcting but not instructing them in faith and manners.
Q. What in Scholars?
A. First, idleness and negligence, not hearing what their Master teacheth or not caring to learn what they hear. Secondly, disobedience, not doing what is commanded, or doing it in an undutiful, irreverent manner. Thirdly, repining and murmuring at moderate correction, which is one of God's ordinances. Fourthly, complaining abroad without cause, and hearing their Master evil spoken of with delight and consent.
Q. What sins are here condemned in Husbands?
A. First, to hate their Wives, so as to beat them, drive them from bed or board, deny them competent maintenance, according to ability. Secondly, basely to betray their wives for gain. Thirdly, to neglect or omit their instruction, either out of ignorance because they cannot, or out of weakness that they dare not: so more wives perish, then either servants or children, for want of knowledge. Fourthly, furiously to rule with a kind of rigorous tyranny, stamping, chaffing, frowning, threatening, as if their wives were slaves. Fifthly, fondly to dote upon them, and so to become their underlings contrary to the order of nature.
Q. What in wives?
A. Fi • st, to reject the conjugal yoke put on them by the Lord, and to usurp unlawfully and to their own disgrace, dominion over their Husbands. Secondly, not to cherish and reverence their Husbands as the head and chiefest part of themselves. Thirdly, to provoke them, by words, gesture and doing that in the house, which (being of an indifferent nature) they know will be displeasing unto them. Fourthly, to hinder them, when as they were appointed to be helpers: and this may be done. First, by idleness. Secondly, evil housewifery within doors, or wanton gosipping abroad. Thirdly, pride, feeding or clothing themselves and their children, beyond ability and calling.
Q. What sins are here condemned in parents?
A. First, want of natural affection. Secondly, neglect of education, both in regard of their spiritual and temporal estate. Thirdly, indulgency, whereby fond parents nourish the seeds of pride and train them up in all idleness and vanity to the dishonor of God and their own grief. Fourthly, to send them into places or countries dangerously infected, or permit them to spend their time in wicked company. Fifthly, to hinder and discourage them in any pious proceeding, of profession or practice.
Q. What in Children.
A. First, to hate their Parents, curse or strike them. Secondly, to uncover their nakedness, and propose them to scorn and derision. Thirdly, to despise their persons because of their age or poverty, or disobey their commands. Fourthly, to refuse instruction or correction. Fifthly, to be unthankfull, not praying, relieving, honoring them every way. Sixthly, to marry without their knowledge or consent, &c.
Q. What sins are here condemned in Masters of Families?
A. First, to forget their Great Master in Heaven, a main occasion of all rebellion. Secondly, to be careless in the choice of their servants, retaining every ragged Ruffian, swearer, drunkard, liar, &c. any that can do their service well-a-fine. Thirdly, to tyrannize over them and be too hard unto them, seen in commanding things unlawful or above their strength; requiring much work, affording little and heartless meat, grudging to pay wages at the last, &c. Fourthly, to let loose the reins of authority, and permit them to do what they list. Fifthly, to neglect their spiritual good while they be with them, and not to further their temporal good when they go from them.
Q. What in servants?
A. First, a desperate boldness, adventuring to live anywhere, so they may have meat and wages. Secondly, an inward loathing of them, and a carelessness of their credit and welfare with whom they live; seen in slothful idleness, unskillfulness and unfaithfulness, taking more upon them, then they can do, wasting their goods, purloining victuals or clothes, to please their idle and unpleasant neighbors, who sin in tempting poor servants to such ungodliness. Thirdly, disobedience to them, which appears: 1. in despising them, not standing in awe of them and their words. 2. in answering again, repeating their words scornfully, pleading for some other thing to be done first, more necessary as they think. 3. in eye-service only. 4. in divulging secrets abroad, to one another when they meet, so misspending precious hours and sinning against God. Fourthly, neglect of prayer and God's service; he or she can never be a faithful servant to man, who is unfaithful to the Lord. Fifthly, in pride, stubbornness and a multitude of words, &c.
Q. Why must we be so careful to observe all these?
A. First, it is for the preservation of civil societies in being and order. Secondly, every man desires to live long, these duties seasonably performed are the means under God. Thirdly, it is very pleasing unto God, he having forbidden, threatened and severely punished the contrary: as in Cham, Korah, Dathan and Abiram, Eli's sons, and those forty two children which mocked the Prophet, it doth appear. Fourthly, it is a mark of sound Grace, when any man knoweth to do the duties of his place and calling in obedience to God commanding.
Q. What is required in you, that you may endeavor to keep this Law?
A. First, a restoration of the Image of God, defaced by sin and Satan. Secondly, understanding to discern the image of God in all superiors. Thirdly, a serious consideration of the law of nature, to do as I would be done unto, if I were a superior. Fourthly, Christian watchfulness over myself, and mine, in that place and calling wherein the Lord hath placed me.
Q. What do you learn hence?
A. First, as a superior to walk worthy honor. Secondly, as an inferior to give honor and respect unto all my superiors. Thirdly, to be always more ready to give, then to take honor, much less to strive for it; it being commendable in giving honor to go before another. Fourthly, that long life if good, is a blessing, and obedience to our superiors a means to procure it. Fifthly, that ignorance or negligence of mutual duties, in public or private, is sin enough to bring the sword, famine, banishment, and death, to a nation many ways.
Q. Which is the sixth Commandment?
A. Thou shalt do no murder.
Q. What is the meaning of this command?
A. First, that the life of man ought to be precious in our eyes. Secondly, that in human societies, there should be mutual care one of another for the preservation of the whole. Thirdly, that no man may desire, seek or procure the destruction of any himself or others, inwardly, or outwardly, but must study to preserve both.
Q. What is murder?
A. A fellonious killing of another upon malice pretended: or, a hurting of the life of any person, by hindering the being or well-being of our selves or others.
Q. How many sorts of murder are there?
A. Two in general: First, of our selves, and so first by hurting or cutting off the life natural, as when men refuse the means of preservation, willfully cast themselves upon danger, committing some crime deserving death (though the Magistrate never know, nor the law take hold) becoming their own butchers, laying violent hands on themselves, as Achitophel and Judas did. Secondly, hindering or destroying the life spiritual, as when men neglect the means of salvation, seeking for life in death, happiness and content in the world; continuing in any known sin (or which may be possibly known) of opinion or practice, without repentance. Secondly, of others, and that first of the outward man, by suffering any to perish, whom we might and ought to preserve; by fighting, wounding in words or blows; killing by open violence as Abel was murdered, pretended law as Naboth, politic stratagems as Uriah, or by secret potions of poisonful receipts, as many others: secondly, of the inward man; which may be done diverse ways: first, by wrongful vexation of the soul of the righteous: secondly, by sowing the tares of heresy and false doctrine in the hearts of men: thirdly, by unlawful commands, or a careless permission of some to run to hell, when we might and ought to reclaim them; fourthly, by enticement vocal or exemplary, &c.
Q. How many ways may murder be committed?
A. First, by the heart, yielding to rash anger, harbouring hatred and malice as Cain did against his brother for the good he saw in him. Secondly, by the tongue, in brawling, railing and scolding, as Shimei, in reviling uncharitably, threatening, scoffing, cursing, slandering, &c. Thirdly, by the hand either harming or not relieving. Fourthly, by the purse, when men join with or hire others to do it. Fifthly, by neglect of particular callings, whereby the life of men is preserved. Sixthly, by authority derived from good laws abused, whether in remissiues or cruelty. Seventhly, in and by the signs of murder in gesture, countenance, or voice, by loud speaking or using passionate interiections, such as Raca, &c.
Q. Why must men do no murder?
A. First, because man is made after the Image of God. Secondly, by reason of the community of nature derived from one common parent, so that he is flesh of our flesh and bone of our bone. Thirdly, because in it self, it is a crying sin often forbidden and threatened, never hid, but strangely revealed and punished.
Q. What is it then that is here especially forbidden?
A. To hurt or endamage any person, any way in regard of their life spiritual or corporal.
Qu. Who are guilty of this heinous sin, or may be?
An. By reason of natural corruption, all men and women in one kind or other: as first the Magistrate, condemning wrongfully, punishing excessively for private revenge or self delight: sparing when punishment might be Physic, or permitting anything which is ordinarily followed by war, plague, famine or bloodshed, as disordered wates, Reuels, single combats of duellists, drinking of healths and drunkenness, &c. Secondly, The Minister, by famishing those souls committed to his trust, through his insufficiency, or non-residencie. Thirdly, Physicians and Cooks, either through ignorance or treachery. Fourthly, all women that hinder or destroy the fruit of the womb, or bringing forth, deny it convenient nourishment after; such are many over tender and delicate women, which must repent or else it will go worse with them. Fifthly, all other of any inferior rank.
Q. How doth a private person break this law in regard of himself?
A. First, in hurting the life of his body, through defect of preservatives, as of meat, drink, exercise, physic, &c. or excess in meat, for quantity or quality; when men run upon danger or any way offer violence to nature. Secondly, by neglecting or oppressing the spiritual life, which he doth or should live; and that: First, by refusing the means of life, Christ and his benefits, offered in the word. Secondly, by drinking in iniquity like water, which is poison to the spiritual part. Thirdly, by surfeiting upon good things, taking in abundance, digesting nothing through want of the spiritual heat of faith and zeal.
Q. How doth he break it in regard of others?
A. First, by hindering or shortening their natural life; through discord and conscientiousness, frighting and wronging them; wishing, threatening, or any way indeauouring their deaths; as also by all unnecessary cruelty, either towards the living bodies of men, such were the sword-plays in Rome, our fencing prizes, the practice of some Mountebanks upon their boys by poison, wounds or stabs: or the dead bodies of men, not suffering them to be buried, lancing and cutting them; burning them out of a desire of revenge: or lastly towards the living bodies of beasts, rejoicing, and delighting (as in a sport or play) at their mutual enmity. Secondly, by continuing, effecting or any way furthering their spiritual death: which may be done. First, by teaching heresy, or giving evil example through corrupt communication or a loose conversation. Secondly, hardening men in their natural estate, by flattering them in their sins, carrying our selves strangely and churlishly towards them, while there is any hope of reformation; laboring indirectly their conversion after a passionate, furious, bitter manner; or laying stumbling blocks in their way by our earthly mindedness. Thirdly, keeping our children, servants or neighbors for some small pleasure or profit, from the means of life.
Q. What duty is especially here enjoined?
A. A constant care to procure by all lawful means in our power both our own good and the good of others, to preserve our own lives and the lives of others, both spiritual and corporal.
Q. What is enjoined in regard of our selves?
A. First, to avoid all manifest danger, with all temptations to danger. Secondly, to use those means with wisdom and moderation, which God hath ordained for our preservation both spiritual and corporal.
Q. What in regard of others?
A. First, in respect of their spiritual estate, to walk courteously towards them in civil affairs, to advise them meekly, draw them gently, and pray for them heartily till they be converted, and after, never to upbraid them with their former faults, but to inform and confirm them by good counsel, admonition, encouragement, &c. Secondly, in regard of their natural life, to rescue them from danger, if we may, adventuring boldly for their sakes as Abraham did for Lot, and to preserve their liuelyhood, to the utmost of our power. Thirdly, with reference to both. 1. to love them. 2. to seek to live peaceably with them; dealing justly, offering reconciliation upon any, discourtesy, meekly suff • ring and abounding in compassion. Thirdly, to relieve them, with our persons, purse and prayers for their good every way.
Q. What is required for the better keeping of this law?
A. First all occasions and causes of murder must be avoided: in regard of life natural. First, giving of offenses, and sudden taking of all given. Secondly, secret grudges with desire of revenge. Thirdly, rash anger, with all bitter, scornful and reproachful terms; upbraiding men with their former sins, to shame, not to save them. Fourthly, multiplying of words, in a furious manner about any difference. Fifthly, coueteousnesse, drunkenness, with an unnecessary number of blind Alehouses, carrying of tales, contentions for superiority, &c. In regard of life spiritual, First, insufficient unconscionable Ministers must be removed, through whose default innumerable souls may perish. Secondly, scandals must be avoided, lest our weak brethren stumble and perish, for whom Christ died.
Secondly, all things must be practiced, which tend to the preservation of life, love and peace: in regard of natural life. First, command over our own passions. Secondly, slow in regard of anger and revenge. Thirdly, readiness to forgive, so to overcome evil with good. Fourthly, bearing with many infirmities and leaving some of our own right for peace sake. Fifthly, a taking of everything in the best sense, better (if it may be) then it was meant. Sixthly, a resolution daily renewed, to do all the good possibly we may to our selves or others in respect of life spiritual. First, able and faithful Ministers must be procured. Secondly, all opportunities taken to further men. Thirdly, a daily watch kept, &c.
Q. What do you learn from this precept thus explained?
A. First, that blood may be shed and yet no murder committed, as by Magistrates and Judges upon Malefactors; soldiers in a lawful war, and private men killing others either in their own defense, or by mere chance; for whom the Lord provided a sanctuary. Secondly, that murder may be committed and yet no blood shed, such was Haman's murthering of Mordecai, by anger, envy, disdain and desire of revenge. Thirdly, to be thoroughly sorry and heartily humbled for the daily breach of this law; whereby much blood is spilled and the pure eyes of the Lord offended. Fourthly, to use all lawful means for the preservation of my own life, spiritual and corporal; preferring the first to the later. Fifthly, next to look unto and labor the good of my neighbor as opportunity is offered. Sixthly, conscionably to shun all occasions, whereby the keeping of this command may be hindered, or the breach forth • red; and all in obedience to the Lord.
Q. Which is the seventh Commandment?
A. Thou shalt not commit adultery.
Q. What is the meaning of this law?
A. First, that God's servants must respect, not only the place and life of themselves and their neighbors (enjoined in the fifth and sixth Commandments) but also the purity of both. Secondly, that the nursery of Common-weals: 1. the Marriage-bed, must be hedged in and fenst about, as in God's appointment, so in our own conceits and in the apprehension of others. Thus far may you go and no further. Thirdly, that no man or woman must attempt or occasion the pollution of himself or others, any manner of way. Fourthly, that all should study to preserve and possess their vessels in sanctification and honor.
Q. What is adultery?
A. First, properly, it is a breach of the band of wedlock, by actual incontinency after an application of the remedy. Secondly, more generally it may be described to be, any stain or pollution of our selves or others any way, whether by practical or speculative wantonness.
Q. How many ways may adultery be committed?
A. First, with the heart, by wanton thoughts and boiling lust of carnal concupiscence, whether sudden and momentary, or inveterate and lasting, called burning lust, both before and after consent of will: Secondly with the eyes, suffered to go awhoring after deceitful objects; looking and itching to taste of forbidden fruit, do either entangle or are entangled ever thereby. Thirdly, with the tongue, by rotten and filthy communication defiling the hearers, as also with those ears which delightfully receive such rotten stuff. Fourthly, with the body acting folly with women, single, betrothed or married to others.
Q. Why is adultery here forbidden next after murder?
A. First, to teach us, that chastity and purity should be as dear unto us as our lives. Secondly, because it confounds the distinction of blood and families, so tending to the ruin and overthrow of human societies, as well as murder.
Q. What sins are condemned and forbidden by this law?
A. First, all uncleanness and that. First, inward and mental by wantonness in opinion, judging matrimony a matter of monie, only fornication a small sin, the Marriage-bed a place of carnal dalliance (hither refer all dishonorable conceits touching marriage) by wantonness in contemplation proper to the heart, yielding to raging lust or inordinate motions, though never so sudden and fleeting. Secondly, outward and corporal, and so either by wantonness in speculation proper to the eye (the conduit of much evil this way) or by wantonness in practice, as first by conjunction unnatural with beasts or any of the same sext. Secondly, by conjunction unseasonable before marriage. Thirdly, by conjunction, unreasonable, marrying within the degrees forbidden, coming too near which is scandalous and dangerous, or running to others after marriage. Fourthly, by conjunction imaginary, using one, and thinking of another, more fully to satisfy insatiable lust. Fifthly, by self pollution without conjunction, whether sleeping or waking. Sixthly, by using the marriage-bed immodestly, or immoderately, in the days of separation or humiliation. Seventhly, by an injurious division, marrying many at once, wishing or seeking an untimely divorce by law or death to enjoy another more affected. Eighthly, by a temperate use of of the marriage-bed, joined with an unfaithful fear of increase; so distrusting God's providence, thwarting one petition in the Lord's Prayer, and cutting of one end of marriage.
Secondly, all occasions of uncleanness, as: 1. rash vows of single life. 2. idleness with intemperance by excessive eating and drinking, whereby the fire is both kindled and nourished. 3. pride and immodestie appearing in countenance by an impudently wanton eye called the whores fore-head; in words light and unsavory, called corrupt communication; in gesture loose and phantastically affected; in hair and apparel, strange either in matter or manner from the usual garb of godly men and women, called the attire of an harlot. 4. hearing of wanton Music, foolish jesting, obscene songs, &c. 5. reading of lewd ballets and play-books. 6. seeing of lascivious pictures, common stage-plays, lascivious dancing and wanton dalliance of others. 7. haunting unchaste company, especially women going with naked breasts and shoulders, or given much to vain singing. 8. frequenting suspected places, of evil report, irreligious, bawdie, and Ale-houses of that nature. 9. all offensive familiarity of men and women, which may occasion jealousy or breed suspicion. 10. long absence of man and wife one from another, without any urging necessity.
Q Why must these evils be so carefully avoided?
A. First, because they are most displeasing unto God, willing us to possess our vessels in holiness and honor; not in the lust of concupiscence, as the Gentiles with all natural men and women do, who know not God. Secondly, hereby men and women sin against their own bodies, deface the Image and defile the Temple of God. Thirdly, they disgrace their families, consume their bodies, goods and good name. Fourthly, the temporal punishment of this sin was death by the law of God and so most odious unto him. Fifthly, because of the spiritual danger following thereon, through the rarity and difficulty of repentance; few having trod these paths, return again to take hold on the paths of life.
Q. What must he do to be saved, that hath broken this law?
A. As David did: First, confess it to God and his people offended by it. Secondly, bewail it with tears, praying earnestly for pardon. Thirdly, he must do so no more; but shun it and all occasions thereof, so endeavoring to keep the law.
Q. By what means may a man keep it?
A. One of these two ways: either by the gift of continency, or by the help of Matrimony with God's blessing upon his ordinance.
Q. What must a Christian do to reap benefit by this remedy, all do not, but are worse after, than before?
A. First, he must desire and seek it, as a remedy against, not as a means to satisfy lust. Secondly, he must learn to be content with his own lot. Thirdly, he must suppress by resistance corrupt motions and suggestions of Satan to the contrary. Fourthly, he must make a covenant with his eyes Fifthly, he must shun those houses, that company and all such occasions, whereby he hath or maybe endangered to fall. Sixthly, let him seriously and often consider the fearful issue of a relapse into the same disease, after the Lord's remedy applied; what else can help him?
Q. What virtues are here commended and commanded?
A. First, chastity of mind and body in matters pertaining to generation, with all the signs, means, duties and occasions, procuring and maintaining it. Secondly, sobriety in the use of meat, drink, pleasure, &c. Thirdly, immodestie, in words, hair, countenance, attire and behavior as becomes men and women professing godliness. Fourthly, a laborious industry to preserve all these both in our selves and others.
Q. What must we do to preserve them in our selves?
A. First, we must never feed without fear, especially where there is variety both of cates and company. Secondly, we must fast often, as we see occasion offered; the flesh rebelling against the spirit. Thirdly, we must keep good company and be diligent in some lawful calling. Fourthly, we must often meditate of the excellency of chastity, virginall, conjugal and viduall, and that there can be no room for the spirit of God and his graces, where such unclean spirits are not cast and kept out of the heart by constant endeavor. Fifthly, we must seek and take the benefit of marriage; provided there be, equality for condition and religion; no nearness of blood by consanguinity or offensive affinity, and consent both of parties and parents. Sixthly, we must pray heartily and privately, which is a means to obtain any blessing from God.
Q. What must we do to preserve them in others?
A. Generally it behoues all. First, to give good example, sauoring of humility, modesty, sobriety, chastity; with a detestation of everything contrary. Secondly, to betray none by temptation to dishonesty. Thirdly, to prevent what evil we may in this kind, as occasion serveth, so Joseph and poor Tamar did.
Specially it is required. First, of Ministers that they often reprove. Secondly, of Magistrates that they often punish all dishonesty and unseemly behavior observed or complained of. Thirdly, of parents that they defend watchfully their children's chastity, not suffering them to go garishly, gad abroad loosely as Dinah did, nor associate themselves with light company; and seasonably provide the remedy.
Q. What may be learned from this law thus explained?
A. First, that adultery with all the parts, degrees and branches thereof, was never, nor ever can be made lawful by any distinction or dispensation. Secondly, to direct all such natural motions serving for the propagation of mankind, upon the lawful use of the marriage-bed. Thirdly, so to order our carriage, in all things, places and companies, as may manifest to others such an inward disposition. Fourthly, to examine our lives most strictly, grieving for youthful follies and all former offenses in this kind. Fifthly, to pray unto the Lord for a pure heart and to keep it with all diligence. Sixthly, to shun all occasions of uncleanness and to use all good means for the preservation of purity and chastity; of body and mind, in our selves and others; knowing that no unclean thing can enter the Kingdom of Heaven.
Q. Which is the eighth Commandment?
A. Thou shalt not steal.
Q. What is the meaning of this law?
A. First, that it is the Lord's will, there should be a propriety of goods, every man should know and look to his own. Secondly, that there must be a place in our consideration, a care for and about our outward estates, but it must be the last place; the soul is better then the body, and the body more worth then raiment. Thirdly, that in mutual dealings, men ought to have special respect unto justice. Fourthly, that no man may seek to enrich himself any way with the hurt and damage of his Neighbor.
Q. What doth it contain?
A. Two things: First, a manifest prohibition of stealing. Secondly, an included direction how men should carry themselves in regard of their own outward estates, and the estates of other men.
Q. What is here forbidden?
A. All kinds of theft, with all sorts of injustice, whether committed against our selves or others.
Quest. Can a man rob himself?
Ans. Yes, by idleness, luxurious living, vain expenses, gaming, bad bargains, rash suretyship, &c.
Quest. When are men said to steal from others?
A. When they covet, take and keep, what of right belongs to their Neighbor without his knowledge or consent.
Q. What is theft.
A. First, properly it is a defrauding of our Neighbors in act or desire by open violence or any secret conveyance.
Secondly, and more generally it is an • hurting or hindering of our selves or others in the outward estate.
Q. How many sorts of theft are there?
A. Two: first inward of the heart, which consists in coveting after the goods or consenting to the wrong of our neighbor. Secondly, outward of the hand, when corrupt motions are brought into execution: and that first in civil affairs, so theft is threefold. First, legal, at least under a pretence of law, by extortion, oppression, usury, &c. Secondly, illegal against and without any color of Law, by usurpation, pyracy, robbery, thievery, &c. Thirdly, lusory, when men turn recreation into a vocation, gaining and living by gaming. Secondly, in spiritual and ecclesiastical matters and so theft may be committed three ways: First, by buying or offering to buy spiritual gifts and cures, things sacred which are not saleable. Secondly, by usurping the goods of the Church, intruding upon and touching the Ark without a lawful calling. Thirdly, by alienating and altering the property of such goods, gifts, tenths or other Church livings, which were lawfully dedicated and consecrated towards the maintenance of God's pure worship, without any reasonable consideration of a supply.
Q. Why is theft here forbidden?
A. First, to teach us, that a willful hurting of men in their outward estate comes near unto murder. Secondly, that a man's outward estate is a means under God to preserve his life.
Q. How and by whom is this law most usually broken?
A. First, by the Magistrate, either through bribery selling justice for rewards, or partiality, when the guilty are pardoned lightly, and the poor deprived of that relief allotted for them in penal statutes. Secondly, by the Minister, either entering into the Church at a wrong door, or discontinuing unlawfully from the flock, not from the fleece, through present absence or an absent presence in regard of any lively execution of his ministerial function. Thirdly, by Guardians and Patrons of the Church, that take money for presentations, or by composition deduct something from the Church in consideration, so selling the bride, as Judas sold the Bridegroom. Fourthly, by Physicians that fain skill, and keep men in suspense, either when they might soon cure them, or that there appear no possibility of recovery. Fifthly, by Lawiers that take fees on both sides, warrant cases, being doubtful or manifestly unsound, prolonging suits, and agreeing to bear one with another till their own turns be served, strutting in Silks and Veluet, when their poor clyents have not wherewith to cover nakedness. Sixthly, by all private persons one way or other (so general and almost unsearchable is this sin of thievery grown) in regard of themselves or others.
Q. How do they break it in regard of themselves?
A. First, by inordinate walking and that: First, in no calling, as common rogues, lazy beggars, superfluous serving-men, many Ale-house-keepers, &c. Secondly, in a bad calling, or course of life which is but the shadow of a calling, as Bauds, and Panders, Stage-players, Iugglers, Usurers, Fiddlers, &c. Thirdly, in a constant neglect of the duties of a lawful calling: secondly, by prodigality vainly wasting what might be honestly gotten, in drinking, feasting, gaming, wearing apparel over costly, hunting, whoring, &c. but shutting their eyes and hands, against their needy Neighbors. Thirdly, by a secr • t enmity between man and wife: the one hides and st • ales from the other, so children or servants are encourag • d to rob them both.
Q. How in regard of others?
Ans. Two ways: First, in contracts and bargains, propounding their own gain only, plotting to over-reach their brethren, praising the commodity excessively, concealing the faults to flatter the buyer, darkening of shops purposely: selling that which is not theirs to sell, as Usurers do charity, and others time, deluding the country with counterfeit or unprofitable commodities, as Cards, Dice, Ballets, &c. couzening with false weights and measures, mixing and so selling water for wine, dispraising wares to buy them under vallew; oppressing and enhauncing Markets, as Hucksters, ingrossers, Forestallers, Regraters use to do; taking excessive gain upon advantage of men's necessity, breaking to defraud creditors of their right, &c. with other dishonest shifts innumerable. Secondly, out of bargains in the course of their life and so. First, by failing that trust put in them by their dead or absent friends. Secondly, by raising their name and estate by any vn • arrantable means, as by Mortgages, things found and the owner known; detaining the hirelings wages, preying upon widows and poor orphans; racking of rents, &c. Thirdly, by giving unto and so maintaining lusty wanderers, and lazy beggars in idleness. Fourthly, by serving their Masters with eye-service, else not caring how time and goods be misspent. Fifthly, by pilfering and purloining from others any way.
Q. What directions are here given for the right ordering of men's estates?
A. First, that all men get and increase their outward estates lawfully. Secondly, that they rest in that portion allotted them by divine providence, doing to others as they would be done unto. Thirdly, that they dispose of their estate wisely and discreetly, for the maintenance of God's worship, giving something every year to pious uses; of themselves and theirs; the charitable and daily relief of the needy, performance of promises, paying of debts and so laying up a good foundation for the time to come. Fourthly, that they be ready to help and further their Neighbors in their outward estate, seasonably and cheerfully, as their own.
Qu. What is required, that Christians may endeavor to keep this law?
Ans. First, to know their own, the lawful means of gaining from all unlawful or doubtful, remembering and acknowledging it a voice from Heaven. Know thyself and thine. Secondly, moderately to desire and to take care for a timely provision of things necessary and convenient, without any resolution or lingering desire (which is insatiable and an occasion of much mischief) to be rich suddenly. Thirdly, diligently to be employed in some lawful calling; ordering expenses according to their means, and providing that nothing perish through their default. Fourthly, charitably to conceive of their Neighbors, touching their estate: if poor not to oppress them, if rich not to envy or hinder them, if needy to relieve them, lest they be forced through the hardheartednesse of men to steal and take God's name in vain.
Qu. What may be learned from this Law thus explained?
A. First, to be thankful unto God for our own portion more or less. Secondly, to labor for our own living; if riches increase not to set our hearts upon them, but to be helpful to others with them. Thirdly, to go no way unto gain, except we see the Lord go before us. Fourthly, the necessity of restitution according to ability, of all goods unlawfully gotten; the manner how may be gathered from circumstances, upon the knowledge of particular cases. Fifthly, to confute two erroneous opinions. First, of Anabaptists, denying a propriety, to uphold their community of goods. Secondly, of Atheists acknowledging in practice, no other interest men have in their goods but by virtue of human laws, going ever as far as they permit, if not further.
Q. Which is the ninth Commandment?
A. Thou shalt not bear false witness against thy neighbor.
Q. What is the meaning of this law?
A. First, that when men have taken care about their souls, bodies and goods, they must then endeavor to procure and preserve a good name, at home and abroad, their neighbors as their own. Secondly, that the best way to get and keep a good name, is to speak, maintain and propagate the truth of God with all our might. Thirdly, that in all reports of men and differences between man and man, those that are called to deal therein, whether privately or publicly, under or without an oath, must have a special care to testify all and only the truth.
Q. What doth this law presuppose amongst men?
A. Three things: First, controversies and differences. Secondly, Judges to hear and determine according to Law. Thirdly, witnesses to speak what they know impartially, without fear, favor, flattery, falsehood, affection, mental reservation or equivocation, &c of the matter in question.
Q. What is forbidden in such a case?
A. First, to impair or diminish the credit and good name of our selves or neighbors. Secondly, to hinder, or hurt the truth any way: both which are done diverse ways, as: First, by words unprofitable tending to God's dishonor, our own or our neighbors hurt, in spiritual or corporal affairs. Secondly, by words uncharitable, tending to the diffamation of our our neighbors, hearing willingly, judging rashly, and reporting greedily, what may disgrace another, and to that end. 3. by words improbable, in jest or earnest, false or falsely delivered, with an intent to defame or deceive any.
Q. What is it to bear false witness?
A. First, to make show of that which is not, as Ananias and his wife did, pretending what they did not intend. Secondly, maliciously yet freely to utter or receive reports whether true or false, aiming at the disgrace of our neighbors. Thirdly, before authority in the seat of justice to publish and maintain an untruth either to hurt or help our neighbor. Fourthly, professing religion, to pursue such things as are of evil report amongst the godly. Fifthly, purposely to cross the truth, to defame our selves or others for any end.
Q. What commonly moves men to bear false witness?
A. First a corrupt heart and a blinded understanding within, seeking self satisfaction against reason, stir'd up by Satan without, who takes his name from this sin. Secondly, hope of gain, with a desire to please friends by flattery, or to be revenged upon enemies. Thirdly, carnal pity to free men indirectly from deserved punishment. Fourthly, a careless wantonness, when men consider not, what disgraceful things they do or suffer; what themselves hear or speak of others behind their back; proclaiming their want of charity, by jesting out another man's infamy.
Q. Why is false witness bearing forbidden here, next after theft?
A. First, because it is a branch of theft, by a false witness men may loose life, goods, and good name at once. Secondly, to teach us two things. First, it is God's will we should regard not only the life and goods, but also the good name of our selves and Neighbors. Secondly, it is God's ordinance, that witnesses should endeavor to put a right end to all strife: that every man might enjoy his own, freed from usurpation and all lasting contentions.
Q. How may this law be broken?
A. First, in respect of justice and the execution thereof, it is broken. First, in electing, of two or more, the more or most unworthy person to any place of authority and public government, looking to wealth, kindred or some carnal ends. Secondly, when the Magistrate passeth a rash and an unrighteous sentence; either for the persons sake or his gift, wresting the Law and abusing his authority. Thirdly, when Registers and Clerks deal falsely in recording, defacing or citing records. Fourthly, when Lawyers & Atturnies undertake and encourage men in bad causes, play on both sides, betray their clients or make use of any subtleties to overthrow the right of the adverse party. Fifthly, when men go to law for revenge principally, forging deeds, faigning wrongs, suborning witnesses; denying known truths, inventing slanders, appealing unjustly and shifting, from court to court, from cause to cause, &c. Sixthly, when witnesses produced give a false testimony, swearing what they know not to be so, or know it to be contrary; grounding themselves upon other men's information, or their own probable conjectures.
Secondly, in regard of religion, it is broken. First, when men preach or write false doctrine, saying they are sent and come with the Word of the Lord, when it is not so. Secondly, whē men profess hypocritically and deal deceitfully with God, with men or their own souls, faigning grace when they have none, or denying that which they have.
Thirdly, with reference to men's private dealing in civil affairs, it is broken. First, by unadvised promises, when men either purpose not, or perform not what they promise. Secondly, by an absolute delivery of what is unknown, doubtful or conditionally true only. Thirdly, by groundless suspicions, raised by envy or tyrannizing jealousy. Fourthly; by imperfect relations, taking some part not the whole sentence; the words, but not the apprehended meaning of the speaker. Fifthly, by slanderous reports, flying tales, and popular rumors, raised, received and spread with delight, and so it is broken by common liars, tattling gossips, tale-bearing sowers of sedition, the drunken crew and time-serving ciuillists, whose Religion stands not in mending but finding faults. Sixthly, by flattery and dissimulation, commending men excessively, feinedly, impiously for their own gain, and the parties ruin, counterfeiting love, common in ordinary salutations and inuitations, saying eat, eat, when the heart is not with them. Seventhly, by malicious accusations, rash & uncharitable judgment of men's persons, or conditions with all opposition of truth moral or divine.
Q. What must they do that have broken it?
A. First, they must seriously consider what a foul sin it is, hateful to God, hurtful to men and be humbled for it. Secondly, they must undo it, where it was done, by acknowledgement; if that cannot be, let them confess it unto the Lord. Thirdly, they must set and keep a watch before the door of their lips, that they offend not so again.
Qu. What is here commanded?
An. A right ordering of speech and behavior, so that heart and tongue agree in one truth: as first, to be such as we seem to be in all companies and and causes, intending what we pretend. Secondly, to maintain the truth, that it be neither evil spoken on for us nor trampled under feet and betrayed by us. Thirdly, studiously to preserve our own credit and the good name of our Neighbor in private and public as much as in us lieth.
Quest. What is required for the preservation of our own creit?
Ans. First, to have a right conceit of our selves, gifts and place, neither debasing nor exalting more then meet. Secondly, to keep our Word, though past much to our hindrance. Thirdly, to frequent good company. Fourthly, to pursue such things only as are of honest report among the best, carefully avoiding all indiscreet carriages of our affairs. Fifthly, to be wisely zealous in profession and maintenance of the true Religion: a good man cannot long live in obscurity or infamy. Sixthly, to clear our selves from false imputations, as much as we may, by apologies or appealing to authority and declaring the truth. Seventhly, to shun all appearance of evil; not doing, if we may choose, what we know will be offensively taken by strong or weak brethren.
Q. What is to be done, that the good name of our Neighbor may be preserved?
A. First the judgment must be rightly informed, how precious a good name is. Secondly, the heart charitably disposed to tender it. Thirdly, the whole man must be diligently employed in professing and applying both, as occasion is offered: and so it is required. First, that we give not ear lightly to every flying tale; much less to spread reports which are or may be slanders. Secondly, that we make the best of things, so far as we may, not harming the truth, nor thwarting the rule of right understanding. Thirdly, that we cover and conceal, what infirmities may be inoffensiuely kept secret. Fourthly, that we admonish them freely in private, what is spoken abroad or observed tending to their discredit. Fifthly, that we be ready to do good unto all, especially unto the household of faith; rejoicing and grieving together; standing up in their defense, against their malignant enemies. Sixthly, that we daily consider, what duties the Lord requires of us in our places to that end.
Q. What is a Christians duty as a witness?
Ans. To testify the truth, freely, only, wholly and uprightly.
Q. What is a Christians duty as a Lawyer?
A. First to aim at God's glory, finding out and mainetayning of the truth with the preservation of justice and charity, Secondly, to entertain no causes which appear to be unsound or unjust. Thirdly, to maintain a good cause with a good conscience, not desiring so much his own gain as that the wronged party might be righted.
Q. What is a Christians duty, before he may, and while he goeth to law?
A. First, patiently to bear some wrongs, to see whether he can overcome his Neighbor by suffering. Secondly, to confer privately; meekly, making known his demands and offering conditions of peace. Thirdly, to refer differences unto such who are able to judge between their brethren. Fourthly, then to seek the benefit of the law, before believers only, and that justly, plainly, charitably, not seeking, nor taking all advantages, which subtle heads may offer.
Q. What is the duty of a Christian, as a Judge?
A. First, to cut of all needles controversies. Secondly, to keep himself that he be notwilfully accessory to any false testimony, by prolonging of suits to enrich Clerks and pay Notaries wages; rashly imposing oaths upon unadvised witnesses swearing they know not or care not what: or admitting of an oath contrary to his own knowledge. Thirdly, to hear and see a through discussing of the cause, both by advocates parties themselves & witnesses. Fourthly, to pass an impartial sentence, according to evidence, without respect of persons, or gifts. Fifthly, to maintain his said sentence against unjust appeals and to defend the oppressed poor.
Q. What is required more generally in all Christians that would endeavor to keep this Law?
A. First, love to their neighbors and the truth with joint equality. Secondly, delight in prosperity of both as in their own good. Thirdly, deliberation before they assent unto or publish abroad anything may tend to their Neighbors hurt. Fourthly, Christian valor and courage, never to betray the truth or wrong their neighbor by any testimony for gain or revenge. Fifthly, constancy in promises, advising before, resolving in, to perform seasonably after, if the Lord permit. Considering often, that a false witness shall not be unpunished, and he that speaketh lies shall perish: and that of every idle word men shall speak, they must give account in the day of judgment.
Quest. What do you learn hence?
Ans. First, rightly to esteem and judge of the precious excellency of a good name, studying by a godly life to get and keep it. Secondly, to seek after information, in all those parts of revealed truth, which may concern our selves or others, to, of, or for whom we are to speak. Thirdly, to live and die in defense of both; that truth and a good name both in respect of our selves and others may flourish together, vowing with holy Job — All the while my breath is in me and the Spirit of God is in my Nostrils, — my lips shall not speak wickedness, &c.
Q. Which is the tenth and last Commandment?
A. Thou shalt not covet thy Neighbors house, nor his wife, nor his man-servant, nor his maid-servant, his Ox nor his Ass, nor anything that is his.
Q. What is the chief end and meaning of this Law?
A. First, that man was once endowed with original justice, in mind and will, whereby he was able to have walked uprightly, both towards God and man universally, so as, not to have swerved in thought. Secondly, that God requires of man, absolute, perfect and universal obedience, under pain of the curse, as if he still had original justice. Thirdly, that inordinate thoughts rising from carnal concupiscence and original corruption even in the regenerate, though there be no consent of the will, are evil and displeasing unto God. Fourthly, that the desires of men should be so satisfied with their own, that they might inwardly delight in the good things of their Neighbors generally, without envy or desire of them.
Q. What is it to covet?
A. To think of, delight in, with a longing after any good thing that is our Neighbors, though there be no consent of the will to get it: such evil thoughts are first cast into us by Satan, either mediately or immediately, and if we presently cast them out again, they are his sins, not ours. Secondly, raised within us, whereby the heart is tickled with the sudden apprehension of some forbidden fruit, against the rule of charity and out of self-love.
Q. May men covet nothing at all?
A. Yes: First, there is a natural coveting after meat and drink, which preserve nature in being. Secondly, a spiritual coveting after the best things, containing good motions and a lusting of the spirit against the flesh; both lawful.
Q. What may we not covet?
A. First, that which for the present neither is, nor ought to be ours. Secondly, any good thing which we cannot enjoy without the manifest hurt and damage of our neighbor: whether they be goods mooueable, as wife, servant, Ox or Ass; or immooueable, as house, with all the appurtenances, both within and without doors.
Q. Why is this evil coveting forbidden here in the last place?
A. First, because it points unto the fountain, whence flows the breach of all the former commands. Secondly, it is and ought to be a rule, briefly to try and examine our obedience to the rest. Thirdly, to teach us, that thoughts are not free, but the last internal enemy to be opposed by a Christian.
Q. What is here condemned?
A. First, generally, original corruption, carnal concupiscence, wandering thoughts, and inordinate desires after the good things of others.
Secondly, specially, discontentedness, with our outward estate; which doth deprive us of all comfort in our life.
Q. How many ways may this law be broken?
A. Two: First, in regard of our selves. Secondly, with respect to others.
Q. How in regard of our selves?
A. First, by under-valueing our present condition; when men think they have nothing, because not everything; that they are nobody, because not everybody. Secondly, by a vehement desire after change, being presently more happy could they see it, then they should be after. Thirdly, by entertaining Satan's suggestions with delight, and giving the mind leave to play with every sudden corrupt motion.
Q. How is it broken with respect to others?
A. First, by desiring and delighting in their loss. Secondly, by envying their happiness in such and such particulars. Thirdly, by wishing their good things from them: as wives, servants, houses, gardens, fields, &c. Fourthly, by boasting in a vain and light manner, of our own good things, in the audience of others, whereby they are stir'd up to covet.
Q. What is here commended and enjoined?
A. First, generally original justice, spiritual uprightness in all thoughts and motions of the heart. Secondly, specially contentedness with our outward state and condition.
Q. What is required in Christians that they may endeavor to keep this law?
A. First, a right disposition of judgment, will and affe • tion. First, of judgment, concerning the wisdom and goodness of God, that he hath and doth dispose of his servants, most wisely and lovingly. Secondly, of will to rest satisfied in obedience unto him, with what they have or want, till the Lord see it fit to change their estate. Thirdly, of affection, to love their neighbors as themselves, and to delight in God's blessings afforded them.
Secondly, an humble conceit of themselves and their own worth, the lowest having more then he deserves, or can use well; and enough in his own conceit, to answer for.
Thirdly, watchfulness over the heart with all diligence:
Fourthly, a present dislike of all inordinate thoughts or desires upon their first rising, which aim at their neighbors hurt, under what pretence soever: as to covet their neighbors wife, not for any uncleanness but for some special personal qualification, it may be religion; to wish their neighbors place, house, land or living not gratis, but upon reasonable exchange or payment of the worth in money; as Ahab did Naboth's vineyard: except in some approved case of urging necessity.
Q. What may be learned hence?
A. First, how perfect the law of God is, requiring perfection of obedience. Secondly, that the thoughts of men, naturally, are directly opposite to the law of God. Thirdly, to be content with that outward estate of life, wherein it shall please the Lord to place us. Fourthly, carefully to resist and in desire to suppress all corrupt motions, impious, injurious or luxurious, arising from some object apprehended by any sense, formed in, or represented to the mind. Fifthly, to use all good means, for the suppressing of evil and right ordering of all our desires: as: First, when we wake, to keep our minds from wandering about vain and unprofitable things. Secondly, while we sleep to commit our spirits and bodies unto the Lord's dispose; endeavoring our eyes may close with a meditation upon some text of Scripture. Thirdly, in both to put and keep on our spiritual armor of faith and love: daily practicing these three duties: First, to weaken self-love by discovery and dislike. Secondly, to curb and restrain an evil eye: look on nothing that is thy neighbors with envious delight. Thirdly, pray earnestly for contentedness, wherein all present happiness consists.
Q. Can any man now keep all these laws?
A. No: none of them, nor part of any, with that perfection of obedience as is required.
Q. Why then was the law given?
A. First, to show us our happiness by creation, able to have kept them all. Secondly, to lay open sin unto us, as in a glass, and our misery since the fall. Thirdly, to pronounce the sentence of death and damnation to all Adams posterity. Fourthly, to let us see what God expects from us, and what we must endeavor to do, in this case.
Q. Why what must we do?
A. First, acknowledge our weakness and wretchedness with tears upon our knees often. Secondly, seeing the curse and wrath of God hanging over our heads as a storm, we must run to Christ and cast our selves into his arms for succor. Thirdly, we must pray for grace, to have respect unto all; and God for Christ's sake will then accept the will for the deed.
Q. Which is the next duty required to be done by us for salvation after Baptism?
A. Prayer; for faith to believe that credible truth proposed by the true Church and for grace to obey the Commandments.
Q. What is prayer?
A. A messenger of the soul, sent from a contrite heart unto God by Christ, for a supply of wants: the sum of the message being. First, a compassionate description of our misery both general and particular. Secondly, an earnest petition for mercy, as for life. Thirdly, a deprecation for the auerting of judgments deserved. Fourthly, intercession for our living brethren. Fifthly, thanksgiving for all the testimonies of God's love unto us in Christ.
Q. What is required in him that would pray with success?
A. First, affiance in God, faith to believe he is able and willing to hear. Secondly, reverence and filial fear considering to whom we pray. Thirdly, an inward feeling of the want of those things we crave at his hands. Fourthly, fervent zeal, whereby we wrestle with God till he bless us. Fifthly, charity towards our offending or any way distressed brethren. Sixthly, patience with constancy till we have our desire.
Q. When must men pray?
A. The time of prayer is twofold: First, ordinary, morning, evening and at noon day. Secondly, extraordinary; such are the times of temptation, affliction, or any heavy visitation.
Q. Where must we pray?
A. The place of prayer is twofold: First, public in and with the Church; where the Minister is or ought to be God's voice to the people in teaching, and the people's voice to God in prayer. Secondly, private, and that first alone, in our chamber, closet, or any other retired or convenient place: then with our charge, if we have any: no time nor place amiss, if circumstances be answerable.
Q. Why must men pray?
A. First, because of their wants, not able to think a good thought; full of wounds and sores they are and have nothing of their own to cure them. Secondly, this is the Lord's ordinance; his means appointed to supply our defects, ease our heavy hearts, enrich us with health and grace.
Q. But I cannot pray, or not without many troubled thoughts and failings which terrify me from the duty and distract me?
A. First, where there is no ability nor desire to pray, there is no spiritual life. Secondly, evil thoughts dislikt, may distract the petitioner, but they cannot frustrate prayer; resist them by degrees; wrestle not with them over much nor over long at any one time. Thirdly, if they so far prevail at any time, as that you cannot speak, point to your sores as maimed dumb men use to do, lay open your wants in thought, and tell the Lord plainly what hindereth you. Fourthly, highly prize the ability to pray; and what is 〈1 page duplicate〉 〈1 page duplicate〉 omitted at one time, resolve, if the Lord give strength, to redeem at another.
Q. I have prayed long and often, yet feel myself nothing the better?
A. First, let such a one search himself, there may be some beloved sin, not forsaken, or never repented of. Secondly, the Lord would have you to be more earnest, to prize his favor and grace more. Thirdly, it may be the Lord hath heard and granted your request, in itself or something better, though you apprehend it not; a Christian lives and prays by faith not sense. Fourthly, else you pray amiss for matter or manner.
Q. Why, how must we pray?
A. According to God's will revealed in his Word; especially with reference to that form of prayer, which Christ himself (who best knew the will of his Father) taught and left us saying, Our father which art in heaven, &c.
Q. How many parts are there in that prayer?
A. Three: First, an introduction or preface, in these words, Our Father which art in heaven: Secondly, the prayer of self contained in seven petitions following. Thirdly, the close or conclusion, in the last words.
Q. Why is that preface set before the prayer?
A. First, to teach us that we presume not to present our supplication without some preparation. Secondly, to admonish us of his glorious Majesty, to whom we are about to speak.
Q. How must we conceive of God in prayer?
A. As he hath revealed himself in the Word. First, resist all carnal conceits, that would represent him under a form or shape. Secondly, keep in mind some of the Lord's attributes, as holy, just, powerful, &c. Thirdly, conceive him to be an excellency beyond conceit, apprehension or expression. Fourthly, fixe your thoughts first upon the glorified humanity of Christ, ascending by degrees towards the Deity, admiring and adoring what you cannot apprehend.
Q. What is the meaning of this Title Father?
A. First, that God is indeed a Father of Christ by eternal generation and personal Union: of believing Christians by spiritual regeneration and adoption. Secondly, that the petitioner is or ought to be One of his children, else he bears false witness against God in calling Him Father.
Q. What may be learned from it?
A. First, to whom we ought to direct all our prayers; to the Father, through the Son, by the Spirit; rightly acknowledging and endeavoring to apprehend the Trinity of persons in the Unity of essence, as the object to terminate our thoughts in prayer. Secondly, that before we can pray to God, we must be endowed with the Spirit of adoption, whereby we cry Abba Father. Thirdly, ever after we may be confident of a gracious answer, praying to a merciful Father. Fourthly, that we be continually careful to please him, lest we be disinherited
Q. Why is it said here: Our Father?
A. Not that it is unlawful to pray in the singular number and say—my Father; but first because prayer presupposes love extending it self to all. Secondly, to put us in mind of that Communion amongst Christians, especially for the exercise of prayer. Thirdly, to teach us, God is a Father, to all believers, without respect of persons, rich or poor.
Q. What is the meaning of these words—which art in Heaven?
A. Not that God is contained there so as to be nowhere else, but it is spoken: First, in regard of the special manifestation of himself, his Majesty and glory to his Saints and Angels in heaven. Secondly, with respect to the final glorification of his Children in heaven.
Q. What is to be observed hence?
A. First, that God dwells only in heaven and the heavenly minded. Secondly (in our prayers) heart, hands and eyes must be lift up towards heaven. Thirdly, that all God's Children are strangers here; their Father, House, Country and patrimony is in Heaven, from whence comes all their maintenance help and comfort.
Q. Which is the first petition we are to direct to our Father which is in heaven?
A. Hallowed be thy Name.
Q. Why are we to pray for that in the first place?
A. First, because a reverent esteem and use of the name of God, is a principal sign or mark whereby a Child of God may be known. Secondly, because we should prefer the Glory of God our Father, above all things whatsoever. Thirdly, because all the following petitions, do look back unto this with submission: this only absolute, all the other petitions are conditional.
Q. What may be understood here by the Name of God?
A. First, God himself, the name put for the thing. Secondly, the service and worship due unto the Name of God. Thirdly, the works and Creatures of God, on which he hath set his Name. Fourthly, the Word of God, whereby he hath made himself known both for name and nature. Fifthly, the titles and attributes, whereby he is called upon, by all men in several languages.
Q. What is it to hallow the Name of God.
A. First, to know and acknowledge it for holy. Secondly, to set it a-part for holy uses and ends. Thirdly, to be mindful of the name of God in a holy and reverent manner.
Q. What do we pray for then in this petition?
A. First, illumination of the understanding, sanctification of the heart, that we our selves may Hallow it in knowledge and practice, apprehending, professing and conforming to the holiness thereof. Secondly, that it may be sanctified and hallowed by others, over the world, so expressing both our duty and desire.
Q. How is the name of God hallowed by men?
A. Three ways: first in thoughts: and so three ways. First, by a holy conceit & apprehension thereof in all the motions and meditations of the heart. Secondly, by heavenly raptures, admiring beyond expression the glory and holiness of God, especially in contemplation and Prayer. Thirdly, by a hearty longing desire it may be so entertained with others. Secondly in words; and so four ways: First, by confession of his truth and of our own sins against the same. Secondly, by thanksgiving for his excellent greatness and goodness. Thirdly, by speaking often of God and always in an honorable manner. Fourthly, by maintaining his honor and glory, against pollution and profanation. Thirdly, in deeds, and so two ways: First, by a blameless life. Secondly, by a patient death if we be called to suffer for his name.
Q. How is God's name profaned and polluted?
A. First, by carnal thoughts of God, and carelessness, forgetting or neglecting his honor and glory. Secondly, by corrupt communication, swearing, lying, blaspheming, &c. Thirdly, by a scandalous life in all those that are called by his name.
Q. What doth this petition presuppose in men?
A. First, a readiness by nature to dishonor the Name of God through ignorance, hardness of heart, spiritual pride, ingratitude or security. Secondly, a forwardness by grace to glorify God our selves, with a desire to have him glorified by others.
Q. What is required in a Christian that he may hallow and glorify the name of God?
A. First, vivification, by the spirit of sanctification, to live a new and holy life. Secondly, illumination, to know and apprehend according to our measure, the holiness of his glory. Thirdly, separation, mental from the love of sin; corporal from the qualities and condition of sinners. Fourthly, sincerity and zeal in the expression of filial fear, knowing that none but glorifyers of God, can be glorified with God. Fifthly, a serious consideration of the danger of the contrary; dishonoring God by commission as Herod, or by omission as Moses did, at the waters of Meribah.
Q. What sins do you specially pray against in this petition?
A. First, Atheism, in thoughts, words or behavior. Secondly, ignorance of the means whereby God is and may be glorified. Thirdly, profaneness, when men are so given up as not to think of, nor regard the honor and glory of God, but study the contrary. Fourthly, hypocrisy whereby men draw near God with their lips, while their hearts are far from him; praying rather for their own good then God's glory.
Q. What do you learn from this petition thus explained?
A. First, that every child is or should be rauisht with an ardent zeal to, and love of God's name. Secondly, that their care and endeavor, above all things, should be to have the Name of God glorified both by themselves and others. Thirdly, that all our prayers should be directed to the glory of God, beginning and ending with honor to his name. Fourthly, that whensoever we make use of the Name of God, we be mindful of hallowing and glorifying the same.
Q. What is the second petition, we are to make unto our father which is in Heaven?
A. Thy Kingdom come.
Q. What is the meaning of this petition in general?
A. First, that there are two spiritual Kingdoms, one of light, wherein God's Name is hallowed, another of darkness, wherein it is profaned continually. Secondly, that every man by nature, is a subject unto Satan, borne under his dominion, and must be translated before he can be saved. Thirdly, that every free-man must praise and glorify God for his freedom by Christ. Fourthly, that the way and means to glorify God, is to seek his Kingdom principally and the righteousness thereof.
Q. What are we to understand by Kingdom, here?
A. First, the manifestation of God's power, partly towards his subjects, in gathering, ruling, defending and preparing them for his kingdom above; and partly towards rebels, in restraining their fury and subduing their forces. Secondly, the augmentation of his grace, with the means and instruments thereof, in regard of place and persons. Thirdly, the glorification of his elect: as in the first petition we pray God may be glorified by us, so in this second, that we may be glorified by him.
Q. How is the kingdom of God said to come?
A. First, by the administration of justice, by that power and sovereignty reserved to himself in the government of his Church. Secondly, by the promulgation of his Gospel, sending it where it was not before in or profession power. Thirdly, by the addition of Elect infants, conversion and translation of others more aged. Fourthly, by a perfect consummation of the happiness of both in glory.
Q. What is it then that we desire in this petition?
A. First, that God would glorify himself, in ruling and providing for his Church and chosen. Secondly, that he would free them, from the bondage of Satan, dominion of sin, and the tyranny of hellish instruments. Thirdly, that the word of his grace might be both more universal and powerful to our selves and others. Fourthly, that he would hasten the destruction of Satan's kingdom, and the bringing of his own to perfection.
Q. Why are we to pray for the coming of his kingdom.
A. First, for the glory of God, that we may be able to glorify him, and fit to be glorified by him. Secondly, this love and longing after the kingdom, is a certain testimony of our right and adoption to it. Thirdly, because of those many enemies there are in the world, who bend themselves against his kingdom. Fourthly, all our comfort consists in this, when the kingdom is come, we shall neither sin, nor suffer anymore.
Q. What doth this petition presuppose?
A. First, that God our father hath and ever will have a spiritual kingdom, wherein there are laws, subjects and rebels. Secondly, that his children are not always assured, nor yet full possessors of this kingdom, therefore they pray for it. Thirdly, that the tyranny of Satan, dominion of sin and rage of evil men, is great and grievous to such as are spiritually alive, and feel it. Fourthly, that the means of grace is wanting in many places, finding many rubs and lets where it is. Fifthly, that the Lord willingly and graciously doth delay his kingdom of glory, for the conversion of some, confirmation of others, and preparation of all that belong unto him.
Q. What must we do that his kingdom may come?
A. First, we must be sensible of our slavish servitude under the tyrannous reign of sin and Satan. Secondly, we must long to enjoy the privileges of his kingdom and delight in the amplitude thereof, using all means to enlarge it. Thirdly, we must be ready and willing to entertain it, and to enter into it, being called by the Word of Life or any of the messengers of death. Fourthly, we must be instant and constant in prayer, for the consummation of God's election by appointed means.
Q. How can we pray for the Kingdom of glory, seeing it will be so terrible when it comes.
A. First terrible indeed to the disobedient and rebellious; who as often as they say this prayer, desire the prosperity of Zion, but their own overthrow. Secondly, a day of joy, rest and refreshing to all the faithful, though despised; let them not fear, it is their fathers will, to give them a kingdom.
Qu. What do you learn from this petition thus explained?
A. First, that God's children do prize and esteem the Kingdom of God above all Kingdoms in the world; nothing else will content them. Secondly, if we be his children he must rule by his spirit in our hearts, as in his Church and Kingdom. Thirdly, that the Kingdom of God, should never come upon us unawares, but ever desired and expected. Fourthly, to pray for all the means whereby the kingdom of God is furthered, especially for Christian Magistrates, Ministers and Schools of learning. Fifthly, daily to look for and earnestly to desire, the second coming of Christ to judgment, that the power of sin and Satan may be subdued, and the Image of God perfectly restored— The spirit and the Bride say come, let him that hears and reads, say come; Come Lord Jesus, come quickly.
Q. Which is the third petition, we are to direct to our Father which is in Heaven?
A. Thy will be done in earth as it is in heaven.
Q. What is the meaning of this petition?
A. First, that the coming of God's Kingdom, both for time, place and persons, depends upon the good pleasure, purpose and decree of God, ordered and determined by the same. Secondly, that the subjects of God's Kingdom are known from others, by their obedience and submission to his will; praying is insufficient without doing. Thirdly, that there are two parts of God's spiritual kingdom, and so two sorts of subjects, one militant here below, another triumphant above, between whom there should be perfect amity, to will and nill the same things. Fourthly, that God is then glorified, his regal authority manifested, when his will is done by both universally with joint consent.
Q. What are we to understand here by the Will of God?
A. First, that eternal decree and purpose of God, for the disposition of his Creatures to their several ends. Secondly, the Law of God whereby his Subjects are governed. Thirdly, that order which is observed by God, agreeable to both the former, in the dispensation of justice and mercy.
Q. When is the Will of God said to be done?
A. First, when his decrees are executed by means according to his predetermination. Secondly, when his commands affirmative and negative, actively and passively considered are obeyed. Thirdly, when the manifest expression of his good pleasure, for our safety and comfort, takes place in us: as first, when we believe in his son whom he hath sent. Secondly, when we relieve the oppressed by showing mercy according to our ability. Thirdly, when we possess our Vessels in holiness and honor. Fourthly, when we suffer patiently what he lays or permits to be laid upon us. Fifthly, when we lay hold on eternal life steadfastly; then is the Will of God done.
Q. After what manner are we to pray, that his Will may be done by us on earth?
A. As it is done in heaven, by Angels and separated souls departed hence and in part glorified.
Q. How is it done by them?
An. First, readily without contradiction. Secondly, speedily without delay. Thirdly, faithfully without hypocrisy. Fourthly, purposely without any sinister ends. Fifthly, constantly without fainting. Sixthly, cheerfully without wearisomenesse, dullness or discontent; and all this, with Unity and Uniformity.
Q. Why are we to pray for this, seeing we know it cannot be attained in this life?
A. First, the term of qualification here used (as) implies not equality of degrees, but similitude of manner, their obedience should be a pattern to us. Secondly, it is to assure us by this kind of prayer, that God hath begun in his children a perfection of parts and will finish it before he leave them. Thirdly, it is to teach us what we should desire, endeavor after and resolve, never to rest till we attain it; a cheerful, universal submission of our will to God's Will.
Q. What is it then that we desire in this petition?
A. First, a clearer and more plain manifestation of the will of our Father to us specially in such and such particulars. Secondly, a fuller expression of obedience on our part, unto the known Will of God as our King. That there might be agreemept in the Church, amongst the professed members thereof, for the manner of God's service and worship, which cannot be except all be guided by the revealed will of God. Fourthly, we desire perseverance in our search after, and obedience of the Will of our Father in all things.
Q. Why are we to pray thus that the Will of God may be done?
A. First, that his Kingdom may come, as it doth and ever shall, when and wheresoever his Will is done. Secondly, because what man lost by following his own Will, may be recovered by doing the Will of God. Thirdly, because we cannot do the Will of God, without his Will. Fourthly, to show the insufficiency of our selves to will any good, and our dependence wholly upon our God.
Q. What doth this petition presuppose?
A. First, that man by creation had ability to do the Will of God, as fully as the Angels; the same is and shall be restored unto him again by Christ. Secondly, that man's will now naturally, is corrupt, unjust, partial and opposite to the Will of God. Thirdly, that separated souls of the Saints departed, do enjoy true happiness with the elect Angels; restored to their created integrity, they live and move in a constantly pleasing obedience. Fourthly, that our exactest obedience here is imperfect, we pray for perfection.
Q. What must we do else that God's Will may be done; to pray only is not enough?
A. First, we must deny our selves and our own will. Secondly, we must study to know the Will of God, declare and prove it, as being his executours in trust. Thirdly, we must judge our happiness to consist in such obedience, as his elect Angels and glorified Saints yield him. Fourthly, we must be content, when we see it is done, upon our selves or others. Fifthly, we must prepare for a dissolution, and desire to be dissolved, with submission to his Will.
Q. What Sins do you pray against here?
A. First, ignorance of the Will of God. Secondly, impiety against the Will of God. Thirdly, pride and impatiency under the hand of God; wishing rather to have our own wills, then to undergo the Will of God.
Q. What do you learn from this petition thus explained?
A. First, that the Will of God is done in Heaven only by way of perfection, in Holy and Heavenly minds by way of inchoation and acception. Secondly, to seek in the use of means after absolute perfection of obedience, such as a created nature was ever capable of, in the best estate. Thirdly, to pray for disobedient Rebels on earth, that they may be converted if it be his Will. Fourthly, that the Will of God is a rule of obedience, a judge to decide all controversies in the Church. Fifthly, that it is one property of a child of God, to prefer the Will of God, before the will of any man or men whatsoever: not what this, or that man wills, but what the Lord willeth, let that be done on earth as it is in heaven. Sixthly, that it is a property of God's children, to propose the examples of the best for their imitation, Let it be on earth, as it is in Heaven.
Q. Which is the fourth petition?
A. Give us this day our daily bread.
Q. What is the meaning of this petition?
A. First that it is God's will his creatures should be sustained by means till they attain their preordained ends. Secondly, that all his creatures, men especially are to depend daily upon the providence of God in the use of means, for their maintenance. Thirdly, that all temporal blessings come from God, of him we must beg them, contenting our selves as petitioners with the receipt of a daily portion. Fourthly, that those which fear him as a father, endeavoring to do his will and calling daily upon him, shall certainly be fed.
Q. What are we to understand here by Bread.
A. First, Christ the Bread of Life, in and by whom we have right to all good things. Secondly, that bodily food made by human skill, of corn, ground, knead and baked, commonly called bread. Thirdly, all outward helps approved, which tend to the preservation of our natural life in well-being.
Q. Why did our Savior mention bread, rather then any other thing?
A. First, because bread is the principal staff of life, it cannot be but well with us, if we have bread. Secondly, because we are to make more use of bread in our life, then of drink or any other dainety. Thirdly, to bridle our luxurious desires, to set bounds to our pride and intemperate wantonness, abusing the creatures through superfluous variety. Fourthly, to mind us of God's special providing for us and blessing to us every piece of bread we eat, if we be his sons and daughters.
Q. Why did he teach us to pray for bread only?
A. To inform us. First, how unable we are to make a right use of much: more difficulty in using riches well then in getting. Secondly, how ready to surfeit upon varieties, and to grow wanton with abundance. Thirdly, that nature is content with little; grace with less.
Q. How is this bread said to be ours?
A. First, by an eternal gift of God upon our creation. Secondly, by a restoration of us to that right, in our redemption by Christ. Thirdly, by divine disposition in time, of several portions to particulars, according to his good pleasure and every man's necessity. Fourthly, by a diligent employment in some lawful calling, which gives us a propriety to it, exempting us from usurpation.
Q. If it be ours why are we to pray for it?
A First, because the right of possession and power of disposition remains still in God. Secondly, we can receive no comfort from the creatures, without his leave and blessing; the nutritive virtue in bread, flows from God's ordinance. Thirdly, no labor in any calling can relieve us, if God forsake us. Fourthly, to teach us, that we must do something for our bread, before we eat it, lest it prove stolen, not given. Fifthly, to assure us, our right to the creatures is restored in Christ, being sanctified by the, gift, Word of God, and prayer.
Q. How and after what manner are we to pray for bread, with all temporal blessings?
A. First, in the plural number—Give us; pointing out both our society in the communion of Saints and our charity extended to others. Secondly, for the time present—This day: teaching us. 1. to avoid coueteousnesse and distrust, sufficient unto one day is the evil thereof. 2. to depend upon God every day, as if the present should be last. 3. to pray unto him every day; our prayers must be multiplied as days. 3. upon conditions: as: 1. that it may be daily, convenient, and constant. 2. according to the will of God. 3. that thereby we may be helpful, not hurtful to our own or others.
Q. May not a Christian lawfully pray and provide for the time to come?
A. Yes: provided. First, that they look therein more and rather to posterity, then to themselves, who have no time certain but the present. Secondly, that what is laid up by them, be the fruit of their own hands, in some lawful calling. Thirdly, that they set not their hearts upon that treasure so provided. Fourthly, that they intend and seasonably employ it in good and godly uses. Fifthly, that they be contented with their portion in present, neither prescribing God in their desires before, nor murmuring after, if they be not answered. Sixthly, that men never sacrifice to their own nets, policy or industry but depend still and receive all as from the hand of God.
Q. What is it then that we desire of our father in this petition?
A. First, not much, not dainty, nor long, but what the Lord wills and knows to be convenient, both for quantity quality and continuance. Secondly, that he would renew his mercies every morning. Thirdly, that he would answer our lawful desires by honest labor to provide for our place and charge. Fourthly, that he would continue the nourishing power in his creatures for our sustentation. Fifthly, and sanctify the use of his Creatures unto us this day; to see his providence in them, be content and thankful for them.
Q. What must we do that this petition may be granted us?
A. First, we must take pains in some allowed calling; no laboring, no eating. Secondly, we must believe that the earth is the Lord's and the fullness thereof. Thirdly, we must seek the Creator more and before the creature, being ever ready to help the needy according to ability, as we would God should give us in our necessity. Fourthly, we must be wise and frugal in ordering the portion allotted us, shunning riot and prodigality.
Q. What sins do you pray against in this petition?
A. First, idleness, the bane of all goodness, doing nothing, or no good, or not to a right end. Secondly, prodigality, when men fare deliciously & go daintily every day. 3. covetousness caring and desiring immoderately for the time to come, &c.
Q. What may be learned from this petition thus explained?
A. 1. That bread is the gift of God, of him we must crave it and to him be thankful for it. 2. that we stand in daily need of bread, and must be instant with our father for a continual supply. 3 to be careful and provident in the use of bread for the preservation thereof. 4. to be content with bread afforded and provided, though we had nothing else. 5. to depend upon the Lord in the use of means for all things needful. 6. to do him daily service, as we crave and receive frō him daily bread. 7. to reprove such as take it without asking, fleight and spill bread (as many servants do) or make little account and use of bread, being all for drink and Tobacco.
Q. Which is the fifth petition, we are to direct to our Father which is in heaven?
A. And forgive us our trespasses, as we forgive them that trespass against us.
Q. What is the meaning of this petition?
A. First, that he only who doth rest upon the providence of God for the feeding of his body, may and can indeed rely upon the mercy of God for the good of his soul in the pardon of sin; if we distrust him for the first being lesser, we cannot trust him for the second being greater. Secondly, that men, even the children of God do often offend in the abuse of temporal blessings. Thirdly, that as we desire and receive bread daily, so it is our duty to pray daily for the pardon of such offenses. Fourthly, that men out of charity with their brethren, have no present right to the creatures, nor hope of pardon remaining such: we desire bread and remission upon condition.
Q. How many parts are there in this prayer?
A. Two: First, the petition it self; forgive us our trespasses or debts. Secondly, the condition: As we forgive them that trespass against us.
Q. What are we to understand by trespasses or debts here?
A. Every sin committed by the sons of men against the law of God is a trespass or debt: and that. First, because thereby we violate the law, and so injure the law-maker. Secondly, in every sin we deny to pay him what is his due from us by virtue of a bond in Baptism. i. Obedience. 3. because every sin binds over the sinner to satisfaction or punishment.
Q. What is it to forgive trespasses?
A. First, to pardon the offense committed. Secondly, not to exact damages nor inflict punishment deserved according to the Law. Thirdly, to forget all injuries as if they had never been. Fourthly, to accept the satisfaction of Christ, imputing his purchased righteousness unto us, whereby we stand in his sight as in our created integrity, the holy and righteous children of God.
Q. What is it then we desire in this petition?
A. First, grace to see and acknowledge our wrongs and injuries done against our Father, with grief and shame. Secondly, that he would mercifully consider the impossibility in us, by reason of our poverty to yield him any other recompense. Thirdly, that he would look upon his own Son with purpose of acceptation of him for us, of us in him. Fourthly, that he would seal the assurance thereof to our souls by the evidence of his spirit, enabling us by faith to apprehend it.
Q. Why are we so earnestly to desire pardon?
A. First, that we may escape deserved judgments and be saved. Secondly, the soul is more comforted and eased by the pardon of sin, then ever the body was or can be delighted with any creature. Thirdly, because it is a heavy, miserable and bitter thing to live any one day out of the favor of God. Fourthly, without this we can enjoy no blessings of God in mercy; our table will turn to a snare. Fifthly, because it is granted to none but such as heartily seek it with pains, prayers and tears.
Q. What may we learn hence?
A. First, that we do sin against God in the breach of his Law daily. Secondly, it is sin only that makes our bread bitter unto us and our life uncomfortable. Thirdly, that offended justice is now satisfied by the passion of Christ, and sin is pardonable. Fourthly, sanctification is imperfect here: there are sins committed and remitted after baptism, regeneration and justification, obtained of God freely for Christ his sake, without respect to human merit or satisfaction. Fifthly, to have recourse boldly unto the throne of Grace, by the Kings favorite to sue out our pardon and make even with God daily, that our account may be easy at the last day. Sixthly, to put up our prayers for others, even our enemies, as for our selves.
Q. What must we do that this petition may be granted?
A. First, all particular trespasses known unto us must be confessed. Secondly, there must be a manifestation of hearty sorrow by some outward acts. Thirdly, promise and performance of amendment, with detestation of such courses. Fourthly, an apprehension of pardon by the hand of faith, offered in the promises. Fifthly, a publication of this pardon to our accusers with joy; covenanting to shun temptations and all future occasions of evil. Sixthly, we must perform the condition here expressed, to forgive all offenses committed against us by our brethren.
As we forgive them that trespass against us.
Q. What are we to understand by this condition?
A. First, no equality for power and perfection of remission, but only a conformity for the truth and sincerity thereof. Secondly, that it is a sign, mark and an assured testimony, God hath and will pardon us, if we for Christ his sake can pardon our brethren, so far forth as we stand bound by Law.
Q. What doth this condition presuppose?
A. First, that Neighbors may offend and trespass one another daily, and that they should arm themselves accordingly. Secondly, that it is a harsh matter to flesh and blood, to pass by and put up injuries. Thirdly, that the consideration of our sins against God, his mercy to us, should prepare and keep us in readiness, to pardon one another often, in all manner of trespasses.
Q. If all trespasses must be forgiven, how then can we go to law with our brethren for trespasses?
A. Not without grief that we are put to that extremity, and fear least we offend therein, these rules observed; First, let all private and fair means be used; first with some expectation, after warning, of voluntary satisfaction. Secondly, we must prepare our hearts before, banishing pride, malice and desire of revenge; use plain and lawful means, aiming at the right ends, chiefly that right may be restored, offenders reformed, and peace maintained. Thirdly, during the suit, we must be still ready and willing to accept of submission, though it be to our own hindrance.
Q. What doth this teach us?
A. First, he that will have mercy must show mercy. Secondly, that we must forgive our brethren trespassing often, seeing God is so patient as to endure us and merciful as to forgive us, daily upon repentance. Thirdly, that there is no salvation without brotherly love and reconciliation; he that prays for pardon, binds himself from the mercy of God.
Q. Which is the sixth Petition?
A. And lead us not into temptation.
Q. What is the meaning of this Petition?
A. First, although sin be forgiven unto the children of God, yet they are still in danger of a relapse into sin again. Secondly, that there are many enemies and provoking means to draw us into sin; no man sinning but overcome first by some prevailing temptation. Thirdly, that all temptations are ordered by the power and providence of God. Fourthly, that the wrath of God due unto sin and sinners is fearful to be seen, intolerable to be felt in divine and spiritual assaults. Fifthly, that the penitent pardoned sinner, is most subject to temptations, remission & temptation being for the most part inseparable. Sixthly, whosoever hath once obtained pardon, will be ever after careful to continue in it, by prevention of all occasions of falling.
Q. What are we to understand by Temptation here?
A. First, any trial of our strength in a spiritual combat; whether it be divine with God, diabolical with Satan and his instruments, or natural with our own wounded consciences or prevailing corruptions. Secondly, any enticement of the soul to sin by outward provocations and allurements.
Q. What is it to lead into temptation?
A. First, to search and prove men to the farthest, in showing them their sin and the desert thereof. Secondly, to permit Satan to assault and solicit them, by casting baits, which may allure them upon the right or left hand. Thirdly, to bring and leave them in the field together; sometimes on the bed of greatest sickness, & weakness. Fourthly, to give thē over to be vanquished & overcome by the tempter. Fifthly, suddenly to advance or cast down without answerable grace to order such affairs.
Q. How are we led into temptation, and by whom?
A. First, by God, actively, or permissively, and our own wounded conscience, before whom we are often called to appear. Secondly, by Satan and his factors, a world of wicked men; and that four ways: First, by open conference and verbal persuasion, with arguments and reasons to move. Secondly, by secret suggestions, by casting in and tickling the fantasy with evil motions; driving some out of their wits, and making others think they have been bewitched. Thirdly, by a bare proposal of such objects as are most delightful to our natural corruption; gathering and concluding upon our inclination by our conversation. Fourthly, by abusing and drawing aside the eye of our judgment, either upon the right hand to presume in prosperity, or upon the left, to despair in adversity. Thirdly, we are tempted by our own corrupt hearts, enticing the will, to give a sudden consent with carnal delight to Satan's baits, or to parley with him about forbidden things—all aiming at several ends.
Q. Can God lead into temptation, and be no Author of sin unto which we are tempted?
A. Yes, diverse ways. First, by a just desertion, withholding the operation of his abused grace. Secondly, by a free permission of Satan with his cunning power to winnow us. Thirdly, by ministering occasion not in it self evil, but which may be by us abused to evil. Fourthly, by sustaining, ordering and disposing the agents with the action, during the continuance of any temptation.
Q. Why doth God lead, or suffer us to be led into temptation?
A. First, for trial, in the exercise of our gifts, that our behavior might be exemplary, and the rust crept on us by security rubbed off. Secondly, for the punishment of some former sin. Thirdly, for instruction to let us see where we are weakest, that we might more magnify the power of grace. Fourthly, for the manifestation of glozing hypocrites, who seem to stand, but in time of temptation fall away. Fifthly, for the confirmation of his, in the assurance of his love, making them thereby more sensibly thankful for his help.
Q. What is it then that we desire in this petition?
A. First, that the Lord would prevent us with his mercy, by writing the new covenant in our hearts, to keep us close unto himself from sin and Satan for the time to come. Secondly, that he would graciously consider our weakness and never tempt us himself beyond our strength, but with the temptation make away to escape, that we may be able to bear it. Thirdly, that he would not suffer Satan to cast such baits before us which are able and likely to enthrall us; but that we might reap some good from every object. Fourthly, that he would never leave us to our selves, nor forsake us in this danger, least our bondage proclaim Satan's victory. Fifthly, power over, as well as pardon of sin.
Q. Why must we pray so earnestly against temptation?
A. First, because of our own weakness, ready to yield unto every pleasant toy, upon the first assault. Secondly, because the temptour is powerful, subtle and greedy. Thirdly, the burden and spiritual weight thereof is grievous to be borne; when men see nothing but God's wrath, and deem themselves firebrands of hell. Fourthly, the aim and drift of Satan is our apostasy, final destruction both of body and soul.
Q. What must we do that this petition may be granted?
A. First, desire not to be great nor rich in worldly wealth or honor; they that will be rich fall into temptation. Secondly, tempt none, but shun occasions whereby you have been or may be tempted. Thirdly, observe and note the devils order and method in tempting; alluring to sin, advising to despair and then to destroy our selves. Fourthly, in all motions have recourse to God and his Law, before you resolve on practice: if Angels should teach you other ways believe them not. Fifthly, arm yourselves on both hands, so carefully resisting Satan, as not to be drawn willfully into any extreme, either of presumption or despair. Sixthly, watch and pray that ye enter not into temptation; or if ye do enter, put on the whole armor of God, that ye may stand it out and go home with victory.
Q. I am so tempted as never man was, find no rest day nor night, what shall become of me?
A. First, that is not true; there hath no temptation taken you but such as is common to man; God's children have felt the like. Secondly, endeavor to make a good use of such temptations and be not discouraged; Satan's hatred, may assure us of God's love; temptations make experientest Divines and Christians. Thirdly, be patiently constant in the use of ordinary means and expect victory; God will not suffer you to be tempted above that ye are able; with the temptation will make a way to escape and tread down Satan shortly.
Q What must I do in a temptation?
A. First, consider the author and danger, whether it be from God, Satan, men or your own hearts, preparing accordingly. Secondly, abide not long alone; acquaint your fellow soldiers with your condition. Thirdly, look up unto Christ your Captain; and if you fear the loss of that jewel your heart, give it wholly unto him, who is able and willing to keep it.
Q. But I have been overcome and vanquished in this and that temptation, what shall I do?
A. First, weep and mourn as the Hebrews did in their Babylonish captivity, remembering Zion. Secondly, desire freedom, in the use of means. Thirdly, be wise and wary to shun the like.
Q. What may we learn from this petition thus explained?
A. First, that no man is compelled but tempted only to sin: Secondly, that men in the state of grace have need still to look unto themselves; let him that stands take heed lest he fall; temptation follows remission of sin. Thirdly, that Satan with his instruments are continual temptors, yet their malice and power is limited. Fourthly, that there is no burden like unto sin, nor grief like a distressed conscience. Fifthly, that God's children are daily subject to be tempted and must pray daily against it; to have their souls knit unto God their hearts seasoned with grace and established by his free Spirit, whose desire shall be granted.
Q. Which is the seventh and last petition?
A. But deliver us from evil.
Q. What is the meaning of this petition?
A. First, that sin is a bondage to the soul; our Church teacheth us to pray: Though we be tied and bound with the chain of our sins, yet let the pittifulnesse of thy great mercy loose us. Secondly, that God's children penitent and pardoned may be tempted and not overcome. Thirdly, if it fall out they be vanquished, as it may be, yet there remains still hope of freedom; there is a deliverer. Fourthly, that corruption remaining in the regenerate, is the moving cause to temptation; at one time shall we be freed from sin and temptation. Fifthly, that we have no power in or of our selves to free our selves from either; all our strength is in and from the Lord.
Q. What are we to understand by evil here?
A. First, the evil of sin in every kind; open, secret, of omission and commission. Secondly, of punishment, and that is threefold: First, present here only with an evil heart and eye; with evil men and women, and with the evil tongues of both; with the evil of deserved judgments, persecutions, crosses, visitations, which separate and hinder us in the service of God, so making our life grievous and incomfortable unto us. Secondly, future hereafter only, with the evil of loss and of pain, under eternal death with the torments following, if we be not delivered. Thirdly, both present and to come, bringing us into bondage here to vex us hereafter as all spiritual enemies to Christ mystical; the evil world with the Arch-evil and enemy to all goodness Satan. Some part of our English Liturgy, yields an ample exposition upon this petition.
Q. What is it to deliver from evil?
A. First, to enable us against the power of all evil generally. Secondly, to eschew such as are fallen or in eminent danger of falling. Thirdly, either to take the evil from us, or us from the evil. Fourthly, by moderation so to alter the nature thereof, that it prove not evil to us. Fifthly, to hasten and perfect the work of grace with glory, putting an end to temptation.
Q. What do you desire of God in this petition?
A. First, that in all temptations we may neither do nor suffer evil. Secondly, that he would not leave us to lie over long under any temptation. Thirdly, to succor us against the world of evil men, unreasonably malicious, and furiously tyrannous. Fourthly, so to mitigate all other troubles we meet with here, that they never overwhelm us. Fifthly, to prevent us with his restraining grace, when we are about to yield, and to pluck us as brands out of the fire. Sixthly, to remove us in his time from all evil simply both of sin and punishment.
Q. Why are we to pray for such a deliverance?
A. First, because wicked men only lie contentedly under the power of evil. Secondly, many and great are the evils we do and may meet with, between the womb and the grave. Thirdly, evil is more delightful to our corrupt nature then good, and so the more dangerous. Fourthly, it is a thing most odious to be done and intolerable to be suffered. Fifthly, unless we be delivered, we shall be overwhelmed with evils and perish eternally: we have need to cry and seek who shall deliver us from this body of death.
Q. How doth God deliver his children?
A. Divers ways, according to the quality of the evil under which they are; as: First, by the death of his Son, paying a ransom for our great deliverance. Secondly, by the ministry of Angels and men. Thirdly, by a destruction of their enemies, scattering their forces, confounding their plots. Fourthly, by restraining the natural properties of his creatures, fire and water, &c. Fifthly, by providing a sanctuary, whither his children may fly against a storm; as he did for Noah and Lot. Sixthly, by death calling them from all cause and fear of evil.
Q. What doth this petition presuppose?
A. First, that God's children during their militancy are subject to evils, both of sin and punishment. Secondly, they have many combats with all sorts of evil, especially with sin, Satan and wicked men. Thirdly, that they have no power over nor under these evils, to help themselves. Fourthly, that God their Father, the chiefest good, is of more power then the greatest evil. Fifthly, although the Lord do not suddenly, yet he will seasonably deliver his children that call upon him. Sixthly, that evil in the evil should be more earnestly opposed, and prayed against, then evil in the good.
Q. What must we do that this petition may be granted?
A. First, we must beware of men, evil, tyrannous and bloody, as of the devil. Secondly, we must not cast our selves into any evil, nor affect it, if we be overtaken with any. Thirdly, we must make use of that strength and skill God hath bestowed upon us for such ends. Fourthly, we must ground our selves upon some former experience of God's power and mercy; that he hath, doth and will deliver. Fifthly, we must be thankful, for deliverances received. Sixthly, we must not reward evil for good, unto any; whosoever doth so, evil shall not depart from his house.
Q. But I have prayed long, observed the former conditions and yet find no deliverance?
A. First, to call and cry heartily for help under the burden of misery is some part of freedom. Secondly, know the ransom is paid oftentimes long before the prisoners be freed. Thirdly, it may seem long unto thee through thine own weakness, the multitude of enemies, and grief conceived by absence from thy Fathers house, yet deliverance will come and is coming daily; some are delivered every moment, but every man in his own order. Fourthly, suppose thyself delighted with some secret evil, if after a long use of the means, thou findest no strength against it. Fifthly, man's greatest necessity is God's opportunity.
Q. What do you learn hence?
A. First, that any evil and evil only is opposite to the liberty of God's children. Secondly, that God our Father is the author of deliverance; he only knows how to deliver the godly out of temptations. Thirdly, that this is the last petition we are to make unto God, the hardest thing to get and longest in getting. Fourthly, upon the apprehension or sound hope of deliverance, we must remember our duty; being delivered out of the hands of enemies, to serve him in holiness and righteousness, all the days of our life.
Q. Which is the third part of the prayer, called the close or conclusion of all?
A. For thine is the kingdom, power and glory, forever and ever, Amen.
Q. What is the meaning of this conclusion?
A. First, that God doth deliver his children for manifestation of his power and Majesty; and that the glory of praise must be returned unto him after every deliverance for the praise of his glory. Secondly, that a prayer rightly framed, doth ravish the heart and move it with admiration to break forth into the praises of God. Thirdly, that petitioners may and ought with modesty and humility allege reasons out of God's Word why their petitions should be granted, as Moses and Joshua did, our Savior confirming their practice by his doctrine here. Fourthly, that men before they cease praying should manifest some confidence by words, gesture or both, of acceptation with God and a gracious answer in season.
Q. What are we to understand by these words; Thine is the kingdom?
A. First, a special propriety God hath in all kingdoms, of Heaven, Earth, and Hel • , both for ordination and disposition. Secondly, an absolute independencie of God in regard of his sovereignty; all upon him, he depends upon none: teaching all superiors three things: First, that they are God's deputies. Secondly, they must command for him and the benefit of his Kingdom, requiring obedience to his laws. Thirdly, to him must they yield account of their places.
Q. What conceive you is meant by these words, thine is the power?
A. First, that God is able to do whatsoever he will; power belongs unto God. Secondly, that all created power is borrowed and communicated from that fountain of power and being: teaching God's Children three things: First, there is no power to hurt them without his permission. Secondly, no power can help them but by his free donation. Thirdly, to seek unto him and depend upon him.
Q. What is the meaning of these words; Thine is the Glory.
A. First, that all true honor and glory is in and from God. Secondly, that glory must be ascribed unto him by men: all their prayers directed to his glory; teaching Christians three things: First, if men offer us glory by a good report deservedly in praise and commendation, we must offer it to God again, if not, we must be contentedly patient; knowing all honor and glory both divine and human are his to dispose, fret not because you have no more, envy not others enjoying more; live well, seek it not, and you cannot want it. Secondly, that no glory is worth anything, except it be divine, in and from God. Thirdly, that they neither esteem nor affect any other, which cannot be got nor kept with a good conscience.
Q What intends our Savior by the addition of these words, forever and ever?
A. First, that God's sovereignty is made incomparable by eternity. Secondly, that glory and power to hear prayers and grant requests always were and always shall be his. Thirdly, that the grants of God to his humble petitioners are constantly immutable and eternally durable: teaching us two things: First, by constancy in good, men come nearest to the nature of God. Secondly, no place can hinder, nor time deprive us of God's blessings: yesterday and today, he is the same forever.
Q. What do they all contain together?
A. Three things: First, reasons why the Lord may and should grant the former petitions, drawn from diverse considerations: First, of his regal authority; it is the part of a King to receive and answer the complaints and petitions of his Subjects. Secondly, of his absolute ability to give more then we deserve or can desire. Thirdly, of the end we must aim at in our prayers, His glory. Fourthly, of his inalterable immutability in regard of himself and promises. Secondly, testimonies to confirm an assurance in us of a grant, drawn from the Nature of God, personally professed and applied by us. Thirdly, praise issuing from both; Our Father hath, doth and will hear, that his children may have occasion to sing and say, blessing, honor, glory and power be unto him that sits upon the throne, and unto the Lamb forever and ever.
Q. What is required in us, that we may conclude our Prayers thus indeed and truth?
Ans. First, denial of our selves, that we have neither Kingdom, power nor glory of our own. Secondly, apprehension by faith, that divine riches, power and glory do far exceed anything we have ever heard or seen. Thirdly, a strong persuasion, God is able and willing to hear and help us for the glory of his name. Fourthly, knowledge, that praise is as necessary as Prayer, they must go together.
Q. What do you learn from this conclusion?
A. First, the dignity and safety of God's Children, especially after the manifestation of their adoption; Subjects they are of his Kingdom, objects of his saving power, and heirs of glory. Secondly, that when God grants our prayers he may and doth look for praise. Thirdly, in prayer and praises we must learn to give God his own Titles and attributes. Fourthly, God's Glory is both the beginning and end of our Prayers; the first in our intention, the last in execution. Fifthly, that our present possessions are far inferior to our future hopes.
Q Why is this word Amen added in the last place?
A. First, as a seal by way of confirmation, that in the former petitions we have fully expressed our minds to contentment. Secondly, as an earnest of our longing to be heard in every particular. Thirdly, as a witness of our faith, believing not only a possibility but a performance of our requests.
Q. How many ways is this Word taken and used in Scripture?
A. Three ways: first nominally, by way of denomination being a name our Savior once took to himself. Secondly, aduerbially, for a vehement asseveration. Thirdly, really, by way of emphatical signification, when we utter thereby something unto God, which cannot be so well expressed in other terms; and so here.
Q. What then doth it signify here?
A. First, a possibility these petitions may be granted, being good and true, directed to him who is goodness and truth it self. Secondly, an ardencie of affection to have them granted. Thirdly, a certainty of persuasion they shall be granted: being thus much in effect, it is so, so be it, and it shall be so.
Q. What doth this word presuppose, as contained in it and required in the speaker thereof?
A. Four fruits of faith or properties of a believing petitioner: First, knowledge in the understanding of those things desired; how can he say Amen that knows not what is said? Secondly, assent in the mind and will, to the things understood. Thirdly, special application in the person, of the petitions known and assented unto. Fourthly, hearty confidence with cheerfulness, grounded upon the promise of Christ, that our requests known, assented unto and applied shall be granted.
Quest. What may be learned hence?
Ans. First, the duty of God's Children, unto all good things to give their assent readily; especially to every good prayer, and praise of God in public to say Amen only. Secondly, wherein many are faulty; either by no Amen, assenting to few good motions without many delays and some violence; or by a false Amen: such are. First, a senseless Amen, saying it to they know not what. Secondly, a spiritlesse Amen, without any inward feeling, faith or fervency. Thirdly, a hasty Amen, running upon it all the prayer time, that they may clap it out and be gone. Fourthly, a lazy Amen, drawing it out as if they would quarter the word, between sleeping and waking.
Quest. Why is this duty so requisite in the people, to say Amen unto the Ministers Prayer?
Ans. First, to keep their minds the better intent upon the business in hand. Secondly, it doth wonderfully eleuate the heart, expelling drousiness to cheer the whole man. Thirdly, it is beneficial unto others hearing it, if seasonably and devoutly delivered. Fourthly, it serves to put men in mind where and what they are; private persons in God's presence; where the Minister is the mouth of God to them, their mouth unto God; so their mind go along, an audible voice is not necessary till it come to their turn to say Amen: a disorder it is in some places, men will say all the prayers, together with the Minister, striving who shall be loudest.
Q. Is this a Prayer, or but the form of a Prayer only?
A. It is both; a form for imitation, a prayer for use; provided. First, we understand it according to our weak capacity. Secondly, that we refer our wants to the right heads as near as may be. Thirdly, that we run it not hastily over (as the manner of some is) but repeat every part in a feeling affectionate manner.
Q. Are Christians tied to this form?
A. Yes certainly; for matter and substance, not for words, liberty is left, to express themselves in other terms, observing these cautions. First, that it be without dislike of this form, proceeding from an vnderualewing conceit thereof, or an ouerualewing of our own abilities. Secondly, it must be with reference to this; that these petitions, perfectly sufficient for us, may bound our desires. Thirdly, let all be in the language of Canaan, without vain and tedious repetitions; our wants must be expressed in the most pithy, fervent and significant manner possible.
Q. Is this a prayer when it is read only, as well as when it is said without book?
A. Yes doubtless, reading or speaking being but outward circumstances and cannot alter the nature of Prayer; presupposing. First, it be read with that decency and gravity which which become so admirably excellent a Prayer. Secondly, that the heart and mind go along with it. Thirdly, that men content not, nor tie themselves to the bare reading or saying over of these words only, but growing in grace and knowledge, they endeavor to express themselves in other good terms suitable with their occasions.
Q. If we do all you have taught us herein, may we be assured of hearing?
A. You may: God hath promised, Christ hath purchased all for such petitioners: what man is there of you, whom if his some ask bread, will give him a stone? if he ask fish, will give him a Serpent? if ye then being evil know how to give good gifts unto you: children, how much more shall your Father which is in Heau • n give good things to them that ask him.
Q. What may be observed from all in general?
A. First, the privileges of a Child of God, who hath liberty to speak unto God, directions how and assurance to be heard in every petition. Secondly, the excellency of prayer and of this above all other; yielding us an evident testimony of the divinity of Scripture. Thirdly, the necessity of knowledge, that we may believe and assent unto the promises of God: Masters and parents are bound to instruct their charge in all these particulars. Fourthly, that order we are to observe in prayer, first for spiritual, after for temporal blessings.
Q. Which is the last duty required in this Catechism to be done for salvation after baptism?
A. A prepared, reverent and often receipt of the Sacrament of the Lord's Supper.
Q. What is a Sacrament?
A. An outward visible sign ordained by Christ, consecrated by his Word, for the conveyance of inward, invisible grace to his adopted sons and daughters: or thus, A divine seal of conditional promises, not signifying only but truly exhibiting, offering and sealing Christ with all his benefits to the worthy receiver.
Quest. How many things are required to make a Sacrament?
A. Four: First, a command of Christ, that such ordinances shall be used in the Church for such ends. Secondly, a promise annexed to this command. Thirdly, signs signifying, whether we respect the sensible Elements, or the actions necessary for the preparation thereof. Fourthly, grace signified by that created substance we see, or taste.
Q. Whether or no doth the efficacy of Sacraments depend upon outward circumstances, as upon the holiness of the place, or worthiness of the person administering?
A. No, but upon the truth and power of divine institution, presupposing that matter and form be observed according to the first ordination.
Q. Why did Christ leave Sacraments in his Church?
A. First, for pledges of his love, to mind us of something promised, to assure us of performance, and to bind us over to some service. Secondly, to be as conduits, to convey the Water of Life unto thirsty souls. Thirdly, for the further propagation of the Gospel; men seeing Sacraments will be moved to ask what they mean, and must be answered out of the Word of God; which is the deed containing the covenant. Fourthly, for the preservation of Christian amity, and hearty love amongst those which are entered into this association, and Communion with Christ and Christians. Fifthly, for distinction of his company from all other societies, using them not, or not aright.
Q. When is a Sacrament rightly used?
A. First, when the Authors form is observed with all possible care and purity: without mingling or mangling, adding or taking away. Secondly, when su • h persons only are admitted to whom the Sacraments belong. i. the household of faith. Thirdly, when the Church proposeth the same ends in administration, which Christ did in his ordination. Fourthly, when receivers understanding, are mindful of the oath there taken and careful to keep it.
Q. What do wicked impenitent sinners receive in this Sacrament?
A. First, such ought not to come thither; they stand excommunicate by the word, and should be kept back by force of Ecclesiastical discipline. Secondly, if they presume to come unprepared (at their peril be it) they receive nothing but the bare outward Elements to their further condemnation; because they are not actually, for anything they know, within the covenant, no promise belongs unto them.
Q. What is the Lord's Supper?
A. It is the other Sacrament of the New Testament, ordained by Christ in memory of his death, till his coming again, whereby his sanctified members are daily nourished in eternal life, and have their assurance sealed unto all the benefits of his passion.
Q. Why is this Sacrament to be administered and received often?
A. First, because it is as food to nourish us, or a nourishing Sacrament. Secondly, that where there is a multitude, which cannot all conveniently come at one time, successive opportunities might be offered for all to come at one time, or other. Thirdly, our inward man looks for it, as the outward man doth for daily bread; that those breaches made by spiritual combats may be repaired, and our covenant renewed. Fourthly, it is a means to help the weakness of our memory, who are exceeding apt, to forget what Christ hath done for us, to grow secure, cold and careless.
Q. Doth the administration of this or the other Sacrament always require preaching of the Word at the same time?
A. First, an opening of the covenant, a declaration of the substance of a Sacrament, to the understanding of such whom it concerns, is required before the administration of either Sacrament in the plantation of a Church, least men receive they know not what. Secondly, preaching by way of explication and application, is most convenient, seasonable, and profitable at the same time. Thirdly, but not absolutely necessary; where the Gospel hath been before, and may be after preached and pressed; as in settled Churches it is, or ought to be.
Q. Why was the Sacrament of the Lord's Supper ordained?
A. First, for a continual remembrance of that one sufficient sacrifice of the death of Christ, once offered for the sins of all penitent believers. Secondly, for the confirmation of their faith, upon the promises. Thirdly, for the conueynig of benefits arising from both; but no way to be a propitiatory sacrifice, neither for the living, nor for the dead, as the Papists would have it to be.
Q. How many parts are there in this Sacrament?
A. Two: First, visible signs signifying bread and wine, conconsecrated by a lawful Minister, according to the form prescribed in Scripture. Secondly, invisible g • ace signified; the body and blood of Christ offered to every believing guest at that Table.
Q. What is it that we do feed upon there?
A. First, All, good and bad feed upon bread and wine consecrated; or may and ought to receive both; if either be taken purposely from any, the Sacrament is maimed. Secondly, only the believing penitent sinners do feed also upon the body and blood of Christ really and truly.
Q. Is there no change of the Elements in the Sacrament?
A. Yes: by way of consecration of them to a new end and office; not by way of change of the substance; bread and wine they were before, so they remain after; else there could be no Sacrament: and therefore we must shun adoration of the creature, lest we offend the Creator by Idolatry.
Q. What is it in us that is fed and nourished by that food, body, soul, or both?
A. First, with the outward signs signifying, properly the body is nourished, or if you will the whole outward man. Secondly, with the inward grace signified, neither body nor soul properly, but the inward man called the new man, after God created in righteousness and true holiness: it is a feast for regenerate men only, to whom Christ. First, by a secret and sweet working of his spirit, offers himself to be that in them, which he is for them. Secondly, in like manner gently (but infallibly) stirs up their faith (his own gift) to apprehend and apply him; so being borne again and nourished by one and the same inexplicable means.
Q. Why ought men to come unto this feast?
A. First, in obedience unto Christ calling, lest they should give offense unto him, and justly incur his displeasure, who will admit of no excuses. Secondly, for that good company they do or should meet there; being an assembly of the new borne, whose names are written in the book of life. Thirdly, for the comforting and refreshing of the inner man, longing after Christ, as the hungry stomach after meat, or the parched earth after rain.
Q. Who are they that do come and must be admitted to this table?
A. First, none may come but men and women baptized, endowed with the exercise of of reason, and judgment to discern the Lord's Body, Holy, from ordinary Bread and Wine. Secondly, none should come, but such as have sensibly past the pang • of the second birth, converts sanctified, and justified. Thirdly, many do come uncalled, such as are openly profane, having neither inward nor outward call from the Church, and may expect entertainment accordingly. Fourthly, more come unprepared, though outwardly called: such as are accounted members of a visible Church, for their civil behavior, going no further; and both these last are unworthy Communicants.
Q. Is it necessary that men come fasting to this feast?
A. First, no, it is not of absolute necessity, Christ ordained it, and the Apostles received it after Supper. Secondly, but as thing • now stand it is of commendable conueniency, and useful; for first, fasting we have the most sensible freedom, and spiritual ability to perform any divine duties in a most cheerful manner. Secondly, it may be instructiue to us: First to mind us of seeking and taking spiritual before corporal food daily. Secondly, that we must fa •• from sin and carnal delights, if we will receive Christ, yea to leave our ordinary repast for him, and his sake: provided, first, that sick persons be not hindered, nor weak censured who cannot hold out to fast so long: secondly, that superstitious conceits be avoided (which make fasting necessary, yea meritorious, and eating sinful) doing it out of a pious devotion to keep the flesh in more subjection; and such do best, who begin this fast not the morning only, but the day before.
Quest. Do all receive benefit that come to this Sacrament?
A. No, but such as come with appetite, prepared to receive and digest the food there offered; having the new man raised up and enliued in them by the Spirit of Christ.
Q. How may a man know whether he hath any spiritual life in him or no?
A. F • rst, by a sense and feeling of spiritual misery. Secondly, by a longing after and delight in spiritual food. Thirdly, by heat, breath, and motion in spiritual employments. Fourthly, by an universal hatred of sin, which is an enemy to the inner man, as poison is to the outward.
Q. What is required to be done by such a spiritual man, before he come, that he may be a worthy communicant?
A. First, examination of himself. Secondly, confession of his sins and daily failings. Thirdly, Humiliation, with contrition for sin. Fourthly, application of the promises in special Fifthly, resolution to continue this renewed reconciliation.
Quest. What is examination?
Answ. It is an impartial search, and an exact trial of a man's self, in and about all things necessary or any ways conducing to Salvation.
Q. How must a Christian examine himself?
A. First, let him retire into some private place for that end, that he may set himself only in the presence of God. Secondly, l •• him endeavor to remove all impediments, the fig-leaves of excuses and extenuations, that he may thoroughly see into every corner of his heart and conscience. Thirdly, let him set open before him the Law of God, explained by some experienced divine. Fourthly, let him then examine himself in four things more especially.
Q. Which is the first?
A. Concerning knowledge, which we have or ought to have; and • hat, first of God, that •• i • on • in essence, three in person, Father, Son, and Holy Ghost, what he hath d • ne for us, and requires of us. Secondly, of our selves and that: First, in what estate we were created, and that was holy and righteous. Secondly, whether we did continue so; and woeful experience will tell us no. Thirdly, how then we hope to escape eternal death, which by sin we have deserved and that is, only by faith in Christ, who took our nature on him, suffering what we deserved to renew his image in us, and to redeem us captives from the bondage of Satan. Thirdly, of the terms of our Art and profession; whereof daily use is made as in the practice of Divinity, so of Christianity; such are Election, Creation, Redemption, Vocation, Conversion, Regeneration, Justification, Sanctification, Mortification, Viuisication.
Q. What is Election?
A. It is an vnchanging purpose of God freely choosing from all eternity (out of mankind dead in sin) some in Christ Jesus unto salvation, to the praise of his rich mercy.
Q. How may a Christian be comfortably persuaded of his own election in particular?
A. First, by that dominion and Soueraigntie, Christ the head and foundation of election exerciseth in his heart, working him desirous and wishing to yield cheerful obedience to every of his known commands. Secondly, by that awful reverence, and respect he gives to the word, and ordinances of Christ. Thirdly, by the Spirit of prayer, and power over formerly prevailing corruptions. Fourthly, by that enmity manifested by men of this world against him, only for religion, and virtues sake? I have chosen you out of the world (saith our Savior) therefore the world hates you. Fifthly, by the inward testimony of the Spirit, persuading him upon good grounds to cry Abba, Father, and by some appearing fruits of the Spirit. Sixthly, by a conscionable use of the means, yielding readily unto it, both for profession and practice.
Q. What is Creation.
A. It is a raising or framing up of man by the finger and power of God, out of the dust of the earth after the Image of God, in righteousness and true holiness, having breathed into him the breath both of a natural and spiritual life at once.
Q. To what end did God create man, and especially after this fashion?
A. First, to serve him and seek his glory. Secondly, that he should not be proud of himself. Thirdly, that he might not forget his Maker, bearing his Image about on his breast. Fourthly, that he should not abuse any of his fellow-creatures, misspend his breath (which is divine) nor live one life with • ut the other.
Q. What do you understand by this term Redemption?
A. First, that there was a means appointed to recover mankind out of the state of damnation. Secondly, that this means consisted in paying of a sufficient price for the ransom of all. Thirdly, that this price was in God's eternal purpose fully paid for the satisfaction of divine justice, before mercy took place in the delivery of any from the bondage of corruption.
Q. Who paid this ransom, and thus became our Redeemer?
A. Jesus Christ the eternal Son of God, made man, shedding his precious blood in that painful and shameful death of the Cross, therein to wash their souls from the deep stain of sin, and become a powerful Mediator in their behalf.
Q. Were all redeemed by his death?
A. First, a sufficient ransom was paid for all: Secondly, only they enjoy the benefit, who either using the means are stirred up and quickened by the Spirit, to sue out their pardon, to lay hold on Ch • ist by th • h • nd of a lively faith, applying his promises and merits to themselves, or not able to use the means, have Christ's merits applied unto them extraordinarily, as infants, idiots, strangers, &c. may.
Q From what were the Elect redeemed?
A. First, from the curse of the law, brought on them by their brea • h of the first covenant of works. Secondly, from the power of sin and Satan. Thirdly, from a slavish fear of death. Fourthly, from eternal torments deserved and reserved for unbelievers and misbeeleuers in Hell-fire.
Q. To what end were they redeemed?
A. First, to serve their Redeemer in holiness, and righteousness all their days, having communion with him, receiving life and motion from him. Secondly, to suffer with him and for his sake, persecutions, reproaches, disgrace and death. Thirdly, to reign with him in glory hereafter for evermore.
Q. What is vocation?
A. First, Generally, it may be described to be a sufficient invitation, directed from the love of God to men in misery and pointing out for thē the way to mercy; offering life in the means sufficient to make fire-brands of hell, heirs of heaven. Secondly, more specially, it is an effectual persuasion & calling in time and at several times, of God's Elect in Christ, from sin to grace, from sickness to health, from darkness to light, and from the state of death to life.
Q. How doth the Lord call men?
A. Two ways: first outwardly, and so diverse ways: First, by reports, of mercy shown or judgments inflicted upon others, as Rahab was called. Secondly, by afflictions inward or outward, real or verbal, as Manasseh with diverse other; called or prepared thereby for an effectual calling. Thirdly, most ordinarily and usually by his Word in the ministry of men; which being preached and pressed with wisdom, zeal, and power, is God's Ordinance to effect a three-fold work: First, to open his heart that is to be called, by the Law, so as to let him see himself in his natural estate. Secondly, to offer him balm from Gilead, the merits and blood of Christ to cure, and cleanse his black and wounded soul, by the promises in the Gospel. Thirdly, to stir up his affection trembling at the sight of himself, in a longing desire to have this remedy applied. Secondly inwardly, God speaks to the heart. First, by the reflecting voice of conscience, telling him what is best to be done. Secondly, by the work of his own spirit gently bowing the will, enlightening the understanding, ordering the affections, &c. and never leaves moulding, till such be called and brought obediently subject to the Gospel of his Son.
Q. Doth not Satan labor much to hinder this calling?
A. Yes, much and many ways: as: First, by delusion, joining with man's deceitful heart to counterfeit graces, and so to persuade men they are called when they are not. Secondly, by avocation, busying men with contrary employments. Thirdly, by temptation, telling men they are not called when they are; we should therefore give the more diligence to make our calling and election sure.
Quest. How may a Christian know when he is called, or whether he be called or no?
Ans. First, ever when he enjoys the means, or feels any inward motions to good, then let him persuade himself he is called. Secondly, if he be heartily separate in affection and conversation from the wicked world, and the corruptions therein, purposely cleaving unto the Lord in holiness of life. Thirdly, if he perceive the love of Christ issuing from that conjugal Union between him and his Church, shed abroad in his heart, by a longing desire it. Fourthly, if he be sensible of any spiritual liberty, inward peace, secret joy, grounded on the knowledge of divine mysteries. Fifthly, if he do earnestly affect the means, and messengers sent to call him; he may be assured of an effectual calling, and consequently of his redemption and election.
Q. But suppose one find no marks of Election, no signs of an effectual calling, nor progress in grace after many calls?
A. First, let such an one fear, not despair of the power and goodness of God: there are diverse hours of calling in the day. Secondly, let him acknowledge the hindrance in himself, and search for it. Thirdly, let him make his case known to some experienst Christians. Fourthly, let him double his diligence in the use of all holy means with constancy; the Lord will be entreated.
Q. What think you of such as being called often, neglect or refuse to come?
A. First, some fault may be in the messenger calling: as: First, in his person, weakening, and discrediting his doctrine by his life. Secondly, in the manner of delivery of his message after a cold, heartless fashion, seldom working on the affections of any: then their case is lamentable. Secondly, if the fault be in themselves, then it is dangerously desperate: for: First, God will not hear their prayers, when they call and cry in greatest misery. Secondly, the present call may be the last in mercy, and the next may be in fury, and wrath to judgment. Thirdly, all former calls will rise up as witnesses against them.
Q. Is this calling necessary?
A. Yes, without which commonly no man comes unto God: when our Savior moved this question: why stand ye here all the day idle? the answer is; because no man hath hired or called us: whosoever thinks otherways, and out of a profane spirit vilifies the ministry, he may know he is not called.
Q. If calling be so necessary, what think you of Ministers who are sent to call only and are not called?
A. First, if they be not effectually called, they cannot be saved. Secondly, they should be called, before they be sent to call others. Thirdly, they may be called after, although the Scriptures imply that to be both a rare and a difficult work. Fourthly, they must conscionably hear others as well as speak to others; so helping one another towards heaven.
Q. How may a Christian hear the call of God in his Word by his Ministers with profit?
A. By preparation with diligence before. Secondly, by attention, with reverence in. Thirdly, by meditation with conference after. Fourthly, by praise and prayer for a blessing, resolving upon practice without delay, both before and after hearing.
Q. How may a Christian know he hath been a profitable hearer?
A. First, by an increase of knowledge both sufficient and saving. Secondly, by a flexibility in the will, graciously disposed and fitted for holy employments. Thirdly, by tenderness of conscience, which before was hard and large enough. Fourthly, by ardencie of affection towards God, his grace, and the means whereby it is conveyed. Fifthly, by seasonable conformity in practice and love unto the Ministers.
Q. What is conversion?
Ans. It is a supernatural work of grace (from effectual calling inseperable) whereby they that be effectually called, are morally changed, and really turned from one state to another; viz. from the state of nature, to the state of grace.
Q. By what means are men thus converted?
A. First, by the Word of God calling them: preaching is God's ordinance to convert, and the grace of conversion first appears in the affection. Secondly, by the Spirit tempering the hardness of their hearts, as fire doth Iron, till they yield unto the stroke of the word gently removing resistibility, to place instead thereof a flexible freedom for divine impressions. Thirdly, not without a concurring act of their own will manifested. First, in an aptitude to receive the habit of grace, having disposed faculties, capable of such an alteration. Secondly, in action, and motion after the first infusion of spiritual life, to see the necessity, will, and labor after perfection; presupposing freedom in part by divine restitution, before any of their renewed faculties begin to stir; being made good trees by prevention, they bear good fruit by assistance.
Q. From what and to what are men converted?
A. First, from the tyrannous dominion under sin, and the power of darkness unto the liberty of true converts under grace; actually manifested in and after their conversion, although the habit of grace (it may be) was infused long before in their regeneration. Secondly, from the society of rebels, servitude of lusts, and phantastique fashions of the world, to have Communion with Christ, conformity with his Death and Life. Thirdly, from a violent course towards hell and perdition in the dark shadow of death, to tread that path, leading into everlasting life, in glory, under the bright Sun-shine of the Gospel.
Q. Do men converted always know the time of their conversions?
A. First, some may know it by careful observation, or extraordinary revelation; all do not. Secondly, let none deny the work of grace, through doubtful distrust, because he knows not the time when it was bestowed. Thirdly, let all study to find the thing in themselves rather then the time.
Q. How may a Christian discern the grace of conversion in himself?
A. First, by observation of such inward motions, as he may remember once to have had, suggesting unto him in what case he was then, and what were best to be done; some such preparation ever precedes conversion. Secondly, by a sensible change in the whole man; inwardly in the will and understanding; outwardly in all actions sacred, or secular. Thirdly, by that experimental knowledge he hath in himself, of the difference there is between the two estates of nature and grace. Fourthly, by that love and reverence he bears, and by that cheerful help he affords unto all the professed servants of God, so often as ability meets with opportunity; we know that we have passed from death to life because we love the brethren, saith Saint John.
Q. But having gone astray so long, and so far, is it possible now for me so aged to be converted?
A. It is possible, while it is called today: for further satisfaction, take these directions. First, bewail what is past, having gone astray so long. Secondly, know conversion is necessary to salvation. Thirdly, be persuaded as great or greater sinners have been converted; it is not the greatness, but continuance in sin that condemns. Fourthly, defer no longer to redeem both time and way; be more wisely zealous in good, then ever you were foolishly forward in evil courses. Fifthly, let young men and women, to prevent this fear and trouble, seek their Creator in the days of their youth, least a custom in evil presenting a pretended impossibility, drive you to this straight, to doubt whether it be better to turn for heaven, or to despair, and so drop down to destruction.
Q. What is regeneration?
A. A Christians second birth, wherein he hath the new man raised up in him, the Image of God repaired, spiritual life infused; and the seed of every necessary grace reimplanted.
Q. How, by whom, and when is regeneration wrought?
A. First, the principal agent is the Spirit of God, infusing the habit of grace into all the powers of the soul, so enabling and disposing it to all holy motions, and operations. Secondly, the instruments whereby, are of three sorts. First, simply spiritual; such is the active quality of grace, giving a power to do good by the first act, and called preventing grace; stirring up the will to make use of that power by a second act, called working grace; enabling the whole to manifest that power and will indeed, by a third act, and then called coworking or assisting grace. Secondly, moral; such is the Sacrament of Regeneration. Thirdly, natural, such are Ministers faithfully dispensing the Mysteries of God, in the promulgation of the Gospel of Christ. Thirdly, the root and seed, whence this new life flows, is Christ, and his Word; as head deriving life to the members of his mystical Body, by means of his humanity, the quickening power being in and from his Deity. Fourthly, the manner is hidden and secret; Christ's incarnation points out the manner of our regeneration. The Holy Ghost ouershaddowes the soul, and by his quickening power frames the new man insensibly of immortal seed; thus much only we may know. First, there is a disposition by way of preparation, all lets are removed. Secondly, a conception by a Union of grace with nature in the soul. Thirdly, a growth gradual in diverse parts diversely, as in an infant. Fourthly, a birth in the manifestation of this life, by a regular motion in spiritual employments. Fifthly, the time is at once instantly whensoever it is; no certainty when, revealed, nor set time appointed: some at one time, by one ordinance; some at another time, by another.
Q. Are not all men regenerate only in and by the Sacrament of Regeneration in Baptism?
A. No: for first some have had, and many have the grace of Regeneration, before they could come to make use of that, or any other Sacrament, living and dying never sensible of any change in them. Secondly, others have, and may receive the seed of Grace in, and with the Sacrament; sown then in their hearts, may lie hid under the clods of natural corruption, and spring up long after, by the power of spiritual rain, and heat. Thirdly, a third sort may have it neither before, nor in Baptism, and yet receive it after by the use of some other ordinance; thus might Simon Magus, had he repented and truly believed after his baptism: the Lord is a free agent, may bestow his grace when, and how he pleaseth; willing men to yield honor, and respect to all his ordinances.
Quest. How may a Christian doubting, be comfortably persuaded of his Regeneration?
Ans. First, let him look back upon, and receive comfort from his Baptism, which did certainly bring some good to his soul. Secondly, let him take notice of the ordinary manner of the manifestation thereof, not without pangs, pain, and grief, more or less in all. Thirdly, let him especially look unto the effects, fruits, and consequents of Regeneration which are diverse: as first, faith in the Lord Jesus, that he is the Christ. Secondly, love of God, his ordinances, and servants. Thirdly, hatred of sin, and worldly corruptions as offensive to our merciful Father. Fourthly, a combat of the spirit against the flesh, with victory. Fifthly, a new life he lives, new food desired, and new company delighted in.
Question. What is Justification?
A. First, it is a sentence of God as Judge, wherein the believing sinner receives a full and free discharge from the guilt of sin, in regard of condemning power, and the consequents thereof. Secondly, an acceptation of their persons as perfectly righteous, by the imputation of Christ's merits, given to them, enabled by him to receive them. Thirdly, a declaration of their right to the heavenly inheritance with Christ in glory; all apprehended by faith as the instrument, manifested to men by good works as the fruits.
Q. How may a Christian be comfortably persuaded this sentence is thus pronounst on his side?
A. First, by that appearance, he may remember he hath and doth daily make with a bleeding heart and trembling soul, before the Judgment Seat of God, crying guilty, guilty: accusing, condemning himself like the prodigal — Father, I have sinned against heaven, & against thee, and am no more worthy, &c. Secondly, by that appeal he hath in his own thoughts made, from the throne of Justice, to the Mercy Seat, begging earnestly for mercy and pardon in and through Jesus Christ. Thirdly, by that life he after lives through Faith; believing what he seeth not, hoping for what is deferred, and loving God when he frowns upon him, in some temporal cross or spiritual conflict. Fourthly, by that inward peace which follows being justified by faith, we have peace with God. Fifthly, by that account he makes in his own estimation of Christ's righteousness, resting upon it and longing after his second coming.
Quest. What is Sanctification?
A. It is a work of the Spirit and Word of God, whereby, first men truly converted are cleansed from their natural corruption, in regard of the reigning power thereof. Secondly, whereby original Justice is in part restored, and inherent righteousness wrought in them, graciously disposing their formerly ungracious hearts to the performance of holy duties, though with much weakness and many fallings; for sanctification during this life is imperfect, and in a word it is in the regenerate a growing up more and more in the new man, which is according unto holiness.
Quest. How many parts are there of Sanctification?
Ans. Two: Mortification, Vivification. First, Mortification, which is a destruction by degrees of the body of sin, an abolishing of the power of natural corruption, the guilt whereof was taken away in Baptism by the efficacy of Christ's death, if after we set our selves against the corrupt motions of the flesh. Secondly, Viuification, which is a renovation of us in the Spirit of our minds, when Christ by virtue of his Resurrection, raises us up to be fit temples for him to dwell and rule in by his Spirit.
Question. How may a Christian discern this work in himself, that it is begun in him?
A. First, by a hearty dislike of himself for sin, grief following every known offense, desiring as earnestly to have power over sin as pardon. Secondly, by a diligent study to learn the grounds, and readiness of mind to give an account of that hope which is in him with meekness and fear. Thirdly, by his heavenly mindedness, being freed from the heavy dross, though not from the being of sin, the soul mounts upward with ease. Fourthly, by a sensible feeling of the want of holiness grieving and seeking to have it encreas • d. Fifthly, by humility, and frequency in holy duties with delight, having his thoughts, words, and deeds answerably holy, at least in desire. Sixthly, by a love of holiness in others.
Q What is conscience?
Answ. It is an inseperable power of the soul, continually observing, and by reflection applying, to judge impartially of every action past, with the manner of doing, according to the rules of right reason.
Q. How is conscience rectified, and made good to us?
A. First, by an act on God's part, which is a work of the spirit, sanctifying, and so restoring the soul to her first regularitie; nothing can work well, as God would have it, unless it be such as God made it. Secondly, by a duty on our part, which is earnest prayer, finding conscience irregular, ignorant, secure or seared, that the Lord would renew, rectify and guide it to all wholesome motions, and operations.
Q. How may such a rectified good conscience be known.
A. By a speaking power it hath to determine aright of good, and evil; stirring up and restraining, excusing and accusing accordingly. Secondly, by an inward delight in a piercing ministry, that wakens, and sets conscience a working. Thirdly, by tenderness, not daring to follow a common custom without warrant, abstaining from gainful corruptions, and suffering for conscience sake.
Q. How may we keep it in this good order?
A First, by hearkening to the voice thereof, acquainting our selves therewith by frequent conference, and examination, least we be strangers at home, and know it not. Secondly, by referring the dictates of conscience to a superior rule, comparing her sentence with the Word of God, lest we make an Idol thereof. Thirdly, by esteeming the integrity, and tranquility thereof, in a peaceable purity above all riches and treasure in the world. Fourthly, by cleaving to the plainest and safest side in all doubtful cases.
Q. What do you understand by the term—Church?
A. First, a mixed multitude of men and women baptized, professing Christ in the use of his ordinances, performing, or feigning to perform conformity in practice; called commonly the visible Church. Secondly, a dispersed, and despised company of men and women, rich in faith, called by the Word, to have Union and Communion with Christ their head, in the profession of his Gospel, and use of his Sacraments, striving through many afflictions to enter the Kingdom of Heaven; called the invisible Church.
Q. What is Christian Religion?
A. An holy means (appointed by Christ in his Word) for the knitting of his servants unto him in all religious duties, the service consisting specially in works of piety, purity, and charity, joined with knowledge and love of the true God.
Q. Who are true Christians, and professors indeed of this Religion?
A. True Christians are First, all such as are the objects of God's free love, and mercy in Christ, though they never lived actually to know Christ, or profess his truth. Secondly, all such as knowing Christ do love and believe in him, although never baptized, nor called into a visible Church. Thirdly, all such as knowing and believing, do confess Christ, and profess his truth with zeal and knowledge, yielding due respect to all Christ's Ordinances, and growing by them, allowing themselves in no known sin, conscionable in private, as in public duties, loving, helping, and encouraging one another.
Q Is there no Atheism, and irreligiousnesse among Christians, in the profession of their Religion?
A. Yes much in many, having, a name, an outward form and nothing else: which comes to pass, by reason: First, of that deceitful sin of hypocrisy, whereby men dissemble with God and the world, deceiving sometimes their own hearts. Secondly, of neutrality, lukewarmness, and indifferency, when men rely upon their civil honesty, moral justice, and will go no further, coming short of Heaven. Thirdly, of infidelity, concerning God's omnipresency, omnipotency, and verity of his Word in promises, and threatenings; many want faith, that make a fair show in all things else. Fourthly, of open profaneness, living worse then the worst Heathens, so drawing the black cloud of scandal over the brightness of our Christian faith; such after admonition should be removed.
Q. What is hypocrisy?
A. It is a glorious piety without gracious sincerity: and is twofold: First, gross, whereby a man deceives other men, not himself; knowing he is not what he appears to be, nor indeed heartily desires it. Secondly, refined, and formal, whereby a man deceives others, and himself also.
Q. How may an hypocrite be known?
A. It is very difficult, for in all outward duties he may, and doth go as far for a time, as the soundest Christian; professing, hearing, praying, and yielding some spiritual fruits, so passing the civil honest man many degrees: but may be thus discerned: First, he is very strict in small matters, in weightier taking any liberty, which may stand with his reputation. Secondly, he is heartily greedy after preheminencie, worldly pomp and glory, (a block which a formal hypocrite can never leap over) if religion be so strict, as to cross his preferment, he is so bold as to cross out that part of religion. Thirdly, he is much employed in searching after, and censuring the faults of others, especially superiors. Fourthly, he builds much upon outward prosperity of his body, family, and temporal estate; comforting himself by a deceitful comparison, with such as are every way inferior to himself in his own conceit. Fifthly, he cannot endure to have his beloved sin touched, affecting those ministers most who give greatest liberty in gainful things. Sixthly, his thoughts always impure and unprofitable, range up and down without trouble or bounds. Seventhly, he takes it evil any man's endeavors in matter of religion, should be preferred before his. Eighthly, he is every day worse then other, and worst at last. Ninthly, the close hypocrite is not sensible of his hypocrisy, doing good duties only for his own good.
Q. What remedy is there against this malady?
A. First, fear it, search after and pray against it. Secondly, be watchful over all you ways, careful to keep corresp • ndencie between the heart and the hand, affection and conscience. Thirdly, decaying graces must be renewed and strengthened daily. Fourthly, see you be better within, and in the presence of God by faith unfeigned, then you can appear to be outward in the sight of men. Fifthly, aim at a right end in all your religious actions, God's glory, obedience to his will, and the souls safety.
Q. What is Salvation.
A. It is the fruition of perfect happiness in and by Jesus Christ, the Fountain of felicity, in the Kingdom of Heaven.
Q. What is damnation?
A. It is a final exclusion of wicked men from heaven, and all hope of glory, being shut up by the Justice of God, in a burning lake to be tormented everlastingly, without hope of delivery, as a punishment of sin and impenitency.
Q. How may a Christian avoid the one, and attain the others?
A. Only by a saving knowledge of Jesus Christ, God and Man in one person, dying to become the Savior of his Body: which whosoever hath, doth first deny himself to rest wholly on him. Secondly, leave worldly lusts, to live soberly, righteously, and godlily in this present world: there is no condemnation to them that are in Christ, who live not, war not, walk not after the flesh, but after the Spirit.
Q. What must a Christian do to get Christ?
A. First, he must believe, that Jesus Christ is the Messiah foretold and promised; that God the Father is well pleased with that which he hath done, and that he himself hath a part in this redemption.
Secondly, he must abandon wicked company, seek and join himself to the society of true Christians, pray the Lord to direct him in hearing and reading the good Word.
Thirdly, he must examine his life past, confess and bewail his sins in particular, resolving to forsake all he knows, for the love of Christ: then apply the promises (which he must particularly take notice of) belonging to him.
Q. Which is the second part of Christian examination necessary for our preparation to the Communion?
A. Concerning our life: and that considered three ways: First, what it hath been in time past, with respect to those several changes, of age, place, company and employment we have been in. Secondly, what it is for the present. Thirdly, what it ought to have been, and must be for the time to come, if we think to attain Heaven.
Q. What must we examine our selves about in the third place?
A. About those sins we have committed in our life time: and that first in regard of our nature, in every passage of our life, more prone to one sin then another. Secondly, in respect of our calling, and place of employment, general, and personal, private or public, in Church or Commonwealth. Thirdly, with reference to the time, some corruptions bear sway more at one time, in one age, then another: sin like the giddy world, loves to be in fashion.
Q. What is the fourth thing a Christian must look unto in his examination?
A. Unto those graces which are or should be in him, before he presume to come to the Lord's Table; especially faith and repentance?
Q. What is faith?
A. It is a rich and precious grace of God whereby the new man is enabled, and doth actually, and firmly rest on Christ for remission, and salvation, grounded upon knowledge of the goodness and truth of divine revelation concerning Christ, assented unto and applied in particular.
Q. How may a Christian discern this grace in himself?
A. First, by that fear he hath had, or doth feel in him of God's wrath and Hell torments due to him for his many sins. Secondly, by a following persuasion wrought (it may be) he knows not how, that his sins are pardonable. Thirdly, by a desire after faith in the least measure, that he might apply one promise and touch but the Hem of his Saviors garment. Fourthly, by an earnest prayer for pardon and God's favor in Christ above all things in the world, remembering still how worthy he is of Judgments, how unworthy of any mercy. Fifthly, by intermissiue doubtings of himself, and the truth of his grace. Sixthly, by a final casting of himself into the Arms of Christ, confident of the truth of his promises, and resolved to think so what ever come. Seventhly, by that purity of heart though imperfect, fervent love unto God and the faithful, and spiritual joy even to admiration sometimes, and beyond expression, all following Faith. Eighthly, by a communicating charity, making him to abound in every good work, even beyond ability.
Q. What is false and feigned faith?
A. It is a carnal presumption, and a groundless persuasion, of men and women within the pale of a visible Church, to attain salvation without sanctification, to have pardon of sin, without parting from sin.
Q. How may this be known?
A. First, by the beginning thereof, issuing from the proud flesh without any love or use of God's ordinances. Secondly, by dividing in conceit self-crucifying from Christ crucified. Thirdly, by persuading men to think, they may and do believe God's promises, although they distrust his providence, providing for, and advancing themselves or others unto wealth and worldly honor indirectly. Fourthly, by boasting of a full persuasion, without any ground, trouble, or doubting; it makes men confident, and impudent. Fifthly, by barrenness, it is a solitary faith, fruitless in every regard; and as the body without the spirit is dead, so faith without works is dead also.
Q. What is Repentance?
A. It is a supernatural grace, whereby a sorrowful believing sinner, is brought back from the love, and practice of sin, unto the love and service of God, with a steadfast purpose never to return again.
Q. How may a Christian know he hath truly repented?
A. First, by those formerly mentioned fruits of faith, from which repentance is inseperable, being one of them. Secondly, by a voice; inward, outward, or both, he may remember, he hath sometime heard, minding him to know and acknowledge how far, and how long he hath gone astray. Thirdly, by inward grief for sin seducing him, testified by some outward acts; distinguishing and grieving most for his greatest sins, yet forsaking all. Fourthly, by a speedy, full, and orderly though im • erfect, breaking off all wicked courses with holy anger, and detestation. Fifthly, by a constant fear and care to go the right way for the time to come, enquiring often. Sixthly, by renewed affections and reformed a • tions. Seventhly, by continuing and renewing this grace every day after the first act thereof: he never repented any day, that doth not repent every day: sin is not outed wholly, but weakened only by repentance.
Q. Can a man repent of a sin and yet continue in it or any other known?
A. No, it is not possible; the very nature of repentance consisting in humiliation, and reformation of all wholly, or of none truly.
Q. But may not a Christian repent of a sin, fall into the same again, yet repent after?
A. It is a dangerous thing to relapse into sins once repented of, yet upon true and serious repentance again, we do believe there is pardon to be obtained. First, because the Lord commands man, to forgive his brother one sin often; which implies a possibility in man to repent, and a readiness in God to forgive. Secondly, God's promises are indefinite, to all, and as often as they turn in season. Thirdly, but it will be heavy, and bitter, all former labor in searching, weeping, and praying, must be doubled: what wise man will buy toys at so dear a rate?
Q. What are most contrary to faith, and repentance?
A. First, affected ignorance with infidelity. Secondly, hardheartednesse, impurity, with cruelty. Thirdly, impenitence, when men cannot, do not repent. Fourthly, feigned repentance in the ceremony, not in the substance; being outward only, in part, when men change with age, one for another sin. Fifthly, despair of mercy, which comes vnlookt for, in the last place.
Q. How are these graces wrought in Christians?
A. Ordinarily by the preaching of the Gospel; which being accompanied with God's Spirit, is a blessed means powerful to salvation: men that despise, sight or live unprofitably under it, have yet no part nor portion in this business: it hath pleased God by the foolishness of prea • hing to save those that believe, and faith comes by hearing.
Q. Supposing this search, if a Christian find none of these graces in him, what must he then do?
A. First, if he find them not neither in exercise, nor hearty desire, let him abstain from coming to the Communion; why should he draw upon him a further guilt of Christ's blood, and drink down judgment? Secondly, let him speedily endeavor to procure them, that he may be fit to come; finding himself unworthy, he must not continue so.
Q. Which is the second duty necessary for our preparation, before we come to the Communion?
A. Confession of those sins, which by examination are found to be in us, which commonly ever goes before remission and reconciliation.
Q. What is confession?
A. It is a voluntary verbal expression of all our rebellious courses, and known transgressions, before the Judgment Seat of God.
Q. What must we confess?
A. Two things; First, our guilt drawn upon us by the breach of God's Law. Secondly, our desert, which is eternal death and damnation in hell: if we accuse our selves, Satan cannot; if we judge our selves, God will not.
Q. How may confession be made?
A. In order, As first, of original sin, committed by our first Parents, and secretly propagated to all their posterity. Secondly, of actual sins, from our first beginning till the present hour. Thirdly, especially of those sins whereby God hath been most dishonored, our consciences wounded, and our souls most defiled, with an aggravation of them by the circumstances of time, place, persons; living under the means, and against knowledge. Fourthly, of all known • gr • sse sins particularly by name, and of sins unknown generally; yet not carelessly, and at random, but intentively, as though af •• r long search we saw a far 〈◊〉 • any, more innumerable.
Q. To whom must we make our confession?
A. First, to God our Father in Christ, with hope and desire of pardon, both in our public and private prayers. Secondly, to men, and so, first, to the whole Church, if at any time a sentence be past against us by them for some notorious scandal. Secondly, to any of the Church, privately offended by us. Thirdly, to the Pastor and Teacher of the Church, licēst of God to be the souls Physician.
Q. Is auricular confession to men necessary?
A. First, absolutely considered it is not; some could not, or had no need to make it, others have been, and may be saved without it. Secondly, respectively, and upon some conditions it may be: as first, if we see plainly how God may be glorified by it any way. Secondly, if we know we have injured our Brother, and done him wrong in goods or good name. Thirdly, if our consciences be so troubled, that we cannot answer, nor pacify them, we are bound to crave help by confession; either to any experienst Christian, or to a faithful practiced Minister: in both whom are required: compassion, fidelity, and secrecy.
Q. What benefit comes by confession?
A. Much every way: First, God is thereby glorified, if it be hearty, and well ordered. Secondly, the sinner confessing is more humbled. Thirdly, the mind is greatly eased. Fourthly, pardon is attained; if we confess our sins, God is faithful and just to forgive them; uncover your sins by confession, God will cover them by non-imputation. Fifthly, both Ministers and private Christians are warned, and better instructed, in Satan's devices and the hearts deceitfulness; the abuse thereof set a-side, I wish it were more in use amongst us.
Q. Which is the third duty necessary fo our preparation?
A. Contrition with humiliation: joined because distinguished only by secrecy, and visibility, contrition is inward humiliation, humiliation is outward contrition, both required.
Q. What is contrition?
A. It is an inward hearty sorrow, arising from the Love of God, wrought in us by the power of his Spirit, and the hearing of his Word, whereby the heart is wounded, and deeply grieved; for offending so good and gracious a God.
Q. What order doth the Lord observe in working this?
A. First, the sinner is wakened, to let him see what he hath done and in what case he stands. Secondly, he is beaten, rent, and broken by the hammer of the law; both for preparation. Thirdly, his hard heart is melted and dissolved wholly, by the gentle fire of God's tender mercies, offered in the Gospel. Fourthly, being wakened, broken and thus melted, he is moved and enabled to mourn and rejoice both together.
Q. How may a Christian discern sound contrition from counterfeit?
A. First, if the consideration of God's love, the price of Christ's blood, together with his own unworthiness, do make his bowels yearn within him, troubling his mind, as if a burning fever were sent to hunt the Lethargy out of his body. Secondly, if he be diligently inquisitive after spiritual comfort, as the covetous and Ambitious are after preferment. Thirdly, if he be flexible to all good and godly motions, as the softened wax is to the seals impression. Fourthly, if he be deeply displeased with himself, and appear vile in his own eyes. Fifthly, if he apprehend sin, and eschew it as a bitter thing. Sixthly, if he feel in him a grounded persuasion sometimes of divine acceptation; he may be persuaded, God hath begun to prepare him for Heaven.
Q. What is humiliation?
A. It is an outward manifestation of godly sorrow by such acts and behavior, as declare a troubled soul: wherein we may consider: first, the expression it self —in a heavy countenance, deep sighs, few words, and behavior answerable. Secondly, the practice in three duties: First, weeping for sin. Secondly, fasting from ordinary food and carnal delights for a right end. Thirdly, praying humbly and earnestly for ease and comfort.
Q. How may a Christian be once comfortably persuaded that he is true humbled?
A. First, by a well-guided carelessness, knowing himself to sleight all things in comparison of heaven; every action savoring of humility. Secondly, by the ground of it, not self love, and fear of passive evil only, but the love of God, and shame of evil active. Thirdly, by the cause moving him, for which .i. sin, and by which he is humbled .i. someone of Christ's ordinances. Fourthly, by the nature of it, to turn everything seen or heard, into an occasion of sorrow, so to nourish and increase it, as taking some comfort by it. Fifthly, by the continuance, not for an hour, or a day, but daily, fearing he is not humbled, or not enough. Sixthly, by the aim thereof, which is, to drive him unto Christ, and to fit him for private prayer; that he may weep and pray, and pray to weep again. Seventhly, by that strength and comfort he shall find, in the lowest ebb of his humiliation, seeing a hand of mercy reached out to sustain him; hearing a voice calling —Come unto me, thou dejected soul, &c. and feeling a power lifting up his heavy eyes towards Heaven: this rod of Christ and his staff are inseperable companions. Eighthly, by gentleness in his dealing, and humble patience under the cross.
Q. How doth the Lord humble his children?
A. First, by sending his Word home unto them, delivered by a faithful messenger, with wisdom and power, searching them so as they shall not choose but see their folly. Secondly, by leaving them for a time to themselves, that they may see where their strength lies. Thirdly, by crossing them in their outward estate, taking away prosperity in health, riches and carnal contentments, bringing in adversity under several shapes, and opening the mouths of wicked men against them. Fourthly, by letting them see and observe the sins of others, the corruptions and abominations of the time, for which they grieve in secret.
Q. Why doth the Lord deal thus sharply with his own?
A. First, to make them saueable, till then, men like clay unwrought are not pliant to God's hand; there is no sound heart capable of mercy but the broken. Secondly, to make them seriously think of, long after and feelingly to relish the blood of Christ. Thirdly, to cure them of those festering wounds given by sin, and Satan, which require a lancing and opening again; that they may bleed afresh, till the precious balm of Gilead applied, not only stay but heal them. Fourthly, to comfort and make them truly merry with his gracious promises then only belonging to them; no true consolation, before humiliation, no building, without this foundation. Fifthly, to show them a necessity of spending some time purposely in a serious meditation, about their spiritual estate. Sixthly, to advance them into his favor forever: Joseph must come from prison to preferment, Jonah from the Whales belly to the shore, &c. Seventhly, to make them compassionate of others in the like misery.
Q. How may a Christian undergo this painful cure with any comfort or patience?
A. First, by considering aforehand what it is he is about to enter into; a grinding of the heart, a breaking of the stone, a drinking of the bitterest potion, an applying of the sharpest corasiue, a throwing down to see and feel flashes of hell-fire, &c. Secondly, by looking upon the right author and his aim, a father, correcting him for a time that he perish not eternally; if we endure chastening, God deals with us as with sons. Thirdly, by meditating upon the fruit and benefits thereof, with the necessity and universality, few having found any other way to Heaven: for: First, it is a mean to bring us to our former health and integrity; sanctified sorrow breeds lasting peace. Secondly, it moves compassion in God towards us, as to his laboring people in Egypt, and Manasseh in prison. Thirdly, it seasons all our spiritual sacrifices, and makes us more fearful to displease God. Fourthly, it weans us from the love of the world, frees us from eternal death, (beat thy child with the rod and thou shalt deliver his soul from hell) and is a certain fore-runner of glory: a great comfort to all heavy hearts, and dejected souls, yielding the peaceable fruit of righteousness and holiness, unto all so exercised; sowing in tears, they shall reap in joy; heaviness endures for a night, but joys comes in the morning.
Q. But I find no such thing in me, rather the contrary, hardness and stubbornness?
A. The case is dangerous and lamentable, some hope and comfort there is in this, that you are sensible of your misery, take this receipt. First, come home to yourself, call your dispersed thoughts, summon them together, as to a weighty consultation. Secondly, weigh the true cause of such continued hardness, the deceitfulness of sin, through inconsideration and delay of repentance. Thirdly, intensiuely fixe your eyes upon your sins laid open before you; original, actual, with your aptitude to the vilest, was ever done or thought on by any, casting what is lost, what gained by sin; one sense of seeing and weeping: see well and weep well. Fourthly, be frequent in that angelical exercise of speculation, and meditation, and therein represent Christ to your thoughts •• eeping often, never laughing, 〈…〉 for you that you might mourn 〈…〉 your-selves, Fifthly, grieve for the want of grief, that you can be more sorry for anything then sin. Sixthly, use all incentives to move sorrow with softness; as places, company, employment, it is better to go to the house of mourning, then to the house of feasting; sorrow is better then laughter, by the sadness of the countenance the heart is made better; praying with Jeremiah, O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night, &c. Seventhly, be content with that measure of sorrow which the Lord affords; A skillful Physician ever prepares a potion according to 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 the constitution of his patient.
Q. What is that which cannot stand with sound humiliation?
A. First, Luciferian 〈◊〉 , mental or carnal. Secondly, humorizing fashionisme (new words may serve to express new fashion-mongers) consisting in a fond imitation of every foolish, foreign device, in hair, attire, &c. a sign of great lightness. Thirdly, luxurious epicurisme, pampering of the flesh, as over delicate women use to do, and studying to satisfy the lust thereof by eating, drinking, playing, sleeping; with other acts, graceless and nameless, so fooling away eternity. Fourthly, Atheistical covetousness, whereby our affections are fixed and fastened to the earth. Fifthly, carnal security, from carnal jollity inseperable, without sight of sin or sense of misery. Sixthly, sharp contention about matters of small moment, striving for place, harshly censuring all of that any way oppose us.
Q. Which is the fourth duty necessary for our preparation?
A. Application of all; which is as the bellows to our spiritual heat, whereby all we receive and know is turned into nutriment and made our own: and this must be. First, of all we have done to our selves, in a strict examination of our estates. Secondly, of all God hath spoken to our souls in the threatenings and promises of his Word.
Q. Which is the fifth duty necessary for our preparation before we come to the Communion?
A. Resolution; which is a hearty and steadfast purpose of more exact obedience for the time to come, consisting in holy vows and promises to be performed in their season: especially we must resolve. First, to keep entire our renewed amity between Christ and our souls, to give no occasion of distaste, if any happen, not to rest till it be made up. Secondly, as to be in it for the present, so to continue for the time to come in the love of our brethren, generally with all, familiarly with those of the household of faith: this is— The wedding garment.
Q. What must a prepared Christian do, when he is come to the communion?
A. Let him again bethink him. First, where he is, supposing; he hears that voice—put off thy shoes from thy feet, for the place where thou standest is holy ground. Secondly, to what end he came; to feast with Christ, nay to feed of Christ. Thirdly, how unworthy yet he is to approach thither, and touch such sacred things, having yielded everyone of his members as Servants to uncleanness. Fourthly, in what garment, fashion, and condition he desires (as his own thoughts inwardly suggest unto him) to be seen and noted of Christ at his Table; with what reverence, humility, filial fear, strength of faith, &c.
Q. What is it to eat and drink the Body and Blood of Christ?
A. First, confidently, to embrace, and by the hand of faith to receive that pardon obtained and offered to us by Christ. Secondly, to be married unto him inseparably, and after a wonderful manner united and graft into his mystical body. Thirdly, to be quickened, nourished and guided by that Spirit which lives and moves both in Him and us, &c.
Q. With what gesture must we receive?
A. First, no one kind of gesture is exclusiuely necessary nor any one (with respect to order and decency that scandal and offense be avoided, ) unlawful. Secondly, that which is in use in any particular Church confirmed by authority of present governors, ought to be esteemed best, and so observed. Thirdly, that whereby we may express most humiliation, devotion, and ardency of affection (seeing our Sacrament is delivered and received by way of petition) is best; as uncovering of the head, bowing of the knee, lifting up of hands and eyes towards heaven, &c. provided — communicants come with preparation, void of superstition.
Q. When you have received, what is the best employment while the elements are in distribution to others; for you may not be idle nor ill employed?
A. That undoubtedly whereby Christ may be most glorified and the souls of communicants most freely and feelingly comforted: which as I conceive and still believe is reducible to all or most of these four. First, is meditation, which is as digestion after meat; and what more seasonable then after meat digestion? it is the first work of the stomach, if that be wanting or miscarry there is no nutrition; chewing of the cud under the Law, did signify holy meditation in and after any spiritual exercise. Secondly, observation of every act and circumstance done about that Supper by the Minister and the people. Thirdly, application, intermi • sion of everything to our selves. Fourthly, short and spiritual ejaculation of prayers and praise for Christ's inestimable love; so waiting till the rest have received, that all may join in public thanksgiving; if any man know a better, let him in offensively follow it (where authority divine and human are silent, it is left to the discretion of particular assemblies, to determine in such matters of indifferency, as shall appear to be best for the assembly) provided all be done without tumult, decently and in order, remembering who saith—study to be quiet.
Q. What is meditation?
A. A branch of speculation, whereby the soul freed from the burden of the Body for a time by a mental separation, feeds in a steady fixed discourse upon some choice subject, till she have brought the same to a profitable issue: where of there are two kinds. First, occasional upon everything we see, hear, or do. Secondly, deliberate when men are called or do freely settle themselves, both for time, place & subject to this divine exercise.
Q. But suppose one say, he cannot meditate?
A. First, no coming without preparation, no preparation without examination, no examination without some competency of ability to meditate. Secondly, he may as well say he cannot live, reason, watch nor pray, &c. such employment is inseperable from the soul. Thirdly, want of power is pretended, when will only is wanting; crying out they cannot, when indeed they will not go about it. Fourthly, to him that hath faith, knowledge, and desire, all necessary duties are possible, much more meditation, both sweet, easy and profitable to every practiced Christian. Fifthly, if after all endeavor it appear, many cannot benefit themselves this way, for the avoiding of manifest and greater inconveniences, (especially if the time be long) some other public employment may be appointed, I think, at the discretion of the pastour; provided it be not such, whereby the Minister may be disturbed, or Communicants distracted in the act of receiving.
Q. Of what must we meditate as the Subject?
A. Upon any profitable Subject whatsoever: as first, of God, his Word or works. Secondly, of man, as created, fallen redeemed; of body and soul united, to be separated. Thirdly, of Christ, his incarnation and passion, with the manner of both expressed in Scripture. Fourthly, of sin and saving grace, with the miseries of this life, and complete joys of that to come; here nothing but mutability and mortality, there to be swallowed up by the constancy of eternity. Fifthly, of yourselves in special, what God hath done for you in regard of your corporal and spiritual estate, how you have behaved yourselves towards him, what you deserve, how you can and why you hope for favor in his sight, &c. Sixthly, of death and your departure hence.
Q. How must we meditate for the manner?
A. First, make choice of your Subject, left through defect you grow weary, or be confounded by a multitude, confusedly offering themselves. Secondly, keep your minds firmly fixed, close unto the matter chosen, supposing you neither hear, see, nor remember any other thing. Thirdly, set open before you the book of memory and invention, make use if you are able of logique, and Rhetoric artificial or natural, that your matter may be molded into profitable order.
Q. What lets are there, which deter, distract and hinder men in or from this duty?
A. First, disuse and want of practice, makes it seem harsh if not impossible. Secondly, lightness and inconstancy of mind, to admit many and run a little after everyone; he is nowhere, that is everywhere: variety of objects draw away their minds that want experience. Thirdly, impurity and impenitence, such unsavory vessels are not capable of holy meditations. Fourthly, spiritual barrenness, which under the means is a great and heavy curse. Fifthly, customary cogitation and plodding about vain toys, unprofitable, impossible, &c. to all such I may say as the Lord by Jeremiah: O Jerusalem wash thy heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee?
Q. What helps are there for meditation, I run myself out of breath and am quickly weary?
A. First know, it is not possible the soul so far as it is regenerate should be weary of this employment; no more then Angels of moving or reasoning intuitiuely; the spirit is willing, but the flesh is weak. Secondly▪ begin to practice, observing one method, let your order and ends be ever the same; use makes perfect in all things; I can give you a personal president of one, who washing his hands, did once occasionally meditate upon the blood of Christ, cleansing the soul, from the sting, the stain and filth of sin, &c. and now can never do it, but the same subject offers it self instantly. Thirdly, keep a daily and true watch over your souls and ways, remembering God's presence, observing his works of mercy and justice, considering the proper end of your life here, with the uncertainty of death: Fourthly, enrich your minds with the knowledge of divine mysteries, by hearing, reading, &c. gaining something from every exercise, private or public, sacred or secular. Fifthly, learn to separate the gold from the dross, spiritual from carnal thoughts; venter not on many at once though heavenly; leave not a good subject imperfect to squander out the time in uncertain varieties. Sixthly, begin with a short prayer and end with praise.
Q. What fruits and benefits, issue from this duty to encourage us in practice?
A. Many: First, it is the life our life, yielding us what spiritual joy the soul is capable of in this world: thereby we travel over all the world with ease, from Earth to Heaven, and have our conversation with Angels in the presence of God. Secondly, it is both a vocation and a recrea •••• ; he that can meditate may recreate himself and yet misspend no precious hours; it tames the flesh and cheers the mind by a present apprehension of sweet and lasting contentment. Thirdly, it is a precious preservative against the venomous baits of this wi • y world. Fourthly, it dries up the corrupt humors of carnal concupiscence, drives away filthy thoughts, and keeps the heart watchful and cheerful in all other duties. Fifthly, it makes us weary of the world and willing to die; seeing separated souls only are so happy; sweetening in the mean time, that pains we take in the practice of Christianity and study of Divinity.
Q. When the Communion is ended and every man departed, what is then required to be done by us?
A. First, to be thankful both alone, and wi •• others of our own. Secondly, to be •••• tifull according to ability. Thirdly, to be mindful what we have heard, done and promised. Fourthly, to be careful by after and often examination to discern a growth in necessary graces, especially of love, zeal and humility: ever after, to wake with Christ every morning, to walk with him every day, to rest and sleep in his arms every night.
Q. What will befall us in the close and conclusion of all as the reward of well-doing?
A. God's blessing and everlasting peace: they that sow thus in righteousness shall reap in mercy; as many as walk according to these rules, peace shall be on them and mercy as upon the Israel of God.
Hosea 14.9.
A Table of the CONTENTS.
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A
- ADultery what it is, 165. how many ways it may be committed, ibid. why it is forbidden next after murder, 166. what sins are condemned usually under that name, 167
- Amen, why it is added in the end of prayer, 283. how many ways this word is used in Scripture, 283, 284. what it doth signify, 284. what is required in him that saith it with understanding, ibid. what may be learned from it, 285. why it is so requisite for people to say (Amen) 286.
- Application what and how necessary, 367
- Articles of our faith; the first explained, 17. the second, 21. the third 25. the fourth, 31. the fifth, 44. the sixth, 48. the seventh, 54. the eight, 58. the ninth, 61. the tenth, 75. the eleventh, 81. and the last, 86
- Ascension of Christ, what it was, when, whence, to what place and why, 49 what use may be made of it, 50, 51
- Atheism, amongst Christians, and how it comes to pass, 336
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B.
- BAptisme, what it is, and what is done for us therein, 5. whether it be necessary, and who may receive it, 8. by whom children are to be baptized, where and when, 9. what is required to the right administration thereof from the parties baptized, the Minister baptizing and from the congregation, 10, 11, 13. what be the chief fruits and benefits of Baptism, 13
- Bread, what is understood by it in the Lord's Prayer, 242. how it may be said to be (ours) and if ours, why we are to pray for it, 244
- Burial of Christ, what it was, why and by whom, 41. why buried by rich men, and what may be learned from it, 42
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C.
- CAlling, what, 310. how the Lord doth call, 311. how Satan labors to hinder it, 312. how a Christian may know whether he be called or no, 313. whether calling be necessary to salvation, 315. how a man may hear this call with benefit, 317. and how a man may know whether he have been a profitable hearer of the Word, ibid. three cases of conscience touching calling, 314, 315, 316
- Catechising, what it is, and by whom to be performed: 1. who are to be be catechized in public, and how the duty is to be performed: 2. why it is so requisite to be upheld in the Church, 3
- Ceremonies about any part of God's Service, how we are to think of them, 12
- Children their duty, 137. and wherein they offend, 146. Christ, what it signifies, and what we may learn from it, 22. what a Christian must do to get him, 341, 342. what it is to eat his Body and Blood, 369. God willing, Christ was appointed to be the Fountain of life; pouring out into his assumed nature the excellency thereof, whence it is derived and communicated to every member; as the Sun by beams, so Christ by his Spirit conveys life; which is not the Spirit, but by the Spirit, it is not faith, but by faith enjoyed: modo ineffabili & admirably Christus vita suis.
- Christians, who are so indeed, 335. what is their duty as Lawyers, as going to law, as bearing witness, 199. as judging between their brethren, • 00
- Church, what we understand by it, 334. how it is taken in the Creed, and what we therein confess of it, 62. what it is to believe the Church, and what is believed of it, 63. how a true visible Church may be known, 65. whether a man being once in, may not be wrought out of the Church, 64. why the Church is called Catholic and holy and what use may be made of it, 67, 68, 69
- Commandment the first, what is the meaning of it, 92. what duties are enjoined, 93. what sins are forbidden therein, 95. and what may be learned from the whole, 98
- Commandment the second, what is the meaning and sum of it, 100, 101. what sins are therein forbidden, 103. what duties enjoined, and what use may be made of all, 106, 107
- Commandment the third, what is the meaning and sum of it, 108, 109. what is forbidden and what commanded therein, 112, 113. what is required that men may keep it, 114. and what use may be easily made of it, 115
- Commandment the fourth, what is the meaning, 117 and sum of it, 118. how it is kept holy, 119. why, 121. and what benefits come thereby, 122. how it is most ordinarily profaned, 125. what is forbidden therein, 123. what works may be done that day, 124. and what use may be made of the whole, 126
- Commandment the fifth, what is the meaning and sum of it, 128. who are meant by father and mother, and what by honor, 129. suppose our superiors be wicked and so unworthy honor, what we should then do, 130. why we should be so careful of mutual duties, 149. what is required in us that we may observe them, ibid. what they are: see the particulars under their several titles: of Magistrate, Minister, Master, Servant, Husband, Wife; in this following table. What use may be made of this precept, 150.
- Commandment the sixth, what is the meaning of it, 151. how a private person may break it in regard of himself, 156. and how in respect of others, 157, 158. what duties are enjoined with reference to ourselves and others, 159. what is required for the better keeping of this, law 161. and what use may be made of the whole, 163
- Commandment the seventh, what is the meaning of it, 164. what sins are forbidden therein 167, 168, 169. and why they must be so carefully avoided, 170. what a transgressor thereof must do to be saved, 171. by hot means he may keep it, ibid. what virtues are therein enjoined in respect of ourselves and others, 172, 173, 174. what may be learned from the whole, 175
- Commandment the eight, what is the sum and meaning of it, 176, 177. by whom it is usually broken, 180 how in respect of ourselves and how with reference to others, 182, 183. profitable directions for the right ordering of a man's estate, so as he may be sure to please God, 184. what is required in men, that they may endeavor to keep this Law, 185. and what may be profitably observed from the whole, 187
- Commandment the ninth, what is the meaning of it, 188. what is therein forbidden, 189. why forbidden next after theft, 191. how many ways this Law is broken, 192. what is therein enjoined with respect to ourselves, 196. in regard of others, 197. what is required in men that they may keep this precept, 201. and what may be learned frō it, 202
- Commandment the tenth, what is the end and meaning of it, 203. what it is to covet, 204. what we may not covet, and why it is forbidden in the last place, 205. what is therein condemned, 206. how many ways it may be broken with reference to ourselves or others, 207. what is enjoined, 208. what is requisite in men, they may endeavor to do it, 209. and what may be learned from it, 210
- Comming of Christ to judgment, what it is, from whence, how and to what end he shall come, 54, 55
- Communion of Saints, what it is, and how many parts there are of it, 70, 71, 72. what it is to believe the Communion of Saints, 73. how a man may get into it, and know himself to be admitted, 73, 74. what use may be made of it, ibid.
- Communion at the Lord's Table; what a Christian must do, when he is comne unto it and about to receive, 368. what gesture may be used, 370. what employment is best after men have received, 371. they may not sleep, nor idly gaze about, less they give advantage to Satan and open the mouths of strangers justly to censure them, what is required in communicants after all is done, and everyone departed his way, 380
- Conception of Christ, what it means, 28. and what we may learn from it, 29
- Conclusion of the Lord's Prayer, what is the meaning of it, 276. with the terms of Kingdom, Power and Glory opened apart, 277, 278, 279. what they contain all together, 281. what is required in us, that we may so conclude in deed and truth, 282. and what may be learned from that conclusion, 283
- Conversion what, 318. by what means, ib. from what and to what are men converted 319. whether men may know the time of their conversion, 320. how a Christian may discern that grace in himself, 321. a case touching conversion delayed, 322.
- Contrition what, 356. in what order the Lord works it, ibid. how sound contrition may be discerned from counterfeit, 357.
- Conscience what, 332. how it may be rectified and made good to us, ibid. how a good conscience may be known, 333. how it may be kept in a holy temper and good order, 334.
- Confession what, 352. what men must confess and how, ibid. to whom we must make it, 353. whether auricular confession be necessary, 354. what benefit men might reap by Confession rightly ordered, 355
- Creation what, 307, how man was created, and to what end, ibid.
- Creed, why it is called so, 16. for the meaning thereof, see the several Articles as they lie opened in order, pag. 17. ad p. 91.
- Crucified what it signifies, why Christ was to be crucified and what may be learned from it, 37
- Covenant, we enter into at our Baptism what, 7. note by the way, that calling▪ conversion, regeneration, sanctification, mortification, vivification, with some other terms, are described all in the easiest manner; and that as divers names, not different things: that so when you meet with any one of them (and they are often used indifferently, one for another) you might understand the meaning of all: one main cause, why most hear much and profit nothing, is ignorance of our terms.
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D.
- DAmnation what, 340. how a man may escape it, 341
- Death of Christ, what it was, why and what may be learned from it, 38, 39, 40.
- Directions for the getting and right ordering of a man's outward estate, so as he may be sure to please God, 184, 185.
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E.
- EVer and ever) what is the meaning of that phrase as it is used in the Lord's Prayer, 280.
- Evil, what is understood by it, in the Lord's Prayer, 269. what it is to deliver from evil, 270
- Examination, what, 303. how, and in what, a Christian must examine himself before he come to the Lord's Table, 304
- Election, what, 305. how a man may attain a comfortable assurance of his own Election, 306
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F.
- FAith, what it is as mentioned in the Creed, 17. what it is to believe, 18
- Faith, a further description of it, 344. to which let this be adjoined, that faith is a resting of an humble soul upon Christ Jesus for righteousness, according to the tenor of the Gospel, how a Christian may discern this grace in himself, 344. what i • false faith, and how it may be discerned, 346. how saving faith is ordinarily wrought in men, and what are most contrary to it, 350
- Father, what is to be believed of the first person in Trinity, 19. what may be gathered from his Titles, • o what is meant by (Father) in the Lord's Prayer, and what may be learned from it, 218. why we are taught to say: Our Father, 219. how he is said to be in heaven, and what may be learned from it, 220
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G.
- GOds, how men may make other gods to themselves, 92. every idol in opinion or practice is a strange god.
- Of grace there are two infallible and inseparable marks: 1. A spiritual combat. Rom. 7. 2. Love of the brethren, 1 John. 3.14.
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H.
- HEll, how Christ descended, why & what may be learned from it, 43
- Holy Ghost, how he is described, 58. why called holy Spirit, 59. what it is to believe in him, and what use may be made of that Article, 60. how a man may know whether the holy Spirit dwell in him, 61
- Husbands their duty, 135. and wherein they offend, 143
- Humiliation, what, 356. how a Christian may be comfortably persuaded he is truly humbled, 357. how the Lord doth humble his children, 360. why he doth so, 361. how a Christian may undergo this with comfort and patience, 362, 363. a case touching humiliation not felt, but the contrary rather, as it may be with truly humbled souls, 36 • . • 65. what cannot stand with sound humiliation, 366
- Hypocrisy what, 337. how an hypocrite may be known, 338. how he may be cured of that dangerous disease, 340.
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I.
- IEsus what it signifies, 21. and what may be learned from it. 22
- Images, whether all forbidden simply in the second Commandment, 105
- Incarnation, who was incarnate, why, how and what may be learned from it, 26, 27
- Inventions human, whether all condemned and to be disallowed in and about the Service of God, 105
- Judge, what is his duty, 200
- Judgment to be past by Christ, why, 57. upon whom, 56. how Christ will come, when and what use we may make of it, 56, 57
- Justification what, 326. how a Christian may be comfortably persuaded this sentence is past on his side, 331.
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K.
- KIngdome, what is understood by it, as it is used in the Lord's Prayer, 228. how that Kingdom is said to come, ibid. and why we are to pray for the coming of it, 229.
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L.
- LAw, whether any one, can now perfectly keep the moral Law, and why it was given, 211
- Lawyer, what is his duty, 199. while a man goes to law with his brother, what is to be observed, 200
- Life, what is Life everlasting, wherein it consists, and what it is to believe it, 88. what a man must do to attain everlasting Life, 89. when is it wrought in the Elect, and how may a man know, whether it be begun in in him, 90. what use may be made of the 12 Article, 91
- Lord, what is the meaning of it, when Christ is called so, and what we may learn from it, 25
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M.
- MAgistrates, what is their duty, 131 and wherein they usually offend, 140
- Masters their duty what, 138. and wherein they offend, 146
- Mary the blessed Virgin and mother of our most blessed Savior, described, 29
- Matrimony, what a man must do, that would use it as, and find it a remedy, 171
- Meditation, what, 372. a sacramental employment most seasonable and useful, 371. of what we must meditate, 374. now for the manner, 375 what lets are there to be removed, 376. what helps to be used, 377 what fruits and benefits issue from it, which may serve as motives to excite unto practice, 379
- Ministers, what is their duty, 132. and wherein they usually offend, 141
- Murder, what it is, 151. how many sorts of murder are there, 152. and how many ways it is or may be committed, 153. who are most guilty of this heinous sin, 155.
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N.
- NAme of God, what is meant by it, in the third Commandment, 109. what it is to take it in vain, 110. and why none should do so, 111
- Name of God, in the Lord • Prayer, what is understood by it, 221. how it is profaned and polluted, 224
- Names, to whom it belongs to give them unto children, when they are given and why, 5. what ought to be avoided in giving names, 6
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P.
- PArents their duty, 136. and wherein they offend, 145
- People their duty to their Pastor, 133. and wherein they usually offend, 142
- Pontius Pilate, why Christ suffered under him, being a Roman Judge, 34
- Promise of sureties in Baptism, for infants, whether it be not rash and dangerous, 10, 11
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Prayer, what, 212. what is required in him, that would pray with success, 213. when men must pray, where and why, 214
- two cases touching distractions in prayer and delay of hearing, 215, 216. how men must pray, 217. where and in the pages following, ad p. 289. you may find a brief exposition of the Lord's Prayer, gathered out of most approved authors, how we are to conceive of God in prayer, 217, to order and terminate the understanding, so as we may not prove offensive in our conceits to that infinite being.
- Petition the first, why we are to pray so in the first place, 221. what it is to hallow the name of God, 222 how it is hallowed by men, 223 what is requi • ed in a Christian, that he may do it, 225. what is desired in this Petition, 222. what doth it presuppose in men, 224. what sins do we pray against in it, and what may be learned from it, 226
- Petition the second, what is the meaning of it in general, 227. what is desired therein, 229. what doth it presuppose, 230. what must we do besides, that it may come, 2 • 1. what use may be easily made of it, 232
- Petition the third, what is the meaning of it, 233. how the will of God is done by Angels and separated souls in heaven, 236. what it is we pray for in that Petition, 236. why we are to pray so, 238. considering it cannot be in this life a • tained, 236 what this petition doth presuppose, and what we must do that it may be granted, 239. what sins are therein prayed against and what may be learned from the whole, 240
- Petition the fourth, what is the meaning of it, 242. why our blessed Savior mentions bread and b • ead only, 243. after what manner we are to pray for bread with all temporal blessings, 245. and whether a Christian may not lawfully pray and provide for the time future; and upon what conditions, 246. what it is we pray for in that petition, 24 • . what we must do that it may be granted, 248. most think there is nothing required but to pray: never caring to know whether they be heard or no. what may be learned from it, 249
- Petition the fifth, what is the meaning of it, 250. what is understood by trespasses, 251. what it is to forgive trespasses and what is desired in that petition, 25 • . why we are so earnestly to desire pardon, 253. and what may be learned from it, ibid. what conditions are to be observed, that that it may be granted, 225. if all trespasses must be forgiven freely, how can men go to law for trespasses, 257. what use may be made of that condition, ibid.
- Petition the sixth, what is the sum of it, 298. what is desired in that petition, 263. why must we pray so earnestly against temptation, 264. what we must do that our desire may be granted, ibid. three cases of conscience touching temptation, 265, 266, 267. and what may be learned from the whole petition, 267
- Petition the seventh, what is the meaning of it, 268. what is therein chiefly desired, 271. why we are to pray for such a deliverance, ibi. how God doth deliver, 272. what that petition doth presuppose, 273. what we must do more then pray, to obtain our desire, 274. a case of conscience answered, ibid. what may be learned from the petition explained, 275. for the rest, see conclusion, and the word (Amen)
- Lord's Prayer, whether a prayer to be used or a form only, 287. whether Christians be tied to that form, and how, 288. whether it be prayer when it is read, ibid what may be generally observed from the whole prayer, 290. whether a man observing such wholesome rules, may be assured of hearing, 289
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R.
- REdemption, what, 308. who is the Redeemer, ibid. whether all were redeemed, 309. from what the Elect were redeemed, and to what end, 309, 3 • 0
- Regeneration, what, 323. how, by whom and when wrought, ibid. whether all be not regenerate, in, and by Baptism, 325. how a Christian may be comfortably persuaded of his regeneration, 327
- Religion, what, 335
- Repentance, what, 347. how a man may know, whether he hath truly repented, ibid. whether a man can truly repent of any, yet continue willfully in one? 348. whether he may repent of a sin truly, fall into the same again & yet after repent, 349 how it is wrought in men, and what are most contrary to it, 350
- Resolution, what and how necessary, 367
- Resurrection, of Christ, what it was, and how he was raised? 45. why, and when? 46. what use may be made of it, 47
- Resurrection of Saints, what it is, and what to believe it? 82. why must men be raised, when and what use may be made of it? 84, 85. how a Christian may be assured of his resurrection to life, 86
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S.
- SAcrament, what it is, 291. how many things are required to make a Sacrament, ibid. why Christ left Sacraments in his Church, 292 when is a Sacrament rightly used, 293. what wicked men receive in the Sacrament, 294
- Saints, who are so indeed, and why called so, 70, 71
- Salvation, what, 340. and how it may be attained, 341
- Sanctification, what, 328. the parts of it, 329. how a Christian may discern this work to be begun in him, 330
- Servants their duty, 139. and wherein they offend, 147
- Sin what it is, and of how many sorts, 76. what remission of sin is, and what it is to believe it, 77. who can forgive sin & how they are said to forgive, 78. how sin is remitted, how a man may get remission and be assured of it, 79. what use may be made of that Article, 80
- Sitting of Christ at the right hand of God, what it is and why, 51. for whom doth Christ intercede and how a man may be persuaded of his intercession for him in particular, 52. what use may be made of it, 53 Son of God, why Christ is called so, and how, 23. and what we may learn from it, ibid.
- Subjects what is their duty, 131. and wherein they offend, 141
- School masters their duty, 133. and wherein they offend, 142. Scholars their duty, 134. and wherein they usually offend, 143
- Sufferings of Christ, what they were, under whom, why, and what may be learned from them, 32, 33, 34, 35
- Supper of the Lord, what it is, and why to be received often, 295. whether the administration doth ever necessarily require preaching of the Word, in the usual acceptation, 296. why it was ordained, ibid. what it is men feed upon there, 292. and what it is that is nourished, ibid. what change there is in the elements, ib. why men ought to come to this Supper, 299. who are they that may be admitted, 300. whether it be necessary that men come fasting, 301. who receive benefit there, and how a man may know whether he hath any spiritual life in him or not, 302. what is required in men before they come, 303. suppose after examination, a man find himself unfit, what must he then do, 351
- Simony, which is a civil purchase of spiritual gifts, and cures with money or money worth, 141, 142
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T.
- THeft, what, 178. how many sorts, 179.
- Temptation, what is meant by it, 259. what it is to be lead into temptation, ibid. how we are lead, and by whom, 260. how God can lead into temptation, and yet be no author of sin, 261. why he doth suffer his to be lead into temptation, • 62. some cases about temptation, 265, 266, 267.
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W.
- WIll of God, what we understand by it in the Lord's Prayer, 234. when is it said to be done, 235
- Witness, what it is to bear false witness, 190. what moves men commonly to do so, 191. what must he do, that hath so sinned, • 95. what is the duty of a witness, 199
- Wives, their duty, 135. and wherein they may offend, 144
John. 17.3.